diff options
| -rw-r--r-- | .gitattributes | 3 | ||||
| -rw-r--r-- | 39955-0.txt | 12886 | ||||
| -rw-r--r-- | 39955-0.zip | bin | 0 -> 230251 bytes | |||
| -rw-r--r-- | 39955-8.txt | 12886 | ||||
| -rw-r--r-- | 39955-8.zip | bin | 0 -> 229692 bytes | |||
| -rw-r--r-- | 39955-h.zip | bin | 0 -> 269683 bytes | |||
| -rw-r--r-- | 39955-h/39955-h.html | 17896 | ||||
| -rw-r--r-- | 39955-pdf.pdf | 14364 | ||||
| -rw-r--r-- | 39955-pdf.zip | bin | 0 -> 545946 bytes | |||
| -rw-r--r-- | 39955-tei.zip | bin | 0 -> 233085 bytes | |||
| -rw-r--r-- | 39955-tei/39955-tei.tei | 17375 | ||||
| -rw-r--r-- | 39955.txt | 12886 | ||||
| -rw-r--r-- | 39955.zip | bin | 0 -> 229601 bytes | |||
| -rw-r--r-- | LICENSE.txt | 11 | ||||
| -rw-r--r-- | README.md | 2 |
15 files changed, 88309 insertions, 0 deletions
diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/39955-0.txt b/39955-0.txt new file mode 100644 index 0000000..25d9c77 --- /dev/null +++ b/39955-0.txt @@ -0,0 +1,12886 @@ +The Project Gutenberg EBook of The Dawn of Day by Friedrich Wilhelm +Nietzsche + + + +This eBook is for the use of anyone anywhere at no cost and with almost no +restrictions whatsoever. You may copy it, give it away or re-use it under +the terms of the Project Gutenberg License included with this eBook or +online at http://www.gutenberg.org/license + + + +Title: The Dawn of Day + +Author: Friedrich Wilhelm Nietzsche + +Release Date: June 9, 2012 [Ebook #39955] + +Language: English + +Character set encoding: UTF‐8 + + +***START OF THE PROJECT GUTENBERG EBOOK THE DAWN OF DAY*** + + + + + + Friedrich Nietzsche + + The Dawn of Day + + Translated by + + John McFarland Kennedy + +Author of “The Quintessence of Nietzsche”, “Religions and Philosophers of + the East” + + There are many dawns which have yet to shed their light.—RIG-VEDA. + + New York + + The MacMillan Company + + 1911 + + + + + +CONTENTS + + +Introduction. +Author’s Preface. +Book I. +Book II. +Book III. +Book IV. +Book V. +Footnotes + + + + + + +INTRODUCTION. + + +When Nietzsche called his book _The Dawn of Day_, he was far from giving +it a merely fanciful title to attract the attention of that large section +of the public which judges books by their titles rather than by their +contents. _The Dawn of Day_ represents, figuratively, the dawn of +Nietzsche’s own philosophy. Hitherto he had been considerably influenced +in his outlook, if not in his actual thoughts, by Schopenhauer, Wagner, +and perhaps also Comte. _Human, all-too-Human_, belongs to a period of +transition. After his rupture with Bayreuth, Nietzsche is, in both parts +of that work, trying to stand on his own legs, and to regain his spiritual +freedom; he is feeling his way to his own philosophy. _The Dawn of Day_, +written in 1881 under the invigorating influence of a Genoese spring, is +the dawn of this new Nietzsche. “With this book I open my campaign against +morality,” he himself said later in his autobiography, the _Ecce Homo_. + +Just as in the case of the books written in his prime—_The Joyful Wisdom_, +_Zarathustra_, _Beyond Good and Evil_, and _The Genealogy of Morals_—we +cannot fail to be impressed in this work by Nietzsche’s deep psychological +insight, the insight that showed him to be a powerful judge of men and +things unequalled in the nineteenth or, perhaps, any other century. One +example of this is seen in his searching analysis of the Apostle Paul +(Aphorism 68), in which the soul of the “First Christian” is ruthlessly +and realistically laid bare to us. Nietzsche’s summing-up of the Founder +of Christianity—for of course, as is now generally recognised, it was +Paul, and not Christ, who founded the Christian Church—has not yet called +forth those bitter attacks from theologians that might have been expected, +though one reason for this apparent neglect is no doubt that the portrait +is so true, and in these circumstances silence is certainly golden on the +part of defenders of the faith, who are otherwise, as a rule, loquacious +enough. Nor has the taunt in Aphorism 84 elicited an answer from the +quarter whither it was directed; and the “free” (not to say dishonest) +interpretation of the Bible by Christian scholars and theologians, which +is still proceeding merrily, is now being turned to Nietzsche’s own +writings. For the philosopher’s works are now being “explained away” by +German theologians in a most naïve and daring fashion, and with an ability +which has no doubt been acquired as the result of centuries of skilful +interpretation of the Holy Writ. + +Nor are professional theologians the only ones who have failed to answer +Nietzsche; for in other than religious matters the majority of savants +have not succeeded in plumbing his depths. There is, for example, the +question of race. Ten years ago, twenty years after the publication of +_The Dawn of Day_, Nietzsche’s countrymen enthusiastically hailed a book +which has recently been translated into English, Chamberlain’s +_Foundations of __ the Nineteenth Century_. In this book the Teutons are +said to be superior to all the other peoples in the world, the reason +given being that they have kept their race pure. It is due to this purity +of race that they have produced so many great men; for every “good” man in +history is a Teuton, and every bad man something else. Considerable skill +is exhibited by the author in filching from his opponents the Latins their +best trump cards, and likewise _the_ trump card, Jesus Christ, from the +Jews; for Jesus Christ, according to Chamberlain’s very plausible +argument, was not a Jew but an Aryan, _i.e._ a member of that great family +of which the Teutons are a branch. + +What would Nietzsche have said to this legerdemain? He has constantly +pointed out that the Teutons are so far from being a pure race that they +have, on the contrary, done everything in their power to ruin even the +idea of a pure race for ever. For the Teutons, through their Reformation +and their Puritan revolt in England, and the philosophies developed by the +democracies that necessarily followed, were the spiritual forbears of the +French Revolution and of the Socialistic régime under which we are +beginning to suffer nowadays. Thus this noble race has left nothing undone +to blot out the last remnant of race in Europe, and it even stands in the +way of the creation of a new race. And with such a record in history the +Germans write books, eulogising themselves as the salt of the earth, the +people of peoples, the race of races, while in truth they are nothing else +than _nouveaux-riches_ endeavouring to draw up a decent pedigree for +themselves. We know that honesty is not a prerequisite of such pedigrees, +and that patriotism may be considered as a good excuse even for a wrong +pedigree; but the race-pandemonium that followed the publication of Mr. +Chamberlain’s book in Germany was really a very unwise proceeding in view +of the false and misleading document produced. What, it may be asked +again, would Nietzsche have said if he had heard his countrymen screaming +odes to their own glory as the “flower of Europe”? He would assuredly have +dismissed their exalted pretensions with a good-natured smile; for his +study of history had shown him that even slaves must have their saturnalia +now and then. But as to his philosophical answer there can be no doubt; +for in Aphorism 272 of _The Dawn of Day_ there is a single sentence which +completely refutes the view of modern racemongers like Chamberlain and his +followers: “It is probable,” we read, “that there are no pure races, but +only races which have become purified, and even these are extremely rare.” +There are even stronger expressions to be met with in “Peoples and +Countries” (Aphorism 20; see the _Genealogy of Morals_, p. 226): “What +quagmires and mendacity must there be about if it is possible, in the +modern European hotch-potch, to raise the question of ‘race’!” and again, +in Aphorism 21: “Maxim—to associate with no man who takes any part in the +mendacious race-swindle.” + +A man like Nietzsche, who makes so little impression upon mankind in +general, is certainly not, as some people have thought and openly said, a +public danger, so the guardians of the State need not be uneasy. There is +little danger of Nietzsche’s revolutionising either the masses or the +classes; for, as Goethe used to say, “Seulement celui qui ressemble le +peuple, l’émeut.” Nietzsche’s voice has as yet hardly been lifted in this +country; and, until it is fully heard, both masses and classes will calmly +proceed on their way to the extremes of democracy and anarchy, as they now +appear to be doing. Anarchy, though, may be too strong a word; for there +is some doubt whether, throughout Europe and America at all events, the +people are not now too weak even for anarchy. A revolt is a sign of +strength in a slave; but our modern slaves have no strength left. + +In the meantime, however, it will have become clear that Nietzsche tried +to stop this threatening degradation of the human race, that he +endeavoured to supplant the morality of altruism—the cause of this +degradation—by another, a super-Christian morality, and that he has +succeeded in this aim, if not where the masses and the classes are +concerned, at any rate in the case of that small minority of thinkers to +which he really wished to appeal. And this minority is naturally grateful +to the philosopher for having supplied them with a morality which enables +them to be “good” without being fools—an unpleasant combination which, +unfortunately, the Nazarene morality is seldom able to avoid. This +Nazarene morality has doubtless its own merits, and its “good” and “evil” +in many cases coincide with ours; but common sense and certain +intellectual qualities are not too highly appreciated in the table of +Christian values (see, for instance, 1 Cor. iii. 19), whence it will be +observed that the enlightenment of a Christian is not always quite equal +to his otherwise excellent intentions. We Nietzschians, however, must show +that patience to them which they always pretend to show to their +opponents. Nietzsche himself, indeed, recommends this in Aphorism 103 of +this book, an aphorism which is almost too well known to need repetition; +for it likewise disproves the grotesque though widely circulated +supposition that all kinds of immorality would be indulged in under the +sway of the “Immoralistic” philosopher: + +“I should not, of course, deny—unless I were a fool—that many actions +which are called immoral should be avoided and resisted; and in the same +way that many which are called moral should be performed and encouraged; +but I hold that in both cases these actions should be performed from +motives other than those which have prevailed up to the present time. We +must learn anew in order that at last, perhaps very late in the day, we +may be able to do something more: feel anew.” + +In regard to the translation itself—which owes a good deal to many +excellent suggestions made by Mr. Thomas Common—it adheres, as a rule, +closely to the German text; and in only two or three instances has a +slightly freer rendering been adopted in order to make the sense quite +clear. There are one or two cases in which a punning or double meaning +could not be adequately rendered in English: _e.g._ Aphorism 50, where the +German word “Rausch” means both “intoxication” and also “elation” (_i.e._ +the exalted feelings of the religious fanatic). Again, we have “Einleid,” +“Einleidigkeit,” in Aphorism 63—words which do not quite correspond to +pity, compassion, or fellow-feeling, and which, indeed, are not yet known +to German lexicographers. A literal translation, “one-feeling,” would be +almost meaningless. What is actually signified is that both sufferer and +sympathiser have nerves and feelings in common: an experience which +Schopenhauer, as Nietzsche rightly points out, mistook for compassion or +pity (“Mitleid”), and which lacked a word, even in German, until the later +psychologist coined “Einleid.” Again, in Aphorism 554 we have a play upon +the words “Vorschritt” (leading, guidance) and “Fortschritt” (progress). + +All these, however, are trifling matters in comparison with the substance +of the book, and they are of more interest to philologists than to +psychologists. It is for psychologists that this book was written; and +such minds, somewhat rare in our time, may read in it with much profit. + +J. M. Kennedy. + +LONDON, _September_ 1911. + + + + + +AUTHOR’S PREFACE. + + +In this book we find a “subterrestrial” at work, digging, mining, +undermining. You can see him, always provided that you have eyes for such +deep work,—how he makes his way slowly, cautiously, gently but surely, +without showing signs of the weariness that usually accompanies a long +privation of light and air. He might even be called happy, despite his +labours in the dark. Does it not seem as if some faith were leading him +on, some solace recompensing him for his toil? Or that he himself desires +a long period of darkness, an unintelligible, hidden, enigmatic something, +knowing as he does that he will in time have his own morning, his own +redemption, his own rosy dawn?—Yea, verily he will return: ask him not +what he seeketh in the depths; for he himself will tell you, this apparent +Trophonius and subterrestrial, whensoever he once again becomes man. One +easily unlearns how to hold one’s tongue when one has for so long been a +mole, and all alone, like him.— + + + + +2. + + +Indeed, my indulgent friends, I will tell you—here, in this late +preface,(1) which might easily have become an obituary or a funeral +oration—what I sought in the depths below: for I have come back, and—I +have escaped. Think not that I will urge you to run the same perilous +risk! or that I will urge you on even to the same solitude! For whoever +proceeds on his own path meets nobody: this is the feature of one’s “own +path.” No one comes to help him in his task: he must face everything quite +alone—danger, bad luck, wickedness, foul weather. He goes his own way; +and, as is only right, meets with bitterness and occasional irritation +because he pursues this “own way” of his: for instance, the knowledge that +not even his friends can guess who he is and whither he is going, and that +they ask themselves now and then: “Well? Is he really moving at all? Has +he still ... a path before him?”—At that time I had undertaken something +which could not have been done by everybody: I went down into the deepest +depths; I tunnelled to the very bottom; I started to investigate and +unearth an old _faith_ which for thousands of years we philosophers used +to build on as the safest of all foundations—which we built on again and +again although every previous structure fell in: I began to undermine our +_faith in morals_. But ye do not understand me?— + + + + +3. + + +So far it is on Good and Evil that we have meditated least profoundly: +this was always too dangerous a subject. Conscience, a good reputation, +hell, and at times even the police, have not allowed and do not allow of +impartiality; in the presence of morality, as before all authority, we +_must_ not even think, much less speak: here we must obey! Ever since the +beginning of the world, no authority has permitted itself to be made the +subject of criticism; and to criticise morals—to look upon morality as a +problem, as problematic—what! was that not—_is_ that not—immoral?—But +morality has at its disposal not only every means of intimidation +wherewith to keep itself free from critical hands and instruments of +torture: its security lies rather in a certain art of enchantment, in +which it is a past master—it knows how to “enrapture.” It can often +paralyse the critical will with a single look, or even seduce it to +itself: yea, there are even cases where morality can turn the critical +will against itself; so that then, like the scorpion, it thrusts the sting +into its own body. Morality has for ages been an expert in all kinds of +devilry in the art of convincing: even at the present day there is no +orator who would not turn to it for assistance (only hearken to our +anarchists, for instance: how morally they speak when they would fain +convince! In the end they even call themselves “the good and the just”). +Morality has shown herself to be the greatest mistress of seduction ever +since men began to discourse and persuade on earth—and, what concerns us +philosophers even more, she is the veritable _Circe of philosophers_. For, +to what is it due that, from Plato onwards, all the philosophic architects +in Europe have built in vain? that everything which they themselves +honestly believed to be _aere perennius_ threatens to subside or is +already laid in ruins? Oh, how wrong is the answer which, even in our own +day, rolls glibly off the tongue when this question is asked: “Because +they have all neglected the prerequisite, the examination of the +foundation, a critique of all reason”—that fatal answer made by Kant, who +has certainly not thereby attracted us modern philosophers to firmer and +less treacherous ground! (and, one may ask apropos of this, was it not +rather strange to demand that an instrument should criticise its own value +and effectiveness? that the intellect itself should “recognise” its own +worth, power, and limits? was it not even just a little ridiculous?) The +right answer would rather have been, that all philosophers, including Kant +himself were building under the seductive influence of morality—that they +aimed at certainty and “truth” only in appearance; but that in reality +their attention was directed towards “_majestic moral edifices_,” to use +once more Kant’s innocent mode of expression, who deems it his “less +brilliant, but not undeserving” task and work “to level the ground and +prepare a solid foundation for the erection of those majestic moral +edifices” (_Critique of Pure Reason_, ii. 257). Alas! He did not succeed +in his aim, quite the contrary—as we must acknowledge to-day. With this +exalted aim, Kant was merely a true son of his century, which more than +any other may justly be called the century of exaltation: and this he +fortunately continued to be in respect to the more valuable side of this +century (with that solid piece of sensuality, for example, which he +introduced into his theory of knowledge). He, too, had been bitten by the +moral tarantula, Rousseau; he, too, felt weighing on his soul that moral +fanaticism of which another disciple of Rousseau’s, Robespierre, felt and +proclaimed himself to be the executor: _de fonder sur la terre l’empire de +la sagesse, de la justice, et de la vertu_. (Speech of June 4th, 1794.) On +the other hand, with such a French fanaticism in his heart, no one could +have cultivated it in a less French, more deep, more thorough and more +German manner—if the word German is still permissible in this sense—than +Kant did: in order to make room for _his_ “moral kingdom,” he found +himself compelled to add to it an indemonstrable world, a logical +“beyond”—that was why he required his critique of pure reason! In other +words, _he would not have wanted it_, if he had not deemed one thing to be +more important than all the others: to render his moral kingdom +unassailable by—or, better still, invisible to, reason,—for he felt too +strongly the vulnerability of a moral order of things in the face of +reason. For, when confronted with nature and history, when confronted with +the ingrained _immorality_ of nature and history, Kant was, like all good +Germans from the earliest times, a pessimist: he believed in morality, not +because it is demonstrated through nature and history, but despite its +being steadily contradicted by them. To understand this “despite,” we +should perhaps recall a somewhat similar trait in Luther, that other great +pessimist, who once urged it upon his friends with true Lutheran audacity: +“If we could conceive by reason alone how that God who shows so much wrath +and malignity could be merciful and just, what use should we have for +faith?” For, from the earliest times, nothing has ever made a deeper +impression upon the German soul, nothing has ever “tempted” it more, than +that deduction, the most dangerous of all, which for every true Latin is a +sin against the intellect: _credo quia absurdum est_.—With it German logic +enters for the first time into the history of Christian dogma; but even +to-day, a thousand years later, we Germans of the present, late Germans in +every way, catch the scent of truth, a _possibility_ of truth, at the back +of the famous fundamental principle of dialectics with which Hegel secured +the victory of the German spirit over Europe—“contradiction moves the +world; all things contradict themselves.” We are pessimists—even in logic. + + + + +4. + + +But logical judgments are not the deepest and most fundamental to which +the daring of our suspicion descends: the confidence in reason which is +inseparable from the validity of these judgments, is, as confidence, a +_moral_ phenomenon ... perhaps German pessimism has yet to take its last +step? Perhaps it has once more to draw up its “credo” opposite its +“absurdum” in a terrible manner? And if this book is pessimistic even in +regard to morals, even above the confidence in morals—should it not be a +German book for that very reason? For, in fact, it represents a +contradiction, and one which it does not fear: in it confidence in morals +is retracted—but why? Out of _morality_! Or how shall we call that which +takes place in it—in _us_? for our taste inclines to the employment of +more modest phrases. But there is no doubt that to us likewise there +speaketh a “thou shalt”; we likewise obey a strict law which is set above +us—and this is the last cry of morals which is still audible to us, which +we too must _live_: here, if anywhere, are we still _men of conscience_, +because, to put the matter in plain words, we will not return to that +which we look upon as decayed, outlived, and superseded, we will not +return to something “unworthy of belief,” whether it be called God, +virtue, truth, justice, love of one’s neighbour, or what not; we will not +permit ourselves to open up a lying path to old ideals; we are thoroughly +and unalterably opposed to anything that would intercede and mingle with +us; opposed to all forms of present-day faith and Christianity; opposed to +the lukewarmness of all romanticism and fatherlandism; opposed also to the +artistic sense of enjoyment and lack of principle which would fain make us +worship where we no longer believe—for we are artists—opposed, in short, +to all this European feminism (or idealism, if this term be thought +preferable) which everlastingly “draws upward,” and which in consequence +everlastingly “lowers” and “degrades.” Yet, being men of _this_ +conscience, we feel that we are related to that German uprightness and +piety which dates back thousands of years, although we immoralists and +atheists may be the late and uncertain offspring of these virtues—yea, we +even consider ourselves, in a certain respect, as their heirs, the +executors of their inmost will: a pessimistic will, as I have already +pointed out, which is not afraid to deny itself, because it denies itself +with _joy_! In us is consummated, if you desire a formula—_the +autosuppression of morals_. + + + + +5. + + +But, after all, why must we proclaim so loudly and with such intensity +what we are, what we want, and what we do not want? Let us look at this +more calmly and wisely; from a higher and more distant point of view. Let +us proclaim it, as if among ourselves, in so low a tone that all the world +fails to hear it and _us_! Above all, however, let us say it _slowly_.... +This preface comes late, but not too late: what, after all, do five or six +years matter? Such a book, and such a problem, are in no hurry; besides, +we are friends of the _lento_, I and my book. I have not been a +philologist in vain—perhaps I am one yet: a teacher of slow reading. I +even come to write slowly. At present it is not only my habit, but even my +taste—a perverted taste, maybe—to write nothing but what will drive to +despair every one who is “in a hurry.” For philology is that venerable art +which exacts from its followers one thing above all—to step to one side, +to leave themselves spare moments, to grow silent, to become slow—the +leisurely art of the goldsmith applied to language: an art which must +carry out slow, fine work, and attains nothing if not _lento_. For this +very reason philology is now more desirable than ever before; for this +very reason it is the highest attraction and incitement in an age of +“work”: that is to say, of haste, of unseemly and immoderate hurry-skurry, +which is intent upon “getting things done” at once, even every book, +whether old or new. Philology itself, perhaps, will not “get things done” +so hurriedly: it teaches how to read _well_: _i.e._ slowly, profoundly, +attentively, prudently, with inner thoughts, with the mental doors ajar, +with delicate fingers and eyes ... my patient friends, this book appeals +only to perfect readers and philologists: _learn_ to read me well! + +RUTA, NEAR GENOA, + +_Autumn_, 1886. + + + + + +BOOK I. + + + + +1. + + +SUBSEQUENT JUDGMENT.—All things that endure for a long time are little by +little so greatly permeated by reason that their origin in unreason +becomes improbable. Does not almost every exact statement of an origin +strike us as paradoxical and sacrilegious? Indeed, does not the true +historian constantly contradict? + + + + +2. + + +PREJUDICE OF THE LEARNED.—Savants are quite correct in maintaining the +proposition that men in all ages believed that they _knew_ what was good +and evil, praiseworthy and blamable. But it is a prejudice of the learned +to say _that we now know it better_ than any other age. + + + + +3. + + +A TIME FOR EVERYTHING.—When man assigned a sex to all things, he did not +believe that he was merely playing; but he thought, on the contrary, that +he had acquired a profound insight:—it was only at a much later period, +and then only partly, that he acknowledged the enormity of his error. In +the same way, man has attributed a moral relationship to everything that +exists, throwing the cloak of _ethical significance_ over the world’s +shoulders. One day all that will be of just as much value, and no more, as +the amount of belief existing to-day in the masculinity or femininity of +the sun.(2) + + + + +4. + + +AGAINST THE FANCIFUL DISHARMONY OF THE SPHERES.—We must once more sweep +out of the world all this _false_ grandeur, for it is contrary to the +justice that all things about us may claim. And for this reason we must +not see or wish the world to be more disharmonic than it is! + + + + +5. + + +BE THANKFUL!—The most important result of the past efforts of humanity is +that we need no longer go about in continual fear of wild beasts, +barbarians, gods, and our own dreams. + + + + +6. + + +THE JUGGLER AND HIS COUNTERPART.—That which is wonderful in science is +contrary to that which is wonderful in the art of the juggler. For the +latter would wish to make us believe that we see a very simple causality, +where, in reality, an exceedingly complex causality is in operation. +Science, on the other hand, forces us to give up our belief in the simple +causality exactly where everything looks so easily comprehensible and we +are merely the victims of appearances. The simplest things are _very +_“complicated”—we can never be sufficiently astonished at them! + + + + +7. + + +RECONCEIVING OUR FEELING OF SPACE.—Is it real or imaginary things which +have built up the greater proportion of man’s happiness? It is certain, at +all events, that the extent of the distance between the highest point of +happiness and the lowest point of unhappiness has been established only +with the help of imaginary things. As a consequence, _this_ kind of a +conception of space is always, under the influence of science, becoming +smaller and smaller: in the same way as science has taught us, and is +still teaching us, to look upon the earth as small—yea, to look upon the +entire solar system as a mere point. + + + + +8. + + +TRANSFIGURATION.—Perplexed sufferers, confused dreamers, the hysterically +ecstatic—here we have the three classes into which Raphael divided +mankind. We no longer consider the world in this light—and Raphael himself +dare not do so: his own eyes would show him a new transfiguration. + + + + +9. + + +CONCEPTION OF THE MORALITY OF CUSTOM.—In comparison with the mode of life +which prevailed among men for thousands of years, we men of the present +day are living in a very immoral age: the power of custom has been +weakened to a remarkable degree, and the sense of morality is so refined +and elevated that we might almost describe it as volatilised. That is why +we late comers experience such difficulty in obtaining a fundamental +conception of the origin of morality: and even if we do obtain it, our +words of explanation stick in our throats, so coarse would they sound if +we uttered them! or to so great an extent would they seem to be a slander +upon morality! Thus, for example, the fundamental clause: morality is +nothing else (and, above all, nothing more) than obedience to customs, of +whatsoever nature they may be. But customs are simply the traditional way +of acting and valuing. Where there is no tradition there is no morality; +and the less life is governed by tradition, the narrower the circle of +morality. The free man is immoral, because it is his _will_ to depend upon +himself and not upon tradition: in all the primitive states of humanity +“evil” is equivalent to “individual,” “free,” “arbitrary,” “unaccustomed,” +“unforeseen,” “incalculable.” In such primitive conditions, always +measured by this standard, any action performed—_not_ because tradition +commands it, but for other reasons (_e.g._ on account of its individual +utility), even for the same reasons as had been formerly established by +custom—is termed immoral, and is felt to be so even by the very man who +performs it, for it has not been done out of obedience to the tradition. + +What is tradition? A higher authority, which is obeyed, not because it +commands what is useful to us, but merely because it commands. And in what +way can this feeling for tradition be distinguished from a general feeling +of fear? It is the fear of a higher intelligence which commands, the fear +of an incomprehensible power, of something that is more than +personal—there is _superstition_ in this fear. In primitive times the +domain of morality included education and hygienics, marriage, medicine, +agriculture, war, speech and silence, the relationship between man and +man, and between man and the gods—morality required that a man should +observe her prescriptions without thinking of _himself_ as individual. +Everything, therefore, was originally custom, and whoever wished to raise +himself above it, had first of all to make himself a kind of lawgiver and +medicine-man, a sort of demi-god—in other words, he had to create customs, +a dangerous and fearful thing to do!—Who is the most moral man? On the one +hand, he who most frequently obeys the law: _e.g._ he who, like the +Brahmins, carries a consciousness of the law about with him wherever he +may go, and introduces it into the smallest divisions of time, continually +exercising his mind in finding opportunities for obeying the law. On the +other hand, he who obeys the law in the most difficult cases. The most +moral man is he who makes the greatest _sacrifices_ to morality; but what +are the greatest sacrifices? In answering this question several different +kinds of morality will be developed: but the distinction between the +morality of the _most frequent obedience_ and the morality of the _most +difficult obedience_ is of the greatest importance. Let us not be deceived +as to the motives of that moral law which requires, as an indication of +morality, obedience to custom in the most difficult cases! Self-conquest +is required, not by reason of its useful consequences for the individual; +but that custom and tradition may appear to be dominant, in spite of all +individual counter desires and advantages. The individual shall sacrifice +himself—so demands the morality of custom. + +On the other hand, those moralists who, like the followers of Socrates, +recommend self-control and sobriety to the _individual_ as his greatest +possible advantage and the key to his greatest personal happiness, are +_exceptions_—and if we ourselves do not think so, this is simply due to +our having been brought up under their influence. They all take a new +path, and thereby bring down upon themselves the utmost disapproval of all +the representatives of the morality of custom. They sever their connection +with the community, as immoralists, and are, in the fullest sense of the +word, evil ones. In the same way, every Christian who “sought, above all +things, his _own_ salvation,” must have seemed evil to a virtuous Roman of +the old school. Wherever a community exists, and consequently also a +morality of custom, the feeling prevails that any punishment for the +violation of a custom is inflicted, above all, on the community: this +punishment is a supernatural punishment, the manifestations and limits of +which are so difficult to understand, and are investigated with such +superstitious fear. The community can compel any one member of it to make +good, either to an individual or to the community itself, any ill +consequences which may have followed upon such a member’s action. It can +also call down a sort of vengeance upon the head of the individual by +endeavouring to show that, as the result of his action, a storm of divine +anger has burst over the community,—but, above all, it regards the guilt +of the individual more particularly as _its own_ guilt, and bears the +punishment of the isolated individual as its own punishment—“Morals,” they +bewail in their innermost heart, “morals have grown lax, if such deeds as +these are possible.” And every individual action, every individual mode of +thinking, causes dread. It is impossible to determine how much the more +select, rare, and original minds must have suffered in the course of time +by being considered as evil and dangerous, _yea, because they even looked +upon themselves as such_. Under the dominating influence of the morality +of custom, originality of every kind came to acquire a bad conscience; and +even now the sky of the best minds seems to be more overcast by this +thought than it need be. + + + + +10. + + +COUNTER-MOTION BETWEEN THE SENSE OF MORALITY AND THE SENSE OF +CAUSALITY.—As the sense of causality increases, so does the extent of the +domain of morality decrease: for every time one has been able to grasp the +necessary effects, and to conceive them as distinct from all incidentals +and chance possibilities (_post hoc_), one has, at the same time, +destroyed an enormous number of _imaginary causalities_, which had +hitherto been believed in as the basis of morals—the real world is much +smaller than the world of our imagination—and each time also one casts +away a certain amount of one’s anxiousness and coercion, and some of our +reverence for the authority of custom is lost: morality in general +undergoes a diminution. He who, on the other hand, wishes to increase it +must know how to prevent results from becoming controllable. + + + + +11. + + +MORALS AND MEDICINES OF THE PEOPLE.—Every one is continuously occupied in +bringing more or less influence to bear upon the morals which prevail in a +community: most of the people bring forward example after example to show +the _alleged relationship between cause and effect_, guilt and punishment, +thus upholding it as well founded and adding to the belief in it. A few +make new observations upon the actions and their consequences, drawing +conclusions therefrom and laying down laws; a smaller number raise +objections and allow belief in these things to become weakened.—But they +are all alike in the crude and _unscientific_ manner in which they set +about their work: if it is a question of objections to a law, or examples +or observations of it, or of its proof, confirmation, expression or +refutation, we always find the material and method entirely valueless, as +valueless as the material and form of all popular medicine. Popular +medicines and popular morals are closely related, and should not be +considered and valued, as is still customary, in so different a way: both +are most dangerous and make-believe sciences. + + + + +12. + + +CONSEQUENCE AS ADJUVANT CAUSE.—Formerly the consequences of an action were +considered, not as the result of that action, but a voluntary +adjuvant—_i.e._ on the part of God. Can a greater confusion be imagined? +Entirely different practices and means have to be brought into use for +actions and effects! + + + + +13. + + +TOWARDS THE NEW EDUCATION OF MANKIND.—Help us, all ye who are +well-disposed and willing to assist, lend your aid in the endeavour to do +away with that conception of punishment which has swept over the whole +world! No weed more harmful than this! It is not only to the consequences +of our actions that this conception has been applied—and how horrible and +senseless it is to confuse cause and effect with cause and punishment!—but +worse has followed: the pure accidentality of events has been robbed of +its innocence by this execrable manner of interpreting conception of +punishment. Yea, they have even pushed their folly to such extremes that +they would have us look upon existence itself as a punishment—from which +it would appear that the education of mankind had hitherto been confided +to cranky gaolers and hangmen. + + + + +14. + + +THE SIGNIFICATION OF MADNESS IN THE HISTORY OF MORALITY.—If, despite that +formidable pressure of the “morality of custom,” under which all human +communities lived—thousands of years before our own era, and during our +own era up to the present day (we ourselves are dwelling in the small +world of exceptions, and, as it were, in an evil zone):—if, I say, in +spite of all this, new and divergent ideas, valuations, and impulses have +made their appearance time after time, this state of things has been +brought about only with the assistance of a dreadful associate: it was +insanity almost everywhere that paved the way for the new thought and cast +off the spell of an old custom and superstition. Do ye understand why this +had to be done through insanity? by something which is in both voice and +appearance as horrifying and incalculable as the demoniac whims of wind +and sea, and consequently calling for like dread and respect? by something +bearing upon it the signs of entire lack of consciousness as clearly as +the convulsions and foam of the epileptic, which appeared to typify the +insane person as the mask and speaking-trumpet of some divine being? by +something that inspired even the bearer of the new thought with awe and +fear of himself, and that, suppressing all remorse, drove him on to become +its prophet and martyr?—Well, in our own time, we continually hear the +statement reiterated that genius is tinctured with madness instead of good +sense. Men of earlier ages were far more inclined to believe that, +wherever traces of insanity showed themselves, a certain proportion of +genius and wisdom was likewise present—something “divine,” as they +whispered to one another. More than this, they expressed their opinions on +the point with sufficient emphasis. “All the greatest benefits of Greece +have sprung from madness,” said Plato, setting on record the opinion of +the entire ancient world. Let us take a step further: all those superior +men, who felt themselves irresistibly urged on to throw off the yoke of +some morality or other, had no other resource—_if they were not really +mad_—than to feign madness, or actually to become insane. And this holds +good for innovators in every department of life, and not only in religion +and politics. Even the reformer of the poetic metre was forced to justify +himself by means of madness. (Thus even down to gentler ages madness +remained a kind of convention in poets, of which Solon, for instance, took +advantage when urging the Athenians to reconquer Salamis.)—“How can one +make one’s self mad when one is not mad and dare not feign to be so?” +Almost all the eminent men of antiquity have given themselves up to this +dreadful mode of reasoning: a secret doctrine of artifices and dietetic +jugglery grew up around this subject and was handed down from generation +to generation, together with the feeling of the innocence, even sanctity, +of such plans and meditations. The means of becoming a medicine-man among +the Indians, a saint among Christians of the Middle Ages, an angecok among +Greenlanders, a Pagee among Brazilians, are the same in essence: senseless +fasting, continual abstention from sexual intercourse, isolation in a +wilderness, ascending a mountain or a pillar, “sitting on an aged willow +that looks out upon a lake,” and thinking of absolutely nothing but what +may give rise to ecstasy or mental derangements. + +Who would dare to glance at the desert of the bitterest and most +superfluous agonies of spirit, in which probably the most productive men +of all ages have pined away? Who could listen to the sighs of those lonely +and troubled minds: “O ye heavenly powers, grant me madness! Madness, that +I at length may believe in myself! Vouchsafe delirium and convulsions, +sudden flashes of light and periods of darkness; frighten me with such +shivering and feverishness as no mortal ever experienced before, with +clanging noises and haunting spectres; let me growl and whine and creep +about like a beast, if only I can come to believe in myself! I am devoured +by doubt. I have slain the law, and I now dread the law as a living person +dreads a corpse. If I am not _above_ the law, I am the most abandoned of +wretches. Whence cometh this new spirit that dwelleth within me but from +you? Prove to me, then, that I am one of you—nothing but madness will +prove it to me.” And only too often does such a fervour attain its object: +at the very time when Christianity was giving the greatest proof of its +fertility in the production of saints and martyrs, believing that it was +thus proving itself, Jerusalem contained large lunatic asylums for +shipwrecked saints, for those whose last spark of good sense had been +quenched by the floods of insanity. + + + + +15. + + +THE MOST ANCIENT MEANS OF SOLACE.—First stage: In every misfortune or +discomfort man sees something for which he must make somebody else suffer, +no matter who—in this way he finds out the amount of power still remaining +to him; and this consoles him. Second stage: In every misfortune or +discomfort, man sees a punishment, _i.e._ an expiation of guilt and the +means by which he may get rid of the malicious enchantment of a real or +apparent wrong. When he perceives the _advantage_ which misfortune bring +with it, he believes he need no longer make another person suffer for +it—he gives up this kind of satisfaction, because he now has another. + + + + +16. + + +FIRST PRINCIPLE OF CIVILISATION.—Among savage tribes there is a certain +category of customs which appear to aim at nothing but custom. They +therefore lay down strict, and, on the whole, superfluous regulations +(_e.g._ the rules of the Kamchadales, which forbid snow to be scraped off +the boots with a knife, coal to be stuck on the point of a knife, or a +piece of iron to be put into the fire—and death to be the portion of every +one who shall act contrariwise!) Yet these laws serve to keep people +continually reminded of the custom, and the imperative necessity on their +parts to conform to it: and all this in support of the great principle +which stands at the beginning of all civilisation: any custom is better +than none. + + + + +17. + + +GOODNESS AND MALIGNITY.—At first men imposed their own personalities on +Nature: everywhere they saw themselves and their like, _i.e._ their own +evil and capricious temperaments, hidden, as it were, behind clouds, +thunder-storms, wild beasts, trees, and plants: it was then that they +declared Nature was evil. Afterwards there came a time, that of Rousseau, +when they sought to distinguish themselves from Nature: they were so tired +of each other that they wished to have separate little hiding-places where +man and his misery could not penetrate: then they invented “nature is +good.” + + + + +18. + + +THE MORALITY OF VOLUNTARY SUFFERING.—What is the highest enjoyment for men +living in a state of war in a small community, the existence of which is +continually threatened, and the morality of which is the strictest +possible? _i.e._ for souls which are vigorous, vindictive, malicious, full +of suspicion, ready to face the direst events, hardened by privation and +morality? The enjoyment of cruelty: just as, in such souls and in such +circumstances, it would be regarded as a virtue to be ingenious and +insatiable in cruelty. Such a community would find its delight in +performing cruel deeds, casting aside, for once, the gloom of constant +anxiety and precaution. Cruelty is one of the most ancient enjoyments at +their festivities. As a consequence it is believed that the gods likewise +are pleased by the sight of cruelty and rejoice at it—and in this way the +belief is spread that _voluntary suffering_, self-chosen martyrdom, has a +high signification and value of its own. In the community custom gradually +brings about a practice in conformity with this belief: henceforward +people become more suspicious of all exuberant well-being, and more +confident as they find themselves in a state of great pain; they think +that the gods may be unfavourable to them on account of happiness, and +favourable on account of pain—not compassionate! For compassion is looked +upon with contempt, and unworthy of a strong and awe-inspiring soul—but +agreeable to them, because the sight of human suffering put these gods +into good humour and makes them feel powerful, and a cruel mind revels in +the sensation of power. It was thus that the “most moral man” of the +community was considered as such by virtue of his frequent suffering, +privation, laborious existence, and cruel mortification—not, to repeat it +again and again, as a means of discipline or self-control or a desire for +individual happiness—but a a virtue which renders the evil gods +well-disposed towards the community, a virtue which continually wafts up +to them the odour of an expiatory sacrifice. All those intellectual +leaders of the nations who reached the point of being able to stir up the +sluggish though prolific mire of their customs had to possess this factor +of voluntary martyrdom as well as insanity in order to obtain +belief—especially, and above all, as is always the case, belief in +themselves! The more their minds followed new paths, and were consequently +tormented by pricks of conscience, the more cruelly they battled against +their own flesh, their own desires, and their own health—as if they were +offering the gods a compensation in pleasure, lest these gods should wax +wroth at the neglect of ancient customs and the setting up of new aims. + +Let no one be too hasty in thinking that we have now entirely freed +ourselves from such a logic of feeling! Let the most heroic souls among us +question themselves on this very point. The least step forward in the +domain of free thought and individual life has been achieved in all ages +to the accompaniment of physical and intellectual tortures: and not only +the mere step forward, no! but every form of movement and change has +rendered necessary innumerable martyrs, throughout the entire course of +thousands of years which sought their paths and laid down their +foundation-stones, years, however, which we do not think of when we speak +about “world-history,” that ridiculously small division of mankind’s +existence. And even in this so-called world-history, which in the main is +merely a great deal of noise about the latest novelties, there is no more +important theme than the old, old tragedy of the martyrs _who tried to +move the mire_. Nothing has been more dearly bought than the minute +portion of human reason and feeling of liberty upon which we now pride +ourselves. But it is this very pride which makes it almost impossible for +us to-day to be conscious of that enormous lapse of time, preceding the +period of “world-history” when “morality of custom” held the field, and to +consider this lapse of time as _the real and decisive epoch that +established the character of mankind_: an epoch when suffering was +considered as a virtue, cruelty as a virtue, hypocrisy as a virtue, +revenge as a virtue, and the denial of the reason as a virtue, whereas, on +the other hand, well-being was regarded as a danger, longing for knowledge +as a danger, peace as a danger, compassion as a danger: an epoch when +being pitied was looked upon as an insult, work as an insult, madness as a +divine attribute, and every kind of change as immoral and pregnant with +ruin! You imagine that all this has changed, and that humanity must +likewise have changed its character? Oh, ye poor psychologists, learn to +know yourselves better! + + + + +19. + + +MORALITY AND STUPEFACTION.—Custom represents the experiences of men of +earlier times in regard to what they considered as useful and harmful; but +the _feeling of custom_ (morality) does not relate to these feelings as +such, but to the age, the sanctity, and the unquestioned authority of the +custom. Hence this feeling hinders our acquiring new experiences and +amending morals: _i.e._ morality is opposed to the formation of new and +better morals: it stupefies. + + + + +20. + + +FREE-DOERS AND FREE-THINKERS.—Compared with free-thinkers, free-doers are +at a disadvantage, because it is evident that men suffer more from the +consequences of actions than of thoughts. If we remember, however, that +both seek their own satisfaction, and that free-thinkers have already +found their satisfaction in reflection upon and utterance of forbidden +things, there is no difference in the motives; but in respect of the +consequences the issue will be decided against the free-thinker, provided +that it be not judged from the most superficial and vulgar external +appearance, _i.e._ not as every one would judge it. We must make up for a +good deal of the calumny with which men have covered all those who have, +by their actions, broken away from the authority of some custom—they are +generally called criminals. Every one who has hitherto overthrown a law of +established morality has always at first been considered as a _wicked +man_: but when it was afterwards found impossible to re-establish the law, +and people gradually became accustomed to the change, the epithet was +changed by slow degrees. History deals almost exclusively with these +_wicked men_, who later on came to be recognised as _good men_. + + + + +21. + + +“FULFILMENT OF THE LAW.”—In cases where the observance of a moral precept +has led to different consequence from that expected and promised, and does +not bestow upon the moral man the happiness he had hoped for, but leads +rather to misfortune and misery, the conscientious and timid man has +always his excuse ready: “Something was lacking in the proper _carrying +out_ of the law.” If the worst comes to the worst, a deeply-suffering and +down-trodden humanity will even decree: “It is impossible to carry out the +precept faithfully: we are too weak and sinful, and, in the depths of our +soul, incapable of morality: consequently we have no claim to happiness +and success. Moral precepts and promises have been given for better beings +than ourselves.” + + + + +22. + + +WORKS AND FAITH.—Protestant teachers are still spreading the fundamental +error that faith only is of consequence, and that works must follow +naturally upon faith. This doctrine is certainly not true, but it is so +seductive in appearance that it has succeeded in fascinating quite other +intellects than that of Luther (_e.g._ the minds of Socrates and Plato): +though the plain evidence and experience of our daily life prove the +contrary. The most assured knowledge and faith cannot give us either the +strength or the dexterity required for action, or the practice in that +subtle and complicated mechanism which is a prerequisite for anything to +be changed from an idea into action. Then, I say, let us first and +foremost have works! and this means practice! practice! practice! The +necessary faith will come later—be certain of that! + + + + +23. + + +IN WHAT RESPECT WE ARE MOST SUBTLE.—By the fact that, for thousands of +years, _things_ (nature, tools, property of all kinds) were thought to be +alive and to possess souls, and able to hinder and interfere with the +designs of man, the feeling of impotence among men has become greater and +more frequent than it need have been: for one had to secure one’s things +like men and beasts, by means of force, compulsion, flattery, treaties, +sacrifices—and it is here that we may find the origin of the greater +number of superstitious customs, _i.e._ of an important, _perhaps +paramount_, and nevertheless wasted and useless division of mankind’s +activity!—But since the feeling of impotence and fear was so strong, and +for such a length of time in a state of constant stimulation, the feeling +of _power_ in man has been developed in so subtle a manner that, in this +respect, he can compare favourably with the most delicately-adjusted +balance. This feeling has become his strongest propensity: and the means +he discovered for creating it form almost the entire history of culture. + + + + +24. + + +THE PROOF OF A PRECEPT.—The worth or worthlessness of a recipe—that for +baking bread, for example—is proved, generally speaking, by the result +expected coming to pass or not, provided, of course, that the directions +given have been carefully followed. The case is different, however, when +we come to deal with moral precepts, for here the results cannot be +ascertained, interpreted, and divined. These precepts, indeed, are based +upon hypotheses of but little scientific value, the proof or refutation of +which by means of results is impossible:—but in former ages, when all +science was crude and primitive, and when a matter was _taken for granted_ +on the smallest evidence, then the worth or worthlessness of a moral +recipe was determined as we now determine any other precept: by reference +to the results. If the natives of Alaska believe in a command which says: +“Thou shalt not throw a bone into the fire or give it to a dog,” this will +be proved by the warning: “If thou dost thou wilt have no luck when +hunting.” Yet, in one sense or another, it almost invariably happens that +one has “no luck when hunting.” It is no easy matter to _refute_ the worth +of the precept in this way, the more so as it is the community, and not +the individual, which is regarded as the bearer of the punishment; and, +again, some occurrence is almost certain to happen which seems to prove +the rule. + + + + +25. + + +CUSTOMS AND BEAUTY.—In justice to custom it must not be overlooked that, +in the case of all those who conform to it whole-heartedly from the very +start, the organs of attack and defence, both physical and intellectual, +begin to waste away; _i.e._ these individuals gradually become more +beautiful! For it is the exercise of these organs and their corresponding +feelings that brings about ugliness and helps to preserve it. It is for +this reason that the old baboon is uglier than the young one, and that the +young female baboon most closely resembles man, and is hence the most +handsome.—Let us draw from this our own conclusions as to the origin of +female beauty! + + + + +26. + + +ANIMALS AND MORALS.—The rules insisted upon in polite society, such, for +example, as the avoidance of everything ridiculous, fantastic, +presumptuous; the suppression of one’s virtues just as much as of one’s +most violent desires, the instant bringing of one’s self down to the +general level, submitting one’s self to etiquette and self-depreciation: +all this, generally speaking, is to be found, as a social morality, even +in the lowest scale of the animal world—and it is only in this low scale +that we see the innermost plan of all these amiable precautionary +regulations: one wishes to escape from one’s pursuers and to be aided in +the search for plunder. Hence animals learn to control and to disguise +themselves to such an extent that some of them can even adapt the colour +of their bodies to that of their surroundings (by means of what is known +as the “chromatic function”). Others can simulate death, or adopt the +forms and colours of other animals, or of sand, leaves, moss, or fungi +(known to English naturalists as “mimicry”). + +It is in this way that an individual conceals himself behind the +universality of the generic term “man” or “society,” or adapts and +attaches himself to princes, castes, political parties, current opinions +of the time, or his surroundings: and we may easily find the animal +equivalent of all those subtle means of making ourselves happy, thankful, +powerful, and fascinating. Even that sense of truth, which is at bottom +merely the sense of security, is possessed by man in common with the +animals: we do not wish to be deceived by others or by ourselves; we hear +with some suspicion the promptings of our own passions, we control +ourselves and remain on the watch against ourselves. Now, the animal does +all this as well as man; and in the animal likewise self-control +originates in the sense of reality (prudence). In the same way, the animal +observes the effects it exercises on the imagination of other beasts: it +thus learns to view itself from their position, to consider itself +“objectively”; it has its own degree of self-knowledge. The animal judges +the movements of its friends and foes, it learns their peculiarities by +heart and acts accordingly: it gives up, once and for all, the struggle +against individual animals of certain species, and it likewise recognises, +in the approach of certain varieties, whether their intentions are +agreeable and peaceful. The beginnings of justice, like those of wisdom—in +short, everything which we know as the _Socratic virtues_—are of an +_animal_ nature: a consequence of those instincts which teach us to search +for food and to avoid our enemies. If we remember that the higher man has +merely raised and refined himself in the _quality_ of his food and in the +conception of what is contrary to his nature, it may not be going too far +to describe the entire moral phenomenon as of an animal origin. + + + + +27. + + +THE VALUE OF THE BELIEF IN SUPERHUMAN PASSIONS.—The institution of +marriage stubbornly upholds the belief that love, although a passion, is +nevertheless capable of duration as such, yea, that lasting, lifelong love +may be taken as a general rule. By means of the tenacity of a noble +belief, in spite of such frequent and almost customary refutations—thereby +becoming a _pia fraus_—marriage has elevated love to a higher rank. Every +institution which has conceded to a passion the _belief in the duration of +the latter_, and responsibility for this duration, in spite of the nature +of the passion itself, has raised the passion to a higher level: and he +who is thenceforth seized with such a passion does not, as formerly, think +himself lowered in the estimation of others or brought into danger on that +account, but on the contrary believes himself to be raised, both in the +opinion of himself and of his equals. Let us recall institutions and +customs which, out of the fiery devotion of a moment, have created eternal +fidelity; out of the pleasure of anger, eternal vengeance; out of despair, +eternal mourning; out of a single hasty word, eternal obligation. A great +deal of hypocrisy and falsehood came into the world as the result of such +transformations; but each time, too, at the cost of such disadvantages, a +new and _superhuman_ conception which elevates mankind. + + + + +28. + + +STATE OF MIND AS ARGUMENT.—Whence arises within us a cheerful readiness +for action?—such is the question which has greatly occupied the attention +of men. The most ancient answer, and one which we still hear, is: God is +the cause; in this way He gives us to understand that He approves of our +actions. When, in former ages, people consulted the oracles, they did so +that they might return home strengthened by this cheerful readiness; and +every one answered the doubts which came to him, if alternative actions +suggested themselves, by saying: “I shall do whatever brings about that +feeling.” They did not decide, in other words, for what was most +reasonable, but upon some plan the conception of which imbued the soul +with courage and hope. A cheerful outlook was placed in the scales as an +argument and proved to be heavier than reasonableness; for the state of +mind was interpreted in a superstitious manner as the action of a god who +promises success; and who, by this argument, lets his reason speak as the +highest reasonableness. Now, let the consequences of such a prejudice be +considered when shrewd men, thirsting for power, availed themselves of +it—and still do so! “Bring about the right state of mind!”—in this way you +can do without all arguments and overcome every objection! + + + + +29. + + +ACTORS OF VIRTUE AND SIN.—Among the ancients who became celebrated for +their virtue there were many, it would seem, _who acted to themselves_, +especially the Greeks, who, being actors by nature, must have acted quite +unconsciously, seeing no reason why they should not do so. In addition, +every one was striving to outdo some one else’s virtue with his own, so +why should they not have made use of every artifice to show off their +virtues, especially among themselves, if only for the sake of practice! Of +what use was a virtue which one could not display, and which did not know +how to display itself!—Christianity put an end to the career of these +actors of virtue; instead it devised the disgusting ostentation and +parading of sins: it brought into the world a state of _mendacious +sinfulness_ (even at the present day this is considered as _bon ton_ among +orthodox Christians). + + + + +30. + + +REFINED CRUELTY AS VIRTUE.—Here we have a morality which is based entirely +upon our thirst for distinction—do not therefore entertain too high an +opinion of it! Indeed, we may well ask what kind of an impulse it is, and +what is its fundamental signification? It is sought, by our appearance, to +grieve our neighbour, to arouse his envy, and to awaken his feelings of +impotence and degradation; we endeavour to make him taste the bitterness +of his fate by dropping a little of _our_ honey on his tongue, and, while +conferring this supposed benefit on him, looking sharply and triumphantly +into his eyes. + +Behold such a man, now become humble, and perfect in his humility—and seek +those for whom, through his humility, he has for a long time been +preparing a torture; for you are sure to find them! Here is another man +who shows mercy towards animals, and is admired for doing so—but there are +certain people on whom he wishes to vent his cruelty by this very means. +Look at that great artist: the pleasure he enjoyed beforehand in +conceiving the envy of the rivals he had outstripped, refused to let his +powers lie dormant until he became a great man—how many bitter moments in +the souls of other men has he asked for as payment for his own greatness! +The nun’s chastity: with what threatening eyes she looks into the faces of +other women who live differently from her! what a vindictive joy shines in +those eyes! The theme is short, and its variations, though they might well +be innumerable, could not easily become tiresome—for it is still too +paradoxical a novelty, and almost a painful one, to affirm that the +morality of distinction is nothing, at bottom, but joy in refined cruelty. +When I say “at bottom,” I mean here, every time in the first generation. +For, when the habit of some distinguished action becomes _hereditary_, its +root, so to speak, is not transmitted, but only its fruits (for only +feelings, and not thoughts, can become hereditary): and, if we presuppose +that this root is not reintroduced by education, in the second generation +the joy in the cruelty is no longer felt: but only pleasure in the habit +as such. _This_ joy, however, is the first degree of the “good.” + + + + +31. + + +PRIDE IN SPIRIT.—The pride of man, which strives to oppose the theory of +our own descent from animals and establishes a wide gulf between nature +and man himself—this pride is founded upon a prejudice as to what the mind +is; and this prejudice is relatively recent. In the long prehistorical +period of humanity it was supposed that the mind was everywhere, and men +did not look upon it as a particular characteristic of their own. Since, +on the contrary, everything spiritual (including all impulses, +maliciousness, and inclinations) was regarded as common property, and +consequently accessible to everybody, primitive mankind was not ashamed of +being descended from animals or trees (the noble races thought themselves +honoured by such legends), and saw in the spiritual that which unites us +with nature, and not that which severs us from her. Thus man was brought +up in modesty—and this likewise was the result of a prejudice. + + + + +32. + + +THE BRAKE.—To suffer morally, and then to learn afterwards that this kind +of suffering was founded upon an error, shocks us. For there is a unique +consolation in acknowledging, by our suffering, a “deeper world of truth” +than any other world, and we would much rather suffer and feel ourselves +above reality by doing so (through the feeling that, in this way, we +approach nearer to that “deeper world of truth”), than live without +suffering and hence without this feeling of the sublime. Thus it is pride, +and the habitual fashion of satisfying it, which opposes this new +interpretation of morality. What power, then, must we bring into operation +to get rid of this brake? Greater pride? A new pride? + + + + +33. + + +THE CONTEMPT OF CAUSES, CONSEQUENCES, AND REALITY.—Those unfortunate +occurrences which take place at times in the community, such as sudden +storms, bad harvests, or plagues, lead members of the community to suspect +that offences against custom have been committed, or that new customs must +be invented to appease a new demoniac power and caprice. Suspicion and +reasoning of this kind, however, evade an inquiry into the real and +natural causes, and take the demoniac cause for granted. This is one +source of the hereditary perversion of the human intellect; and the other +one follows in its train, for, proceeding on the same principle, people +paid much less attention to the real and natural consequences of an action +than to the supernatural consequences (the so-called punishments and +mercies of the Divinity). It is commanded, for instance, that certain +baths are to be taken at certain times: and the baths are taken, not for +the sake of cleanliness, but because the command has been made. We are not +taught to avoid the real consequences of dirt, but merely the supposed +displeasure of the gods because a bath has been omitted. Under the +pressure of superstitious fear, people began to suspect that these +ablutions were of much greater importance than they seemed; they ascribed +inner and supplementary meanings to them, gradually lost their sense of +and pleasure in reality, and finally reality is considered as valuable +_only to the extent that it is a symbol._ Hence a man who is under the +influence of the morality of custom comes to despise causes first of all, +secondly consequences, and thirdly reality, and weaves all his higher +feelings (reverence, sublimity, pride, gratitude, love) _into an imaginary +world_: the so-called higher world. And even to-day we can see the +consequences of this: wherever, and in whatever fashion, man’s feelings +are raised, that imaginary world is in evidence. It is sad to have to say +it; but for the time being _all higher sentiments_ must be looked upon +with suspicion by the man of science, to so great an extent are they +intermingled with illusion and extravagance. Not that they need +necessarily be suspected _per se_ and for ever; but there is no doubt +that, of all the gradual _purifications_ which await humanity, the +purification of the higher feelings will be one of the slowest. + + + + +34. + + +MORAL FEELINGS AND CONCEPTIONS.—It is clear that moral feelings are +transmitted in such a way that children perceive in adults violent +predilections and aversions for certain actions, and then, like born apes, +imitate such likes and dislikes. Later on in life, when they are +thoroughly permeated by these acquired and well-practised feelings, they +think it a matter of propriety and decorum to provide a kind of +justification for these predilections and aversions. These +“justifications,” however, are in no way connected with the origin or the +degree of the feeling: people simply accommodate themselves to the rule +that, as rational beings, they must give reasons for their pros and cons, +reasons which must be assignable and acceptable into the bargain. Up to +this extent the history of the moral feelings is entirely different from +the history of moral conceptions. The first-mentioned are powerful +_before_ the action, and the latter especially after it, in view of the +necessity for making one’s self clear in regard to them. + + + + +35. + + +FEELINGS AND THEIR DESCENT FROM JUDGMENTS.—“Trust in your feelings!” But +feelings comprise nothing final, original; feelings are based upon the +judgments and valuations which are transmitted to us in the shape of +feelings (inclinations, dislikes). The inspiration which springs from a +feeling is the grandchild of a judgment—often an erroneous judgment!—and +certainly not one’s own judgment! Trusting in our feelings simply means +obeying our grandfather and grandmother more than the gods within +_ourselves_: our reason and experience. + + + + +36. + + +A FOOLISH PIETY, WITH _ARRIÈRE-PENSÉES_.—What! the inventors of ancient +civilisations, the first makers of tools and tape lines, the first +builders of vehicles, ships, and houses, the first observers of the laws +of the heavens and the multiplication tables—is it contended that they +were entirely different from the inventors and observers of our own time, +and superior to them? And that the first slow steps forward were of a +value which has not been equalled by the discoveries we have made with all +our travels and circumnavigations of the earth? It is the voice of +prejudice that speaks thus, and argues in this way to depreciate the +importance of the modern mind. And yet it is plain to be seen that, in +former times, hazard was the greatest of all discoverers and observers and +the benevolent prompter of these ingenious ancients, and that, in the case +of the most insignificant invention now made, a greater intellect, +discipline, and scientific imagination are required than formerly existed +throughout long ages. + + + + +37. + + +WRONG CONCLUSIONS FROM USEFULNESS.—When we have demonstrated the highest +utility of a thing, we have nevertheless made no progress towards an +explanation of its origin; in other words, we can never explain, by mere +utility, the necessity of existence. But precisely the contrary opinion +has been maintained up to the present time, even in the domain of the most +exact science. In astronomy, for example, have we not heard it stated that +the (supposed) usefulness of the system of satellites—(replacing the light +which is diminished in intensity by the greater distance of the sun, in +order that the inhabitants of the various celestial bodies should not want +for light)—was the final object of this system and explained its origin? +Which may remind us of the conclusions of Christopher Columbus The earth +has been created for man, ergo, if there are countries, they must be +inhabited. “Is it probable that the sun would throw his rays on nothing, +and that the nocturnal vigils of the stars should be wasted upon +untravelled seas and unpeopled countries?” + + + + +38. + + +IMPULSES TRANSFORMED BY MORAL JUDGMENTS.—The same impulse, under the +impression of the blame cast upon it by custom, develops into the painful +feeling of cowardice, or else the pleasurable feeling of _humility_, in +case a morality, like that of Christianity, has taken it to its heart and +called it _good_. In other words, this instinct will fall under the +influence of either a good conscience or a bad one! In itself, _like every +instinct_, it does not possess either this or indeed any other moral +character and name, or even a definite accompanying feeling of pleasure or +displeasure; it does not acquire all these qualities as its second nature +until it comes into contact with impulses which have already been baptized +as good and evil, or has been recognised as the attribute of beings +already weighed and valued by the people from a moral point of view. Thus +the ancient conception of envy differed entirely from ours. Hesiod reckons +it among the qualities of the _good_, benevolent Eris, and it was not +considered as offensive to attribute some kind of envy even to the gods. +This is easy to understand in a state of things inspired mainly by +emulation, but emulation was looked upon as good, and valued accordingly. + +The Greeks were likewise different from us in the value they set upon +hope: they conceived it as blind and deceitful. Hesiod in one of his poems +has made a strong reference to it—a reference so strong, indeed, that no +modern commentator has quite understood it; for it runs contrary to the +modern mind, which has learnt from Christianity to look upon hope as a +virtue. Among the Greeks, on the other hand, the portal leading to a +knowledge of the future seemed only partly closed, and, in innumerable +instances, it was impressed upon them as a religious obligation to inquire +into the future, in those cases where we remain satisfied with hope. It +thus came about that the Greeks, thanks to their oracles and seers, held +hope in small esteem, and even lowered it to the level of an evil and a +danger. + +The Jews, again, took a different view of anger from that held by us, and +sanctified it: hence they have placed the sombre majesty of the wrathful +man at an elevation so high that a European cannot conceive it. They +moulded their wrathful and holy Jehovah after the images of their wrathful +and holy prophets. Compared with them, all the Europeans who have +exhibited the greatest wrath are, so to speak, only second-hand creatures. + + + + +39. + + +THE PREJUDICE CONCERNING “PURE SPIRIT.”—Wherever the doctrine of _pure +spirituality_ has prevailed, its excesses have resulted in the destruction +of the tone of the nerves: it taught that the body should be despised, +neglected, or tormented, and that, on account of his impulses, man himself +should be tortured and regarded with contempt. It gave rise to gloomy, +strained, and downcast souls—who, besides, thought they knew the reason of +their misery and how it might possibly be relieved! “It _must_ be in the +body! For it still _thrives_ too well!”—such was their conclusion, whilst +the fact was that the body, through its agonies, protested time after time +against this never-ending mockery. Finally, a universal and chronic +hyper-nervousness seized upon those virtuous representatives of the pure +spirit: they learned to recognise joy only in the shape of ecstasies and +other preliminary symptoms of insanity—and their system reached its climax +when it came to look upon ecstasy as the highest aim of life, and as the +standard by which all earthly things must be _condemned_. + + + + +40. + + +MEDITATIONS UPON OBSERVANCES.—Numerous moral precepts, carelessly drawn +from a single event, quickly became incomprehensible; it was as difficult +a matter to deduce their intentions with any degree of certainty as it was +to recognise the punishment which was to follow the breaking of the rule. +Doubts were even held regarding the order of the ceremonies; but, while +people guessed at random about such matters, the object of their +investigations increased in importance, it was precisely the greatest +absurdity of an observance that developed into a holy of holies. Let us +not think too little of the energy wasted by man in this regard throughout +thousands of years, and least of all of the effects of such _meditations +upon observances_! Here we find ourselves on the wide training-ground of +the intellect—not only do religions develop and continue to increase +within its boundaries: but here also is the venerable, though dreadful, +primeval world of science; here grow up the poet, the thinker, the +physician, the lawgiver. The dread of the unintelligible, which, in an +ambiguous fashion, demanded ceremonies from us, gradually assumed the +charm of the intricate, and where man could not unravel he learnt to +create. + + + + +41. + + +TO DETERMINE THE VALUE OF THE _VITA CONTEMPLATIVA_.—Let us not forget, as +men leading a contemplative life, what kind of evil and misfortunes have +overtaken the men of the _vita activa_ as the result of contemplation—in +short, what sort of contra-account the _vita activa_ has to offer _us_, if +we exhibit too much boastfulness before it with respect to our good deeds. +It would show us, in the first place, those so-called religious natures, +who predominate among the lovers of contemplation and consequently +represent their commonest type. They have at all times acted in such a +manner as to render life difficult to practical men, and tried to make +them disgusted with it, if possible: to darken the sky, to obliterate the +sun, to cast suspicion upon joy, to depreciate hope, to paralyse the +active hand—all this they knew how to do, just as, for miserable times and +feelings, they had their consolations, alms, blessings, and benedictions. +In the second place, it can show us the artists, a species of men leading +the _vita contemplativa_, rarer than the religious element, but still +often to be met with. As beings, these people are usually intolerable, +capricious, jealous, violent, quarrelsome: this, however, must be deduced +from the joyous and exalting effects of their works. + +Thirdly, we have the philosophers, men who unite religious and artistic +qualities, combined, however, with a third element, namely, dialectics and +the love of controversy. They are the authors of evil in the same sense as +the religious men and artists, in addition to which they have wearied many +of their fellow-men with their passion for dialectics, though their number +has always been very small. Fourthly, the thinkers and scientific workers. +They but rarely strove after effects, and contented themselves with +silently sticking to their own groove. Thus they brought about little envy +and discomfort, and often, as objects of mockery and derision, they +served, without wishing to do so, to make life easier for the men of the +_vita activa_. Lastly, science ended by becoming of much advantage to all; +and if, _on account of this utility_, many of the men who were destined +for the _vita activa_ are now slowly making their way along the road to +science in the sweat of their brow, and not without brain-racking and +maledictions, this is not the fault of the crowd of thinkers and +scientific workers: it is “self-wrought pain.”(3) + + + + +42. + + +ORIGIN OF THE _VITA CONTEMPLATIVA_.—During barbarous ages, when +pessimistic judgments held sway over men and the world, the individual, in +the consciousness of his full power, always endeavoured to act in +conformity with such judgments, that is to say, he put his ideas into +action by means of hunting, robbery, surprise attacks, brutality, and +murder: including the weaker forms of such acts, as far as they are +tolerated within the community. When his strength declines, however, and +he feels tired, ill, melancholy, or satiated—consequently becoming +temporarily void of wishes or desires—he is a relatively better man, that +is to say, less dangerous; and his pessimistic ideas will now discharge +themselves only in words and reflections—upon his companions, for example, +or his wife, his life, his gods,—his judgments will be _evil_ ones. In +this frame of mind he develops into a thinker and prophet, or he adds to +his superstitions and invents new observances, or mocks his enemies. +Whatever he may devise, however, all the productions of his brain will +necessarily reflect his frame of mind, such as the increase of fear and +weariness, and the lower value he attributes to action and enjoyment. The +substance of these productions must correspond to the substance of these +poetic, thoughtful, and priestly moods; the evil judgment must be supreme. + +In later years, all those who acted continuously as this man did in those +special circumstances—_i.e._ those who gave out pessimistic judgments, and +lived a melancholy life, poor in action—were called poets, thinkers, +priests, or “medicine-men.” The general body of men would have liked to +disregard such people, because they were not active enough, and to turn +them out of the community; but there was a certain risk in doing so: these +inactive men had found out and were following the tracks of superstition +and divine power, and no one doubted that they had unknown means of power +at their disposal. This was the value which was set upon _the ancient race +of contemplative natures_—despised as they were in just the same degree as +they were not dreaded! In such a masked form, in such an ambiguous aspect, +with an evil heart and often with a troubled head, did Contemplation make +its first appearance on earth: both weak and terrible at the same time, +despised in secret, and covered in public with every mark of superstitious +veneration. Here, as always, we must say: _pudenda origo_! + + + + +43. + + +HOW MANY FORCES MUST NOW BE UNITED IN A THINKER.—To rise superior to +considerations of the senses, to raise one’s self to abstract +contemplations: this is what was formerly regarded as _elevation_; but now +it is not practicable for us to share the same feelings. Luxuriating in +the most shadowy images of words and things; playing with those invisible, +inaudible, imperceptible beings, was considered as existence in another +and _higher_ world, a world that sprang from the deep contempt felt for +the world which was perceptible to the senses, this seductive and wicked +world of ours. “These _abstracta_ no longer mislead us, but they may lead +us”—with such words men soared aloft. It was not the _substance_ of these +intellectual sports, but the sports themselves, which was looked upon as +“the higher thing” in the primeval ages of science. Hence we have Plato’s +admiration for dialectics, and his enthusiastic belief in the necessary +relationship of dialectics to the good man who has risen superior to the +considerations of his senses. It was not only knowledge that was +discovered little by little, but also the different means of acquiring it, +the conditions and operations which precede knowledge in man. And it +always seemed as if the newly-discovered operation or the +newly-experienced condition were not a means of acquiring knowledge, but +was even the substance, goal, and sum-total of everything that was worth +knowing. What does the thinker require?—imagination, inspiration, +abstraction, spirituality, invention, presentiment, induction, dialectics, +deduction, criticism, ability to collect materials, an impersonal mode of +thinking, contemplation, comprehensiveness, and lastly, but not least, +justice, and love for everything that exists—but each one of these means +was at one time considered, in the history of the _vita contemplativa_, as +a goal and final purpose, and they all secured for their inventors that +perfect happiness which fills the human soul when its final purpose dawns +upon it. + + + + +44. + + +ORIGIN AND MEANING.—Why does this thought come into my mind again and +again, always in more and more vivid colours?—that, in former times, +investigators, in the course of their search for the origin of things, +always thought that they found something which would be of the highest +importance for all kinds of action and judgment: yea, that they even +invariably postulated that the salvation of mankind depended upon _insight +into the origin of things_—whereas now, on the other hand, the more we +examine into origins, the less do they concern our interests: on the +contrary, all the valuations and interestedness which we have placed upon +things begin to lose their meaning, the more we retrogress where knowledge +is concerned and approach the things themselves. _The origin becomes of +less significance in proportion as we acquire insight into it_; whilst +things nearest to ourselves, around and within us, gradually begin to +manifest their wealth of colours, beauties, enigmas, and diversity of +meaning, of which earlier humanity never dreamed. In former ages thinkers +used to move furiously about, like wild animals in cages, steadily glaring +at the bars which hemmed them in, and at times springing up against them +in a vain endeavour to break through them: and happy indeed was he who +could look through a gap to the outer world and could fancy that he saw +something of what lay beyond and afar off. + + + + +45. + + +A TRAGIC TERMINATION TO KNOWLEDGE.—Of all the means of exaltation, human +sacrifices have at times done most to elevate man. And perhaps the one +powerful thought—the idea of _self-sacrificing humanity_—might be made to +prevail over every other aspiration, and thus to prove the victor over +even the most victorious. But to whom should the sacrifice be made? We may +already swear that, if ever the constellation of such an idea appeared on +the horizon, the knowledge of truth would remain the single but enormous +object with which a sacrifice of such a nature would be +commensurate—because no sacrifice is too great for it. In the meantime the +problem has never been expounded as to how far humanity, considered as a +whole, could take steps to encourage the advancement of knowledge; and +even less as to what thirst for knowledge could impel humanity to the +point of sacrificing itself with the light of an anticipated wisdom in its +eyes. When, perhaps, with a view to the advancement of knowledge, we are +able to enter into communication with the inhabitants of other stars, and +when, during thousands of years, wisdom will have been carried from star +to star, the enthusiasm of knowledge may rise to such a dizzy height! + + + + +46. + + +DOUBT IN DOUBT.—“What a good pillow doubt is for a well-balanced head!” +This saying of Montaigne always made Pascal angry, for nobody ever wanted +a good pillow so much as he did. Whatever was the matter with him? + + + + +47. + + +WORDS BLOCK UP OUR PATH.—Wherever primitive men put down a word, they +thought they had made a discovery. How different the case really was!—they +had come upon a problem, and, while they thought they had solved it, they +had in reality placed an obstacle in the way of its solution. Now, with +every new piece of knowledge, we stumble over petrified words and +mummified conceptions, and would rather break a leg than a word in doing +so. + + + + +48. + + +“KNOW THYSELF” IS THE WHOLE OF SCIENCE.—Only when man shall have acquired +a knowledge of all things will he be able to know himself. For things are +but the boundaries of man. + + + + +49. + + +THE NEW FUNDAMENTAL FEELING: OUR FINAL CORRUPTIBILITY.—In former times +people sought to show the feeling of man’s greatness by pointing to his +divine descent. This, however, has now become a forbidden path, for the +ape stands at its entrance, and likewise other fearsome animals, showing +their teeth in a knowing fashion, as if to say, No further this way! Hence +people now try the opposite direction: the road along which humanity is +proceeding shall stand as an indication of their greatness and their +relationship to God. But alas! this, too, is useless! At the far end of +this path stands the funeral urn of the last man and grave-digger (with +the inscription, _Nihil humani a me alienum puto_). To whatever height +mankind may have developed—and perhaps in the end it will not be so high +as when they began!—there is as little prospect of their attaining to a +higher order as there is for the ant and the earwig to enter into kinship +with God and eternity at the end of their career on earth. What is to come +will drag behind it that which has passed: why should any little star, or +even any little species on that star, form an exception to that eternal +drama? Away with such sentimentalities! + + + + +50. + + +BELIEF IN INEBRIATION.—Those men who have moments of sublime ecstasy, and +who, on ordinary occasions, on account of the contrast and the excessive +wearing away of their nervous forces, usually feel miserable and desolate, +come to consider such moments as the true manifestation of their real +selves, of their “ego,” and their misery and dejection, on the other hand, +as the _effect of the _“non-ego”. This is why they think of their +environment, the age in which they live, and the whole world in which they +have their being, with feelings of vindictiveness. This intoxication +appears to them as their true life, their actual ego; and everywhere else +they see only those who strive to oppose and prevent this intoxication, +whether of an intellectual, moral, religious, or artistic nature. + +Humanity owes no small part of its evils to these fantastic enthusiasts; +for they are the insatiable sowers of the weed of discontent with one’s +self and one’s neighbour, of contempt for the world and the age, and, +above all, of world-lassitude. An entire hell of criminals could not, +perhaps, bring about such unfortunate and far-reaching consequences, such +heavy and disquieting effects that corrupt earth and sky, as are brought +about by that “noble” little community of unbridled, fantastic, half-mad +people—of geniuses, too—who cannot control themselves, or experience any +inward joy, until they have lost themselves completely: while, on the +other hand, the criminal often gives a proof of his admirable +self-control, sacrifice, and wisdom, and thus maintains these qualities in +those who fear him. Through him life’s sky may at times seem overcast and +threatening, but the atmosphere ever remains brisk and +vigorous.—Furthermore, these enthusiasts bring their entire strength to +bear on the task of imbuing mankind with belief in inebriation as in life +itself: a dreadful belief! As savages are now quickly corrupted and ruined +by “fire-water,” so likewise has mankind in general been slowly though +thoroughly corrupted by these spiritual “fire-waters” of intoxicating +feelings and by those who keep alive the craving for them. It may yet be +ruined thereby. + + + + +51. + + +SUCH AS WE STILL ARE.—“Let us be indulgent to the great one-eyed!” said +Stuart Mill, as if it were necessary to ask for indulgence when we are +willing to believe and almost to worship them. I say: Let us be indulgent +towards the two-eyed, both great and small; for, _such as we are now_, we +shall never rise beyond indulgence! + + + + +52. + + +WHERE ARE THE NEW PHYSICIANS OF THE SOUL?—It is the means of consolation +which have stamped life with that fundamental melancholy character in +which we now believe: the worst disease of mankind has arisen from the +struggle against diseases, and apparent remedies have in the long run +brought about worse conditions than those which it was intended to remove +by their use. Men, in their ignorance, used to believe that the stupefying +and intoxicating means, which appeared to act immediately, the so-called +“consolations,” were the true healing powers: they even failed to observe +that they had often to pay for their immediate relief by a general and +profound deterioration in health, that the sick ones had to suffer from +the after-effects of the intoxication, then from the absence of the +intoxication, and, later on, from a feeling of disquietude, depression, +nervous starts, and ill-health. Again, men whose illness had advanced to a +certain extent never recovered from it—those physicians of the soul, +universally believed in and worshipped as they were, took care of that. + +It has been justly said of Schopenhauer that he was one who again took the +sufferings of humanity seriously: where is the man who will at length take +the antidotes against these sufferings seriously, and who will pillory the +unheard-of quackery with which men, even up to our own age, and in the +most sublime nomenclature, have been wont to treat the illnesses of their +souls? + + + + +53. + + +ABUSE OF THE CONSCIENTIOUS ONES.—It is the conscientious, and not the +unscrupulous, who have suffered so greatly from exhortations to penitence +and the fear of hell, especially if they happened to be men of +imagination. In other words, a gloom has been cast over the lives of those +who had the greatest need of cheerfulness and agreeable images—not only +for the sake of their own consolation and recovery from themselves, but +that humanity itself might take delight in them and absorb a ray of their +beauty. Alas, how much superfluous cruelty and torment have been brought +about by those religions which invented sin! and by those men who, by +means of such religions, desired to reach the highest enjoyment of their +power! + + + + +54. + + +THOUGHTS ON DISEASE.—To soothe the imagination of the patient, in order +that he may at least no longer keep on thinking about his illness, and +thus suffer more from such thoughts than from the complaint itself, which +has been the case hitherto—that, it seems to me, is something! and it is +by no means a trifle! And now do ye understand our task? + + + + +55. + + +THE “WAYS.”—So-called “short cuts” have always led humanity to run great +risks: on hearing the “glad tidings” that a “short cut” had been found, +they always left the straight path—_and lost their way_. + + + + +56. + + +THE APOSTATE OF THE FREE SPIRIT.—Is there any one, then, who seriously +dislikes pious people who hold formally to their belief? Do we not, on the +contrary, regard them with silent esteem and pleasure, deeply regretting +at the same time that these excellent people do not share our own +feelings? But whence arises that sudden, profound, and unreasonable +dislike for the man who, having at one time possessed freedom of spirit, +finally becomes a “believer”? In thinking of him we involuntarily +experience the sensation of having beheld some loathsome spectacle, which +we must quickly efface from our recollection. Should we not turn our backs +upon even the most venerated man if we entertained the least suspicion of +him in this regard? Not, indeed, from a moral point of view, but because +of sudden disgust and horror! Whence comes this sharpness of feeling? +Perhaps we shall be given to understand that, at bottom, we are not quite +certain of our own selves? Or that, early in life, we build round +ourselves hedges of the most pointed contempt, in order that, when old age +makes us weak and forgetful, we may not feel inclined to brush our own +contempt away from us? + +Now, speaking frankly, this suspicion is quite erroneous, and whoever +forms it knows nothing of what agitates and determines the free spirit: +how little, to him, does the _changing_ of an opinion seem contemptible +_per se_! On the contrary, how highly he prizes the _ability_ to change an +opinion as a rare and valuable distinction, especially if he can retain it +far into old age! And his pride (not his pusillanimity) even reaches so +high as to be able to pluck the fruits of the _spernere se sperni_ and the +_spernere se ipsum_: without his being troubled by the sensation of fear +of vain and easy-going men. Furthermore, the doctrine of the innocence of +all opinions appears to him to be as certain as the doctrine of the +innocence of all actions: how could he act as judge and hangman before the +apostate of intellectual liberty! On the contrary, the sight of such a +person would disgust him as much as the sight of a nauseous illness +disgusts the physician: the physical repulsion caused by everything +spongy, soft, and suppurating momentarily overcomes reason and the desire +to help. Hence our goodwill is overcome by the conception of the monstrous +dishonesty which must have gained the upper hand in the apostate from the +free spirit: by the conception of a general gnawing which is eating its +way down even to the framework of the character. + + + + +57. + + +OTHER FEARS, OTHER SAFETIES.—Christianity overspread life with a new and +unlimited _insecurity_, thereby creating new safeties, enjoyments and +recreations, and new valuations of all things. Our own century denies the +existence of this insecurity, and does so with a good conscience, yet it +clings to the old habit of Christian certainties, enjoyments, recreations, +and valuations!—even in its noblest arts and philosophies. How feeble and +worn out must all this now seem, how imperfect and clumsy, how arbitrarily +fanatical, and, above all, how uncertain: now that its horrible contrast +has been taken away—the ever-present fear of the Christian for his +_eternal_ salvation! + + + + +58. + + +CHRISTIANITY AND THE EMOTIONS.—In Christianity we may see a great popular +protest against philosophy: the reasoning of the sages of antiquity had +withdrawn men from the influence of the emotions, but Christianity would +fain give men their emotions back again. With this aim in view, it denies +any moral value to virtue such as philosophers understood it—as a victory +of the reason over the passions—generally condemns every kind of goodness, +and calls upon the passions to manifest themselves in their full power and +glory: as _love_ of God, _fear_ of God, fanatic _belief_ in God, blind +_hope_ in God. + + + + +59. + + +ERROR AS A CORDIAL.—Let people say what they will, it is nevertheless +certain that it was the aim of Christianity to deliver mankind from the +yoke of moral engagements by indicating what it believed to be the +_shortest way to perfection_: exactly in the same manner as a few +philosophers thought they could dispense with tedious and laborious +dialectics, and the collection of strictly-proved facts, and point out a +royal road to truth. It was an error in both cases, but nevertheless a +great cordial for those who were worn out and despairing in the +wilderness. + + + + +60. + + +ALL SPIRIT FINALLY BECOMES VISIBLE.—Christianity has assimilated the +entire spirituality of an incalculable number of men who were by nature +submissive, all those enthusiasts of humiliation and reverence, both +refined and coarse. It has in this way freed itself from its own original +rustic coarseness—of which we are vividly reminded when we look at the +oldest image of St. Peter the Apostle—and has become a very intellectual +religion, with thousands of wrinkles, _arrière-pensées_, and masks on its +face. It has made European humanity more clever, and not only cunning from +a theological standpoint. By the spirit which it has thus given to +European humanity—in conjunction with the power of abnegation, and very +often in conjunction with the profound conviction and loyalty of that +abnegation—it has perhaps chiselled and shaped the most subtle +individualities which have ever existed in human society: the +individualities of the higher ranks of the Catholic clergy, especially +when these priests have sprung from a noble family, and have brought to +their work, from the very beginning, the innate grace of gesture, the +dominating glance of the eye, and beautiful hands and feet. Here the human +face acquires that spiritualisation brought about by the continual ebb and +flow of two kinds of happiness (the feeling of power and the feeling of +submission) after a carefully-planned manner of living has conquered the +beast in man. Here an activity, which consists in blessing, forgiving +sins, and representing the Almighty, ever keeps alive in the soul, _and +even in the body_, the consciousness of a supreme mission; here we find +that noble contempt concerning the perishable nature of the body, of +well-being, and of happiness, peculiar to born soldiers: their _pride_ +lies in obedience, a distinctly aristocratic trait; their excuse and their +idealism arise from the enormous impossibility of their task. The +surpassing beauty and subtleties of these princes of the Church have +always proved to the people the truth of the Church; a momentary +brutalisation of the clergy (such as came about in Luther’s time) always +tended to encourage the contrary belief. And would it be maintained that +this result of beauty and human subtlety, shown in harmony of figure, +intellect, and task, would come to an end with religions? and that nothing +higher could be obtained, or even conceived? + + + + +61. + + +THE NEEDFUL SACRIFICE.—Those earnest, able, and just men of profound +feelings, who are still Christians at heart, owe it to themselves to make +one attempt to live for a certain space of time without Christianity! they +owe it _to their faith_ that they should thus for once take up their abode +“in the wilderness”—if for no other reason than that of being able to +pronounce on the question as to whether Christianity is needful. So far, +however, they have confined themselves to their own narrow domain and +insulted every one who happened to be outside of it: yea, they even become +highly irritated when it is suggested to them that beyond this little +domain of theirs lies the great world, and that Christianity is, after +all, only a corner of it! No; your evidence on the question will be +valueless until you have lived year after year without Christianity, and +with the inmost desire to continue to exist without it: until, indeed, you +have withdrawn far, far away from it. It is not when your nostalgia urges +you back again, but when your judgment, based on a strict comparison, +drives you back, that your homecoming has any significance!—Men of coming +generations will deal in this manner with all the valuations of the past; +they must be voluntarily _lived_ over again, together with their +contraries, in order that such men may finally acquire the right of +shifting them. + + + + +62. + + +ON THE ORIGIN OF RELIGIONS.—How can any one regard his own opinion of +things as a revelation? This is the problem of the formation of religions: +there has always been some man in whom this phenomenon was possible. A +postulate is that such a man already believed in revelations. Suddenly, +however, a new idea occurs to him one day, _his_ idea; and the entire +blessedness of a great personal hypothesis, which embraces all existence +and the whole world, penetrates with such force into his conscience that +he dare not think himself the creator of such blessedness, and he +therefore attributes to his God the cause of this new idea and likewise +the cause of the cause, believing it to be the revelation of his God. How +could a man be the author of so great a happiness? ask his pessimistic +doubts. But other levers are secretly at work: an opinion may be +strengthened by one’s self if it be considered as a revelation; and in +this way all its hypothetic nature is removed; the matter is set beyond +criticism and even beyond doubt: it is sanctified. It is true that, in +this way, a man lowers himself to playing the rôle of “mouthpiece,” but +his thought will end by being victorious as a divine thought—the feeling +of finally gaining the victory conquers the feeling of degradation. There +is also another feeling in the background: if a man raises his products +above himself, and thus apparently detracts from his own worth, there +nevertheless remains a kind of joyfulness, paternal love, and paternal +pride, which compensates man—more than compensates man—for everything. + + + + +63. + + +HATRED OF ONE’S NEIGHBOUR.—Supposing that we felt towards our neighbour as +he does himself—Schopenhauer calls this compassion, though it would be +more correct to call it auto-passion, fellow-feeling—we should be +compelled to hate him, if, like Pascal, he thought himself hateful. And +this was probably the general feeling of Pascal regarding mankind, and +also that of ancient Christianity, which, under Nero, was “convicted” of +_odium generis humani_, as Tacitus has recorded. + + + + +64. + + +THE BROKEN-HEARTED ONES.—Christianity has the instinct of a hunter for +finding out all those who may by hook or by crook be driven to +despair—only a very small number of men can be brought to this despair. +Christianity lies in wait for such as those, and pursues them. Pascal made +an attempt to find out whether it was not possible, with the help of the +very subtlest knowledge, to drive everybody into despair. He failed: to +his second despair. + + + + +65. + + +BRAHMINISM AND CHRISTIANITY.—There are certain precepts for obtaining a +consciousness of power: on the one hand, for those who already know how to +control themselves, and who are therefore already quite used to the +feeling of power; and, on the other hand, for those who cannot control +themselves. Brahminism has given its care to the former type of man; +Christianity to the latter. + + + + +66. + + +THE FACULTY OF VISION.—During the whole of the Middle Ages it was believed +that the real distinguishing trait of higher men was the faculty of having +visions—that is to say, of having a grave mental trouble. And, in fact, +the rules of life of all the higher natures of the Middle Ages (the +religiosi) were drawn up with the object of making man capable of vision! +Little wonder, then, that the exaggerated esteem for these half-mad +fanatics, so-called men of genius, has continued even to our own days. +“They have seen things that others do not see”—no doubt! and this fact +should inspire us with caution where they are concerned, and not with +belief! + + + + +67. + + +THE PRICE OF BELIEVERS.—He who sets such a value on being believed in has +to promise heaven in recompense for this belief: and every one, even a +thief on the Cross, must have suffered from a terrible doubt and +experienced crucifixion in every form: otherwise he would not buy his +followers so dearly. + + + + +68. + + +THE FIRST CHRISTIAN.—The whole world still believes in the literary career +of the “Holy Ghost,” or is still influenced by the effects of this belief: +when we look into our Bibles we do so for the purpose of “edifying +ourselves,” to find a few words of comfort for our misery, be it great or +small—in short, we read ourselves into it and out of it. But who—apart +from a few learned men—know that it likewise records the history of one of +the most ambitious and importunate souls that ever existed, of a mind full +of superstition and cunning: the history of the Apostle Paul? +Nevertheless, without this singular history, without the tribulations and +passions of such a mind, and of such a soul, there would have been no +Christian kingdom; we should have scarcely have even heard of a little +Jewish sect, the founder of which died on the Cross. It is true that, if +this history had been understood in time, if we had read, _really read_, +the writings of St. Paul, not as the revelations of the “Holy Ghost,” but +with honest and independent minds, oblivious of all our personal +troubles—there were no such readers for fifteen centuries—it would have +been all up with Christianity long ago: so searchingly do these writings +of the Jewish Pascal lay bare the origins of Christianity, just as the +French Pascal let us see its destiny and how it will ultimately perish. +That the ship of Christianity threw overboard no inconsiderable part of +its Jewish ballast, that it was able to sail into the waters of the +heathen and actually did do so: this is due to the history of one single +man, this apostle who was so greatly troubled in mind and so worthy of +pity, but who was also very disagreeable to himself and to others. + +This man suffered from a fixed idea, or rather a fixed question, an +ever-present and ever-burning question: what was the _meaning_ of the +Jewish Law? and, more especially, _the fulfilment of this Law_? In his +youth he had done his best to satisfy it, thirsting as he did for that +highest distinction which the Jews could imagine—this people, which raised +the imagination of moral loftiness to a greater elevation than any other +people, and which alone succeeded in uniting the conception of a holy God +with the idea of sin considered as an offence against this holiness. St. +Paul became at once the fanatic defender and guard-of-honour of this God +and His Law. Ceaselessly battling against and lying in wait for all +transgressors of this Law and those who presumed to doubt it, he was +pitiless and cruel towards all evil-doers, whom he would fain have +punished in the most rigorous fashion possible. + +Now, however, he was aware in his own person of the fact that such a man +as himself—violent, sensual, melancholy, and malicious in his +hatred—_could_ not fulfil the Law; and furthermore, what seemed strangest +of all to him, he saw that his boundless craving for power was continually +provoked to break it, and that he could not help yielding to this impulse. +Was it really “the flesh” which made him a trespasser time and again? Was +it not rather, as it afterwards occurred to him, the Law itself, which +continually showed itself to be impossible to fulfil, and seduced men into +transgression with an irresistible charm? But at that time he had not +thought of this means of escape. As he suggests here and there, he had +many things on his conscience—hatred, murder, sorcery, idolatry, +debauchery, drunkenness, and orgiastic revelry,—and to however great an +extent he tried to soothe his conscience, and, even more, his desire for +power, by the extreme fanaticism of his worship for and defence of the +Law, there were times when the thought struck him: “It is all in vain! The +anguish of the unfulfilled Law cannot be overcome.” Luther must have +experienced similar feelings, when, in his cloister, he endeavoured to +become the ideal man of his imagination; and, as Luther one day began to +hate the ecclesiastical ideal, and the Pope, and the saints, and the whole +clergy, with a hatred which was all the more deadly as he could not avow +it even to himself, an analogous feeling took possession of St. Paul. The +Law was the Cross on which he felt himself crucified. How he hated it! +What a grudge he owed it! How he began to look round on all sides to find +a means for its total annihilation, that he might no longer be obliged to +fulfil it himself! And at last a liberating thought, together with a +vision—which was only to be expected in the case of an epileptic like +himself—flashed into his mind: to him, the stern upholder of the Law—who, +in his innermost heart, was tired to death of it—there appeared on the +lonely path that Christ, with the divine effulgence on His countenance, +and Paul heard the words: “Why persecutest thou Me?” + +What actually took place, then, was this: his mind was suddenly +enlightened, and he said to himself: “It is unreasonable to persecute this +Jesus Christ! Here is my means of escape, here is my complete vengeance, +here and nowhere else have I the destroyer of the Law in my hands!” The +sufferer from anguished pride felt himself restored to health all at once, +his moral despair disappeared in the air; for morality itself was blown +away, annihilated—that is to say, _fulfilled_, there on the Cross! Up to +that time that ignominious death had seemed to him to be the principal +argument against the “Messiahship” proclaimed by the followers of the new +doctrine: but what if it were necessary for doing away with the Law? The +enormous consequences of this thought, of this solution of the enigma, +danced before his eyes, and he at once became the happiest of men. The +destiny of the Jews, yea, of all mankind, seemed to him to be intertwined +with this instantaneous flash of enlightenment: he held the thought of +thoughts, the key of keys, the light of lights; history would henceforth +revolve round him! For from that time forward he would be the apostle of +the _annihilation of the Law_! To be dead to sin—that meant to be dead to +the Law also; to be in the flesh—that meant to be under the Law! To be one +with Christ—that meant to have become, like Him, the destroyer of the Law; +to be dead with Him—that meant likewise to be dead to the Law. Even if it +were still possible to sin, it would not at any rate be possible to sin +against the Law: “I am above the Law,” thinks Paul; adding, “If I were now +to acknowledge the Law again and to submit to it, I should make Christ an +accomplice in the sin”; for the Law was there for the purpose of producing +sin and setting it in the foreground, as an emetic produces sickness. God +could not have decided upon the death of Christ had it been possible to +fulfil the Law without it; henceforth, not only are all sins expiated, but +sin itself is abolished; henceforth the Law is dead; henceforth “the +flesh” in which it dwelt is dead—or at all events dying, gradually wasting +away. To live for a short time longer amid this decay!—this is the +Christian’s fate, until the time when, having become one with Christ, he +arises with Him, sharing with Christ the divine glory, and becoming, like +Christ, a “Son of God.” Then Paul’s exaltation was at its height, and with +it the importunity of his soul—the thought of union with Christ made him +lose all shame, all submission, all constraint, and his ungovernable +ambition was shown to be revelling in the expectation of divine glories. + +Such was the first Christian, the inventor of Christianity! before him +there were only a few Jewish sectaries. + + + + +69. + + +INIMITABLE.—There is an enormous strain and distance between envy and +friendship, between self-contempt and pride: the Greek lived in the +former, the Christian in the latter. + + + + +70. + + +THE USE OF A COARSE INTELLECT.—The Christian Church is an encyclopædia of +primitive cults and views of the most varied origin; and is, in +consequence, well adapted to missionary work: in former times she +could—and still does—go wherever she would, and in doing so always found +something resembling herself, to which she could assimilate herself and +gradually substitute her own spirit for it. It is not to what is Christian +in her usages, but to what is universally pagan in them, that we have to +attribute the development of this universal religion. Her thoughts, which +have their origin at once in the Judaic and in the Hellenic spirit, were +able from the very beginning to raise themselves above the exclusiveness +and subtleties of races and nations, as above prejudices. Although we may +admire the power which makes even the most difficult things coalesce, we +must nevertheless not overlook the contemptible qualities of this +power—the astonishing coarseness and narrowness of the Church’s intellect +when it was in process of formation, a coarseness which permitted it to +accommodate itself to any diet, and to digest contradictions like pebbles. + + + + +71. + + +THE CHRISTIAN VENGEANCE AGAINST ROME.—Perhaps nothing is more fatiguing +than the sight of a continual conqueror: for more than two hundred years +the world had seen Rome overcoming one nation after another, the circle +was closed, all future seemed to be at an end, everything was done with a +view to its lasting for all time—yea, when the Empire built anything it +was erected with a view to being _aere perennius_. We, who know only the +“melancholy of ruins,” can scarcely understand that totally different +_melancholy of eternal buildings_, from which men endeavoured to save +themselves as best they could—with the light-hearted fancy of a Horace, +for example. Others sought different consolations for the weariness which +was closely akin to despair, against the deadening knowledge that from +henceforth all progress of thought and heart would be hopeless, that the +huge spider sat everywhere and mercilessly continued to drink all the +blood within its reach, no matter where it might spring forth. This mute, +century-old hatred of the wearied spectators against Rome, wherever Rome’s +domination extended, was at length vented in Christianity, which united +Rome, “the world,” and “sin” into a single conception. The Christians took +their revenge on Rome by proclaiming the immediate and sudden destruction +of the world; by once more introducing a future—for Rome had been able to +transform everything into the history of its _own_ past and present—a +future in which Rome was no longer the most important factor; and by +dreaming of the last judgment—while the crucified Jew, as the symbol of +salvation, was the greatest derision on the superb Roman prætors in the +provinces; for now they seemed to be only the symbols of ruin and a +“world” ready to perish. + + + + +72. + + +THE “LIFE AFTER DEATH.”—Christianity found the idea of punishment in hell +in the entire Roman Empire: for the numerous mystic cults have hatched +this idea with particular satisfaction as being the most fecund egg of +their power. Epicurus thought he could do nothing better for his followers +than to tear this belief up by the roots: his triumph found its finest +echo in the mouth of one of his disciples, the Roman Lucretius, a poet of +a gloomy, though afterwards enlightened, temperament. Alas! his triumph +had come too soon: Christianity took under its special protection this +belief in subterranean horrors, which was already beginning to die away in +the minds of men; and that was clever of it. For, without this audacious +leap into the most complete paganism, how could it have proved itself +victorious over the popularity of Mithras and Isis? In this way it managed +to bring timorous folk over to its side—the most enthusiastic adherents of +a new faith! The Jews, being a people which, like the Greeks, and even in +a greater degree than the Greeks, loved and still love life, had not +cultivated that idea to any great extent: the thought of final death as +the punishment of the sinner, death without resurrection as an extreme +menace: this was sufficient to impress these peculiar men, who did not +wish to get rid of their bodies, but hoped, with their refined Egypticism, +to preserve them for ever. (A Jewish martyr, about whom we may read in the +Second Book of the Maccabees, would not think of giving up his intestines, +which had been torn out: he wanted to have them at the resurrection: quite +a Jewish characteristic!) + +Thoughts of eternal damnation were far from the minds of the early +Christians: they thought they were _delivered_ from death, and awaited a +transformation from day to day, but not death. (What a curious effect the +first death must have produced on these expectant people! How many +different feelings must have been mingled together—astonishment, +exultation, doubt, shame, and passion! Verily, a subject worthy of a great +artist!) St. Paul could say nothing better in praise of his Saviour than +that he had opened the gates of immortality to everybody—he did not +believe in the resurrection of those who had not been saved: more than +this, by reason of his doctrine of the impossibility of carrying out the +Law, and of death considered as a consequence of sin, he even suspected +that, up to that time, no one had become immortal (or at all events only a +very few, solely owing to special grace and not to any merits of their +own): it was only in his time that immortality had begun to open its +gates—and only a few of the elect would finally gain admittance, as the +pride of the elect cannot help saying. + +In other places, where the impulse towards life was not so strong as among +the Jews and the Christian Jews, and where the prospect of immortality did +not appear to be more valuable than the prospect of a final death, that +pagan, yet not altogether un-Jewish addition of Hell became a very useful +tool in the hands of the missionaries: then arose the new doctrine that +even the sinners and the unsaved are immortal, the doctrine of eternal +damnation, which was more powerful than the idea of a _final death_, which +thereafter began to fade away. It was science alone which could overcome +this idea, at the same time brushing aside all other ideas about death and +an after-life. We are poorer in one particular: the “life after death” has +no further interest for us! an indescribable blessing, which is as yet too +recent to be considered as such throughout the world. And Epicurus is once +more triumphant. + + + + +73. + + +FOR THE “TRUTH”!—“The truth of Christianity was attested by the virtuous +lives of the Christians, their firmness in suffering, their unshakable +belief and above all by the spread and increase of the faith in spite of +all calamities.”—That’s how you talk even now. The more’s the pity. Learn, +then, that all this proves nothing either in favour of truth or against +it; that truth must be demonstrated differently from conscientiousness, +and that the latter is in no respect whatever an argument in favour of the +former. + + + + +74. + + +A CHRISTIAN _ARRIÈRE-PENSÉE_.—Would not this have been a general +reservation among Christians of the first century: “It is better to +persuade ourselves into the belief that we are guilty rather than that we +are innocent; for it is impossible to ascertain the disposition of so +powerful a judge—but it is to be feared that he is looking out only for +those who are conscious of guilt. Bearing in mind his great power, it is +more likely that he will pardon a guilty person than admit that any one is +innocent, in his presence.” This was the feeling of poor provincial folk +in the presence of the Roman prætor: “He is too proud for us to dare to be +innocent.” And may not this very sentiment have made its influence felt +when the Christians endeavoured to picture to themselves the aspect of the +Supreme Judge? + + + + +75. + + +NEITHER EUROPEAN NOR NOBLE.—There is something Oriental and feminine in +Christianity, and this is shown in the thought, “Whom the Lord loveth, He +chasteneth”; for women in the Orient consider castigations and the strict +seclusion of their persons from the world as a sign of their husband’s +love, and complain if these signs of love cease. + + + + +76. + + +IF YOU THINK IT EVIL, YOU MAKE IT EVIL.—The passions become evil and +malignant when regarded with evil and malignant eyes. It is in this way +that Christianity has succeeded in transforming Eros and Aphrodite—sublime +powers, capable of idealisation—into hellish genii and phantom goblins, by +means of the pangs which every sexual impulse was made to raise in the +conscience of the believers. Is it not a dreadful thing to transform +necessary and regular sensations into a source of inward misery, and thus +arbitrarily to render interior misery necessary and regular _in the case +of every man_! Furthermore, this misery remains secret with the result +that it is all the more deeply rooted, for it is not all men who have the +courage, which Shakespeare shows in his sonnets, of making public their +Christian gloom on this point. + +Must a feeling, then, always be called evil against which we are forced to +struggle, which we must restrain even within certain limits, or, in given +cases, banish entirely from our minds? Is it not the habit of vulgar souls +always to call an _enemy_ evil! and must we call Eros an enemy? The sexual +feelings, like the feelings of pity and adoration, possess the particular +characteristic that, in their case, one being gratifies another by the +pleasure he enjoys—it is but rarely that we meet with such a benevolent +arrangement in nature. And yet we calumniate and corrupt it all by our bad +conscience! We connect the procreation of man with a bad conscience! + +But the outcome of this diabolisation of Eros is a mere farce: the “demon” +Eros becomes an object of greater interest to mankind than all the angels +and saints put together, thanks to the mysterious Mumbo-Jumboism of the +Church in all things erotic: it is due to the Church that love stories, +even in our own time, have become the one common interest which appeals to +all classes of people—with an exaggeration which would be incomprehensible +to antiquity, and which will not fail to provoke roars of laughter in +coming generations. All our poetising and thinking, from the highest to +the lowest, is marked, and more than marked, by the exaggerated importance +bestowed upon the love story as the principal item of our existence. +Posterity may perhaps, on this account, come to the conclusion that its +entire legacy of Christian culture is tainted with narrowness and +insanity. + + + + +77. + + +THE TORTURES OF THE SOUL.—The whole world raises a shout of horror at the +present day if one man presumes to torture the body of another: the +indignation against such a being bursts forth almost spontaneously. Nay; +we tremble even at the very thought of torture being inflicted on a man or +an animal, and we undergo unspeakable misery when we hear of such an act +having been accomplished. But the same feeling is experienced in a very +much lesser degree and extent when it is a question of the tortures of the +soul and the dreadfulness of their infliction. Christianity has introduced +such tortures on an unprecedented scale, and still continues to preach +this kind of martyrdom—yea, it even complains innocently of backsliding +and indifference when it meets with a state of soul which is free from +such agonies. From all this it now results that humanity, in the face of +spiritual racks, tortures of the mind, and instruments of punishment, +behaves even to-day with the same awesome patience and indecision which it +exhibited in former times in the presence of the cruelties practised on +the bodies of men or animals. Hell has certainly not remained merely an +empty sound; and a new kind of pity has been devised to correspond to the +newly-created fears of hell—a horrible and ponderous compassion, hitherto +unknown; with people “irrevocably condemned to hell,” as, for example, the +Stony Guest gave Don Juan to understand, and which, during the Christian +era, should often have made the very stones weep. + +Plutarch presents us with a gloomy picture of the state of mind of a +superstitious man in pagan times: but this picture pales when compared +with that of a Christian of the Middle Ages, who _supposes_ that nothing +can save him from “torments everlasting.” Dreadful omens appear to him: +perhaps he sees a stork holding a snake in his beak and hesitating to +swallow it. Or all nature suddenly becomes pale; or bright, fiery colours +appear across the surface of the earth. Or the ghosts of his dead +relations approach him, with features showing traces of dreadful +sufferings. Or the dark walls of the room in which the man is sleeping are +suddenly lighted up, and there, amidst a yellow flame, he perceives +instruments of torture and a motley horde of snakes and devils. +Christianity has surely turned this world of ours into a fearful +habitation by raising the crucifix in all parts and thereby proclaiming +the earth to be a place “where the just man is tortured to death!” And +when the ardour of some great preacher for once disclosed to the public +the secret sufferings of the individual, the agonies of the lonely souls, +when, for example, Whitefield preached “like a dying man to the dying,” +now bitterly weeping, now violently stamping his feet, speaking +passionately, in abrupt and incisive tones, without fearing to turn the +whole force of his attack upon any one individual present, excluding him +from the assembly with excessive harshness—then indeed did it seem as if +the earth were being transformed into a “field of evil.” The huge crowds +were then seen to act as if seized with a sudden attack of madness: many +were in fits of anguish; others lay unconscious and motionless; others, +again, trembled or rent the air with their piercing shrieks. Everywhere +there was a loud breathing, as of half-choked people who were gasping for +the breath of life. “Indeed,” said an eye-witness once, “almost all the +noises appeared to come from people who were dying in the bitterest +agony.” + +Let us never forget that it was Christianity which first turned the +death-bed into a bed of agony, and that, by the scenes which took place +there, and the terrifying sounds which were made possible there for the +first time, it has poisoned the senses and the blood of innumerable +witnesses and their children. Imagine the ordinary man who can never +efface the recollection of words like these: “Oh, eternity! Would that I +had no soul! Would that I had never been born! My soul is damned, damned; +lost for ever! Six days ago you might have helped me. But now all is over. +I belong to the devil, and with him I will go down to hell. Break, break, +ye poor hearts of stone! Ye will not break? What more can be done for +hearts of stone? I am damned that ye may be saved! There he is! Yea; there +he is! Come, good devil! Come!” + + + + +78. + + +AVENGING JUSTICE.—Misfortune and guilt: these two things have been put on +one scale by Christianity; so that, when the misfortune which follows a +fault is a serious one, this fault is always judged accordingly to be a +very heinous one. But this was not the valuation of antiquity, and that is +why Greek tragedy—in which misfortune and punishment are discussed at +length, and yet in another sense—forms part of the great liberators of the +mind to an extent which even the ancients themselves could not realise. +They remained ingenuous enough not to set up an “adequate relation” +between guilt and misfortune. The guilt of their tragic heroes is, indeed, +the little pebble that makes them stumble, and on which account they +sometimes happen to break an arm or knock out an eye. Upon this the +feeling of antiquity made the comment, “Well, he should have gone his way +with more caution and less pride.” It was reserved for Christianity, +however, to say: “Here we have a great misfortune, and behind this great +misfortune there must lie a great fault, an equally _serious fault_, +though we cannot clearly see it! If, wretched man, you do not feel it, it +is because your heart is hardened—and worse than this will happen to you!” + +Besides this, antiquity could point to examples of real misfortunes, +misfortunes that were pure and innocent; it was only with the advent of +Christianity that all punishment became well-merited punishment: in +addition to this it renders the imagination of the sufferer still more +suffering, so that the victim, in the midst of his distress, is seized +with the feeling that he has been morally reproved and cast away. Poor +humanity! The Greeks had a special word to stand for the feeling of +indignation which was experienced at the misfortune of another: among +Christian peoples this feeling was prohibited and was not permitted to +develop; hence the reason why they have no name for this _more virile_ +brother of pity. + + + + +79. + + +A PROPOSAL.—If, according to the arguments of Pascal and Christianity, our +ego is always hateful, how can we permit and suppose other people, whether +God or men, to love it? It would be contrary to all good principles to let +ourselves be loved when we know very well that we deserve nothing but +hatred—not to speak of other repugnant feelings. “But this is the very +Kingdom of Grace.” Then you look upon your love for your neighbour as a +grace? Your pity as a grace? Well, then, if you can do all this, there is +no reason why you should not go a step further: love yourselves through +grace, and then you will no longer find your God necessary, and the entire +drama of the Fall and Redemption of mankind will reach its last act in +yourselves! + + + + +80. + + +THE COMPASSIONATE CHRISTIAN.—A Christian’s compassion in the presence of +his neighbour’s suffering has another side to it: viz. his profound +suspicion of all the joy of his neighbour, of his neighbour’s joy in +everything that he wills and is able to do. + + + + +81. + + +THE SAINT’S HUMANITY.—A saint had fallen into the company of believers, +and could no longer stand their continually expressed hatred for sin. At +last he said to them: “God created all things, except sin: therefore it is +no wonder that He does not like it. But man has created sin, and why, +then, should he disown this only child of his merely because it is not +regarded with a friendly eye by God, its grandfather? Is that human? +Honour to whom honour is due—but one’s heart and duty must speak, above +all, in favour of the child—and only in the second place for the honour of +the grandfather!” + + + + +82. + + +THE THEOLOGICAL ATTACK.—“You must arrange that with yourself; for your +life is at stake!”—Luther it is who suddenly springs upon us with these +words and imagines that we feel the knife at our throats. But we throw him +off with the words of one higher and more considerate than he: “We need +form no opinion in regard to this or that matter, and thus save our souls +from trouble. For, by their very nature, the things themselves cannot +compel us to express an opinion.” + + + + +83. + + +POOR HUMANITY!—A single drop of blood too much or too little in the brain +may render our life unspeakably miserable and difficult, and we may suffer +more from this single drop of blood than Prometheus from his vulture. But +the worst is when we do not know that this drop is causing our +sufferings—and we think it is “the devil!” Or “sin!” + + + + +84. + + +THE PHILOLOGY OF CHRISTIANITY.—How little Christianity cultivates the +sense of honesty can be inferred from the character of the writings of its +learned men. They set out their conjectures as audaciously as if they were +dogmas, and are but seldom at a disadvantage in regard to the +interpretation of Scripture. Their continual cry is: “I am right, for it +is written”—and then follows an explanation so shameless and capricious +that a philologist, when he hears it, must stand stock-still between anger +and laughter, asking himself again and again: Is it possible? Is it +honest? Is it even decent? + +It is only those who never—or always—attend church that underestimate the +dishonesty with which this subject is still dealt in Protestant pulpits; +in what a clumsy fashion the preacher takes advantage of his security from +interruption; how the Bible is pinched and squeezed; and how the people +are made acquainted with every form of _the art of false reading_. + +When all is said and done, however, what can be expected from the effects +of a religion which, during the centuries when it was being firmly +established, enacted that huge philological farce concerning the Old +Testament? I refer to that attempt to tear the Old Testament from the +hands of the Jews under the pretext that it contained only Christian +doctrines and _belonged_ to the Christians as the true people of Israel, +while the Jews had merely arrogated it to themselves without authority. +This was followed by a mania of would-be interpretation and falsification, +which could not under any circumstances have been allied with a good +conscience. However strongly Jewish savants protested, it was everywhere +sedulously asserted that the Old Testament alluded everywhere to Christ, +and nothing but Christ, more especially His Cross, and thus, wherever +reference was made to wood, a rod, a ladder, a twig, a tree, a willow, or +a staff, such a reference could not but be a prophecy relating to the wood +of the Cross: even the setting-up of the Unicorn and the Brazen Serpent, +even Moses stretching forth his hands in prayer—yea, the very spits on +which the Easter lambs were roasted: all these were allusions to the +Cross, and, as it were, preludes to it! Did any one who kept on asserting +these things ever _believe_ in them? Let it not be forgotten that the +Church did not shrink from putting interpolations in the text of the +Septuagint (_e.g._ Ps. xcvi. 10), in order that she might later on make +use of these interpolated passages as Christian prophecies. They were +engaged in a struggle, and thought of their foes rather than of honesty. + + + + +85. + + +SUBTLETY IN PENURY.—Take care not to laugh at the mythology of the Greeks +merely because it so little resembles your own profound metaphysics! You +should admire a people who checked their quick intellect at this point, +and for a long time afterwards had tact enough to avoid the danger of +scholasticism and hair-splitting superstition. + + + + +86. + + +THE CHRISTIAN INTERPRETERS OF THE BODY.—Whatever originates in the +stomach, the intestines, the beating of the heart, the nerves, the bile, +the seed—all those indispositions, debilities, irritations, and the whole +contingency of that machine about which we know so little—a Christian like +Pascal considers it all as a moral and religious phenomenon, asking +himself whether God or the devil, good or evil, salvation or damnation, is +the cause. Alas for the unfortunate interpreter! How he must distort and +worry his system! How he must distort and worry himself in order to gain +his point! + + + + +87. + + +THE MORAL MIRACLE.—In the domain of morality, Christianity knows of +nothing but the miracle; the sudden change in all valuations, the sudden +renouncement of all habits, the sudden and irresistible predilection for +new things and persons. Christianity looks upon this phenomenon as the +work of God, and calls it the act of regeneration, thus giving it a unique +and incomparable value. Everything else which is called morality, and +which bears no relation to this miracle, becomes in consequence a matter +of indifference to the Christian, and indeed, so far as it is a feeling of +well-being and pride, an object of fear. The canon of virtue, of the +fulfilled law, is established in the New Testament, but in such a way as +to be the canon of _impossible virtue_: men who still aspire to moral +perfections must come to understand, in the face of this canon, that they +are further and further _removed_ from their aim; they must _despair_ of +virtue, and end by throwing themselves at the feet of the Merciful One. + +It is only in reaching a conclusion like this that moral efforts on the +part of the Christian can still be regarded as possessing any value: the +condition that these efforts shall always remain sterile, painful, and +melancholy is therefore indispensable; and it is in this way that those +efforts could still avail to bring about that moment of ecstasy when man +experiences the “overflow of grace” and the moral miracle. This struggle +for morality is, however, not _necessary_; for it is by no means uncommon +for this miracle to happen to the sinner at the very moment when he is, so +to speak, wallowing in the mire of sin: yea, the leap from the deepest and +most abandoned sinfulness into its contrary seems easier, and, as a clear +proof of the miracle, even more desirable. + +What, for the rest, may be the signification of such a sudden, +unreasonable, and irresistible revolution, such a change from the depths +of misery into the heights of happiness? (might it be a disguised +epilepsy?) This should at all events be considered by alienists, who have +frequent opportunities of observing similar “miracles”—for example, the +mania of murder or suicide. The relatively “more pleasant consequences” in +the case of the Christian make no important difference. + + + + +88. + + +LUTHER, THE GREAT BENEFACTOR.—Luther’s most important result is the +suspicion which he awakened against the saints and the entire Christian +_vita contemplativa_; only since his day has an un-Christian _vita +contemplativa_ again become possible in Europe, only since then has +contempt for laymen and worldly activity ceased. Luther continued to be an +honest miner’s son even after he had been shut up in a monastery, and +there, for lack of other depths and “borings,” he descended into himself, +and bored terrifying and dark passages through his own depths—finally +coming to recognise that an introspective and saintly life was impossible +to him, and that his innate “activity” in body and soul would end by being +his ruin. For a long time, too long, indeed, he endeavoured to find the +way to holiness through castigations; but at length he made up his mind, +and said to himself: “There is no real _vita contemplativa_! We have been +deceived. The saints were no better than the rest of us.” This was truly a +rustic way of gaining one’s case; but for the Germans of that period it +was the only proper way. How edified they felt when they could read in +their Lutheran catechism: “Apart from the Ten Commandments there is no +work which could find favour in the eyes of God—these much-boasted +spiritual works of the saints are purely imaginary!” + + + + +89. + + +DOUBT AS SIN.—Christianity has done all it possibly could to draw a circle +round itself, and has even gone so far as to declare doubt itself to be a +sin. We are to be precipitated into faith by a miracle, without the help +of reason, after which we are to float in it as the clearest and least +equivocal of elements—a mere glance at some solid ground, the thought that +we exist for some purpose other than floating, the least movement of our +amphibious nature: all this is a sin! Let it be noted that, following this +decision, the proofs and demonstration of the faith, and all meditations +upon its origin, are prohibited as sinful. Christianity wants blindness +and frenzy and an eternal swan-song above the waves under which reason has +been drowned! + + + + +90. + + +EGOISM _VERSUS_ EGOISM.—How many are there who still come to the +conclusion: “Life would be intolerable were there no God!” Or, as is said +in idealistic circles: “Life would be intolerable if its ethical +signification were lacking.” Hence there must be a God—or an ethical +signification of existence! In reality the case stands thus: He who is +accustomed to conceptions of this sort does not desire a life without +them, hence these conceptions are necessary for him and his +preservation—but what a presumption it is to assert that everything +necessary for my preservation must exist _in reality_! As if my +preservation were really necessary! What if others held the contrary +opinion? if they did not care to live under the conditions of these two +articles of faith, and did not regard life as worth living if they were +realised!—And that is the present position of affairs. + + + + +91. + + +THE HONESTY OF GOD.—An omniscient and omnipotent God who does not even +take care that His intentions shall be understood by His creatures—could +He be a God of goodness? A God, who, for thousands of years, has permitted +innumerable doubts and scruples to continue unchecked as if they were of +no importance in the salvation of mankind, and who, nevertheless, +announces the most dreadful consequences for any one who mistakes his +truth? Would he not be a cruel god if, being himself in possession of the +truth, he could calmly contemplate mankind, in a state of miserable +torment, worrying its mind as to what was truth? + +Perhaps, however, he really is a God of goodness, and was unable to +express Himself more clearly? Perhaps he lacked intelligence enough for +this? Or eloquence? All the worse! For in such a case he may have been +deceived himself in regard to what he calls his “truth,” and may not be +far from being another “poor, deceived devil!” Must he not therefore +experience all the torments of hell at seeing His creatures suffering so +much here below—and even more, suffering through all eternity—when he +himself can neither advise nor help them, except as a deaf and dumb +person, who makes all kinds of equivocal signs when his child or his dog +is threatened with the most fearful danger? A distressed believer who +argues thus might be pardoned if his pity for the suffering God were +greater than his pity for his “neighbours”; for they are his neighbours no +longer if that most solitary and primeval being is also the greatest +sufferer and stands most in need of consolation. + +Every religion shows some traits of the fact that it owes its origin to a +state of human intellectuality which was as yet too young and immature: +they all make light of the necessity for speaking the truth: as yet they +know nothing of the _duty of God_, the duty of being clear and truthful in +His communications with men. No one was more eloquent than Pascal in +speaking of the “hidden God” and the reasons why He had to keep Himself +hidden, all of which indicates clearly enough that Pascal himself could +never make his mind easy on this point: but he speaks with such confidence +that one is led to imagine that he must have been let into the secret at +some time or other. He seemed to have some idea that the _deus +absconditus_ bore a few slight traces of immorality; and he felt too much +ashamed and afraid of acknowledging this to himself: consequently, like a +man who is afraid, he spoke as loudly as he could. + + + + +92. + + +AT THE DEATH-BED OF CHRISTIANITY.—All truly active men now do without +inward Christianity, and the most moderate and thoughtful men of the +intellectual middle classes possess only a kind of modified Christianity; +that is, a peculiarly simplified Christianity. A God who, in his love, +ordains everything so that it may be best for us, a God who gives us our +virtue and our happiness and then takes them away from us, so that +everything at length goes on smoothly and there is no reason left why we +should take life ill or grumble about it: in short, resignation and +modesty raised to the rank of divinities—that is the best and most +lifelike remnant of Christianity now left to us. It must be remembered, +however, that in this way Christianity has developed into a soft +_moralism_: instead of “God, freedom, and immortality,” we have now a kind +of benevolence and honest sentiments, and the belief that, in the entire +universe, benevolence and honest sentiments will finally prevail: this is +the euthanasia of Christianity. + + + + +93. + + +WHAT IS TRUTH?—Who will not be pleased with the conclusions which the +faithful take such delight in coming to?—“Science cannot be true; for it +denies God. Hence it does not come from God; and consequently it cannot be +true—for God is truth.” It is not the deduction but the premise which is +fallacious. What if God were not exactly truth, and if this were proved? +And if he were instead the vanity, the desire for power, the ambitions, +the fear, and the enraptured and terrified folly of mankind? + + + + +94. + + +REMEDY FOR THE DISPLEASED.—Even Paul already believed that some sacrifice +was necessary to take away the deep displeasure which God experienced +concerning sin: and ever since then Christians have never ceased to vent +the ill-humour which they felt with themselves upon some victim or +another—whether it was “the world,” or “history,” or “reason,” or joy, or +the tranquillity of other men—something good, no matter what, had to die +for _their_ sins (even if only _in effigie_)! + + + + +95. + + +THE HISTORICAL REFUTATION AS THE DECISIVE ONE.—Formerly it was sought to +prove that there was no God—now it is shown how the belief that a God +existed could have _originated_, and by what means this belief gained +authority and importance: in this way the counterproof that there is no +God becomes unnecessary and superfluous.—In former times, when the +“evidences of the existence of God” which had been brought forward were +refuted, a doubt still remained, viz. whether better proofs could not be +found than those which had just been refuted: at that time the atheists +did not understand the art of making a _tabula rasa_. + + + + +96. + + +“IN HOC SIGNO VINCES.”—To whatever degree of progress Europe may have +attained in other respects, where religious affairs are concerned it has +not yet reached the liberal naïveté of the ancient Brahmins, which proves +that, in India, four thousand years ago, people meditated more profoundly +and transmitted to their descendants more pleasure in meditating than is +the case in our own days. For those Brahmins believed in the first place +that the priests were more powerful than the gods, and in the second place +that it was observances which constituted the power of the priests: as a +result of which their poets were never tired of glorifying those +observances (prayers, ceremonies, sacrifices, chants, improvised melodies) +as the real dispensers of all benefits. Although a certain amount of +superstition and poetry was mingled with all this, the principles were +_true_! A step further, and the gods were cast aside—which Europe likewise +will have to do before very long! One more step further, and priests and +intermediaries could also be dispensed with—and then Buddha, the teacher +of the religion of self-redemption, appeared. How far Europe is still +removed from this degree of culture! When at length all the customs and +observances, upon which rests the power of gods, priests, and saviours, +shall have been destroyed, when as a consequence morality, in the old +sense, will be dead, then there will come ... yea, what will come then? +But let us refrain from speculating; let us rather make certain that +Europe will retrieve that which, in India, amidst this people of thinkers, +was carried out thousands of years ago as a commandment of thought! + +Scattered among the different nations of Europe there are now from ten to +twenty millions of men who no longer “believe in God”—is it too much to +ask that they should give each other some indication or password? As soon +as they recognise each other in this way, they will also make themselves +known to each other; and they will immediately become a power in Europe, +and, happily, a power _among_ the nations! among the classes! between rich +and poor! between those who command, and those who obey! between the most +restless and the most tranquil, tranquillising people! + + + + + +BOOK II. + + + + +97. + + +ONE BECOMES MORAL—but not because one is moral! Submission to morals may +be due to slavishness or vanity, egoism or resignation, dismal fanaticism +or thoughtlessness. It may, again, be an act of despair, such as +submission to the authority of a ruler; but there is nothing moral about +it _per se_. + + + + +98. + + +ALTERATIONS IN MORALS.—Morals are constantly undergoing changes and +transformations, occasioned by successful crimes. (To these, for example, +belong all innovations in moral judgments.) + + + + +99. + + +WHEREIN WE ARE ALL IRRATIONAL.—We still continue to draw conclusions from +judgments which we consider as false, or doctrines in which we no longer +believe,—through our feelings. + + + + +100. + + +AWAKING FROM A DREAM.—Noble and wise men once upon a time believed in the +music of the spheres; there are still noble and wise men who believe in +“the moral significance of existence,” but there will come a day when this +music of the spheres also will no longer be audible to them. They will +awake and perceive that their ears have been dreaming. + + + + +101. + + +OPEN TO DOUBT.—To accept a belief simply because it is customary implies +that one is dishonest, cowardly, and lazy.—Must dishonesty, cowardice, and +laziness, therefore, be the primary conditions of morality? + + + + +102. + + +THE MOST ANCIENT MORAL JUDGMENTS.—What attitude do we assume towards the +acts of our neighbour?—In the first place, we consider how they may +benefit ourselves—we see them only in this light. It is this effect which +we regard as the intention of the acts,—and in the end we come to look +upon these intentions of our neighbour as permanent qualities in him, and +we call him, for example, “a dangerous man.” Triple error! Triple and most +ancient mistake! Perhaps this inheritance comes to us from the animals and +their faculty of judgment! Must not the origin of all morality be sought +in these detestable narrow-minded conclusions: “Whatever injures me is +evil (something injurious in itself), whatever benefits me is good +(beneficial and profitable in itself), whatever injures me once or several +times is hostile _per se_; whatever benefits me once or several times is +friendly _per se_.” _O pudenda origo!_ Is not this equivalent to +interpreting the contemptible, occasional, and often merely accidental +relations of another person to us as his primary and most essential +qualities, and affirming that towards himself and every one else he is +only capable of such actions as we ourselves have experienced at his hands +once or several times! And is not this thorough folly based upon the most +immodest of all mental reservations: namely, that we ourselves must be the +standard of what is good, since we determine good and evil? + + + + +103. + + +THERE ARE TWO CLASSES OF PEOPLE WHO DENY MORALITY.—To deny morality may +mean, in the first place, to deny the moral inducements which, men +pretend, have urged them on to their actions,—which is equivalent to +saying that morality merely consists of words and forms, part of that +coarse and subtle deceit (especially self-deceit) which is characteristic +of mankind, and perhaps more especially of those men who are celebrated +for their virtues. In the second place, it may mean our denying that moral +judgments are founded on truths. It is admitted in such a case that these +judgments are, in fact, the motives of the actions, but that in this way +it is really errors as the basis of all moral judgments which urge men on +to their moral actions. This is my point of view; but I should be far from +denying that in very many cases a subtle suspicion in accordance with the +former point of view—_i.e._ in the spirit of La Rochefoucauld—is also +justifiable, and in any case of a high general utility.—Therefore I deny +morality in the same way as I deny alchemy, _i.e._ I deny its hypotheses; +but I do not deny that there have been alchemists who believed in these +hypotheses and based their actions upon them. I also deny immorality—not +that innumerable people feel immoral, but that there is any true reason +why they should feel so. I should not, of course, deny—unless I were a +fool—that many actions which are called immoral should be avoided and +resisted; and in the same way that many which are called moral should be +performed and encouraged; but I hold that in both cases these actions +should be performed from motives other than those which have prevailed up +to the present time. We must learn anew in order that at last, perhaps +very late in the day, we may be able to do something more: feel anew. + + + + +104. + + +OUR VALUATIONS.—All actions may be referred back to valuations, and all +valuations are either one’s own or adopted, the latter being by far the +more numerous. Why do we adopt them? Through fear, _i.e._ we think it more +advisable to pretend that they are our own, and so well do we accustom +ourselves to do so that it at last becomes second nature to us. A +valuation of our own, which is the appreciation of a thing in accordance +with the pleasure or displeasure it causes us and no one else, is +something very rare indeed!—But must not our valuation of our +neighbour—which is prompted by the motive that we adopt his valuation in +most cases—proceed from ourselves and by our own decision? Of course, but +then we come to these decisions during our childhood, and seldom change +them. We often remain during our whole lifetime the dupes of our childish +and accustomed judgments in our manner of judging our fellow-men (their +minds, rank, morality, character, and reprehensibility), and we find it +necessary to subscribe to their valuations. + + + + +105. + + +PSEUDO-EGOISM.—The great majority of people, whatever they may think and +say about their “egoism,” do nothing for their ego all their life long, +but only for a phantom of this ego which has been formed in regard to them +by their friends and communicated to them. As a consequence, they all live +in a haze of impersonal and half-personal opinions and of arbitrary and, +as it were, poetic valuations: the one always in the head of another, and +this head, again, in the head of somebody else—a queer world of phantoms +which manages to give itself a rational appearance! This haze of opinions +and habits grows in extent and lives almost independently of the people it +surrounds; it is it which gives rise to the immense effect of general +judgments on “man”—all those men, who do not know themselves, believe in a +bloodless abstraction which they call “man,” _i.e._ in a fiction; and +every change caused in this abstraction by the judgments of powerful +individualities (such as princes and philosophers) produces an +extraordinary and irrational effect on the great majority,—for the simple +reason that not a single individual in this haze can oppose a real ego, an +ego which is accessible to and fathomed by himself, to the universal pale +fiction, which he could thereby destroy. + + + + +106. + + +AGAINST DEFINITIONS OF MORAL AIMS.—On all sides we now hear the aim of +morals defined as the preservation and advancement of humanity; but this +is merely the expression of a wish to have a formula and nothing more. +Preservation wherein? advancement whither? These are questions which must +at once be asked. Is not the most essential point, the answer to this +_wherein?_ and _whither?_ left out of the formula? What results therefrom, +so far as our own actions and duties are concerned, which is not already +tacitly and instinctively understood? Can we sufficiently understand from +this formula whether we must prolong as far as possible the existence of +the human race, or bring about the greatest possible disanimalisation of +man? How different the means, _i.e._ the practical morals, would have to +be in the two cases! Supposing that the greatest possible rationality were +given to mankind, this certainly would not guarantee the longest possible +existence for them! Or supposing that their “greatest happiness” was +thought to be the answer to the questions put, do we thereby mean the +highest degree of happiness which a few individuals might attain, or an +incalculable, though finally attainable, average state of happiness for +all? And why should morality be the way to it? Has not morality, +considered as a whole, opened up so many sources of displeasure as to lead +us to think that man up to the present, with every new refinement of +morality, has become more and more discontented with himself, with his +neighbour, and with his own lot? Has not the most moral of men hitherto +believed that the only justifiable state of mankind in the face of morals +is that of the deepest misery? + + + + +107. + + +OUR RIGHT TO OUR FOLLY.—How must we act? Why must we act? So far as the +coarse and immediate needs of the individual are concerned, it is easy to +answer these questions, but the more we enter upon the more important and +more subtle domains of action, the more does the problem become uncertain +and the more arbitrary its solution. An arbitrary decision, however, is +the very thing that must be excluded here,—thus commands the authority of +morals: an obscure uneasiness and awe must relentlessly guide man in those +very actions the objects and means of which he cannot at once perceive. +This authority of morals undermines our thinking faculty in regard to +those things concerning which it might be dangerous to think wrongly,—it +is in this way, at all events, that morality usually justifies itself to +its accusers. Wrong in this place means dangerous; but dangerous to whom? +It is not, as a rule, the danger of the doer of the action which the +supporters of authoritative morals have in view, but their own danger; the +loss which their power and influence might undergo if the right to act +according to their own greater or lesser reason, however wilfully and +foolishly, were accorded to all men. They on their part make unhesitating +use of their right to arbitrariness and folly,—they even command in cases +where it is hardly possible, or at all events very difficult, to answer +the questions, “How must they act, why must they act?” And if the reason +of mankind grows with such extraordinary slowness that it was often +possible to deny its growth during the whole course of humanity, what is +more to blame for this than this solemn presence, even omnipresence, of +moral commands, which do not even permit the individual question of how +and why to be asked at all? Have we not been educated precisely in such a +way as to make us feel pathetic, and thus to obscure our vision at the +very time when our reason should be able to see as clearly and calmly as +possible—_i.e._ in all higher and more important circumstances? + + + + +108. + + +SOME THESES.—We should not give the individual, in so far as he desires +his own happiness, any precepts or recommendations as to the road leading +to happiness; for individual happiness arises from particular laws that +are unknown to anybody, and such a man will only be hindered or obstructed +by recommendations which come to him from outside sources. Those precepts +which are called moral are in reality directed against individuals, and do +not by any means make for the happiness of such individuals. The +relationship of these precepts to the "happiness and well-being of +mankind" is equally slight, for it is quite impossible to assign a +definite conception to these words, and still less can they be employed as +guiding stars on the dark sea of moral aspirations. It is a prejudice to +think that morality is more favourable to the development of the reason +than immorality. It is erroneous to suppose that the unconscious aim in +the development of every conscious being (namely, animal, man, humanity, +etc.) is its “greatest happiness”: on the contrary, there is a particular +and incomparable happiness to be attained at every stage of our +development, one that is neither high nor low, but quite an individual +happiness. Evolution does not make happiness its goal; it aims merely at +evolution, and nothing else. It is only if humanity had a universally +recognised goal that we could propose to do this or that: for the time +being there is no such goal. It follows that the pretensions of morality +should not be brought into any relationship with mankind: this would be +merely childish and irrational. It is quite another thing to recommend a +goal to mankind: this goal would then be something that would depend upon +our own will and pleasure. Provided that mankind in general agreed to +adopt such a goal, it could then impose a moral law upon itself, a law +which would, at all events, be imposed by their own free will. Up to now, +however, the moral law has had to be placed above our own free will: +strictly speaking, men did not wish to impose this law upon themselves; +they wished to take it from somewhere, to discover it, or to let +themselves be commanded by it from somewhere. + + + + +109. + + +SELF-CONTROL AND MODERATION, AND THEIR FINAL MOTIVE.—I find not more than +six essentially different methods for combating the vehemence of an +impulse. First of all, we may avoid the occasion for satisfying the +impulse, weakening and mortifying it by refraining from satisfying it for +long and ever-lengthening periods. Secondly, we may impose a severe and +regular order upon ourselves in regard to the satisfying of our appetites. +By thus regulating the impulse and limiting its ebb and flow to fixed +periods, we may obtain intervals in which it ceases to disturb us; and by +beginning in this way we may perhaps be able to pass on to the first +method. In the third place, we may deliberately give ourselves over to an +unrestrained and unbounded gratification of the impulse in order that we +may become disgusted with it, and to obtain by means of this very disgust +a command over the impulse: provided, of course, that we do not imitate +the rider who rides his horse to death and breaks his own neck in doing +so. For this, unhappily, is generally the outcome of the application of +this third method. + +In the fourth place, there is an intellectual trick, which consists in +associating the idea of the gratification so firmly with some painful +thought, that after a little practice the thought of gratification is +itself immediately felt as a very painful one. (For example, when the +Christian accustoms himself to think of the presence and scorn of the +devil in the course of sensual enjoyment, or everlasting punishment in +hell for revenge by murder; or even merely of the contempt which he will +meet with from those of his fellow-men whom he most respects, if he steals +a sum of money, or if a man has often checked an intense desire for +suicide by thinking of the grief and self-reproaches of his relations and +friends, and has thus succeeded in balancing himself upon the edge of +life: for, after some practice, these ideas follow one another in his mind +like cause and effect.) Among instances of this kind may be mentioned the +cases of Lord Byron and Napoleon, in whom the pride of man revolted and +took offence at the preponderance of one particular passion over the +collective attitude and order of reason. From this arises the habit and +joy of tyrannising over the craving and making it, as it were, gnash its +teeth. “I will not be a slave of any appetite,” wrote Byron in his diary. +In the fifth place, we may bring about a dislocation of our powers by +imposing upon ourselves a particularly difficult and fatiguing task, or by +deliberately submitting to some new charm and pleasure in order thus to +turn our thoughts and physical powers into other channels. It comes to the +same thing if we temporarily favour another impulse by affording it +numerous opportunities of gratification, and thus rendering it the +squanderer of the power which would otherwise be commandeered, so to +speak, by the tyrannical impulse. A few, perhaps, will be able to restrain +the particular passion which aspires to domination by granting their other +known passions a temporary encouragement and license in order that they +may devour the food which the tyrant wishes for himself alone. + +In the sixth and last place, the man who can stand it, and thinks it +reasonable to weaken and subdue his entire physical and psychical +organisation, likewise, of course, attains the goal of weakening a single +violent instinct; as, for example, those who starve their sensuality and +at the same time their vigour, and often destroy their reason into the +bargain, such as the ascetics.—Hence, shunning the opportunities, +regulating the impulse, bringing about satiety and disgust in the impulse, +associating a painful idea (such as that of discredit, disgust, or +offended pride), then the dislocation of one’s forces, and finally general +debility and exhaustion: these are the six methods. But the will to combat +the violence of a craving is beyond our power, equally with the method we +adopt and the success we may have in applying it. In all this process our +intellect is rather merely the blind instrument of another rival craving, +whether it be the impulse to repose, or the fear of disgrace and other +evil consequences, or love. While “we” thus imagine that we are +complaining of the violence of an impulse, it is at bottom merely one +impulse which is complaining of another, _i.e._ the perception of the +violent suffering which is being caused us presupposes that there is +another equally or more violent impulse, and that a struggle is impending +in which our intellect must take part. + + + + +110. + + +THAT WHICH OPPOSES.—We may observe the following process in ourselves, and +I should like it to be often observed and confirmed. There arises in us +the scent of a kind of pleasure hitherto unknown to us, and consequently a +new craving. Now, the question is, What opposes itself to this craving? If +it be things and considerations of a common kind, or people whom we hold +in no very high esteem, the aim of the new craving assumes the appearance +of a “noble, good, praiseworthy feeling, and one worthy of sacrifice”: all +the moral dispositions which have been inherited will adopt it and will +add it to the number of those aims which we consider as moral—and now we +imagine that we are no longer striving after a pleasure, but after a +morality, which greatly increases our confidence in our aspirations. + + + + +111. + + +TO THE ADMIRERS OF OBJECTIVENESS.—He who, as a child, has observed in his +parents and acquaintances in the midst of whom he has grown up, certain +varied and strong feelings, with but little subtle discernment and +inclination for intellectual justice, and has therefore employed his best +powers and his most precious time in imitating these feelings, will +observe in himself when he arrives at years of discretion that every new +thing or man he meets with excites in him either sympathy or aversion, +envy or contempt. Under the domination of this experience, which he is +powerless to shake off, he admires neutrality of feeling or “objectivity” +as an extraordinary thing, as something connected with genius or a very +rare morality, and he cannot believe that even this neutrality is merely +the product of education and habit. + + + + +112. + + +ON THE NATURAL HISTORY OF DUTY AND RIGHT.—Our duties are the claims which +others have upon us. How did they acquire these claims? By the fact that +they considered us as capable of making and holding agreements and +contracts, by assuming that we were their like and equals, and by +consequently entrusting something to us, bringing us up, educating us, and +supporting us. We do our duty, _i.e._ we justify that conception of our +power for the sake of which all these things were done for us. We return +them in proportion as they were meted out to us. It is thus our pride that +orders us to do our duty—we desire to re-establish our own independence by +opposing to that which others have done for us something that we do for +them, for in that way the others invade our sphere of power, and would for +ever have a hand in it if we did not make reprisals by means of “duty,” +and thus encroach upon their power. The rights of others can only have +regard to that which lies within our power; it would be unreasonable on +their part to require something from us which does not belong to us. To +put the matter more accurately, their rights can only relate to what they +imagine to be in our power, provided that it is something that we +ourselves consider as being in our power. The same error may easily occur +on either side. The feeling of duty depends upon our having the same +belief in regard to the extent of our power as other people have, _i.e._ +that we can promise certain things and undertake to do them freely (“free +will”). + +My rights consist of that part of my power which others have not only +conceded to me, but which they wish to maintain for me. Why do they do it? +On the one hand they are actuated by wisdom, fear and prudence: whether +they expect something similar from us (the protection of their rights), +whether they consider a struggle with us as dangerous or inopportune, or +whether they see a disadvantage to themselves in every diminution of our +power, since in that case we should be ill adapted for an alliance with +them against a hostile third power. On the other hand rights are granted +by donations and cessions. In this latter case, the other people have not +only enough power, but more than enough, so that they can give up a +portion and guarantee it to the person to whom they give it: whereby they +presuppose a certain restricted sense of power in the person upon whom +they have bestowed the gift. In this way rights arise: recognised and +guaranteed degrees of power. When the relations of powers to one another +are materially changed, rights disappear and new ones are formed, as is +demonstrated by the constant flux and reflux of the rights of nations. +When our power diminishes to any great extent, the feelings of those who +hitherto guaranteed it undergo some change: they consider whether they +shall once again restore us to our former possession, and if they do not +see their way to do this they deny our “rights” from that time forward. In +the same way, if our power increases to a considerable extent the feelings +of those who previously recognised it, and whose recognition we no longer +require, likewise change: they will then try to reduce our power to its +former dimensions, and they will endeavour to interfere in our affairs, +justifying their interference by an appeal to their “duty.” But this is +merely useless word-quibbling. Where right prevails, a certain state and +degree of power is maintained, and all attempts at its augmentation and +diminution are resisted. The right of others is the concession of our +feeling of power to the feeling of power in these others. Whenever our +power shows itself to be thoroughly shattered and broken, our rights +cease: on the other hand, when we have become very much stronger, the +rights of others cease in our minds to be what we have hitherto admitted +them to be. The man who aims at being just, therefore, must keep a +constant lookout for the changes in the indicator of the scales in order +that he may properly estimate the degrees of power and right which, with +the customary transitoriness of human things, retain their equilibrium for +only a short time and in most cases continue to rise and fall. As a +consequence it is thus very difficult to be “just,” and requires much +experience, good intentions, and an unusually large amount of good sense. + + + + +113. + + +STRIVING FOR DISTINCTION.—When we strive after distinction we must +ceaselessly keep our eyes fixed on our neighbour and endeavour to +ascertain what his feelings are; but the sympathy and knowledge which are +necessary to satisfy this desire are far from being inspired by +harmlessness, compassion, or kindness. On the contrary, we wish to +perceive or find out in what way our neighbour suffers from us, either +internally or externally, how he loses control over himself and yields to +the impression which our hand or even our mere appearance makes on him. +Even when he who aspires to distinction makes or wishes to make a joyful, +elevating, or cheerful impression, he does not enjoy this success in that +he rejoices, exalts, or cheers his neighbour, but in that he leaves his +impress on the latter’s soul, changing its form and dominating it +according to his will. The desire for distinction is the desire to subject +one’s neighbour, even if it be merely in an indirect fashion, one only +felt or even only dreamt of. There is a long series of stages in this +secretly-desired will to subdue, and a very complete record of them would +perhaps almost be like an excellent history of culture from the early +distortions of barbarism down to the caricatures of modern over-refinement +and sickly idealism. + +This desire for distinction entails upon our neighbour—to indicate only a +few rungs of the long ladder—torture first of all, followed by blows, then +terror, anxious surprise, wonder, envy, admiration, elevation, pleasure, +joy, laughter, derision, mockery, sneers, scourging and self-inflicted +torture. There at the very top of the ladder stands the ascetic and +martyr, who himself experiences the utmost satisfaction, because he +inflicts on himself, as a result of his desire for distinction, that pain +which his opposite, the barbarian on the first rung of the ladder, +inflicts upon those others, upon whom and before whom he wishes to +distinguish himself. The triumph of the ascetic over himself, his +introspective glance, which beholds a man split up into a sufferer and a +spectator, and which henceforth never looks at the outside world but to +gather from it, as it were, wood for his own funeral pyre: this final +tragedy of the desire for distinction which shows us only one person who, +so to speak, is consumed internally—that is an end worthy of the +beginning: in both cases there is an inexpressible happiness at the sight +of torture; indeed, happiness considered as a feeling of power developed +to the utmost, has perhaps never reached a higher pitch of perfection on +earth than in the souls of superstitious ascetics. This is expressed by +the Brahmins in the story of King Visvamitra, who obtained so much +strength by thousands of years of penance that he undertook to construct a +new heaven. I believe that in the entire category of inward experiences +the people of our time are mere novices and clumsy guessers who “try to +have a shot at it”: four thousand years ago much more was known about +these execrable refinements of self-enjoyment. Perhaps at that time the +creation of the world was imagined by some Hindu dreamer to have been an +ascetic operation which a god took upon himself! Perhaps this god may have +wished to join himself to a mobile nature as an instrument of torture in +order thus to feel his happiness and power doubled! And even supposing him +to have been a god of love: what a delight it would have been for him to +create a suffering mankind in order that he himself might suffer divinely +and super-humanly from the sight of the continual torture of his +creatures, and thus to tyrannise over himself! And, again, supposing him +to have been not only a god of love, but also a god of holiness, we can +scarcely conceive the ecstasies of this divine ascetic while creating sins +and sinners and eternal punishment, and an immense place of eternal +torture below his throne where there is a continual weeping and wailing +and gnashing of teeth! + +It is not by any means impossible that the soul of a St. Paul, a Dante, or +a Calvin, and people like them, may once have penetrated into the +terrifying secrets of such voluptuousness of power, and in view of such +souls we may well ask whether the circle of this desire for distinction +has come to a close with the ascetic. Might it not be possible for the +course of this circle to be traversed a second time, by uniting the +fundamental idea of the ascetic, and at the same time that of a +compassionate Deity? In other words, pain would be given to others in +order that pain might be given to one’s self, so that in this way one +could triumph over one’s self and one’s pity to enjoy the extreme +voluptuousness of power.—Forgive me these digressions, which come to my +mind when I think of all the possibilities in the vast domain of psychical +debaucheries to which one may be led by the desire for power! + + + + +114. + + +ON THE KNOWLEDGE OF THE SUFFERER.—The state of sick men who have suffered +long and terribly from the torture inflicted upon them by their illness, +and whose reason has nevertheless not been in any way affected, is not +without a certain amount of value in our search for knowledge—quite apart +from the intellectual benefits which follow upon every profound solitude +and every sudden and justified liberation from duties and habits. The man +who suffers severely looks forth with terrible calmness from his state of +suffering upon outside things: all those little lying enchantments, by +which things are usually surrounded when seen through the eye of a healthy +person, have vanished from the sufferer; his own life even lies there +before him, stripped of all bloom and colour. If by chance it has happened +that up to then he has lived in some kind of dangerous fantasy, this +extreme disenchantment through pain is the means, and possibly the only +means, of extricating him from it. (It is possible that this is what +happened to the Founder of Christianity when suspended from the Cross; for +the bitterest words ever pronounced, “My God, My God, why hast Thou +forsaken Me?” if understood in their deepest sense, as they ought to be +understood, contain the evidence of a complete disillusionment and +enlightenment in regard to the deceptions of life: in that moment of +supreme suffering Christ obtained a clear insight into Himself, just as in +the poet’s narrative did the poor dying Don Quixote.) + +The formidable tension of the intellect that wishes to hold its own +against pain shows everything that one now looks upon in a new light, and +the inexpressible charm of this new light is often powerful enough to +withstand all the seductiveness of suicide and to make the continuation of +life seem very desirable to the sufferer. His mind scornfully turns to the +warm and comfortable dream-world in which the healthy man moves about +thoughtlessly, and he thinks with contempt of the noblest and most +cherished illusions in which he formerly indulged. He experiences delight +in conjuring up this contempt as if from the depths of hell, and thus +inflicting the bitterest sufferings upon his soul: it is by this +counterpoise that he bears up against physical suffering—he feels that +such a counterpoise is now essential! In one terrible moment of +clear-sightedness he says to himself, “Be for once thine own accuser and +hangman; for once regard thy suffering as a punishment which thou hast +inflicted on thyself! Enjoy thy superiority as a judge: better still, +enjoy thine own will and pleasure, thy tyrannical arbitrariness! Raise +thyself above thy life as above thy suffering, and look down into the +depth of reason and unreason!” + +Our pride revolts as it never did before, it experiences an incomparable +charm in defending life against such a tyrant as suffering and against all +the insinuations of this tyrant, who would fain urge us to give evidence +against life,—we are taking the part of life in the face of this tyrant. +In this state of mind we take up a bitter stand against all pessimism in +order that it may not appear to be a consequence of our condition, and +thus humiliate us as conquered ones. The charm of being just in our +judgments was also never greater than now; for now this justice is a +triumph over ourselves and over so irritated a state of mind that +unfairness of judgment might be excused,—but we will not be excused, it is +now, if ever, that we wish to show that we need no excuse. We pass through +downright orgies of pride. + +And now appears the first ray of relief, of recovery, and one of its first +effects is that we turn against the preponderance of our pride: we call +ourselves foolish and vain, as if we had undergone some unique experience. +We humiliate ungratefully this all-powerful pride, the aid of which +enabled us to endure the pain we suffered, and we call vehemently for some +antidote for this pride: we wish to become strangers to ourselves and to +be freed from our own person after pain has forcibly made us personal too +long. “Away with this pride,” we cry, “it was only another illness and +convulsion!” Once more we look longingly at men and nature and recollect +with a sorrowful smile that now since the veil has fallen we regard many +things concerning them in a new and different light,—but we are refreshed +by once more seeing the softened lights of life, and emerge from that +fearfully dispassionate daylight in which we as sufferers saw things and +through things. We do not get angry when we see the charms of health +resume their play, and we contemplate the sight as if transformed, gently +and still fatigued. In this state we cannot listen to music without +weeping. + + + + +115. + + +THE SO-CALLED “EGO.”—Language and the prejudices upon which language is +based very often act as obstacles in our paths when we proceed to explore +internal phenomena and impulses: as one example, we may instance the fact +that there are only words to express the superlative degrees of these +phenomena and impulses. Now, it is our habit no longer to observe +accurately when words fail us, since it is difficult in such cases to +think with precision: in former times, even, people involuntarily came to +the conclusion that where the domain of words ceased, the domain of +existence ceased also. Wrath, hatred, love, pity, desire, recognition, +joy, pain: all these are names indicating extreme conditions; the milder +and middle stages, and even more particularly the ever active lower +stages, escape our attention, and yet it is they which weave the warp and +woof of our character and destiny. It often happens that these extreme +outbursts—and even the most moderate pleasure or displeasure of which we +are actually conscious, whether in partaking of food or listening to a +sound, is possibly, if properly estimated, merely an extreme +outburst,—destroy the texture and are then violent exceptions, in most +cases the consequences of some congestions,—and how easily as such can +they mislead the observer! as indeed they mislead the person acting! We +are all of us not what we appear to be according to the conditions for +which alone we have consciousness and words, and consequently praise and +blame. We fail to recognise ourselves after these coarse outbursts which +are known to ourselves alone, we draw conclusions from data where the +exceptions prove stronger than the rules; we misinterpret ourselves in +reading our own ego’s pronouncements, which appeared to be so clear. But +our opinion of ourselves, this so-called ego which we have arrived at by +this wrong method, contributes henceforth to form our character and +destiny. + + + + +116. + + +THE UNKNOWN WORLD OF THE “SUBJECT.”—What men have found it so difficult to +understand from the most ancient times down to the present day is their +ignorance in regard to themselves, not merely with respect to good and +evil, but something even more essential. The oldest of illusions lives on, +namely, that we know, and know precisely in each case, how human action is +originated. Not only “God who looks into the heart,” not only the man who +acts and reflects upon his action, but everybody does not doubt that he +understands the phenomena of action in every one else. “I know what I want +and what I have done, I am free and responsible for my act, and I make +others responsible for their acts; I can mention by its name every moral +possibility and every internal movement which precedes an act,—ye may act +as ye will, I understand myself and I understand you all!” Such was what +every one thought once upon a time, and almost every one thinks so even +now. Socrates and Plato, who in this matter were great sceptics and +admirable innovators, were nevertheless intensely credulous in regard to +that fatal prejudice, that profound error, which holds that “The right +knowledge must necessarily be followed by the right action.” In holding +this principle they were still the heirs of the universal folly and +presumption that knowledge exists concerning the essence of an action. + +“It would indeed be dreadful if the comprehension of the essence of a +right action were not followed by that right action itself”—this was the +only manner in which these great men thought it necessary to demonstrate +this idea, the contrary seemed to them to be inconceivable and mad; and +nevertheless this contrary corresponds to the naked reality which has been +demonstrated daily and hourly from time immemorial. Is it not a “dreadful” +truth that all that we know about an act is never sufficient to accomplish +it, that the bridge connecting the knowledge of the act with the act +itself has never yet been built? Acts are never what they appear to us to +be. We have taken great pains to learn that external things are not as +they appear to us.—Well! It is the same with internal phenomena. All moral +acts are in reality “something different,”—we cannot say anything more +about them, and all acts are essentially unknown to us. The general +belief, however, has been and still is quite the contrary: the most +ancient realism is against us: up to the present humanity has thought, “An +action is what it appears to be.” (In re-reading these words a very +expressive passage from Schopenhauer occurs to me, and I will quote it as +a proof that he, too, without the slightest scruple, continued to adhere +to this moral realism: “Each one of us is in reality a competent and +perfect moral judge, knowing exactly good and evil, made holy by loving +good and despising evil,—such is every one of us in so far as the acts of +others and not his own are under consideration, and when he has merely to +approve or disapprove, whilst the burden of the performance of the acts is +borne by other shoulders. Every one is therefore justified in occupying as +confessor the place of God.”) + + + + +117. + + +IN PRISON.—My eye, whether it be keen or weak, can only see a certain +distance, and it is within this space that I live and move: this horizon +is my immediate fate, greater or lesser, from which I cannot escape. Thus, +a concentric circle is drawn round every being, which has a centre and is +peculiar to himself. In the same way our ear encloses us in a small space, +and so likewise does our touch. We measure the world by these horizons +within which our senses confine each of us within prison walls. We say +that this is near and that is far distant, that this is large and that is +small, that one thing is hard and another soft; and this appreciation of +things we call sensation—but it is all an error _per se_! According to the +number of events and emotions which it is on an average possible for us to +experience in a given space of time, we measure our lives; we call them +short or long, rich or poor, full or empty; and according to the average +of human life we estimate that of other beings,—and all this is an error +_per se_! + +If we had eyes a hundred times more piercing to examine the things that +surround us, men would seem to us to be enormously tall; we can even +imagine organs by means of which men would appear to us to be of +immeasurable stature. On the other hand, certain organs could be so formed +as to permit us to view entire solar systems as if they were contracted +and brought close together like a single cell: and to beings of an inverse +order a single cell of the human body could be made to appear in its +construction, movement, and harmony as if it were a solar system in +itself. The habits of our senses have wrapped us up in a tissue of lying +sensations which in their turn lie at the base of all our judgments and +our “knowledge,”—there are no means of exit or escape to the real world! +We are like spiders in our own webs, and, whatever we may catch in them, +it will only be something that our web is capable of catching. + + + + +118. + + +WHAT IS OUR NEIGHBOUR?—What do we conceive of our neighbour except his +limits: I mean that whereby he, as it were, engraves and stamps himself in +and upon us? We can understand nothing of him except the changes which +take place upon our own person and of which he is the cause, what we know +of him is like a hollow, modelled space. We impute to him the feelings +which his acts arouse in us, and thus give him a wrong and inverted +positivity. We form him after our knowledge of ourselves into a satellite +of our own system, and if he shines upon us, or grows dark, and we in any +case are the ultimate cause of his doing so, we nevertheless still believe +the contrary! O world of phantoms in which we live! O world so perverted, +topsy-turvy and empty, and yet dreamt of as full and upright! + + + + +119. + + +EXPERIENCE AND INVENTION.—To however high a degree a man can attain to +knowledge of himself, nothing can be more incomplete than the conception +which he forms of the instincts constituting his individuality. He can +scarcely name the more common instincts: their number and force, their +flux and reflux, their action and counteraction, and, above all, the laws +of their nutrition, remain absolutely unknown to him. This nutrition, +therefore, becomes a work of chance: the daily experiences of our lives +throw their prey now to this instinct and now to that, and the instincts +gradually seize upon it; but the ebb and flow of these experiences does +not stand in any rational relationship to the nutritive needs of the total +number of the instincts. Two things, then, must always happen: some +cravings will be neglected and starved to death, while others will be +overfed. Every moment in the life of man causes some polypous arms of his +being to grow and others to wither away, in accordance with the nutriment +which that moment may or may not bring with it. Our experiences, as I have +already said, are all in this sense means of nutriment, but scattered +about with a careless hand and without discrimination between the hungry +and the overfed. As a consequence of this accidental nutrition of each +particular part, the polypus in its complete development will be something +just as fortuitous as its growth. + +To put this more clearly: let us suppose that an instinct or craving has +reached that point when it demands gratification,—either the exercise of +its power or the discharge of it, or the filling up of a vacuum (all this +is metaphorical language),—then it will examine every event that occurs in +the course of the day to ascertain how it can be utilised with the object +of fulfilling its aim: whether the man runs or rests, or is angry, or +reads or speaks or fights or rejoices, the unsatiated instinct watches, as +it were, every condition into which the man enters, and, as a rule, if it +finds nothing for itself it must wait, still unsatisfied. After a little +while it becomes feeble, and at the end of a few days or a few months, if +it has not been satisfied, it will wither away like a plant which has not +been watered. This cruelty of chance would perhaps be more conspicuous if +all the cravings were as vehement in their demands as hunger, which +refuses to be satisfied with imaginary dishes; but the great majority of +our instincts, especially those which are called moral, are thus easily +satisfied,—if it be permitted to suppose that our dreams serve as +compensation to a certain extent for the accidental absence of “nutriment” +during the day. Why was last night’s dream full of tenderness and tears, +that of the night before amusing and gay, and the previous one adventurous +and engaged in some continual obscure search? How does it come about that +in this dream I enjoy indescribable beauties of music, and in that one I +soar and fly upwards with the delight of an eagle to the most distant +heights? + +These inventions in which our instincts of tenderness, merriment, or +adventurousness, or our desire for music and mountains, can have free play +and scope—and every one can recall striking instances—are interpretations +of our nervous irritations during sleep, very free and arbitrary +interpretations of the movements of our blood and intestines, and the +pressure of our arm and the bed coverings, or the sound of a church bell, +the weathercocks, the moths, and so on. That this text, which on the whole +is very much the same for one night as another, is so differently +commented upon, that our creative reason imagines such different causes +for the nervous irritations of one day as compared with another, may be +explained by the fact that the prompter of this reason was different +to-day from yesterday—another instinct or craving wished to be satisfied, +to show itself, to exercise itself and be refreshed and discharged: this +particular one being at its height to-day and another one being at its +height last night. Real life has not the freedom of interpretation +possessed by dream life; it is less poetic and less unrestrained—but is it +necessary for me to show that our instincts, when we are awake, likewise +merely interpret our nervous irritations and determine their “causes” in +accordance with their requirements? that there is no really essential +difference between waking and dreaming! that even in comparing different +degrees of culture, the freedom of the conscious interpretation of the one +is not in any way inferior to the freedom in dreams of the other! that our +moral judgments and valuations are only images and fantasies concerning +physiological processes unknown to us, a kind of habitual language to +describe certain nervous irritations? that all our so-called consciousness +is a more or less fantastic commentary of an unknown text, one which is +perhaps unknowable but yet felt? + +Consider some insignificant occurrence. Let us suppose that some day as we +pass along a public street we see some one laughing at us. In accordance +with whatever craving has reached its culminating point within us at that +moment, this incident will have this or that signification for us; and it +will be a very different occurrence in accordance with the class of men to +which we belong. One man will take it like a drop of rain, another will +shake it off like a fly, a third person will try to pick a quarrel on +account of it, a fourth will examine his garments to see if there is +anything about them likely to cause laughter, and a fifth will in +consequence think about what is ridiculous _per se_, a sixth will be +pleased at having involuntarily contributed to add a ray of sunshine and +mirth to the world,—in all these cases some craving is gratified, whether +anger, combativeness, meditation, or benevolence. This instinct, whatever +it may be, has seized upon that incident as its prey: why that particular +one? Because, hungry and thirsty, it was lying in ambush. + +Not long ago at 11 o’clock in the morning a man suddenly collapsed and +fell down in front of me as if struck by lightning. All the women who were +near at once gave utterance to cries of horror, while I set the man on his +feet again and waited until he recovered his speech. During this time no +muscle of my face moved and I experienced no sensation of fear or pity; I +simply did what was most urgent and reasonable and calmly proceeded on my +way. Supposing some one had told me on the previous evening that at 11 +o’clock on the following day a man would fall down in front of me like +this, I should have suffered all kinds of agonies in the interval, lying +awake all night, and at the decisive moment should also perhaps have +fallen down like the man instead of helping him; for in the meantime all +the imaginable cravings within me would have had leisure to conceive and +to comment upon this incident. What are our experiences, then? Much more +what we attribute to them than what they really are. Or should we perhaps +say that nothing is contained in them? that experiences in themselves are +merely works of fancy? + + + + +120. + + +TO TRANQUILLISE THE SCEPTIC.—“I don’t know at all what I am doing. I don’t +know in the least what I ought to do!”—You are right, but be sure of this: +you are being done at every moment! Mankind has at all times mistaken the +active for the passive: it is its eternal grammatical blunder. + + + + +121. + + +CAUSE AND EFFECT.—On this mirror—and our intellect is a mirror—something +is going on that indicates regularity: a certain thing is each time +followed by another certain thing. When we perceive this and wish to give +it a name, we call it cause and effect,—fools that we are! as if in this +we had understood or could understand anything! For, of course, we have +seen nothing but the images of causes and effects, and it is just this +figurativeness which renders it impossible for us to see a more +substantial relation than that of sequence! + + + + +122. + + +THE PURPOSES IN NATURE.—Any impartial investigator who examines the +history of the eye and its form in the lower creatures, and sees how the +visual organ was slowly developed, cannot help recognising that sight was +not the first purpose of the eye, but probably only asserted itself when +pure hazard had contributed to bring together the apparatus. One single +example of this kind, and the “final purposes” fall from our eyes like +scales. + + + + +123. + + +REASON.—How did reason come into the world? As is only proper, in an +irrational manner; by accident. We shall have to guess at this accident as +a riddle. + + + + +124. + + +WHAT IS VOLITION?—We laugh at a man who, stepping out of his room at the +very minute when the sun is rising, says, “It is my _will_ that the sun +shall rise”; or at him who, unable to stop a wheel, says, “I _wish_ it to +roll”; or, again, at him who, thrown in a wrestling match, says, “Here I +lie, but here I _wish_ to lie.” But, joking apart, do we not act like one +of these three persons whenever we use the expression “I wish”? + + + + +125. + + +ON THE DOMAIN OF FREEDOM.—We can _think_ many more things than we can do +and experience—_i.e._ our faculty of thinking is superficial and is +satisfied with what lies on the surface, it does not even perceive this +surface. If our intellect were strictly developed in proportion to our +power, and our exercise of this power, the primary principle of our +thinking would be that we can understand only that which we are able to +do—if, indeed, there is any understanding at all. The thirsty man is +without water, but the creations of his imagination continually bring the +image of water to his sight, as if nothing could be more easily procured. +The superficial and easily satisfied character of the intellect cannot +understand real need, and thus feels itself superior. It is proud of being +able to do more, to run faster, and to reach the goal almost within the +twinkling of an eye: and in this way the domain of thought, when +contrasted with the domain of action, volition, and experience, appears to +be the domain of liberty, while, as I have already stated, it is nothing +but the domain of superficiality and self-sufficiency. + + + + +126. + + +FORGETFULNESS.—It has never yet been proved that there is such a thing as +forgetfulness: all that we know is that we have no power over +recollection. In the meantime we have filled up this gap in our power with +the word “forgetfulness,” exactly as if it were another faculty added to +our list. But, after all, what is within our power? If that word fills up +a gap in our power, might not the other words be found capable of filling +up a gap in the knowledge which we possess of our power? + + + + +127. + + +FOR A DEFINITE PURPOSE.—Of all human actions probably the least understood +are those which are carried out for a definite purpose, because they have +always been regarded as the most intelligible and commonplace to our +intellect. The great problems can be picked up in the highways and byways. + + + + +128. + + +DREAMING AND RESPONSIBILITY.—You would wish to be responsible for +everything except your dreams! What miserable weakness, what lack of +logical courage! Nothing contains more of your own work than your dreams! +Nothing belongs to you so much! Substance, form, duration, actor, +spectator—in these comedies you act as your complete selves! And yet it is +just here that you are afraid and ashamed of yourselves, and even Oedipus, +the wise Oedipus, derived consolation from the thought that we cannot be +blamed for what we dream. From this I must conclude that the great +majority of men must have some dreadful dreams to reproach themselves +with. If it were otherwise, to how great an extent would these nocturnal +fictions have been exploited in the interests of man’s pride! Need I add +that the wise Oedipus was right, that we are really not responsible for +our dreams any more than for our waking hours, and that the doctrine of +free will has as its parents man’s pride and sense of power! Perhaps I say +this too often; but that does not prove that it is not true. + + + + +129. + + +THE ALLEGED COMBAT OF MOTIVES.—People speak of the “combat of motives,” +but they designate by this expression that which is not a combat of +motives at all. What I mean is that, in our meditative consciousness, the +consequences of different actions which we think we are able to carry out +present themselves successively, one after the other, and we compare these +consequences in our mind. We think we have come to a decision concerning +an action after we have established to our own satisfaction that the +consequences of this action will be favourable. Before we arrive at this +conclusion, however, we often seriously worry because of the great +difficulties we experience in guessing what the consequences are likely to +be, and in seeing them in their full importance, without exception—and, +after all this, we must reckon up any fortuitous elements that are likely +to arise. Then comes the chief difficulty: all the consequences which we +have with such difficulty determined one by one must be weighed on some +scales against each other; and it only too often comes about that, owing +to the difference in the quality of all the conceivable consequences, both +scales and weights are lacking for this casuistry of advantage. + +Even supposing, however, that in this case we are able to overcome the +difficulty, and that mere hazard has placed in our scales results which +permit of a mutual balance, we have now, in the idea of the consequences +of a particular action, a motive for performing this very action, but only +one motive! When we have finally decided to act, however, we are fairly +often influenced by another order of motives than those of the “image of +the consequences.” What brings this about may be the habitual working of +our inner machinery, or some little encouragement on the part of a person +whom we fear or honour or love, or the love of comfort which prefers to do +that which lies nearest; or some stirring of the imagination provoked at +the decisive moment by some event of trifling importance; or some physical +influence which manifests itself quite unexpectedly; a mere whim brings it +about; or the outburst of a passion which, as it accidentally happens, is +ready to burst forth—in a word, motives operate which we do not understand +very well, or which we do not understand at all, and which we can never +balance against one another in advance. + +It is probable that a contest is going on among these motives too, a +driving backwards and forwards, a rising and lowering of the parts, and it +is this which would be the real “contest of motives,” something quite +invisible and unknown to us. I have calculated the consequences and the +successes, and in doing so have set a very necessary motive in the line of +combat with the other motives,—but I am as little able to draw up this +battle line as to see it: the battle itself is hidden from my sight, as +likewise is the victory, as victory; for I certainly come to know what I +shall finally do, but I cannot know what motive has in the end proved to +be the victor. Nevertheless, we are decidedly not in the habit of taking +all these unconscious phenomena into account, and we generally conceive of +the preliminary stages of an action only so far as they are conscious: +thus we mistake the combat of the motives for a comparison of the possible +consequences of different actions,—a mistake that brings with it most +important consequences, and consequences that are most fatal to the +development of morals. + + + + +130. + + +AIMS? WILL?—We have accustomed ourselves to believe in two kingdoms, the +domain of purposes and volition, and the domain of chance. In this latter +domain everything is done senselessly, there is a continual going to and +fro without any one being able to say why or wherefore. We stand in awe of +this powerful realm of the great cosmic stupidity, for in most instances +we learn to know it when it falls down upon the other world, that of aims +and intentions, like a slate from a roof, always overwhelming some +beautiful purpose of ours. + +This belief in these two kingdoms arises from ancient romanticism and +legend: we clever dwarfs, with all our will and aims, are interfered with, +knocked down, and very often crushed to death by those ultra-stupid +giants, the accidents,—but in spite of this we should not like to be +deprived of the fearful poetry of their proximity, for these monsters very +often make their appearance when life in the spider’s web of definite aims +has become too tiresome or too anxious for us, and they sometimes bring +about a divine diversion when their hands for once tear the whole web in +pieces,—not that these irrational beings ever intend to do what they do, +or even observe it. But their coarse and bony hands rend our web as if it +were thin air. + +Moira was the name given by the Greeks to this realm of the incalculable +and of sublime and eternal limitedness; and they set it round their gods +like a horizon beyond which they could neither see nor act,—with that +secret defiance of the gods which one meets with in different nations; the +gods are worshipped, but a final trump card is held in readiness to play +against them. As instances of this we may recollect that the Indians and +the Persians, who conceived all their gods as having to depend upon the +sacrifices of mortals, so that if it came to the worst the mortals could, +at least, let the gods die of starvation; or the gods of the stubborn and +melancholy Scandinavians, who enjoyed a quiet revenge in the thought that +a twilight of the gods was to come as some compensation for the perpetual +fear which their evil gods caused them. The case of Christianity was very +different, for its essential feelings were not those of the Indians, +Persians, Greeks, or Scandinavians. Christianity commanded its disciples +to worship in the dust the spirit of power, and to kiss the very dust. It +gave the world to understand that this omnipotent “realm of stupidity” was +not so stupid as it seemed, and that we, on the contrary, were stupid when +we could not perceive that behind this realm stood God Himself: He who, +although fond of dark, crooked and wonderful ways, at last brought +everything to a “glorious end.” This new myth of God, who had hitherto +been mistaken for a race of giants or Moira, and who was now Himself the +spinner and weaver of webs and purposes even more subtle than those of our +own intellect—so subtle, indeed, that they appear to be incomprehensible +and even unreasonable—this myth was so bold a transformation and so daring +a paradox that the over-refined ancient world could not resist it, however +extravagant and contradictory the thing seemed: for, let it be said in +confidence, there was a contradiction in it,—if our intellect cannot +divine the intellect and aims of God, how did it divine this quality of +its intellect and this quality of God’s intellect? + +In more modern times, indeed, the doubt has increased as to whether the +slate that falls from the roof is really thrown by “Divine love,” and +mankind again harks back to the old romance of giants and dwarfs. Let us +learn then, for it is time we did so, that even in our supposed separate +domain of aims and reason the giants likewise rule. And our aims and +reason are not dwarfs, but giants. And our own webs are just as often and +as clumsily rent by ourselves as by the slate. And not everything is +purpose that is called purpose, and still less is everything will that is +called will. And if you come to the conclusion, “Then there is only one +domain, that of stupidity and hazard?” it must be added that possibly +there is only one domain, possibly there is neither will nor aim, and we +may only have imagined these things. Those iron hands of necessity that +shake the dice-box of chance continue their game indefinitely: hence, it +must happen that certain throws perfectly resemble every degree of +appropriateness and good sense. It may be that our own voluntary acts and +purposes are merely such throws, and that we are too circumscribed and +vain to conceive our extremely circumscribed state! that we ourselves +shake the dice-box with iron hands, and do nothing in our most deliberate +actions but play the game of necessity. Possibly! To rise beyond this +“possibly” we should indeed have been guests in the Underworld, playing at +dice and betting with Proserpine at the table of the goddess herself. + + + + +131. + + +MORAL FASHIONS.—How moral judgments as a whole have changed! The greatest +marvels of the morality of antiquity, such as Epictetus, knew nothing of +the glorification, now so common, of the spirit of sacrifice, of living +for others: after the fashion of morality now prevailing we should really +call them immoral; for they fought with all their strength for their own +ego and against all sympathy for others, especially for the sufferings and +moral imperfections of others. Perhaps they would reply to us by saying, +“If you feel yourselves to be such dull and ugly people, by all means +think of others more than yourselves. You will be quite right in doing +so!” + + + + +132. + + +THE LAST ECHOES OF CHRISTIANITY IN MORALS.—“On n’est bon que par la pitié: +il faut donc qu’il y ait quelque pitié dans tous nos sentiments”—so says +morality nowadays. And how does this come about? The fact that the man who +performs social, sympathetic, disinterested, and benevolent actions is now +considered as the moral man: this is perhaps the most general effect, the +most complete transformation, that Christianity has produced in Europe; +perhaps in spite of itself, and not by any means because this was part of +its essential doctrine. But this was the residuum of those Christian +feelings that prevailed at the time when the contrary and thoroughly +selfish faith in the “one thing needful,” the absolute importance of +eternal and personal salvation, together with the dogmas upon which this +belief had rested, were gradually receding, and when the auxiliary beliefs +in “love” and “love of one’s neighbour,” harmonising with the +extraordinary practice of charity by the Church, were thereby coming to +the front. The more people gradually became separated from the dogmas, the +more did they seek some sort of justification for this separation in a +cult of the love of humanity: not to fall short in this respect of the +Christian ideal, but to excel it if possible, was the secret stimulus of +all the French free-thinkers from Voltaire to Auguste Comte; and this +latter with his famous moral formula “vivre pour autrui” has indeed +out-christianised even Christianity! + +It was Schopenhauer in Germany and John Stuart Mill in England who were +the means of bringing into the greatest prominence this doctrine of +sympathetic affections and of pity or utility to others as a principle of +action; but these men themselves were only echoes. From about the time of +the French Revolution these doctrines have manifested themselves in +various places with enormous force. Since then they have shown themselves +in their coarsest as well has their most subtle form, and all Socialistic +principles have almost involuntarily taken their stand on the common +ground of this doctrine. At the present time there is perhaps no more +widely spread prejudice than that of thinking that we know what really and +truly constitutes morality. Every one now seems to learn with satisfaction +that society is beginning to adapt the individual to the general needs, +and that it is at the same time the happiness and sacrifice of each one to +consider himself as a useful member and instrument of the whole. They have +still, however, doubts as to the form in which this whole is to be looked +for, whether in a state already existing, or in one which has yet to be +established, or in a nation, or in an international brotherhood, or in new +and small economic communities. On this point there is still much +reflection, doubt, struggling, excitement, and passion; but it is pleasant +and wonderful to observe the unanimity with which the “ego” is called upon +to practice self-denial, until, in the form of adaptation to the whole, it +once again secures its own fixed sphere of rights and duties,—until, +indeed, it has become something quite new and different. Nothing else is +being attempted, whether admitted or not, than the complete +transformation, even the weakening and suppression of the individual: the +supporters of the majority never tire of enumerating and anathematising +all that is bad, hostile, lavish, expensive, and luxurious in the form of +individual existence that has hitherto prevailed; they hope that society +may be administered in a cheaper, less dangerous, more uniform, and more +harmonious way when nothing is left but large corporations and their +members. All that is considered as good which in any way corresponds to +this desire for grouping men into one particular society, and to the minor +cravings which necessarily accompany this desire,—this is the chief moral +current of our time; sympathy and social feelings are working hand in +glove. (Kant is still outside of this movement: he expressly teaches that +we should be insensible to the sufferings of others if our benevolence is +to have any moral value,—a doctrine which Schopenhauer, very angrily, as +may easily be imagined, described as the Kantian absurdity.) + + + + +133. + + +“NO LONGER THINKING OF ONE’S SELF.”—Let us seriously consider why we +should jump into the water to rescue some one who has just fallen in +before our eyes, although we may have no particular sympathy for him. We +do it for pity’s sake; no one thinks now but of his neighbour,—so says +thoughtlessness. Why do we experience grief and uneasiness when we see +some one spit blood, although we may be really ill-disposed towards him +and wish him no good? Out of pity; we have ceased to think of +ourselves,—so says thoughtlessness again. The truth is that in our pity—I +mean by this what we erroneously call “pity”—we no longer think +consciously of ourselves, but quite unconsciously, exactly as when +slipping we unconsciously make the best counter-motions possible in order +to recover our balance, and in doing so clearly use all our intelligence. +A mishap to another offends us; it would bring our impotence, or perhaps +our cowardice, into strong relief if we could do nothing to help him; or +in itself it would give rise to a diminution of our honour in the eyes of +others and of ourselves. Or again, accidents that happen to others act as +finger-posts to point out our own danger, and even as indications of human +peril and frailty they can produce a painful effect upon us. We shake off +this kind of pain and offence, and balance it by an act of pity behind +which may be hidden a subtle form of self-defence or even revenge. That at +bottom we strongly think of ourselves may easily be divined from the +decision that we arrive at in all cases where we can avoid the sight of +those who are suffering or starving or wailing. We make up our minds not +to avoid such people when we can approach them as powerful and helpful +ones, when we can safely reckon upon their applause, or wish to feel the +contrast of our own happiness, or, again, when we hope to get rid of our +own boredom. It is misleading to call the suffering that we experience at +such a sight, and which may be of a very different kind, commiseration. +For in all cases it is a suffering from which the suffering person before +us is free: it is our own suffering, just as his suffering is his own. It +is thus only this personal feeling of misery that we get rid of by acts of +compassion. Nevertheless, we never act thus from one single motive: as it +is certain that we wish to free ourselves from suffering thereby, it is +also certain that by the same action we yield to an impulse of pleasure. +Pleasure arises at the sight of a contrast to our own condition, at the +knowledge that we should be able to help if only we wished to do so, at +the thought of the praise and gratitude which we should gain if we did +help, at the very act of helping, in so far as this might prove successful +(and because something which is gradually seen to be successful gives +pleasure to the doer); but even more particularly at the feeling that our +intervention brings to an end some deplorable injustice,—even the outburst +of one’s indignation is invigorating. + +All this, including even things still more subtle, comprises “pity.” How +clumsily with this one word does language fall foul of such a complex and +polyphonous organism! That pity, on the other hand, is identical with the +suffering the sight of which brings it about, or that it has a +particularly subtle and penetrating comprehension of it: this is in +contradiction to experience, and he who has glorified pity under these two +heads lacked sufficient experience in the domain of morals. That is why I +am seized with some doubts when reading of the incredible things +attributed by Schopenhauer to pity. It is obvious that he thereby wished +to make us believe in the great novelty he brought forward, viz., that +pity—the pity which he observed so superficially and described so +badly—was the source of all and every past and future moral action,—and +all this precisely because of those faculties which he had begun by +attributing to it. + +What is it in the end that distinguishes men without pity from men who are +really compassionate? In particular, to give merely an approximate +indication, they have not the sensitive feeling for fear, the subtle +faculty for perceiving danger: nor yet is their vanity so easily wounded +if something happens which they might have been able to prevent,—the +caution of their pride commands them not to interfere uselessly with the +affairs of others; they even act on the belief that every one should help +himself and play his own cards. Again, in most cases they are more +habituated to bearing pain than compassionate men, and it does not seem at +all unjust to them that others should suffer, since they themselves have +suffered. Lastly, the state of soft-heartedness is as painful to them as +is the state of stoical impassability to compassionate men: they have only +disdainful words for sensitive hearts, as they think that such a state of +feeling is dangerous to their own manliness and calm bravery,—they conceal +their tears from others and wipe them off, angry with themselves. They +belong to a different type of egoists from the compassionate men,—but to +call them, in a distinct sense, evil and the compassionate ones good, is +merely a moral fashion which has had its innings, just as the reverse +fashion had also its innings, and a long innings, too. + + + + +134. + + +TO WHAT EXTENT WE MUST BEWARE OF PITY.—Pity, in so far as it actually +gives rise to suffering—and this must be our only point of view here—is a +weakness, like every other indulgence in an injurious emotion. It +increases suffering throughout the world, and although here and there a +certain amount of suffering may be indirectly diminished or removed +altogether as a consequence of pity, we must not bring forward these +occasional consequences, which are on the whole insignificant, to justify +the nature of pity which, as has already been stated, is prejudicial. +Supposing that it prevailed, even if only for one day, it would bring +humanity to utter ruin. In itself the nature of pity is no better than +that of any other craving; it is only where it is called for and +praised—and this happens when people do not understand what is injurious +in it, but find in it a sort of joy—that a good conscience becomes +attached to it; it is only then that we willingly yield to it, and do not +shrink from acknowledging it. In other circumstances where it is +understood to be dangerous, it is looked upon as a weakness; or, as in the +case of the Greeks, as an unhealthy periodical emotion the danger of which +might be removed by temporary and voluntary discharges. If a man were to +undertake the experiment of deliberately devoting his attention to the +opportunities afforded by practical life for the exercise of pity, and +were over and over again to picture in his own mind the misery he might +meet with in his immediate surroundings, he would inevitably become +melancholy and ill. If, however, he wished in any sense of the word to +serve humanity as a physician, he would have to take many precautions with +respect to this feeling, as otherwise it would paralyse him at all +critical moments, undermine the foundations of his knowledge, and unnerve +his helpful and delicate hand. + + + + +135. + + +AROUSING PITY.—Among savages men think with a moral shudder of the +possibility of becoming an object of pity, for such a state they regard as +deprived of all virtue. Pitying is equivalent to despising: they do not +want to see a contemptible being suffer, for this would afford them no +enjoyment. On the other hand, to behold one of their enemies suffering, +some one whom they look upon as their equal in pride, but whom torture +cannot induce to give up his pride, and in general to see some one suffer +who refuses to lower himself by appealing for pity—which would in their +eyes be the most profound and shameful humiliation—this is the very joy of +joys. Such a spectacle excites the deepest admiration in the soul of the +savage, and he ends by killing such a brave man when it is in his power, +afterwards according funeral honours to the unbending one. If he had +groaned, however; if his countenance had lost its expression of calm +disdain; if he had shown himself to be contemptible,—well, in such a case +he might have been allowed to live like a dog: he would no longer have +aroused the pride of the spectator, and pity would have taken the place of +admiration. + + + + +136. + + +HAPPINESS IN PITY.—If, as is the case among the Hindus, we decree the end +and aim of all intellectual activity to be the knowledge of human misery, +and if for generation after generation this dreadful resolution be +steadily adhered to, pity in the eyes of such men of hereditary pessimism +comes to have a new value as a preserver of life, something that helps to +make existence endurable, although it may seem worthy of being rejected +with horror and disgust. Pity becomes an antidote to suicide, a sentiment +which brings pleasure with it and enables us to taste superiority in small +doses. It gives some diversion to our minds, makes our hearts full, +banishes fear and lethargy, and incites us to speak, to complain, or to +act: it is a relative happiness when compared with the misery of the +knowledge that hampers the individual on every side, bewilders him, and +takes away his breath. Happiness, however, no matter of what nature it may +be, gives us air and light and freedom of movement. + + + + +137. + + +WHY DOUBLE THE “EGO”?—To view our own experiences in the same light as we +are in the habit of looking at those of others is very comforting and an +advisable medicine. On the other hand, to look upon the experiences of +others and adopt them as if they were our own—which is called for by the +philosophy of pity—would ruin us in a very short time: let us only make +the experiment without trying to imagine it any longer! The first maxim +is, in addition, undoubtedly more in accordance with reason and goodwill +towards reason; for we estimate more objectively the value and +significance of an event when it happens to others,—the value, for +instance, of a death, loss of money or slander. But pity, taking as its +principle of action the injunction, “Suffer the misfortune of another as +much as he himself,” would lead the point of view of the ego with all its +exaggerations and deviations to become the point of view of the other +person, the sympathiser: so that we should have to suffer at the same time +from our own ego and the other’s ego. In this way we would voluntarily +overload ourselves with a double irrationality, instead of making the +burden of our own as light as possible. + + + + +138. + + +BECOMING MORE TENDER.—Whenever we love some one and venerate and admire +him, and afterwards come to perceive that he is suffering—which always +causes us the utmost astonishment, since we cannot but feel that the +happiness we derive from him must flow from a superabundant source of +personal happiness—our feelings of love, veneration, and admiration are +essentially changed: they become more tender; that is, the gap that +separates us seems to be bridged over and there appears to be an approach +to equality. It now seems possible to give him something in return, whilst +we had previously imagined him as being altogether above our gratitude. +Our ability to requite him for what we have received from him arouses in +us feelings of much joy and pleasure. We endeavour to ascertain what can +best calm the grief of our friend, and we give it to him; if he wishes for +kind words, looks, attentions, services, or presents, we give them; but, +above all, if he would like to see us suffering from the sight of his +suffering, we pretend to suffer, for all this secures for us the enjoyment +of active gratitude, which is equivalent in a way to good-natured revenge. +If he wants none of these things, and refuses to accept them from us, we +depart from him chilled and sad, almost mortified; it appears to us as if +our gratitude had been declined, and on this point of honour even the best +of men is still somewhat touchy. It results from all this that even in the +best case there is something humiliating in suffering, and something +elevating and superior in sympathy,—a fact which will keep the two +feelings apart for ever and ever. + + + + +139. + + +HIGHER IN NAME ONLY.—You say that the morality of pity is a higher +morality than that of stoicism? Prove it! But take care not to measure the +“higher” and “lower” degrees of morality once more by moral yardsticks; +for there are no absolute morals. So take your yardstick from somewhere +else, and be on your guard! + + + + +140. + + +PRAISE AND BLAME.—When a war has come to an unsuccessful conclusion we try +to find the man who is to blame for the war; when it comes to a successful +conclusion we praise the man who is responsible for it. In all +unsuccessful cases attempts are made to blame somebody, for non-success +gives rise to dejection, against which the single possible remedy is +involuntarily applied; a new incitement of the sense of power; and this +incitement is found in the condemnation of the “guilty” one. This guilty +one is not perhaps the scapegoat of the faults of others; he is merely the +victim of the feeble, humiliated, and depressed people who wish to prove +upon some one that they have not yet lost all their power. Even +self-condemnation after a defeat may be the means of restoring the feeling +of power. + +On the other hand, glorification of the originator is often but an equally +blind result of another instinct that demands its victim,—and in this case +the sacrifice appears to be sweet and attractive even for the victim. This +happens when the feeling of power is satiated in a nation or a society by +so great and fascinating a success that a weariness of victory supervenes +and pride wishes to be discharged: a feeling of self-sacrifice is aroused +and looks for its object. Thus, whether we are blamed or praised we +merely, as a rule, provide opportunities for the gratification of others, +and are only too often caught up and whirled away for our neighbours to +discharge upon us their accumulated feelings of praise or blame. In both +cases we confer a benefit upon them for which we deserve no credit and +they no thanks. + + + + +141. + + +MORE BEAUTIFUL BUT LESS VALUABLE.—Picturesque morality: such is the +morality of those passions characterised by sudden outbursts, abrupt +transitions; pathetic, impressive, dreadful, and solemn attitudes and +gestures. It is the semi-savage stage of morality: never let us be tempted +to set it on a higher plane merely on account of its æsthetic charms. + + + + +142. + + +SYMPATHY.—In order to understand our neighbour, that is, in order to +reproduce his sentiments in ourselves, we often, no doubt, plumb the cause +of his feelings, as, for example, by asking ourselves, Why is he sad? in +order that we may become sad ourselves for the same reason. But we much +more frequently neglect to act thus, and we produce these feelings in +ourselves in accordance with the _effects_ which they exhibit in the +person we are studying,—by imitating in our own body the expression of his +eyes, his voice, his gait, his attitude (or, at any rate, the likeness of +these things in words, pictures, and music), or we may at least endeavour +to mimic the action of his muscles and nervous system. A like feeling will +then spring up in us as the result of an old association of movements and +sentiments which has been trained to run backwards and forwards. We have +developed to a very high pitch this knack of sounding the feelings of +others, and when we are in the presence of any one else we bring this +faculty of ours into play almost involuntarily,—let the inquirer observe +the animation of a woman’s countenance and notice how it vibrates and +quivers with animation as the result of the continual imitation and +reflection of what is going on around her. + +It is music, however, more than anything else that shows us what +past-masters we are in the rapid and subtle divination of feelings and +sympathy; for even if music is only the imitation of an imitation of +feelings, nevertheless, despite its distance and vagueness, it often +enables us to participate in those feelings, so that we become sad without +any reason for feeling so, like the fools that we are, merely because we +hear certain sounds and rhythms that somehow or other remind us of the +intonation and the movements, or perhaps even only of the behaviour, of +sorrowful people. It is related of a certain Danish king that he was +wrought up to such a pitch of warlike enthusiasm by the song of a minstrel +that he sprang to his feet and killed five persons of his assembled court: +there was neither war nor enemy; there was rather the exact opposite; yet +the power of the retrospective inference from a feeling to the cause of it +was sufficiently strong in this king to overpower both his observation and +his reason. Such, however, is almost invariably the effect of music +(provided that it thrills us), and we have no need of such paradoxical +instances to recognise this,—the state of feeling into which music +transports us is almost always in contradiction to the appearance of our +actual state, and of our reasoning power which recognises this actual +state and its causes. + +If we inquire how it happened that this imitation of the feelings of +others has become so common, there will be no doubt as to the answer: man +being the most timid of all beings because of his subtle and delicate +nature has been made familiar through his timidity with this sympathy for, +and rapid comprehension of, the feelings of others, even of animals. For +century after century he saw danger in everything that was unfamiliar to +him, in anything that happened to be alive, and whenever the spectacle of +such things and creatures came before his eyes he imitated their features +and attitude, drawing at the same time his own conclusion as to the nature +of the evil intentions they concealed. This interpretation of all +movements and all facial characteristics in the sense of intentions, man +has even brought to bear on things inanimate,—urged on as he was by the +illusion that there was nothing inanimate. I believe that this is the +origin of everything that we now call a feeling for nature, that sensation +of joy which men experience at the sight of the sky, the fields, the +rocks, the forests, the storms, the stars, the landscapes, and spring: +without our old habits of fear which forced us to suspect behind +everything a kind of second and more recondite sense, we should now +experience no delight in nature, in the same way as men and animals do not +cause us to rejoice if we have not first been deterred by that source of +all understanding, namely, fear. For joy and agreeable surprise, and +finally the feeling of ridicule, are the younger children of sympathy, and +the much younger brothers and sisters of fear. The faculty of rapid +perception, which is based on the faculty of rapid dissimulation, +decreases in proud and autocratic men and nations, as they are less timid; +but, on the other hand, every category of understanding and dissimulation +is well known to timid peoples, and among them is to be found the real +home of imitative arts and superior intelligence. + +When, proceeding from the theory of sympathy such as I have just outlined, +I turn my attention to the theory, now so popular and almost sacrosanct, +of a mystical process by means of which pity blends two beings into one, +and thus permits them immediately to understand one another, when I +recollect that even so clear a brain as Schopenhauer’s delighted in such +fantastic nonsense, and that he in his turn transplanted this delight into +other lucid and semi-lucid brains, I feel unlimited astonishment and +compassion. How great must be the pleasure we experience in this senseless +tomfoolery! How near must even a sane man be to insanity as soon as he +listens to his own secret intellectual desires!—Why did Schopenhauer +really feel so grateful, so profoundly indebted to Kant? He revealed on +one occasion the undoubted answer to this question. Some one had spoken of +the way in which the _qualitias occulta_ of Kant’s Categorical Imperative +might be got rid of, so that the theory itself might be rendered +intelligible. Whereupon Schopenhauer gave utterance to the following +outburst: “An intelligible Categorical Imperative! Preposterous idea! +Stygian darkness! God forbid that it should ever become intelligible! The +fact that there is actually something unintelligible, that this misery of +the understanding and its conceptions is limited, conditional, final, and +deceptive,—this is beyond question Kant’s great gift.” Let any one +consider whether a man can be in possession of a desire to gain an insight +into moral things when he feels himself comforted from the start by a +belief in the inconceivableness of these things! one who still honestly +believes in illuminations from above, in magic, in ghostly appearances, +and in the metaphysical ugliness of the toad! + + + + +143. + + +WOE TO US IF THIS IMPULSE SHOULD RAGE!—Supposing that the impulse towards +devotion and care for others (“sympathetic affection”) were doubly as +strong as it now is, life on earth could not be endured. Let it only be +considered how many foolish things every one of us does day by day and +hour by hour, merely out of solicitude and devotion for himself, and how +unbearable he seems in doing so: and what then would it be like if we were +to become for other people the object of the stupidities and importunities +with which up to the present they have only tormented themselves! Should +we not then take precipitately to our heels as soon as one of our +neighbours came towards us? And would it not be necessary to overwhelm +this sympathetic affection with the abuse that we now reserve for egoism? + + + + +144. + + +CLOSING OUR EARS TO THE COMPLAINTS OF OTHERS.—When we let our sky be +clouded by the complaints and suffering of other mortals, who must bear +the consequences of such gloom? No doubt those other mortals, in addition +to all their other burdens! If we are merely to be the echoes of their +complaints, we cannot accord them either help or comfort; nor can we do so +if we were continually keeping our ears open to listen to them,—unless we +have learnt the art of the Olympians, who, instead of trying to make +themselves unhappy, endeavoured to feel edified by the misfortunes of +mankind. But this is something too Olympian for us, although, in our +enjoyment of tragedy, we have already taken a step towards this ideal +divine cannibalism. + + + + +145. + + +“UNEGOISTIC.”—This man is empty and wishes to be filled, that one is +over-full and wishes to be emptied: both of them feel themselves urged on +to look for an individual who can help them. And this phenomenon, +interpreted in a higher sense, is in both cases known by the same name, +“love.” Well? and could this love be something unegoistic? + + + + +146. + + +LOOKING BEYOND OUR NEIGHBOUR.—What? Ought the nature of true morality to +consist for us in fixing our eyes upon the most direct and immediate +consequences of our action for other people, and in our coming to a +decision accordingly? This is only a narrow and bourgeois morality, even +though it may be a morality: but it seems to me that it would be more +superior and liberal to look beyond these immediate consequences for our +neighbour in order to encourage more distant purposes, even at the risk of +making others suffer,—as, for example, by encouraging the spirit of +knowledge in spite of the certainty that our free-thought will have the +instant effect of plunging others into doubt, grief, and even worse +afflictions. Have we not at least the right to treat our neighbour as we +treat ourselves? And if, where we are concerned, we do not think in such a +narrow and bourgeois fashion of immediate consequences and sufferings, why +should we be compelled to act thus in regard to our neighbour? Supposing +that we felt ready to sacrifice ourselves, what is there to prevent us +from sacrificing our neighbour together with ourselves,—just as States and +Sovereigns have hitherto sacrificed one citizen to the others, “for the +sake of the general interest,” as they say? + +We too, however, have general interests, perhaps even more general than +theirs: so why may we not sacrifice a few individuals of this generation +for the benefit of generations to come? so that their affliction, anxiety, +despair, blunders, and misery may be deemed essential because a new plough +is to break up the ground and render it fertile for all. Finally, we +communicate the disposition to our neighbour by which he is enabled to +feel himself a victim: we persuade him to carry out the task for which we +employ him. Are we then devoid of all pity? If, however, we wish to +achieve a victory over ourselves beyond our pity, is not this a higher and +more liberal attitude and disposition than that in which we only feel safe +after having ascertained whether an action benefits or harms our +neighbour? On the contrary, it is by means of such sacrifice—including the +sacrifice of ourselves, as well as of our neighbours—that we should +strengthen and elevate the general sense of human power, even supposing +that we attain nothing more than this. But even this itself would be a +positive increase of happiness. Then, if even this ... but not a word +more! You have understood me at a glance. + + + + +147. + + +THE CAUSE OF “ALTRUISM.”—Men have on the whole spoken of love with so much +emphasis and adoration because they have hitherto always had so little of +it, and have never yet been satiated with this food: in this way it became +their ambrosia. If a poet wished to show universal benevolence in the +image of a Utopia, he would certainly have to describe an agonising and +ridiculous state of things, the like of which was never seen on +earth,—every one would be surrounded, importuned, and sighed for, not as +at present, by one lover, but by thousands, by everybody indeed, as the +result of an irresistible craving which would then be as vehemently +insulted and cursed as selfishness has been by men of past ages. The poets +of this new condition of things, if they had sufficient leisure to write, +would be dreaming of nothing but the blissful and loveless past, the +divine selfishness of yore, and the wonderful possibilities in former +times of remaining alone, not being run after by one’s friends, and of +even being hated and despised—or any other odious expressions which the +beautiful animal world in which we live chooses to coin. + + + + +148. + + +LOOKING FAR AHEAD.—If, in accordance with the present definition, only +those actions are moral which are done for the sake of others, and for +their sake only, then there are no moral actions at all! If, in accordance +with another definition, only those actions are moral which spring from +our own free will, then there are no moral actions in this case either! +What is it, then, that we designate thus, which certainly exists and +wishes as a consequence to be explained? It is the result of a few +intellectual blunders; and supposing that we were able to free ourselves +from these errors, what would then become of “moral actions”? It is due to +these errors that we have up to the present attributed to certain actions +a value superior to what was theirs in reality: we separated them from +“egoistic” and “non-free” actions. When we now set them once more in the +latter categories, as we must do, we certainly reduce their value (their +own estimate of value) even below its reasonable level, because “egoistic” +and “non-free” actions have up to the present been under-valued owing to +that alleged profound and essential difference. + +In future, then, will these very actions be less frequently performed, +since they will be less highly esteemed? Inevitably! Or at all events for +a fairly long time, as long as the scale of valuations remains under the +reacting influence of former mistakes! But we make some return for this by +giving back to men their good courage for the carrying out of actions that +are now reputed to be selfish, and thus restore their value,—we relieve +men’s bad consciences! and as up to the present egoistic actions have been +by far the most frequent, and will be so to all eternity, we free the +whole conception of these actions and of life from its evil appearance! +This is a very high and important result. When men no longer believe +themselves to be evil, they cease to be so. + + + + + +BOOK III. + + + + +149. + + +LITTLE UNCONVENTIONAL ACTIONS ARE NECESSARY!—To act occasionally in +matters of custom against our own better judgments; to yield in practice +while reserving our own intellectual liberty; to behave like everybody +else and thus to show ourselves amiable and considerate to all, to +compensate them, as it were, even if only to some extent, for our +unconventional opinions—all this among many tolerably liberal-minded men +is looked upon not only as permissible but even as “honourable,” “humane,” +“tolerant,” and “unpedantic,” or whatever fine words may be used to lull +to sleep the intellectual conscience. So, for example, one man, although +he may be an atheist, has his infant baptized in the usual Christian +fashion; another goes through his period of military service, though he +may severely condemn all hatred between nations; and a third runs into the +Church with a girl because she comes from a religious family, and makes +his vows to a priest without feeling ashamed of it. “It is of no +importance if one of us does what every one else does and has done”—so +says ignorant prejudice! What a profound mistake! For nothing is of +greater importance than that a powerful, long-established, and irrational +custom should be once again confirmed by the act of some one who is +recognised as rational. In this way the proceeding is thought to be +sanctioned by reason itself! All honour to your opinions! but little +unconventional actions are of still greater value. + + + + +150. + + +THE HAZARD OF MARRIAGES.—If I were a god, and a benevolent god, the +marriages of men would cause me more displeasure than anything else. An +individual can make very great progress within the seventy years of his +life—yea, even within thirty years: such progress, indeed, as to surprise +even the gods! But when we then see him exposing the inheritance and +legacy of his struggles and victories, the laurel crown of his humanity, +on the first convenient peg where any female may pick it to pieces for +him; when we observe how well he can acquire and how little he is capable +of preserving his acquisitions, and how he does not even dream that by +procreation he might prepare a still more victorious life,—we then, +indeed, become impatient and say, “Nothing can in the end result from +humanity, individuals are wasted, for all rationality of a great advance +of humanity is rendered impossible by the hazard of marriages: let us +cease from being the assiduous spectators and fools of this aimless +drama!” It was in this mood that the gods of Epicurus withdrew long ago to +their divine seclusion and felicity: they were tired of men and their love +affairs. + + + + +151. + + +HERE ARE NEW IDEALS TO INVENT.—At a time when a man is in love he should +not be allowed to come to a decision about his life and to determine once +and for all the character of his society on account of a whim. We ought +publicly to declare invalid the vows of lovers, and to refuse them +permission to marry: and this because we should treat marriage itself much +more seriously, so that in cases where it is now contracted it would not +usually be allowed in future! Are not the majority of marriages such that +we should not care to have them witnessed by a third party? And yet this +third party is scarcely ever lacking—the child—and he is more than a +witness; he is the whipping-boy and scapegoat. + + + + +152. + + +FORMULA OF OATH.—“If I am now telling a lie I am no longer an honourable +man, and every one may say so to my face.” I recommend this formula in +place of the present judicial oath and its customary invocation to the +Deity: it is stronger. There is no reason why even religious men should +oppose it; for as soon as the customary oath no longer serves, all the +religious people will have to turn to their catechism, which says, “Thou +shalt not take the name of the Lord thy God in vain.” + + + + +153. + + +THE MALCONTENT.—He is one of the brave old warriors: angry with +civilisation because he believes that its object is to make all good +things—honour, rewards, and fair women—accessible even to cowards. + + + + +154. + + +CONSOLATION AMID PERILS.—The Greeks, in the course of a life that was +always surrounded by great dangers and cataclysms, endeavoured to find in +meditation and knowledge a kind of security of feeling, a last _refugium_. +We, who live in a much more secure state, have introduced danger into +meditation and knowledge, and it is in life itself that we endeavour to +find repose, a refuge from danger. + + + + +155. + + +EXTINCT SCEPTICISM.—Hazardous enterprises are rarer in modern times than +in antiquity and in the Middle Ages, probably because modern times have no +more belief in omens, oracles, stars, and soothsayers. In other words, we +have become incapable of believing in a future which is reserved for us, +as the ancients did, who—in contradistinction to ourselves—were much less +sceptical regarding that which is to be than that which is. + + + + +156. + + +EVIL THROUGH EXUBERANCE.—“Oh, that we should not feel too happy!”—such was +the secret fear of the Greeks in their best age. _That_ is why they +preached moderation to themselves. And we? + + + + +157. + + +THE WORSHIP OF NATURAL SOUNDS.—What signification can we find in the fact +that our culture is not only indulgent to the manifestations of grief, +such as tears, complaints, reproaches, and attitudes of rage and humility, +but even approves them and reckons them among the most noble and essential +things?—while, on the other hand, the spirit of ancient philosophy looked +down upon them with contempt, without admitting their necessity in any +way. Let us remember how Plato—who was by no means one of the most inhuman +of the philosophers—speaks of the Philoctetus of the tragic stage. Is it +possible that our modern culture is wanting in “philosophy”? or, in +accordance with the valuations of those old philosophers, do we perhaps +all form part of the “mob”? + + + + +158. + + +THE CLIMATE FOR FLATTERY.—In our day flatterers should no longer be sought +at the courts of kings, since these have all acquired a taste for +militarism, which cannot tolerate flattery. But this flower even now often +grows in abundance in the neighbourhood of bankers and artists. + + + + +159. + + +THE REVIVERS.—Vain men value a fragment of the past more highly from the +moment when they are able to revive it in their imagination (especially if +it is difficult to do so), they would even like if possible to raise it +from the dead. Since, however, the number of vain people is always very +large, the danger presented by historical studies, if an entire epoch +devotes its attention to them, is by no means small: too great an amount +of strength is then wasted on all sorts of imaginable resurrections. The +entire movement of romanticism is perhaps best understood from this point +of view. + + + + +160. + + +VAIN, GREEDY, AND NOT VERY WISE.—Your desires are greater than your +understanding, and your vanity is even greater than your desires,—to +people of your type a great deal of Christian practice and a little +Schopenhauerian theory may be strongly recommended. + + + + +161. + + +BEAUTY CORRESPONDING TO THE AGE.—If our sculptors, painters, and musicians +wish to catch the significance of the age, they should represent beauty as +bloated, gigantic, and nervous: just as the Greeks, under the influence of +their morality of moderation, saw and represented beauty in the Apollo di +Belvedere. We should, indeed, call him ugly! But the pedantic +“classicists” have deprived us of all our honesty! + + + + +162. + + +THE IRONY OF THE PRESENT TIME.—At the present day it is the habit of +Europeans to treat all matters of great importance with irony, because, as +the result of our activity in their service, we have no time to take them +seriously. + + + + +163. + + +AGAINST ROUSSEAU.—If it is true that there is something contemptible about +our civilisation, we have two alternatives: of concluding with Rousseau +that, “This despicable civilisation is to blame for our bad morality,” or +to infer, contrary to Rousseau’s view, that “Our good morality is to blame +for this contemptible civilisation. Our social conceptions of good and +evil, weak and effeminate as they are, and their enormous influence over +both body and soul, have had the effect of weakening all bodies and souls +and of crushing all unprejudiced, independent, and self-reliant men, the +real pillars of a strong civilisation: wherever we still find the evil +morality to-day, we see the last crumbling ruins of these pillars.” Thus +let paradox be opposed by paradox! It is quite impossible for the truth to +lie with both sides: and can we say, indeed, that it lies with either? +Decide for yourself. + + + + +164. + + +PERHAPS PREMATURE.—It would seem at the present time that, under many +different and misleading names, and often with a great want of clearness, +those who do not feel themselves attached to morals and to established +laws are taking the first initial steps to organise themselves, and thus +to create a right for themselves; whilst hitherto, as criminals, +free-thinkers, immoral men and miscreants, they have lived beyond the pale +of the law, under the bane of outlawry and bad conscience, corrupted and +corrupting. On the whole, we should consider this as right and proper, +although it may result in insecurity for the coming century and compel +every one to bear arms.—There is thereby a counterforce which continually +reminds us that there is no exclusively moral-making morality, and that a +morality which asserts itself to the exclusion of all other morality +destroys too much sound strength and is too dearly bought by mankind. The +non-conventional and deviating people, who are so often productive and +inventive, must no longer be sacrificed: it must never again be considered +as a disgrace to depart from morality either in actions or thought; many +new experiments must be made upon life and society, and the world must be +relieved from a huge weight of bad conscience. These general aims must be +recognised and encouraged by all those upright people who are seeking +truth. + + + + +165. + + +A MORALITY WHICH DOES NOT BORE ONE.—The principal moral commandments which +a nation permits its teachers to emphasise again and again stand in +relation to its chief defects, and that is why it does not find them +tiresome. The Greeks, who so often failed to employ moderation, coolness, +fair-mindedness, and rationality in general, turned a willing ear to the +four Socratic virtues,—they stood in such need of them, and yet had so +little talent for them! + + + + +166. + + +AT THE PARTING OF THE WAYS.—Shame! You wish to form part of a system in +which you must be a wheel, fully and completely, or risk being crushed by +wheels! where it is understood that each one will be that which his +superiors make of him! where the seeking for “connections” will form part +of one’s natural duties! where no one feels himself offended when he has +his attention drawn to some one with the remark, “He may be useful to you +some time”; where people do not feel ashamed of paying a visit to ask for +somebody’s intercession, and where they do not even suspect that by such a +voluntary submission to these morals, they are once and for all stamped as +the common pottery of nature, which others can employ or break up of their +free will without feeling in any way responsible for doing so,—just as if +one were to say, “People of my type will never be lacking, therefore, do +what you will with me! Do not stand on ceremony!” + + + + +167. + + +UNCONDITIONAL HOMAGE.—When I think of the most read German philosopher, +the most popular German musician, and the most distinguished German +statesman, I cannot but acknowledge that life is now rendered unusually +arduous for these Germans, this nation of unconditional sentiments, and +that, too, by their own great men. We see three magnificent spectacles +spread out before us: on each occasion there is a river rushing along in +the bed which it has made for itself, and even so agitated that one thinks +at times it intends to flow uphill. And yet, however we might admire +Schopenhauer, who would not, all things considered, like to have other +opinions than his? Who in all greater and smaller things would now share +the opinions of Richard Wagner, although there may be truth in the view +expressed by some one: viz. that wherever Wagner gave or took offence some +problem lay hidden,—which, however, he did not unearth for us. And, +finally, how many are there who would be willing and eager to agree with +Bismarck, if only he could always agree with himself, or were even to show +some signs of doing so for the future! It is true that it is by no means +astonishing to find statesmen without principles, but with dominant +instincts; a versatile mind, actuated by these dominant and violent +instincts, and hence without principles—these qualities are looked upon as +reasonable and natural in a statesman. But, alas, this has up to the +present been so un-German; as un-German as the fuss made about music and +the discord and bad temper excited around the person of the musician; or +as un-German as the new and extraordinary position taken up by +Schopenhauer: he did not feel himself to be either above things or on his +knees before them—one or other of these alternatives might still have been +German—but he assumed an attitude against things! How incredible and +disagreeable! to range one’s self with things and nevertheless be their +adversary, and finally the adversary of one’s self,—what can the +unconditional admirer do with such an example? And what, again, can he do +with three such examples who cannot keep the peace towards one another! +Here we see Schopenhauer as the antagonist of Wagner’s music, Wagner +attacking Bismarck’s politics, and Bismarck attacking Wagnerism and +Schopenhauerism. What remains for us to do? Where shall we flee with our +thirst for wholesale hero-worship! Would it not be possible to choose from +the music of the musician a few hundred bars of good music which appealed +to the heart, and which we should like to take to heart because they are +inspired by the heart,—could we not stand aside with this small piece of +plunder, and forget the rest? And could we not make a similar compromise +as regards the philosopher and the statesman,—select, take to heart, and +in particular forget the rest? + +Yes, if only forgetfulness were not so difficult! There was once a very +proud man who would never on any account accept anything, good or evil, +from others,—from any one, indeed, but himself. When he wanted to forget, +however, he could not bestow this gift upon himself, and was three times +compelled to conjure up the spirits. They came, listened to his desire, +and said at last, “This is the only thing it is not in our power to give!” +Could not the Germans take warning by this experience of Manfred? Why, +then, should the spirits be conjured up? It is useless. We never forget +what we endeavour to forget. And how great would be the “balance” which we +should have to forget if we wished henceforth to continue wholesale +admirers of these three great men! It would therefore be far more +advisable to profit by the excellent opportunity offered us to try +something new, _i.e._ to advance in the spirit of honesty towards +ourselves and become, instead of a nation of credulous repetition and of +bitter and blind animosity, a people of conditional assent and benevolent +opposition. We must come to learn in the first place, however, that +unconditional homage to people is something rather ridiculous, that a +change of view on this point would not discredit even Germans, and that +there is a profound and memorable saying: “Ce qui importe, ce ne sont +point les personnes: mais les choses.” This saying is like the man who +uttered it—great, honest, simple, and silent,—just like Carnot, the +soldier and Republican. But may I at the present time speak thus to +Germans of a Frenchman, and a Republican into the bargain? Perhaps not: +perhaps I must not even recall what Niebuhr in his time dared to say to +the Germans: that no one had made such an impression of true greatness +upon him as Carnot. + + + + +168. + + +A MODEL.—What do I like about Thucydides, and how does it come that I +esteem him more highly than Plato? He exhibits the most wide-spread and +artless pleasure in everything typical in men and events, and finds that +each type is possessed of a certain quantity of good sense: it is this +good sense which he seeks to discover. He likewise exhibits a larger +amount of practical justice than Plato; he never reviles or belittles +those men whom he dislikes or who have in any way injured him in the +course of his life. On the contrary: while seeing only types, he +introduces something noble and additional into all things and persons; for +what could posterity, to which he dedicates his work, do with things not +typical! Thus this culture of the disinterested knowledge of the world +attains in him, the poet-thinker, a final marvellous bloom,—this culture +which has its poet in Sophocles, its statesman in Pericles, its doctor in +Hippocrates, and its natural philosopher in Democritus: this culture which +deserves to be called by the name of its teachers, the Sophists, and +which, unhappily, from the moment of its baptism at once begins to grow +pale and incomprehensible to us,—for henceforward we suspect that this +culture, which was combated by Plato and all the Socratic schools, must +have been very immoral! The truth of this matter is so complicated and +entangled that we feel unwilling to unravel it: so let the old error +(_error veritate simplicior_) run its old course. + + + + +169. + + +THE GREEK GENIUS FOREIGN TO US.—Oriental or modern, Asiatic or European: +compared with the ancient Greeks, everything is characterised by enormity +of size and by the revelling in great masses as the expression of the +sublime, whilst in Paestum, Pompeii, and Athens we are astonished, when +contemplating Greek architecture, to see with what small masses the Greeks +were able to express the sublime, and how they loved to express it thus. +In the same way, how simple were the Greeks in the idea which they formed +of themselves! How far we surpass them in the knowledge of man! Again, how +full of labyrinths would our souls and our conceptions of our souls appear +in comparison with theirs! If we had to venture upon an architecture after +the style of our own souls—(we are too cowardly for that!)—a labyrinth +would have to be our model. That music which is peculiar to us, and which +really expresses us, lets this be clearly seen! (for in music men let +themselves go, because they think there is no one who can see them hiding +behind their music). + + + + +170. + + +ANOTHER POINT OF VIEW.—How we babble about the Greeks! What do we +understand of their art, the soul of which was the passion for naked +masculine beauty! It was only by starting therefrom that they appreciated +feminine beauty. For the latter they had thus a perspective quite +different from ours. It was the same in regard to their love for women: +their worship was of a different kind, and so also was their contempt. + + + + +171. + + +THE FOOD OF THE MODERN MAN.—He has learned to digest many things; nay, +almost everything; it is his ambition to do so. He would, however, be +really of a higher order if he did not understand this so well: _homo +pamphagus_ is not the finest type of the human race. We live between a +past which had a more wayward and deranged taste than we, and a future +which will possibly have a more select taste,—we live too much midway. + + + + +172. + + +TRAGEDY AND MUSIC.—Men of essentially warlike disposition, such, for +example, as the ancient Greeks in the time of Æschylus, are difficult to +rouse, and when pity once triumphs over their hardness they are seized as +by a kind of giddiness or a “demoniacal power,”—they feel themselves +overpowered and thrilled by a religious horror. After this they become +sceptical about their condition; but as long as they are in it they enjoy +the charm of being, as it were, outside themselves, and the delight of the +marvellous mixed with the bitterest gall of suffering: this is the proper +kind of drink for fighting men,—something rare, dangerous, and +bitter-sweet, which does not often fall to one’s lot. + +Tragedy appeals to souls who feel pity in this way, to those fierce and +warlike souls which are difficult to overcome, whether by fear or pity, +but which lose nothing by being softened from time to time. Of what use, +however, is tragedy to those who are as open to the “sympathetic +affections” as the sails of a ship to the wind! When at the time of Plato +the Athenians had become more softened and sensitive, oh, how far they +were still removed from the gushing emotions of the inhabitants of our +modern towns and villages! And yet even then the philosophers were +beginning to complain of the injurious nature of tragedy. An epoch full of +danger such as that now beginning, in which bravery and manliness are +rising in value, will perhaps again harden souls to such an extent that +they will once more stand in need of tragic poets: but in the meantime +these are somewhat superfluous, to put it mildly. For music, too, a better +age may be approaching (it will certainly be a more evil age!) when +artists will have to make their music appeal to strongly individual +beings, beings which will have become hard and which will be dominated by +the gloomy earnestness of their own passion; but of what use is music to +the little souls of the present age which is fast passing away, souls that +are too unsteady, ill-developed, half-personal, inquisitive, and covetous +of everything? + + + + +173. + + +THE FLATTERERS OF WORK.—In the glorification of “work” and the +never-ceasing talk about the “blessing of labour,” I see the same secret +_arrière-pensée_ as I do in the praise bestowed on impersonal acts of a +general interest, viz. a fear of everything individual. For at the sight +of work—that is to say, severe toil from morning till night—we have the +feeling that it is the best police, viz. that it holds every one in check +and effectively hinders the development of reason, of greed, and of desire +for independence. For work uses up an extraordinary proportion of nervous +force, withdrawing it from reflection, meditation, dreams, cares, love, +and hatred; it dangles unimportant aims before the eyes of the worker and +affords easy and regular gratification. Thus it happens that a society +where work is continually being performed will enjoy greater security, and +it is security which is now venerated as the supreme deity.—And now, +horror of horrors! it is the “workman” himself who has become dangerous; +the whole world is swarming with “dangerous individuals,” and behind them +follows the danger of dangers—_the_ individuum! + + + + +174. + + +THE MORAL FASHION OF A COMMERCIAL COMMUNITY.—Behind the principle of the +present moral fashion: “Moral actions are actions performed out of +sympathy for others,” I see the social instinct of fear, which thus +assumes an intellectual disguise: this instinct sets forth as its supreme, +most important, and most immediate principle that life shall be relieved +of all the dangerous characteristics which it possessed in former times, +and that every one must help with all his strength towards the attainment +of this end. It is for that reason that only those actions which keep in +view the general security and the feeling of security of society are +called “good.” How little joy must men now have in themselves when such a +tyranny of fear prescribes their supreme moral law, if they make no +objection when commanded to turn their eyes from themselves and to look +aside from themselves! And yet at the same time they have lynx eyes for +all distress and suffering elsewhere! Are we not, then, with this gigantic +intention of ours of smoothing down every sharp edge and corner in life, +utilising the best means of turning mankind into sand! Small, soft, round, +infinite sand! Is that your ideal, ye harbingers of the “sympathetic +affections”? In the meantime even the question remains unanswered whether +we are of more use to our neighbour in running immediately and continually +to his help,—which for the most part can only be done in a very +superficial way, as otherwise it would become a tyrannical meddling and +changing,—or by transforming ourselves into something which our neighbour +can look upon with pleasure,—something, for example, which may be compared +to a beautiful, quiet, and secluded garden, protected by high walls +against storms and the dust of the roads, but likewise with a hospitable +gate. + + + + +175. + + +FUNDAMENTAL BASIS OF A CULTURE OF TRADERS.—We have now an opportunity of +watching the manifold growth of the culture of a society of which commerce +is the soul, just as personal rivalry was the soul of culture among the +ancient Greeks, and war, conquest, and law among the ancient Romans. The +tradesman is able to value everything without producing it, and to value +it according to the requirements of the consumer rather than his own +personal needs. “How many and what class of people will consume this?” is +his question of questions. Hence, he instinctively and incessantly employs +this mode of valuation and applies it to everything, including the +productions of art and science, and of thinkers, scholars, artists, +statesmen, nations, political parties, and even entire ages: with respect +to everything produced or created he inquires into the supply and demand +in order to estimate for himself the value of a thing. This, when once it +has been made the principle of an entire culture, worked out to its most +minute and subtle details, and imposed upon every kind of will and +knowledge, this is what you men of the coming century will be proud of,—if +the prophets of the commercial classes are right in putting that century +into your possession! But I have little belief in these prophets. _Credat +Judæus Apella_—to speak with Horace. + + + + +176. + + +THE CRITICISM OF OUR ANCESTORS.—Why should we now endure the truth, even +about the most recent past? Because there is now always a new generation +which feels itself in contradiction to the past and enjoys in this +criticism the first-fruits of its sense of power. In former times the new +generation, on the contrary, wished to base itself on the old and began to +feel conscious of its power, not only in accepting the opinions of its +ancestors but, if possible, taking them even more seriously. To criticise +ancestral authority was in former times a vice; but at the present time +our idealists begin by making it their starting-point. + + + + +177. + + +TO LEARN SOLITUDE.—O ye poor fellows in the great centres of the world’s +politics, ye young and talented men, who, urged on by ambition, think it +your duty to propound your opinion of every event of the day,—for +something is always happening,—who, by thus making a noise and raising a +cloud of dust, mistake yourselves for the rolling chariot of history; who, +because ye always listen, always suit the moment when ye can put in your +word or two, thereby lose all real productiveness. Whatever may be your +desire to accomplish great deeds, the deep silence of pregnancy never +comes to you! The event of the day sweeps you along like straws before the +wind whilst ye lie under the illusion that ye are chasing the event,—poor +fellows! If a man wishes to act the hero on the stage he must not think of +forming part of the chorus; he should not even know how the chorus is made +up. + + + + +178. + + +DAILY WEAR AND TEAR.—These young men are lacking neither in character, nor +talent, nor zeal, but they have never had sufficient time to choose their +own path; they have, on the contrary, been habituated from the most tender +age to have their path pointed out to them. At the time when they were +ripe enough to be sent into the “desert,” something else was done with +them. They were turned to account, estranged from themselves, and brought +up in such a way that they became accustomed to be worn out by their daily +toil. This was imposed on them as a duty, and now they cannot do without +it; they would not wish it to be otherwise. The only thing that cannot be +refused to these poor beasts of burden is their “holidays”—such is the +name they give to this ideal of leisure in an overworked century; +“holidays,” in which they may for once be idle, idiotic, and childish to +their heart’s content. + + + + +179. + + +AS LITTLE STATE AS POSSIBLE!—All political and economic matters are not of +such great value that they ought to be dealt with by the most talented +minds: such a waste of intellect is at bottom worse than any state of +distress. These matters are, and ever will be, the province of smaller +minds, and others than the smaller minds should not be at the service of +this workshop: it would be better to let the machinery work itself to +pieces again! But as matters stand at the present time, when not only do +all people believe that they must know all about it day by day, but wish +likewise to be always busy about it, and in so doing neglect their own +work, it is a great and ridiculous mistake. The price that has to be paid +for the “public safety” is far too high, and, what is maddest of all, we +effect the very opposite of “public safety” a fact which our own dear +century has undertaken to prove, as if this had never been proved before! +To make society secure against thieves and fire, and to render it +thoroughly fit for all kinds of trade and traffic, and to transform the +State in a good and evil sense into a kind of Providence—these aims are +low, mediocre, and not by any means indispensable; and we should not seek +to attain them by the aid of the highest means and instruments which +exist—means which we should reserve precisely for our highest and rarest +aims! Our epoch, however much it may babble about economy, is a +spendthrift: it wastes intellect, the most precious thing of all. + + + + +180. + + +WARS.—The great wars of our own day are the outcome of historical study. + + + + +181. + + +GOVERNING.—Some people govern because of their passion for governing; +others in order that they may not be governed,—the latter choose it as the +lesser of two evils. + + + + +182. + + +ROUGH AND READY CONSISTENCY.—People say of a man with great respect, “He +is a character”—that is, when he exhibits a rough and ready consistency, +when it is evident even to the dullest eye. But, whenever a more subtle +and profound intellect sets itself up and shows consistency in a higher +manner, the spectators deny the existence of any character. That is why +cunning statesmen usually act their comedy under the cloak of a kind of +rough and ready consistency. + + + + +183. + + +THE OLD AND THE YOUNG.—“There is something immoral about Parliaments,”—so +many people still think,—“for in them views even against the Government +may be expressed.”—“We should always adopt that view of a subject which +our gracious Lord commands,”—this is the eleventh commandment in many an +honest old head, especially in Northern Germany. We laugh at it as an +out-of-date fashion, but in former times it was the moral law itself. +Perhaps we shall again some day laugh at that which is now considered as +moral by a generation brought up under a parliamentary régime, namely, the +policy of placing one’s party before one’s own wisdom, and of answering +every question concerning the public welfare in such a way as to fill the +sails of the party with a favourable gust of wind. “We must take that view +of a subject which the position of our party calls for”—such would be the +canon. In the service of such morals we may now behold every kind of +sacrifice, even martyrdom and conquest over one’s self. + + + + +184. + + +THE STATE AS A PRODUCTION OF ANARCHISTS.—In countries inhabited by +tractable men there are always a few backsliders and intractable people. +For the present the latter have joined the Socialists more than any other +party. If it should happen that these people once come to have the making +of the laws, they may be relied upon to impose iron chains upon +themselves, and to practise a dreadful discipline,—they know themselves! +and they will endure these harsh laws with the knowledge that they +themselves have imposed them—the feeling of power and of this particular +power will be too recent among them and too attractive for them not to +suffer anything for its sake. + + + + +185. + + +BEGGARS.—Beggars ought to be suppressed; because we get angry both when we +help them and when we do not. + + + + +186. + + +BUSINESS MEN.—Your business is your greatest prejudice, it binds you to +your locality, your society and your tastes. Diligent in business but lazy +in thought, satisfied with your paltriness and with the cloak of duty +concealing this contentment: thus you live, and thus you like your +children to be. + + + + +187. + + +A POSSIBLE FUTURE.—Is it impossible for us to imagine a social state in +which the criminal will publicly denounce himself and dictate his own +punishment, in the proud feeling that he is thus honouring the law which +he himself has made, that he is exercising his power, the power of a +lawmaker, in thus punishing himself? He may offend for once, but by his +own voluntary punishment he raises himself above his offence, and not only +expiates it by his frankness, greatness, and calmness, but adds to it a +public benefit.—Such would be the criminal of a possible future, a +criminal who would, it is true, presuppose a future legislation based upon +this fundamental idea: “I yield in great things as well as in small only +to the law which I myself have made.” How many experiments must yet be +made! How many futures have yet to dawn upon mankind! + + + + +188. + + +STIMULANTS AND FOOD.—Nations are deceived so often because they are always +looking for a deceiver, _i.e._ a stimulating wine for their senses. When +they can only have this wine they are glad to put up even with inferior +bread. Intoxication is to them more than nutriment—this is the bait with +which they always let themselves be caught! What, to them, are men chosen +from among themselves—although they may be the most expert specialists—as +compared with the brilliant conquerors, or ancient and magnificent +princely houses! In order that he may inspire them with faith, the +demagogue must at least exhibit to them a prospect of conquest and +splendour. People will always obey, and even do more than obey, provided +that they can become intoxicated in doing so. We may not even offer them +repose and pleasure without this laurel crown and its maddening influence. + +This vulgar taste which ascribes greater importance to intoxication than +nutrition did not by any means originate in the lower ranks of the +population: it was, on the contrary, transplanted there, and on this +backward soil it grows in great abundance, whilst its real origin must be +sought amongst the highest intellects, where it flourished for thousands +of years. The people is the last virgin soil upon which this brilliant +weed can grow. Well, then, is it really to the people that we should +entrust politics in order that they may thereby have their daily +intoxication? + + + + +189. + + +HIGH POLITICS.—Whatever may be the influence in high politics of +utilitarianism and the vanity of individuals and nations, the sharpest +spur which urges them onwards is their need for the feeling of power—a +need which rises not only in the souls of princes and rulers, but also +gushes forth from time to time from inexhaustible sources in the people. +The time comes again and again when the masses are ready to stake their +lives and their fortunes, their consciences and their virtue, in order +that they may secure that highest of all enjoyments and rule as a +victorious, tyrannical, and arbitrary nation over other nations (or at all +events think that they do). + +On occasions such as these, feelings of prodigality, sacrifice, hope, +confidence, extraordinary audacity, and enthusiasm will burst forth so +abundantly that a sovereign who is ambitious or far-sighted will be able +to seize the opportunity for making war, counting upon the good conscience +of his people to hide his injustice. Great conquerors have always given +utterance to the pathetic language of virtue; they have always been +surrounded by crowds of people who felt themselves, as it were, in a state +of exaltation and would listen to none but the most elevated oratory. The +strange madness of moral judgments! When man experiences the sensation of +power he feels and calls himself good; and at exactly the same time the +others who have to endure his power call him evil!—Hesiod, in his fable of +the epochs of man, has twice in succession depicted the same epoch, that +of the heroes of Homer, and has thus made two epochs out of one: to those +who lived under the terrible iron heel of those adventurous despots, or +had heard their ancestors speak of them, the epoch appeared to be evil; +but the descendants of those chivalric races worshipped it as the “good +old times,” and as an almost ideally blissful age. The poet could thus not +help doing what he did,—his audience probably included the descendants of +both races. + + + + +190. + + +FORMER GERMAN CULTURE.—When the Germans began to interest other European +nations, which is not so very long ago, it was owing to a culture which +they no longer possess to-day, and which they have indeed shaken off with +a blind ardour, as if it had been some disease; and yet they have not been +able to replace it by anything better than political and national lunacy. +They have in this way succeeded in becoming even more interesting to other +nations than they were formerly through their culture: and may that +satisfy them! It is nevertheless undeniable that this German culture has +fooled Europeans, and that it did not deserve the interest shown in it, +and much less the imitation and emulation displayed by other nations in +trying to rival it. + +Let us look back for a moment upon Schiller, Wilhelm von Humboldt, +Schleiermacher, Hegel, and Schelling; let us read their correspondence and +mingle for a time with the large circle of their followers: what have they +in common, what characteristics have they, that fill us, as we are now, +partly with a feeling of nausea and partly with pitiful and touching +emotions? First and foremost, the passion for appearing at all costs to be +morally exalted, and then the desire for giving utterance to brilliant, +feeble, and inconsequential remarks, together with their fixed purpose of +looking upon everything (characters, passions, times, customs) as +beautiful—“beautiful,” alas, in accordance with a bad and vague taste, +which nevertheless pretended to be of Hellenic origin. We behold in these +people a weak, good-natured, and glistening idealism, which, above all, +wished to exhibit noble attitudes and noble voices, something at once +presumptuous and inoffensive, and animated by a cordial aversion to “cold” +or “dry” reality—as also to anatomy, complete passions, and every kind of +philosophical continence and scepticism, but especially towards the +knowledge of nature in so far as it was impossible to use it as religious +symbolism. + +Goethe, in his own characteristic fashion, observed from afar these +movements of German culture: placing himself beyond their influence, +gently remonstrating, silent, more and more confirmed in his own better +course. A little later, and Schopenhauer also was an observer of these +movements—a great deal of the world and devilry of the world had again +been revealed to him, and he spoke of it both roughly and +enthusiastically, for there is a certain beauty in this devilry! And what +was it, then, that really seduced the foreigners and prevented them from +viewing this movement as did Goethe and Schopenhauer, or, better, from +ignoring it altogether? It was that faint lustre, that inexplicable +starlight which formed a mysterious halo around this culture. The +foreigners said to themselves: “This is all very very remote from us; our +sight, hearing, understanding, enjoyment, and powers of valuations are +lost here, but in spite of that there may be some stars! There may be +something in it! Is it possible that the Germans have quietly discovered +some corner of heaven and settled there? We must try to come nearer to +these Germans.” So they did begin to come nearer to the Germans, while not +so very long afterwards the Germans put themselves to some trouble to get +rid of this starlight halo: they knew only too well that they had not been +in heaven, but only in a cloud! + + + + +191. + + +BETTER MEN.—They tell me that our art is meant for the men of the present +day, these greedy, unsatisfied, undisciplined, disgusted, and harassed +spirits, and that it exhibits to them a picture of happiness, exaltation, +and unworldliness beside that of their own brutality, so that for once +they may forget and breathe freely; nay, perhaps find that they may derive +some encouragement towards flight and conversion from that oblivion. Poor +artists, with such a public as this; half of whose thoughts require the +attention of a priest, and the other half the attention of an alienist! +How much happier was Corneille—“Our great Corneille!” as Madame de Sévigné +exclaimed, with the accent of a woman in the presence of a whole man,—how +far superior was his audience, which he could please with pictures of +chivalric virtues, strict duty, generous devotion, and heroic self-denial! +How differently did he and they love existence, not as coming from blind +and confused “will,” which we curse because we cannot destroy it; but +loving existence as a place, so to speak, where greatness joined with +humanity is possible, and where even the greatest restraint of form, such +as submission to the caprice of priests and princes, could not suppress +either the pride, chivalric feeling, the grace or the intellect of +individuals, but could, on the contrary, be felt as a charm and incentive, +as a welcome contrast to innate self-glorification and distinction and the +inherited power of volition and passion. + + + + +192. + + +THE DESIRE FOR PERFECT OPPONENTS.—It cannot be denied that the French have +been the most Christian nation in the world, not because the devotion of +masses in France has been greater than elsewhere, but because those +Christian ideals which are most difficult to realise have become +incarnated here instead of merely remaining fancies, intentions, or +imperfect beginnings. Take Pascal, for example, the greatest of all +Christians in his combination of ardour, intellect, and honesty, and +consider what elements had to be combined in his case! Take Fénelon, the +most perfect and attractive embodiment of ecclesiastical culture in all +its power: a sublime golden mean of whom a historian would be tempted to +prove the impossibility, whilst in reality he was merely the perfection of +something exceedingly difficult and improbable. Take Madame de Guyon among +her companions, the French Quietists: and everything that the eloquence +and ardour of the Apostle Paul has endeavoured to divine with regard to +the Christian’s state of semi-divinity, this most sublime, loving, silent, +and ecstatic state is seen verified in her, without, however, that Jewish +obtrusiveness that Paul showed towards God—due in the case of Madame de +Guyon to the real old French artlessness in words and gestures, +artlessness at once womanly, subtle, and distinguished. Consider, again, +the founder of the Trappists—the last person who really took seriously the +ascetic ideal of Christianity, not because he was an exception among +Frenchmen, but because he was a true Frenchman: for up to our own day his +gloomy organisation has not been able to acclimatise itself and to +prosper, except among Frenchmen; and it has followed them into Alsace and +Algeria. + +Let us not forget the Huguenots, either: that combination of a martial and +industrial spirit, refined manners and Christian severity, has never been +more beautifully exhibited. And it was at Port Royal that the great +Christian erudition beheld its last era of prosperity; and in France more +than anywhere else great men know how to prosper. Though not at all +superficial, a great Frenchman has always his apparent superficiality;—he +has, so to speak, a natural skin for his real contents and depth,—while, +on the other hand, the depth of a great German is generally, as it were, +closed up in an ugly-shaped box, like an elixir, which, by means of a hard +and curious covering, endeavours to preserve itself from the light of day +and the touch of thoughtless hands. And now let us endeavour to find out +why a people like the French, so prolific in perfect types of Christians, +likewise necessarily brought forth the perfect contrary types, those of +unchristian free-thought! The French free-thinker, in his own inward +being, had to fight against truly great men, and not, like the +free-thinkers of other nations, merely against dogmas and sublime +abortions. + + + + +193. + + +_ESPRIT_ AND MORALS.—The German, who possesses the secret of knowing how +to be tedious in spite of wit, knowledge, and feeling, and who has +habituated himself to consider tediousness as moral, is in dread in the +presence of French _esprit_ lest it should tear out the eyes of +morality—but a dread mingled with “fascination,” like that experienced by +the little bird in the presence of the rattlesnake. Amongst all the +celebrated Germans none possessed more _esprit_ than Hegel, but he also +had that great German dread of it which brought about his peculiar and +defective style. For the nature of this style resembles a kernel, which is +wrapped up so many times in an outer covering that it can scarcely peep +through, now and then glancing forth bashfully and inquisitively, like +“young women peeping through their veils,” to use the words of that old +woman-hater, Æschylus. This kernel, however, is a witty though often +impertinent joke on intellectual subjects, a subtle and daring combination +of words, such as is necessary in a society of thinkers as gilding for a +scientific pill—but, enveloped as it is in an almost impenetrable cover, +it exhibits itself as the most abstruse science, and likewise as the worst +possible moral tediousness. Here the Germans had a permissible form of +_esprit_ and they revelled in it with such boundless delight that even +Schopenhauer’s unusually fine understanding could not grasp it—during the +whole of his life he thundered against the spectacle that the Germans +offered to him, but he could never explain it. + + + + +194. + + +VANITY OF THE TEACHERS OF MORALS.—The relatively small success which +teachers of morals have met with may be explained by the fact that they +wanted too much at once, _i.e._ they were too ambitious and too fond of +laying down precepts for everybody. In other words, they were beating the +air and making speeches to animals in order to turn them into men; what +wonder, then, that the animals thought this tedious! We should rather +choose limited circles and endeavour to find and promote morals for them: +for instance, we should make speeches to wolves with the object of turning +them into dogs; but, above all, the greatest success will remain for the +man who does not seek to educate either everybody or certain limited +circles, but only one single individual, and who cannot be turned to the +right or left from his straight purpose. The last century was superior to +ours precisely because it possessed so many individually educated men, as +well as educators in the same proportion, who had made this their life’s +task, and who with this task were dignified not only in their own eyes but +in those of all the remaining “good society.” + + + + +195. + + +THE SO-CALLED CLASSICAL EDUCATION.—Alas! we discover that our life is +consecrated to knowledge and that we should throw it away, nay, that we +should even have to throw it away if this consecration did not protect us +from ourselves: we repeat this couplet, and not without deep emotion: + + + Thee, Fate, I follow, though I fain would not, + And yet I must, with many a sigh and groan! + + +And then, in looking backwards over the course of our lives, we discover +that there is one thing that cannot be restored to us: the wasted period +of our youth, when our teachers did not utilise these ardent and eager +years to lead us to the knowledge of things, but merely to this so-called +“classical education”! Only think of this wasted youth, when we were +inoculated clumsily and painfully with an imperfect knowledge of the +Greeks and Romans as well as of their languages, contrary to the highest +principle of all culture, which holds that we should not give food except +to those who hunger for it! Think of that period of our lives when we had +mathematics and physics forced down our throats, instead of being first of +all made acquainted with the despair of ignorance, instead of having our +little daily life, our activities, and everything occurring in our houses, +our workshops, in the sky, and in nature, split up into thousands of +problems, painful, humiliating and irritating problems—and thus having our +curiosity made acquainted with the fact that we first of all require a +mathematical and mechanical knowledge before we can be allowed to rejoice +in the absolute logic of this knowledge! If we had only been imbued with +reverence for those branches of science, if we had only been made to +tremble with emotion—were it only for once—at the struggles, the defeats, +and the renewed combats of those great men, of the martyrdom which is the +history of pure science! But, on the contrary, we were allowed to develop +a certain contempt for those sciences in favour of historical training, +formal education(4) and “classicism.” + +And we allowed ourselves to be so easily deceived! Formal education! Might +we not have pointed to the best teachers at our high schools and asked +laughingly, “Where then do they keep their formal education? and, if it is +wanting in them, how can they teach it?” And classicism! Did we get any of +that instruction which the ancients used to impart to their youth? Did we +learn to speak or to write like them? Did we ceaselessly exercise +ourselves in that duel of speech, dialectic? Did we learn to move as +beautifully and proudly as they did, and to excel as they did in +wrestling, throwing, and boxing? Did we learn anything of that practical +asceticism of all the Greek philosophers? Did we receive any training in a +single ancient virtue, and in the way in which the ancients were trained +in it? Was not all meditation upon morals wanting in our education?—And +how much more the only possible criticism on the subject of morality, +those courageous and earnest attempts to live according to this or that +morality! Did our teachers ever stir up a feeling in us which the ancients +valued more highly than moderns? Did they in the spirit of the ancients +indicate to us the divisions of the day and of life, and those aims by +which the lives of the ancients were guided? Did we learn the ancient +languages as we now learn the modern ones, viz. that we might speak them +fluently and well? Nowhere can we find a real proficiency or any new +faculty as the result of those toilsome years! only the knowledge of what +men had learnt and were able to do in past ages! + +And what knowledge! Nothing becomes clearer to me year by year than the +fact that the entire Greek and ancient mode of life, however simple and +evident it must seem to our eyes, is in truth very difficult to +understand, and even scarcely accessible, and that the customary ease with +which we babble about the ancients is either giddy levity or the old +hereditary conceit of our thoughtlessness. We are deceived by words and +ideas which appear to resemble our own, but behind them there is always +concealed a feeling which must be strange, incomprehensible, or painful to +our modern conceptions. And these are realms in which boys are allowed to +roam about! Enough: we roamed about them in our childhood, and there we +became seized with an almost ineradicable antipathy for all antiquity, the +antipathy arising from an intimacy which was apparently too great! For so +great is the conceit of our classical teachers, who would almost make it +appear that they had gained full control over the ancients, that they pass +on this conceit to their pupils, together with the suspicion that such a +possession is of little use for making people happy, but is good enough +for honest, foolish old book-worms. “Let them brood over their treasure: +it is well worthy of them!”—It is with this unexpressed thought that we +completed our classical education. It can’t be changed now—for us, at all +events! But let us not think of ourselves alone! + + + + +196. + + +THE MOST PERSONAL QUESTIONS OF TRUTH.—What am I really doing, and what do +I mean by doing it? That is the question of truth which is not taught +under our present system of education, and consequently not asked, because +there is no time for it. On the other hand, we have always time and +inclination for talking nonsense with children, rather than telling them +the truth; for flattering women who will later on be mothers, rather than +telling them the truth; and for speaking with young men about their future +and their pleasures, rather than about the truth! + +But what, after all, are seventy years!—Time passes, and they soon come to +an end; it matters as little to us as it does to the wave to know how and +whither it is rolling! No, it might even be wisdom not to know it. + +“Agreed; but it shows a want of pride not even to inquire into the matter; +our culture does not tend to make people proud.” + +“So much the better!” + +“Is it really?” + + + + +197. + + +ENMITY OF THE GERMANS TOWARDS ENLIGHTENMENT.—Let us consider the +contributions which in the first half of this century the Germans made to +general culture by their intellectual work. In the first place, let us +take the German philosophers: they went back to the first and oldest stage +of speculation, for they were content with conceptions instead of +explanations, like the thinkers of dreamy epochs—a pre-scientific type of +philosophy was thus revived by them. Secondly, we have the German +historians and romanticists: their efforts on the whole aimed at restoring +to the place of honour certain old and primitive sentiments, especially +Christianity, the “soul of the people,” folk-lore, folk-speech, +mediævalism, Oriental asceticism, and Hinduism. In the third place, there +are the natural philosophers who fought against the spirit of Newton and +Voltaire, and, like Goethe and Schopenhauer, endeavoured to re-establish +the idea of a deified or diabolised nature, and of its absolute ethical +and symbolical meaning. The main general tendency of the Germans was +directed against enlightenment and against those social revolutions which +were stupidly mistaken for the consequences of enlightenment: the piety +towards everything that existed tried to become piety towards everything +that had ever existed, only in order that heart and mind might be +permitted to fill themselves and gush forth again, thus leaving no space +for future and novel aims. The cult of feeling took the place of the cult +of reason, and the German musicians, as the best exponents of all that is +invisible, enthusiastic, legendary, and passionate, showed themselves more +successful in building up the new temple than all the other artists in +words and thoughts. + +If, in considering these details, we have taken into account the fact that +many good things were said and investigated, and that many things have +since then been more fairly judged than on any previous occasion, there +yet remains to be said of the whole that it was a general danger, and one +by no means small, to set knowledge altogether below feeling under the +appearance of an entire and definitive acquaintance with the past—and, to +use that expression of Kant, who thus defined his own particular task—“To +make way again for belief by fixing the limits of knowledge.” Let us once +more breathe freely, the hour of this danger is past! And yet, strange to +say, the very spirits which these Germans conjured up with such eloquence +have at length become the most dangerous for the intentions of those who +did conjure them up: history, the comprehension of origin and development, +sympathy with the past, the new passion for feeling and knowledge, after +they had been for a long time at the service of this obscure exalted and +retrograde spirit, have once more assumed another nature, and are now +soaring with outstretched wings above the heads of those who once upon a +time conjured them forth, as new and stronger genii of that very +enlightenment to combat which they had been resuscitated. It is this +enlightenment which we have now to carry forward,—caring nothing for the +fact that there has been and still is “a great revolution,” and again a +great “reaction” against it: these are but playful crests of foam when +compared with the truly great current on which we float, and want to +float. + + + + +198. + + +ASSIGNING PRESTIGE TO ONE’S COUNTRY.—It is the men of culture who +determine the rank of their country, and they are characterised by an +innumerable number of great inward experiences, which they have digested +and can now value justly. In France and Italy this fell to the lot of the +nobility; in Germany, where up to now the nobility has been, as a rule, +composed of men who had not much intellect to boast about (perhaps this +will soon cease to be the case), it was the task of the priests, the +school teachers and their descendants. + + + + +199. + + +WE ARE NOBLER.—Fidelity, generosity, concern for one’s good reputation: +these three qualities, combined in one sentiment, we call noble, +distinguished, aristocratic; and in this respect we excel the Greeks. We +do not wish to give this up at any cost under the pretext that the ancient +objects of these virtues have rightly fallen in esteem, but we wish +cautiously to substitute new objects for these most precious and +hereditary impulses. To understand why the sentiments of the noblest +Greeks must be considered as inferior and scarcely respectable in the +present age, where we are still under the influence of the chivalric and +feudal nobility, we must recall the words of consolation to which Ulysses +gave utterance in the midst of the most humiliating situations, “Bear with +it, my dear heart, bear with it! Thou hast borne with many more swinish +things(5) than these!” As an instance of this mythical example, consider +also the tale of that Athenian officer, who, when threatened with a stick +by another officer in the presence of the entire general staff, shook off +his disgrace with the words, “Strike, but listen to me.” (This was +Themistocles, that ingenious Ulysses of the classical epoch, who was just +the man at the moment of disgrace to address to his “dear heart” that +verse of comfort and affliction.) + +The Greeks were far from making light of life and death because of an +insult, as we, influenced by a hereditary spirit of chivalric +adventurousness and self-devotion, are in the habit of doing; or from +looking for opportunities of honourably risking life and death, as in +duels; or from valuing the preservation of an unstained name (honour) more +than the acquirement of an evil reputation, when the latter was compatible +with glory and the feeling of power; or from remaining faithful to the +prejudices and the articles of faith of a caste, when these could prevent +them from becoming tyrants. For this is the ignoble secret of the good +Greek aristocrat: out of sheer jealousy he treats every one of the members +of his caste as being on an equal footing with himself, but he is ready at +every moment to spring like a tiger on his prey—despotism. What matter +lies, murders, treason, or the betrayal of his native city to him! Justice +was an extremely difficult matter for people of this kind to +understand—nay, justice was almost something incredible. “The just man” +was to the Greeks what “the saint” was to the Christians. When Socrates, +however, laid down the axiom, “The most virtuous man is the happiest,” +they could not trust their ears; they thought they had heard a madman +speaking. For, as a picture of the happiest man, every nobleman had in his +mind the cheeky audacity and devilry of the tyrant who sacrifices +everything and every one to his own exuberance and pleasure. Among people +whose imagination secretly raved about such happiness, the worship of the +State could not, of course, have been too deeply implanted—but I think +that men whose desire for power does not rage so blindly as that of the +Greek noblemen no longer stand in need of such idolatry of the State, by +means of which, in past ages, such a passion was kept within due bounds. + + + + +200. + + +ENDURANCE OF POVERTY.—There is one great advantage in noble extraction: it +makes us endure poverty better. + + + + +201. + + +THE FUTURE OF THE NOBILITY.—The bearing of the aristocratic classes shows +that, in all the members of their body the consciousness of power is +continually playing its fascinating game. Thus people of aristocratic +habits, men or women, never sink worn out into a chair; when every one +else makes himself comfortable, as in a train, for example, they avoid +reclining at their ease; they do not appear to get tired after standing at +Court for hours at a stretch; they do not furnish their houses in a +comfortable manner, but in such a way as to produce the impression of +something grand and imposing, as if they had to serve as a residence for +greater and taller beings; they reply to a provoking speech with dignity +and clearness of mind, and not as if scandalised, crushed, shamed, or out +of breath in the plebeian fashion. As the aristocrat is able to preserve +the appearance of being possessed of a superior physical force which never +leaves him, he likewise wishes by his aspect of constant serenity and +civility of disposition, even in the most trying circumstances, to convey +the impression that his mind and soul are equal to all dangers and +surprises. A noble culture may resemble, so far as passions are concerned, +either a horseman who takes pleasure in making his proud and fiery animal +trot in the Spanish fashion,—we have only to recollect the age of Louis +XIV.,—or like the rider who feels his horse dart away with him like the +elemental forces, to such a degree that both horse and rider come near +losing their heads, but, owing to the enjoyment of the delight, do keep +very clear heads: in both these cases this aristocratic culture breathes +power, and if very often in its customs only the appearance of the feeling +of power is required, nevertheless the real sense of superiority continues +constantly to increase as the result of the impression which this display +makes upon those who are not aristocrats. + +This indisputable happiness of aristocratic culture, based as it is on the +feeling of superiority, is now beginning to rise to ever higher levels; +for now, thanks to the free spirits, it is henceforth permissible and not +dishonourable for people who have been born and reared in aristocratic +circles to enter the domain of knowledge, where they may secure more +intellectual consecrations and learn chivalric services even higher than +those of former times, and where they may look up to that ideal of +victorious wisdom which as yet no age has been able to set before itself +with so good a conscience as the period which is about to dawn. Lastly, +what is to be the occupation of the nobility in the future if it becomes +more evident from day to day that it is less and less indecorus to take +any part in politics? + + + + +202. + + +THE CARE OF THE HEALTH.—We have scarcely begun to devote any attention to +the physiology of criminals, and yet we have already reached the +inevitable conclusion that between criminals and madmen there is no really +essential difference: _if we suppose that the current moral fashion of +thinking is a healthy way of thinking_. No belief, however, is nowadays +more firmly believed in than this one, so we should not therefore shrink +from drawing the inevitable conclusion and treating the criminal like a +lunatic—above all, not with haughty pitifulness, but with medical skill +and good will. He may perhaps be in need of a change of air, a change of +society, or temporary absence: perhaps of solitude and new +occupations—very well! He may perhaps feel that it would be to his +advantage to live under surveillance for a short time in order thus to +obtain protection from himself and from a troublesome tyrannical +impulse—very well! We should make clear to him the possibility and the +means of curing him (the extermination, transformation, and sublimation of +these impulses), and also, in the worst cases, the improbability of a +cure; and we should offer to the incurable criminal, who has become a +useless burden to himself, the opportunity of committing suicide. While +holding this in reserve as an extreme measure of relief, we should neglect +nothing which would tend above all to restore to the criminal his good +courage and freedom of spirit; we should free his soul from all remorse, +as if it were something unclean, and show him how he may atone for a wrong +which he may have done some one by benefiting some one else, perhaps the +community at large, in such way that he might even do more than balance +his previous offence. + +All this must be done with the greatest tact! The criminal must, above +all, remain anonymous or adopt an assumed name, changing his place of +residence frequently, so that his reputation and future life may suffer as +little as possible. At the present time it is true that the man who has +been injured, apart altogether from the manner in which this injury might +be redressed, wishes for revenge in addition, and applies to the courts +that he may obtain it—and this is why our dreadful penal laws are still in +force: Justice, as it were, holding up a pair of shopkeeper’s scales and +endeavouring to balance the guilt by punishment; but can we not take a +step beyond this? Would it not be a great relief to the general sentiment +of life if, while getting rid of our belief in guilt, we could also get +rid of our old craving for vengeance, and gradually come to believe that +it is a refined wisdom for happy men to bless their enemies and to do good +to those who have offended them, exactly in accordance with the spirit of +Christian teaching! Let us free the world from this idea of sin, and take +care to cast out with it the idea of punishment. May these monstrous ideas +henceforth live banished far from the abodes of men—if, indeed, they must +live at all, and do not perish from disgust with themselves. + +Let us not forget also, however, that the injury caused to society and to +the individual by the criminal is of the same species as that caused by +the sick: for the sick spread cares and ill-humour; they are +non-productive, consume the earnings of others, and at the same time +require attendance, doctors, and support, and they really live on the time +and strength of the healthy. In spite of this, however, we should +designate as inhuman any one who, for this reason, would wish to wreak +vengeance on the sick. In past ages, indeed, this was actually done: in +primitive conditions of society, and even now among certain savage +peoples, the sick man is treated as a criminal and as a danger to the +community, and it is believed that he is the resting-place of certain +demoniacal beings who have entered into his body as the result of some +offence he has committed—those ages and peoples hold that the sick are the +guilty! + +And what of ourselves? Are we not yet ripe for the contrary conception? +Shall we not be allowed to say, “The guilty are the sick”? No; the hour +for that has not yet come. We still lack, above all, those physicians who +have learnt something from what we have hitherto called practical morals +and have transformed it into the art and science of healing. We still lack +that intense interest in those things which some day perhaps may seem not +unlike the “storm and stress” of those old religious ecstasies. The +Churches have not yet come into the possession of those who look after our +health; the study of the body and of dietary are not yet amongst the +obligatory subjects taught in our primary and secondary schools; there are +as yet no quiet associations of those people who are pledged to one +another to do without the help of law courts, and who renounce the +punishment and vengeance now meted out to those who have offended against +society. No thinker has as yet been daring enough to determine the health +of society, and of the individuals who compose it, by the number of +parasites which it can support; and no statesman has yet been found to use +the ploughshare in the spirit of that generous and tender saying, “If thou +wilt till the land, till it with the plough; then the bird and the wolf, +walking behind thy plough, will rejoice in thee—all creatures will rejoice +in thee.” + + + + +203. + + +AGAINST BAD DIET.—Fie upon the meals which people nowadays eat in hotels +and everywhere else where the well-off classes of society live! Even when +eminent men of science meet together their tables groan under the weight +of the dishes, in accordance with the principle of the bankers: the +principle of too many dishes and too much to eat. The result of this is +that dinners are prepared with a view to their mere appearance rather than +the consequences that may follow from eating them, and that stimulating +drinks are required to help in driving away the heaviness in the stomach +and in the brain. Fie on the dissoluteness and extreme nervousness which +must follow upon all this! Fie upon the dreams that such repasts bring! +Fie upon the arts and books which must be the desert of such meals! +Despite all the efforts of such people their acts will taste of pepper and +ill-temper, or general weariness! (The wealthy classes in England stand in +great need of their Christianity in order to be able to endure their bad +digestions and their headaches.) Finally, to mention not only the +disgusting but also the more pleasant side of the matter, these people are +by no means mere gluttons: our century and its spirit of activity has more +power over the limbs than the belly. What then is the meaning of these +banquets? They represent! What in Heaven’s name do they represent? +Rank?—no, money! There is no rank now! We are all “individuals”! but money +now stands for power, glory, pre-eminence, dignity, and influence; money +at the present time acts as a greater or lesser moral prejudice for a man +in proportion to the amount he may possess. Nobody wishes to hide it under +a bushel or display it in heaps on a table: hence money must have some +representative which can be put on the table—so behold our banquets! + + + + +204. + + +DANÆ AND THE GOD OF GOLD.—Whence arises this excessive impatience in our +day which turns men into criminals even in circumstances which would be +more likely to bring about the contrary tendency? What induces one man to +use false weights, another to set his house on fire after having insured +it for more than its value, a third to take part in counterfeiting, while +three-fourths of our upper classes indulge in legalised fraud, and suffer +from the pangs of conscience that follow speculation and dealings on the +Stock Exchange: what gives rise to all this? It is not real want,—for +their existence is by no means precarious; perhaps they have even enough +to eat and drink without worrying,—but they are urged on day and night by +a terrible impatience at seeing their wealth pile up so slowly, and by an +equally terrible longing and love for these heaps of gold. In this +impatience and love, however, we see re-appear once more that fanaticism +of the desire for power which was stimulated in former times by the belief +that we were in the possession of truth, a fanaticism which bore such +beautiful names that we could dare to be inhuman with a good conscience +(burning Jews, heretics, and good books, and exterminating entire cultures +superior to ours, such as those of Peru and Mexico). The means of this +desire for power are changed in our day, but the same volcano is still +smouldering, impatience and intemperate love call for their victims, and +what was once done “for the love of God” is now done for the love of +money, _i.e._ for the love of that which at present affords us the highest +feeling of power and a good conscience. + + + + +205. + + +THE PEOPLE OF ISRAEL.—One of the spectacles which the next century will +invite us to witness is the decision regarding the fate of the European +Jews. It is quite obvious now that they have cast their die and crossed +their Rubicon: the only thing that remains for them is either to become +masters of Europe or to lose Europe, as they once centuries ago lost +Egypt, where they were confronted with similar alternatives. In Europe, +however, they have gone through a schooling of eighteen centuries such as +no other nation has ever undergone, and the experiences of this dreadful +time of probation have benefited not only the Jewish community but, even +to a greater extent, the individual. As a consequence of this, the +resourcefulness of the modern Jews, both in mind and soul, is +extraordinary. Amongst all the inhabitants of Europe it is the Jews least +of all who try to escape from any deep distress by recourse to drink or to +suicide, as other less gifted people are so prone to do. Every Jew can +find in the history of his own family and of his ancestors a long record +of instances of the greatest coolness and perseverance amid difficulties +and dreadful situations, an artful cunning in fighting with misfortune and +hazard. And above all it is their bravery under the cloak of wretched +submission, their heroic _spernere se sperni_ that surpasses the virtues +of all the saints. + +People wished to make them contemptible by treating them contemptibly for +nearly twenty centuries, and refusing them access to all honourable +positions and dignities, and by pushing them further down into the meaner +trades—and under this process indeed they have not become any cleaner. But +contemptible? They have never ceased for a moment from believing +themselves qualified for the very highest functions, nor have the virtues +of the suffering ever ceased to adorn them. Their manner of honouring +their parents and children, the rationality of their marriages and +marriage customs, distinguishes them amongst all Europeans. Besides this, +they have been able to create for themselves a sense of power and eternal +vengeance from the very trades that were left to them (or to which they +were abandoned). Even in palliation of their usury we cannot help saying +that, without this occasional pleasant and useful torture inflicted on +their scorners, they would have experienced difficulty in preserving their +self-respect for so long. For our self-respect depends upon our ability to +make reprisals in both good and evil things. Nevertheless, their revenge +never urges them on too far, for they all have that liberty of mind, and +even of soul, produced in men by frequent changes of place, climate, and +customs of neighbours and oppressors, they possess by far the greatest +experience in all human intercourse, and even in their passions they +exercise the caution which this experience has developed in them. They are +so certain of their intellectual versatility and shrewdness that they +never, even when reduced to the direst straits, have to earn their bread +by manual labour as common workmen, porters, or farm hands. In their +manners we can still see that they have never been inspired by chivalric +and noble feelings, or that their bodies have ever been girt with fine +weapons: a certain obtrusiveness alternates with a submissiveness which is +often tender and almost always painful. + +Now, however, that they unavoidably inter-marry more and more year after +year with the noblest blood of Europe, they will soon have a considerable +heritage of good intellectual and physical manners, so that in another +hundred years they will have a sufficiently noble aspect not to render +themselves, as masters, ridiculous to those whom they will have subdued. +And this is important! and therefore a settlement of the question is still +premature. They themselves know very well that the conquest of Europe or +any act of violence is not to be thought of; but they also know that some +day or other Europe may, like a ripe fruit, fall into their hands, if they +do not clutch at it too eagerly. In the meantime, it is necessary for them +to distinguish themselves in all departments of European distinction and +to stand in the front rank: until they shall have advanced so far as to +determine themselves what distinction shall mean. Then they will be called +the pioneers and guides of the Europeans whose modesty they will no longer +offend. + +And then where shall an outlet be found for this abundant wealth of great +impressions accumulated during such an extended period and representing +Jewish history for every Jewish family, this wealth of passions, virtues, +resolutions, resignations, struggles, and conquests of all kinds—where can +it find an outlet but in great intellectual men and works! On the day when +the Jews will be able to exhibit to us as their own work such jewels and +golden vessels as no European nation, with its shorter and less profound +experience, can or could produce, when Israel shall have changed its +eternal vengeance into an eternal benediction for Europe: then that +seventh day will once more appear when old Jehovah may rejoice in Himself, +in His creation, in His chosen people—and all, all of us, will rejoice +with Him! + + + + +206. + + +THE IMPOSSIBLE CLASS.—Poverty, cheerfulness, and independence—it is +possible to find these three qualities combined in one individual; +poverty, cheerfulness, and slavery—this is likewise a possible +combination: and I can say nothing better to the workmen who serve as +factory slaves; presuming that it does not appear to them altogether to be +a shameful thing to be utilised as they are, as the screws of a machine +and the stopgaps, as it were, of the human spirit of invention. Fie on the +thought that merely by means of higher wages the essential part of their +misery, _i.e._ their impersonal enslavement, might be removed! Fie, that +we should allow ourselves to be convinced that, by an increase of this +impersonality within the mechanical working of a new society, the disgrace +of slavery could be changed into a virtue! Fie, that there should be a +regular price at which a man should cease to be a personality and become a +screw instead! Are you accomplices in the present madness of nations which +desire above all to produce as much as possible, and to be as rich as +possible? Would it not be your duty to present a counter-claim to them, +and to show them what large sums of internal value are wasted in the +pursuit of such an external object? + +But where is your internal value when you no longer know what it is to +breathe freely; when you have scarcely any command over your own selves, +and often feel disgusted with yourselves as with some stale food; when you +zealously study the newspapers and look enviously at your wealthy +neighbour, made covetous by the rapid rise and fall of power, money, and +opinions; when you no longer believe in a philosophy in rags, or in the +freedom of spirit of a man who has few needs; when a voluntary and idyllic +poverty without profession or marriage, such as should suit the more +intellectual ones among you, has become for you an object of derision? On +the other hand, the piping of the Socialistic rat-catchers who wish to +inspire you with foolish hopes is continually sounding in your ears: they +tell you to be ready and nothing further, ready from this day to the next, +so that you wait and wait for something to come from outside, though +living in all other respects as you lived before—until this waiting is at +length changed into hunger and thirst and fever and madness, and the clay +of the _bestia triumphans_ at last dawns in all its glory. Every one of +you should on the contrary say to himself: “It would be better to emigrate +and endeavour to become a master in new and savage countries, and +especially to become master over myself, changing my place of abode +whenever the least sign of slavery threatens me, endeavouring to avoid +neither adventure nor war, and, if things come to the worst, holding +myself ready to die: anything rather than continuing in this state of +disgraceful thraldom, this bitterness, malice and rebelliousness!” This +would be the proper spirit: the workmen in Europe ought to make it clear +that their position as a class has become a human impossibility, and not +merely, as they at present maintain, the result of some hard and aimless +arrangement of society. They should bring about an age of great swarming +forth from the European beehive such as has never yet been seen, +protesting by this voluntary and huge migration against machines and +capital and the alternatives that now threaten them either of becoming +slaves of the State or slaves of some revolutionary party. + +May Europe be freed from one-fourth of her inhabitants! Both she and they +will experience a sensation of relief. It is only far in the distance, in +the undertaking of vast colonisations, that we shall be able to observe +how much rationality, fairness, and healthy suspicion mother Europe has +incorporated in her sons—these sons who could no longer endure life in the +home of the dull old woman, always running the danger of becoming as +bad-tempered, irritable, and pleasure-seeking as she herself. The European +virtues will travel along with these workmen far beyond the boundaries of +Europe; and those very qualities which on their native soil had begun to +degenerate into a dangerous discontent and criminal inclinations will, +when abroad, be transformed into a beautiful, savage naturalness and will +be called heroism; so that at last a purer air would again be wafted over +this old, over-populated, and brooding Europe of ours. What would it +matter if there was a scarcity of “hands”? Perhaps people would then +recollect that they had accustomed themselves to many wants merely because +it was easy to gratify them—it would be sufficient to unlearn some of +these wants! Perhaps also Chinamen would be called in, and these would +bring with them their modes of living and thinking, which would be found +very suitable for industrious ants. They would also perhaps help to imbue +this fretful and restless Europe with some of their Asiatic calmness and +contemplation, and—what is perhaps most needful of all—their Asiatic +stability. + + + + +207. + + +THE ATTITUDE OF THE GERMANS TO MORALITY.—A German is capable of great +things, but he is unlikely to accomplish them, for he obeys whenever he +can, as suits a naturally lazy intellect. If he is ever in the dangerous +situation of having to stand alone and cast aside his sloth, when he finds +it no longer possible to disappear like a cipher in a number (in which +respect he is far inferior to a Frenchman or an Englishman), he shows his +true strength: then he becomes dangerous, evil, deep, and audacious, and +exhibits to the light of day that wealth of latent energy which he had +previously carried hidden in himself, and in which no one, not even +himself, had ever believed. When in such a case a German obeys himself—it +is very exceptional for him to do so—he does so with the same heaviness, +inflexibility, and endurance with which he obeys his prince and performs +his official duties: so that, as I have said, he is then capable of great +things which bear no relation to the “weak disposition” he attributes to +himself. + +As a rule, however, he is afraid of depending upon himself alone, he is +afraid of taking the initiative: that is why Germany uses up so many +officials and so much ink. Light-heartedness is a stranger to the German; +he is too timid for it: but in entirely new situations which rouse him +from his torpor he exhibits an almost frivolous spirit—he then delights in +the novelty of his new position as if it were some intoxicating drink, and +he is, as we know, quite a connoisseur in intoxication. It thus happens +that the German of the present day is almost always frivolous in politics, +though even here he has the advantage and prejudice of thoroughness and +seriousness; and, although he may take full advantage of these qualities +in negotiations with other political powers, he nevertheless rejoices +inwardly at being able for once in his life to feel enthusiastic and +capricious, to show his fondness for innovations, and to change persons, +parties, and hopes as if they were masks. Those learned German scholars, +who hitherto have been considered as the most German of Germans, were and +perhaps still are as good as the German soldiers on account of their +profound and almost childish inclination to obey in all external things, +and on account of being often compelled to stand alone in science and to +answer for many things: if they can only preserve their proud, simple, and +patient disposition, and their freedom from political madness at those +times when the wind changes, we may yet expect great things from them—such +as they are or such as they were, they are the embryonic stage of +something higher. + +So far the advantages and disadvantages of the Germans, including even +their learned men, have been that they were more given to superstition and +showed greater eagerness to believe than any of the other nations; their +vices are, and always have been, their drunkenness and suicidal +inclinations (the latter a proof of the clumsiness of their intellect, +which is easily tempted to throw away the reins). Their danger is to be +sought in everything that binds down the faculties of reason and unchains +the passions (as, for example, the excessive use of music and spirits), +for the German passion acts contrarily to its own advantage, and is as +self-destructive as the passions of the drunkard. Indeed, German +enthusiasm is worth less than that of other nations, for it is barren. +When a German ever did anything great it was done at a time of danger, or +when his courage was high, with his teeth firmly set and his prudence on +the alert, and often enough in a fit of generosity.—Intercourse with these +Germans is indeed advisable, for almost every one of them has something to +give, if we can only understand how to make him find it, or rather recover +it (for he is very untidy in storing away his knowledge). + +Well: when people of this type occupy themselves with morals, what +precisely will be the morality that will satisfy them? In the first place, +they will wish to see idealised in their morals their sincere instinct for +obedience. “Man must have something which he can implicitly obey”—this is +a German sentiment, a German deduction; it is the basis of all German +moral teaching. How different is the impression, however, when we compare +this with the entire morality of the ancient world! All those Greek +thinkers, however varied they may appear to us, seem to resemble, as +moralists, the gymnastic teacher who encourages his pupils by saying, +“Come, follow me! Submit to my discipline! Then perhaps you may carry off +the prize from all the other Greeks.” Personal distinction: such was the +virtue of antiquity. Submission, obedience, whether public or private: +such is German virtue. Long before Kant set forth his doctrine of the +Categorical Imperative, Luther, actuated by the same impulse, said that +there surely must be a being in whom man could trust implicitly—it was his +proof of the existence of God; it was his wish, coarser and more popular +than that of Kant, that people should implicitly obey a person and not an +idea, and Kant also finally took his roundabout route through morals +merely that he might secure obedience for the person. This is indeed the +worship of the German, the more so as there is now less worship left in +his religion. + +The Greeks and Romans had other opinions on these matters, and would have +laughed at such “there must be a being”: it is part of the boldness of +their Southern nature to take up a stand against “implicit belief,” and to +retain in their inmost heart a trace of scepticism against all and every +one, whether God, man, or idea. The thinker of antiquity went even +further, and said _nil admirari_: in this phrase he saw reflected all +philosophy. A German, Schopenhauer, goes so far in the contrary direction +as to say: _admirari id est philosophari_. But what if, as happens now and +then, the German should attain to that state of mind which would enable +him to perform great things? if the hour of exception comes, the hour of +disobedience? I do not think Schopenhauer is right in saying that the +single advantage the Germans have over other nations is that there are +more atheists among them than elsewhere; but I do know this: whenever the +German reaches the state in which he is capable of great things, he +invariably raises himself above morals! And why should he not? Now he has +something new to do, viz. to command—either himself or others! But this +German morality of his has not taught him how to command! Commanding has +been forgotten in it. + + + + + +BOOK IV. + + + + +208. + + +A QUESTION OF CONSCIENCE.—“Now, _in summa_, tell me what this new thing is +that you want.”—“We no longer wish causes to be sinners and effects to be +executioners.” + + + + +209. + + +THE UTILITY OF THE STRICTEST THEORIES.—People are indulgent towards a +man’s moral weaknesses, and in this connection they use a coarse sieve, +provided that he always professes to hold the most strict moral theories. +On the other hand, the lives of free-thinking moralists have always been +examined closely through a microscope, in the tacit belief that an error +in their lives would be the best argument against their disagreeable +knowledge.(6) + + + + +210. + + +THE “THING IN ITSELF.”—We used to ask formerly: What is the ridiculous?—as +if there were something above and beyond ourselves that possessed the +quality of provoking laughter, and we exhausted ourselves in trying to +guess what it was (a theologian even held that it might be “the _naïveté_ +of sin”). At the present time we ask: What is laughter? how does it arise? +We have considered the point, and finally reached the conclusion that +there is nothing which is good, beautiful, sublime, or evil in itself; but +rather that there are conditions of soul which lead us to attribute such +qualities to things outside ourselves and in us. We have taken back their +predicates from things; or we have at all events recollected that we have +merely lent the things these predicates. Let us be careful that this +insight does not cause us to lose the faculty of lending, and that we do +not become at the same time wealthier and more avaricious. + + + + +211. + + +TO THOSE WHO DREAM OF IMMORTALITY.—So you desire the everlasting +perpetuity of this beautiful consciousness of yourselves? Is it not +shameful? Do you forget all those other things which would in their turn +have to support _you_ for all eternity, just as they have borne with you +up to the present with more than Christian patience? Or do you think that +you can inspire them with an eternally pleasant feeling towards yourself? +A single immortal man on earth would imbue everyone around him with such a +disgust for him that a general epidemic of murder and suicide would be +brought about. And yet, ye petty dwellers on earth, with your narrow +conceptions of a few thousand little minutes of time, ye would wish to be +an everlasting burden on this everlasting universal existence! Could +anything be more impertinent? After all, however, let us be indulgent +towards a being of seventy years: he has not been able to exercise his +imagination in conceiving his own “eternal tediousness”—he had not time +enough for that! + + + + +212. + + +WHEREIN WE KNOW OURSELVES.—As soon as one animal sees another it mentally +compares itself with it; and men of uncivilised ages did the same. The +consequence is that almost all men come to know themselves only as regards +their defensive and offensive faculties. + + + + +213. + + +MEN WHOSE LIVES HAVE BEEN FAILURES.—Some men are built of such stuff that +society is at liberty to do what it likes with them—they will do well in +any case, and will not have to complain of having failed in life. Other +men are formed of such peculiar material—it need not be a particularly +noble one, but simply rarer—that they are sure to fare ill except in one +single instance: when they can live according to their own designs,—in all +other cases the injury has to be borne by society. For everything that +seems to the individual to be a wasted or blighted life, his entire burden +of discouragement, powerlessness, sickness, irritation, covetousness, is +attributed by him to society—and thus a heavy, vitiated atmosphere is +gradually formed round society, or, in the most favourable cases, a +thundercloud. + + + + +214. + + +WHAT INDULGENCE!—You suffer, and call upon us to be indulgent towards you, +even when in your suffering you are unjust towards things and men! But +what does our indulgence matter! You, however, should take greater +precautions for your own sake! That’s a nice way of compensating yourself +for your sufferings, by imposing still further suffering on your own +judgment! Your own revenge recoils upon yourselves when you start reviling +something: you dim your own eyes in this way, and not the eyes of others; +you accustom yourself to looking at things in the wrong way, and with a +squint. + + + + +215. + + +THE MORALITY OF VICTIMS.—“Enthusiastic sacrifice,” “self-immolation”—these +are the catch-words of your morality, and I willingly believe that you, as +you say, “mean it honestly”: but I know you better than you know +yourselves, if your “honesty” is capable of going arm in arm with such a +morality. You look down from the heights of this morality upon that other +sober morality which calls for self-control, severity, and obedience; you +even go so far as to call it egoistic—and you are indeed frank towards +yourselves in saying that it displeases you—it must displease you! For, in +sacrificing and immolating yourselves with such enthusiasm, you delight in +the intoxication of the thought that you are now one with the powerful +being, God or man, to whom you are consecrating yourselves: you revel in +the feeling of his power, which is again attested by this sacrifice. + +In reality, however, you only _appear_ to sacrifice yourselves; for your +imagination turns you into gods and you enjoy yourselves as such. Judged +from the point of view of this enjoyment, how poor and feeble must that +other “egoistic” morality of obedience, duty, and reason seem to you: it +is displeasing to you because in this instance true self-sacrifice and +self-surrender are called for, without the victim thinking himself to be +transformed into a god, as you do. In a word, you want intoxication and +excess, and this morality which you despise takes up a stand against +intoxication and excess—no wonder it causes you some displeasure! + + + + +216. + + +EVIL PEOPLE AND MUSIC.—Should the full bliss of love, which consists in +unlimited confidence, ever have fallen to the lot of persons other than +those who are profoundly suspicious, evil, and bitter? For such people +enjoy in this bliss the gigantic, unlooked-for, and incredible _exception_ +of their souls! One day they are seized with that infinite, dreamy +sensation which is entirely opposed to the remainder of their private and +public life, like a delicious enigma, full of golden splendour, and +impossible to be described by mere words or similes. Implicit confidence +makes them speechless—there is even a species of suffering and heaviness +in this blissful silence; and this is why souls that are overcome with +happiness generally feel more grateful to music than others and better +ones do: for they see and hear through music, as through a coloured mist, +their love becoming, as it were, more distant, more touching, and less +heavy. Music is the only means that such people have of observing their +extraordinary condition and of becoming aware of its presence with a +feeling of estrangement and relief. When the sound of music reaches the +ears of every lover he thinks: “It speaks of me, it speaks in my stead; it +knows everything!” + + + + +217. + + +THE ARTIST.—The Germans wish to be transported by the artist into a state +of dreamy passion; by his aid the Italians wish to rest from their real +passions; the French wish him to give them an opportunity of showing their +judgment and of making speeches. So let us be just! + + + + +218. + + +TO DEAL LIKE AN ARTIST WITH ONE’S WEAKNESSES.—If we must positively have +weaknesses and come in the end to look upon them as laws beyond ourselves, +I wish that everybody may be possessed of as much artistic capacity as +will enable him to set off his virtues by means of his weaknesses, and to +make us, through his weaknesses, desirous of acquiring his virtues: a +power which great musicians have possessed in quite an exceptional degree. +How frequently do we notice in Beethoven’s music a coarse, dogmatic, and +impatient tone; in Mozart, the joviality of an honest man, whose heart and +mind have not overmuch to give us; in Richard Wagner, an abrupt and +aggressive restlessness, in the midst of which, just as the most patient +listener is on the point of losing his temper, the composer regains his +powers, and likewise the others. Through their very weaknesses, these +musicians have created in us an ardent desire for their virtues, and have +given us a palate which is ten times more sensitive to every note of this +tuneful intellect, tuneful beauty, and tuneful goodness. + + + + +219. + + +DECEIT IN HUMILIATION.—By your foolishness you have done a great wrong to +your neighbour and destroyed his happiness irretrievably—and then, having +overcome your vanity, you humble yourself before him, surrender your +foolishness to his contempt, and fancy that, after this difficult scene, +which is an exceedingly painful one for you, everything has been set +right, that your own voluntary loss of honour compensates your neighbour +for the injury you have done to his happiness. With this feeling you take +your leave comforted, believing that your virtue has been re-established. + +Your neighbour, however, suffers as intensely as before. He finds nothing +to comfort him in the fact that you have been irrational and have told him +so: on the contrary, he remembers the painful appearance you presented to +him when you were disparaging yourself in his presence—it is as if another +wound had been inflicted on him. He does not think of revenging himself, +however; and cannot conceive how a proper balance can be struck between +you and him. In point of fact, you have been acting that scene for +yourself and before yourself: you invited a witness to be present, not on +his account, but on your own—don’t deceive yourself! + + + + +220. + + +DIGNITY AND TIMIDITY.—Ceremonies, official robes and court dresses, grave +countenances, solemn aspects, the slow pace, involved speech—everything, +in short, known as dignity—are all pretences adopted by those who are +timid at heart: they wish to make themselves feared (themselves or the +things they represent). The fearless (_i.e._ originally those who +naturally inspire others with awe) have no need of dignity and ceremonies: +they bring into repute—or, still more, into ill-repute—honesty and +straightforward words and bearing, as characteristics of their +self-confident awefulness. + + + + +221. + + +THE MORALITY OF SACRIFICE.—The morality which is measured by the spirit of +sacrifice is that of a semi-civilised state of society. Reason in this +instance gains a hard-fought and bloody victory within the soul; for there +are powerful contrary instincts to be overcome. This cannot be brought +about without the cruelty which the sacrifices to cannibal gods demand. + + + + +222. + + +WHERE FANATICISM IS TO BE DESIRED.—Phlegmatic natures can be rendered +enthusiastic only by being fanaticised. + + + + +223. + + +THE DREADED EYE.—Nothing is dreaded more by artists, poets, and writers +than the eye which sees through their little deceptions and subsequently +notices how often they have stopped at the boundary where the paths branch +off either to innocent delight in themselves or to the straining after +effect; the eye which checks them when they try to sell little things +dear, or when they try to exalt and adorn without being exalted +themselves; the eye which, despite all the artifices of their art, sees +the thought as it first presented itself to them, perhaps as a charming +vision of light, perhaps also, however, as a theft from the whole world, +or as an everyday conception which they had to expand, contract, colour, +wrap up, and spice, in order to make something out of it, instead of the +thought making something out of them.—Oh, this eye, which sees in your +work all your restlessness, inquisitiveness, and covetousness, your +imitation and exaggeration (which is only envious imitation) which knows +both your blush of shame and your skill in concealing it from others and +interpreting it to yourselves! + + + + +224. + + +THE “EDIFYING” ELEMENT IN OUR NEIGHBOUR’S MISFORTUNE.—He is in distress, +and straightway the “compassionate” ones come to him and depict his +misfortune to him. At last they go away again, satisfied and elevated, +after having gloated over the unhappy man’s misfortune and their own, and +spent a pleasant Sunday afternoon. + + + + +225. + + +TO BE QUICKLY DESPISED.—A man who speaks a great deal, and speaks quickly, +soon sinks exceedingly low in our estimation, even when he speaks +rationally—not only to the extent that he annoys us personally, but far +lower. For we conjecture how great a burden he has already proved to many +other people, and we thus add to the discomfort which he causes us all the +contempt which we presume he has caused to others. + + + + +226. + + +RELATIONS WITH CELEBRITIES.—_A._ But why do you shun this great man?—_B._ +I should not like to misunderstand him. Our defects are incompatible with +one another: I am short-sighted and suspicious, and he wears his false +diamonds as willingly as his real ones. + + + + +227. + + +THE CHAIN-WEARERS.—Beware of all those intellects which are bound in +chains! clever women, for example, who have been banished by fate to +narrow and dull surroundings, amid which they grow old. True, there they +lie in the sun, apparently lazy and half-blind; but at every unknown step, +at everything unexpected, they start up to bite: they revenge themselves +on everything that has escaped their kennel. + + + + +228. + + +REVENGE IN PRAISE.—Here we have a written page which is covered with +praise, and you call it flat; but when you find out that revenge is +concealed in this praise you will find it almost too subtle, and you will +experience a great deal of pleasure in its numerous delicate and bold +strokes and similes. It is not the man himself, but his revenge, which is +so subtle, rich, and ingenious: he himself is scarcely aware of it. + + + + +229. + + +PRIDE.—Ah, not one of you knows the feeling of the tortured man after he +has been put to the torture, when he is being carried back to his cell, +and his secret with him!—he still holds it in a stubborn and tenacious +grip. What know ye of the exultation of human pride? + + + + +230. + + +“UTILITARIAN.”—At the present time men’s sentiments on moral things run in +such labyrinthic paths that, while we demonstrate morality to one man by +virtue of its utility, we refute it to another on account of this utility. + + + + +231. + + +ON GERMAN VIRTUE.—How degenerate in its taste, how servile to dignities, +ranks, uniforms, pomp, and splendour must a nation have been, when it +began to consider the simple as the bad, the simple man (_schlicht_) as +the bad man (_schlecht_)! We should always oppose the moral bumptiousness +of the Germans with this one little word “bad,” and nothing else. + + + + +232. + + +FROM A DISPUTE.—_A._ Friend, you have talked yourself hoarse.—_B._ Then I +am refuted, so let’s drop the subject. + + + + +233. + + +THE “CONSCIENTIOUS” ONES.—Have you noticed the kind of men who attach the +greatest value to the most scrupulous conscientiousness? Those who are +conscious of many mean and petty sentiments, who are anxiously thinking of +and about themselves, are afraid of others, and are desirous of concealing +their inmost feelings as far as possible. They endeavour to impose upon +themselves by means of this strict conscientiousness and rigorousness of +duty, and by the stern and harsh impression which others, especially their +inferiors, cannot fail to receive of them. + + + + +234. + + +DREAD OF FAME.—_A._ The endeavour to avoid one’s renown, the intentional +offending of one’s panegyrists, the dislike of hearing opinions about +one’s self, and all through fear of renown: instances like these are to be +met with; they actually exist—believe it or not!—_B._ They are found, no +doubt! They exist! A little patience, Sir Arrogance! + + + + +235. + + +REFUSING THANKS.—We are perfectly justified in refusing a request, but it +is never right to refuse thanks—or, what comes to the same thing, to +accept them coldly and conventionally. This gives deep offence—and why? + + + + +236. + + +PUNISHMENT.—A strange thing, this punishment of ours! It does not purify +the criminal; it is not a form of expiation; but, on the contrary, it is +even more defiling than the crime itself. + + + + +237. + + +PARTY GRIEVANCES.—In almost every party there is a ridiculous, but +nevertheless somewhat dangerous grievance. The sufferers from it are those +who have long been the faithful and honourable upholders of the doctrine +propagated by the party, and who suddenly remark that one day a much +stronger figure than themselves has got the ear of the public. How can +they bear being reduced to silence? So they raise their voices, sometimes +changing their notes. + + + + +238. + + +STRIVING FOR GENTLENESS.—When a vigorous nature has not an inclination +towards cruelty, and is not always preoccupied with itself; it +involuntarily strives after gentleness—this is its distinctive +characteristic. Weak natures, on the other hand, have a tendency towards +harsh judgments—they associate themselves with the heroes of the contempt +of mankind, the religious or philosophical traducers of existence, or they +take up their position behind strict habits and punctilious “callings”: in +this way they seek to give themselves a character and a kind of strength. +This is likewise done quite involuntarily. + + + + +239. + + +A HINT TO MORALISTS.—Our musicians have made a great discovery. They have +found out that interesting ugliness is possible even in their art; this is +why they throw themselves with such enthusiastic intoxication into this +ocean of ugliness, and never before has it been so easy to make music. It +is only now that we have got the general, dark-coloured background, upon +which every luminous ray of fine music, however faint, seems tinged with +golden emerald lustre; it is only now that we dare to inspire our audience +with feelings of impetuosity and indignation, taking away their breath, so +to speak, in order that we may afterwards, in an interval of restful +harmony, inspire them with a feeling of bliss which will be to the general +advantage of a proper appreciation of music. + +We have discovered the contrast: it is only now that the strongest effects +are possible—and cheap. No one bothers any more about good music. But you +must hurry up! When any art has once made this discovery, it has but a +short space of time to live.—Oh, if only our thinkers could probe into the +depths of the souls of our musicians when listening to their music! How +long we must wait until we again have an opportunity of surprising the +inward man in the very act of his evil doing, and his innocence of this +act! For our musicians have not the slightest suspicion that it is their +own history, the history of the disfigurement of the soul, which they are +transposing into music. In former times a good musician was almost forced +by the exigencies of his art to become a good man—and now! + + + + +240. + + +THE MORALITY OF THE STAGE.—The man who imagines that the effect of +Shakespeare’s plays is a moral one, and that the sight of Macbeth +irresistibly induces us to shun the evil of ambition, is mistaken, and he +is mistaken once more if he believes that Shakespeare himself thought so. +He who is truly obsessed by an ardent ambition takes delight in beholding +this picture of himself; and when the hero is driven to destruction by his +passion, this is the most pungent spice in the hot drink of this delight. +Did the poet feel this in another way? How royally and with how little of +the knave in him does his ambitious hero run his course from the moment of +his great crime! It is only from this moment that he becomes +“demoniacally” attractive, and that he encourages similar natures to +imitate him.—There is something demoniacal here: something which is in +revolt against advantage and life, in favour of a thought and an impulse. +Do you think that Tristan and Isolde are warnings against adultery, merely +because adultery has resulted in the death of both of them? This would be +turning poets upside down, these poets who, especially Shakespeare, are in +love with the passions in themselves, and not less so with the readiness +for death which they give rise to: this mood in which the heart no more +clings to life than a drop of water does to the glass. It is not the guilt +and its pernicious consequences which interests these poets—Shakespeare as +little as Sophocles (in the _Ajax_, _Philoctetes_, _Œdipus_)—however easy +it might have been in the cases just mentioned to make the guilt the lever +of the play, it was carefully avoided by the poets. + +In the same way the tragic poet by his images of life does not wish to set +us against life. On the contrary, he exclaims; “It is the charm of charms, +this exciting, changing, and dangerous existence of ours, so often gloomy +and so often bathed in sun! Life is an adventure—whichever side you may +take in life it will always retain this character!”—Thus speaks the poet +of a restless and vigorous age, an age which is almost intoxicated and +stupefied by its superabundance of blood and energy, in an age more evil +than our own: and this is why it is necessary for us to adapt and +accommodate ourselves first to the purpose of a Shakespearian play, that +is, by misunderstanding it. + + + + +241. + + +FEAR AND INTELLIGENCE.—If that which is now expressly maintained is true, +viz. that the cause of the black pigment of the skin must not be sought in +light, might this phenomenon perhaps be the ultimate effect of frequent +fits of passion accumulated for century after century (and an afflux of +blood under the skin)? while in other and more intelligent races the +equally frequent spasms of fear and blanching may have resulted in the +white colour of the skin?—For the degree of timidity is the standard by +which the intelligence may be measured; and the fact that men give +themselves up to blind anger is an indication that their animal nature is +still near the surface, and is longing for an opportunity to make its +presence felt once more. Thus a brownish-grey would probably be the +primitive colour of man—something of the ape and the bear, as is only +proper. + + + + +242. + + +INDEPENDENCE.—Independence (which in its weakest form is called “freedom +of thought”) is the type of resignation which the tyrannical man ends by +accepting—he who for a long time had been looking for something to govern, +but without finding anything except himself. + + + + +243. + + +THE TWO COURSES.—When we endeavour to examine the mirror in itself we +discover in the end that we can detect nothing there but the things which +it reflects. If we wish to grasp the things reflected we touch nothing in +the end but the mirror.—This is the general history of knowledge. + + + + +244. + + +DELIGHT IN REALITY.—Our present inclination to take delight in reality—for +almost every one of us possesses it—can only be explained by the fact that +we have taken delight in the unreal for such a long time that we have got +tired of it. This inclination in its present form, without choice and +without refinement, is not without danger—its least danger is its want of +taste. + + + + +245. + + +THE SUBTLETY OF THE FEELING OF POWER.—Napoleon was greatly mortified at +the fact that he could not speak well, and he did not deceive himself in +this respect: but his thirst for power, which never despised the slightest +opportunity of showing itself, and which was still more subtle than his +subtle intellect, led him to speak even worse than he might have done. It +was in this way that he revenged himself upon his own mortification (he +was jealous of all his emotions because they possessed power) in order to +enjoy his autocratic pleasure. + +He enjoyed this pleasure a second time in respect to the ears and judgment +of his audience, as if it were good enough for them to be addressed in +this way. He even secretly enjoyed the thought of bewildering their +judgment and good taste by the thunder and lightning of his highest +authority—that authority which lies in the union of power and genius—while +both his judgment and his good taste held fast proudly and indifferently +to the truth that he did not speak well.—Napoleon, as the complete and +fully developed type of a single instinct, belongs to ancient humanity, +whose characteristic—the simple construction and ingenious development and +realisation of a single motive or a small number of motives—may be easily +enough recognised. + + + + +246. + + +ARISTOTLE AND MARRIAGE.—Insanity makes its appearance in the children of +great geniuses, and stupidity in those of the most virtuous—so says +Aristotle. Did he mean by this to invite exceptional men to marry? + + + + +247. + + +THE ORIGIN OF A BAD TEMPERAMENT.—Injustice and instability in the minds of +certain men, their disordered and immoderate manner, are the ultimate +consequences of the innumerable logical inexactitudes, superficialities, +and hasty conclusions of which their ancestors have been guilty. Men of a +good temperament, on the other hand, are descended from solid and +meditative races which have set a high value upon reason—whether for +praiseworthy or evil purposes is of no great importance. + + + + +248. + + +DISSIMULATION AS A DUTY.—Kindness has been best developed by the long +dissimulation which endeavoured to appear as kindness: wherever great +power existed the necessity for dissimulation of this nature was +recognised—it inspires security and confidence, and multiplies the actual +sum of our physical power. Falsehood, if not actually the mother, is at +all events the nurse of kindness. In the same way, honesty has been +brought to maturity by the need for a semblance of honesty and integrity: +in hereditary aristocracies. The persistent exercise of such a +dissimulation ends by bringing about the actual nature of the thing +itself: the dissimulation in the long run suppresses itself, and organs +and instincts are the unexpected fruits in this garden of hypocrisy. + + + + +249. + + +WHO, THEN, IS EVER ALONE.—The faint-hearted wretch does not know what it +means to be lonely. An enemy is always prowling in his tracks. Oh, for the +man who could give us the history of that subtle feeling called +loneliness! + + + + +250. + + +NIGHT AND MUSIC.—It was only at night time, and in the semi-obscurity of +dark forests and caverns, that the ear, the organ of fear, was able to +develop itself so well, in accordance with the mode of living of the +timid—that is, the longest human epoch which has ever yet existed: when it +is clear daylight the ear is less necessary. Hence the character of music, +which is an art of night and twilight. + + + + +251. + + +STOICAL.—The Stoic experiences a certain sense of cheerfulness when he +feels oppressed by the ceremonial which he has prescribed for himself: he +enjoys himself then as a ruler. + + + + +252. + + +CONSIDER.—The man who is being punished is no longer he who has done the +deed. He is always the scapegoat. + + + + +253. + + +APPEARANCE.—Alas! what must be best and most resolutely proved is +appearance itself; for only too many people lack eyes to observe it. But +it is so tiresome! + + + + +254. + + +THOSE WHO ANTICIPATE.—What distinguishes poetic natures, but is also a +danger for them, is their imagination, which exhausts itself in advance: +which anticipates what will happen or what may happen, which enjoys and +suffers in advance, and which at the final moment of the event or the +action is already fatigued. Lord Byron, who was only too familiar with +this, wrote in his diary: “If ever I have a son he shall choose a very +prosaic profession—that of a lawyer or a pirate.” + + + + +255. + + +CONVERSATION ON MUSIC.— + +_A._ What do you say to that music? + +_B._ It has overpowered me, I can say nothing about it. Listen! there it +is beginning again. + +_A._ All the better! This time let us do our best to overpower it. Will +you allow me to add a few words to this music? and also to show you a +drama which perhaps at your first hearing you did not wish to observe? + +_B._ Very well, I have two ears and even more if necessary; move up closer +to me. + +_A._ We have not yet heard what he wishes to say to us, up to the present +he has only promised to say something—something as yet unheard, so he +gives us to understand by his gestures, for they are gestures. How he +beckons! How he raises himself up! How he gesticulates! and now the moment +of supreme tension seems to have come to him: two more fanfares, and he +will present us with his superb and splendidly-adorned theme, rattling, as +it were, with precious stones. + +Is it a handsome woman? or a beautiful horse? Enough, he looks about him +as if enraptured, for he must assemble looks of rapture. It is only now +that his theme quite pleases him: it is only now that he becomes inventive +and risks new and audacious features. How he forces out his theme! Ah, +take care!—he not only understands how to adorn, but also how to gloss it +over! Yes, he knows what the colour of health is, and he knows how to make +it up,—he is more subtle in his self-consciousness than I thought. And now +he is convinced that he has convinced his hearers; he sets off his +impromptus as if they were the most important things under the sun: he +points to his theme with an insolent finger as if it were too good for +this world.—Ah, how distrustful he is! He is afraid we may get tired!—that +is why he buries his melody in sweet notes.—Now he even appeals to our +coarser senses that he may excite us and thus get us once again into his +power. Listen to him as he conjures up the elementary force of tempestuous +and thundering rhythms! + +And now that he sees that these things have captivated our attention, +strangle us, and almost overwhelm us, he once again ventures to introduce +his theme amidst this play of the elements in order to convince us, +confused and agitated as we are, that our confusion and agitation are the +effects of his miraculous theme. And from now onwards his hearers believe +in him: as soon as the theme is heard once more they are reminded of its +thrilling elementary effects. The theme profits by this recollection—now +it has become demoniacal! What a connoisseur of the soul he is! He gains +command over us by all the artifices of the popular orator. But the music +has stopped again. + +_B._ And I am glad of it; for I could no longer bear listening to your +observations! I should prefer ten times over to let myself be deceived to +knowing the truth once after your version. + +_A._ That is just what I wished to hear from you. The best people now are +just like you: you are quite content to let yourselves be deceived. You +come here with coarse, lustful ears, and you do not bring with you your +conscience of the art of listening. On the way here you have cast away +your intellectual honesty, and thus you corrupt both art and artists. +Whenever you applaud and cheer you have in your hands the conscience of +the artists—and woe to art if they get to know that you cannot distinguish +between innocent and guilty music! I do not indeed refer to “good” and +“bad” music—we meet with both in the two kinds of music mentioned! but I +call innocent music that which thinks only of itself and believes only in +itself, and which on account of itself has forgotten the world at +large—this spontaneous expression of the most profound solitude which +speaks of itself and with itself, and has entirely forgotten that there +are listeners, effects, misunderstandings and failures in the world +outside. In short, the music which we have just heard is precisely of this +rare and noble type; and everything I said about it was a fable—pardon my +little trick if you will! + +_B._ Oh, then you like _this_ music, too? In that case many sins shall be +forgiven you! + + + + +256. + + +THE HAPPINESS OF THE EVIL ONES.—These silent, gloomy, and evil men possess +a peculiar something which you cannot dispute with them—an uncommon and +strange enjoyment in the _dolce far niente_; a sunset and evening rest, +such as none can enjoy but a heart which has been too often devoured, +lacerated, and poisoned by the passions. + + + + +257. + + +WORDS PRESENT IN OUR MINDS.—We always express our thoughts with those +words which lie nearest to hand. Or rather, if I may reveal my full +suspicion; at every moment we have only the particular thought for the +words that are present in our minds. + + + + +258. + + +FLATTERING THE DOG.—You have only to stroke this dog’s coat once, and he +immediately splutters and gives off sparks like any other flatterer—and he +is witty in his own way. Why should we not endure him thus? + + + + +259. + + +THE QUONDAM PANEGYRIST.—“He has now become silent now in regard to me, +although he knows the truth and could tell it; but it would sound like +vengeance—and he values truth so highly, this honourable man!” + + + + +260. + + +THE AMULET OF DEPENDENT MEN.—He who is unavoidably dependent upon some +master ought to possess something by which he can inspire his master with +fear, and keep him in check: integrity, for example, or probity, or an +evil tongue. + + + + +261. + + +WHY SO SUBLIME!—Oh, I know them well this breed of animals! Certainly it +pleases them better to walk on two legs “like a god”—but it pleases me +better when they fall back on their four feet. This is incomparably more +natural for them! + + + + +262. + + +THE DEMON OF POWER.—Neither necessity nor desire, but the love of power, +is the demon of mankind. You may give men everything possible—health, +food, shelter, enjoyment—but they are and remain unhappy and capricious, +for the demon waits and waits; and must be satisfied. Let everything else +be taken away from men, and let this demon be satisfied, and then they +will nearly be happy—as happy as men and demons can be; but why do I +repeat this? Luther has already said it, and better than I have done, in +the verses: + + + “And though they take our life, + Goods, honour, children, wife, + Yet is their profit small, + These things shall vanish all, + The Kingdom it remaineth.” + + +The Kingdom! there it is again!(7) + + + + +263. + + +CONTRADICTION INCARNATE AND ANIMATED.—There is a physiological +contradiction in what is called genius: genius possesses on the one hand a +great deal of savage disorder and involuntary movement, and on the other +hand a great deal of superior activity in this movement. Joined to this a +genius possesses a mirror which reflects the two movements beside one +another, and within one another, but often opposed to one another. Genius +in consequence of this sight is often unhappy, and if it feels its +greatest happiness in creating, it is because it forgets that precisely +then, with the highest determinate activity, it does something fantastic +and irrational (such is all art) and cannot help doing it. + + + + +264. + + +DECEIVING ONE’S SELF.—Envious men with a discriminating intuition +endeavour not to become too closely acquainted with their rivals in order +that they may feel themselves superior to them. + + + + +265. + + +THERE IS A TIME FOR THE THEATRE.—When the imagination of a people begins +to diminish, there arises the desire to have its legends represented on +the stage: it then tolerates the coarse substitutes for imagination. In +the age of the epic rhapsodist, however, the theatre itself, and the actor +dressed up as a hero, form an obstacle in the path of the imagination +instead of acting as wings for it—too near, too definite, too heavy, and +with too little of dreamland and the flights of birds about them. + + + + +266. + + +WITHOUT CHARM.—He lacks charm and knows it. Ah, how skilful he is in +masking this defect! He does it by a strict virtue, gloomy looks, and +acquired distrust of all men, and of existence itself; by coarse jests, by +contempt for a more refined manner of living, by pathos and pretensions, +and by a cynical philosophy—yea, he has even developed into a character +through the continual knowledge of his deficiency. + + + + +267. + + +WHY SO PROUD?—A noble character is distinguished from a vulgar one by the +fact that the latter has not at ready command a certain number of habits +and points of view like the former: fate willed that they should not be +his either by inheritance or by education. + + + + +268. + + +THE ORATOR’S SCYLLA AND CHARYBDIS.—How difficult it was in Athens to speak +in such a way as to win over the hearers to one’s cause without repelling +them at the same time by the form in which one’s speech was cast, or +withdrawing their attention from the cause itself by this form! How +difficult it still is to write thus in France! + + + + +269. + + +SICK PEOPLE AND ART.—For all kinds of sadness and misery of soul we should +first of all try a change of diet and severe manual labour; but in such +cases men are in the habit of having recourse to mental intoxicants, to +art for example—which is both to their own detriment and that of art! Can +you not see that when you call for art as sick people you make the artists +themselves sick? + + + + +270. + + +APPARENT TOLERATION.—Those are good, benevolent, and rational words on and +in favour of science, but, alas! I see behind these words your toleration +of science. In a corner of your inmost mind you think, in spite of all you +say, that _it is not necessary for you_, that it shows magnanimity on your +part to admit and even to advocate it, more especially as science on its +part does not exhibit this magnanimity in regard to your opinion! Do you +know that you have no right whatever to exercise this toleration? that +this condescension of yours is an even coarser disparagement of science +than any of that open scorn which a presumptuous priest or artist might +allow himself to indulge in towards science? What is lacking in you is a +strong sense for everything that is true and actual, you do not feel +grieved and worried to find that science is in contradiction to your own +sentiments, you are unacquainted with that intense desire for knowledge +ruling over you like a law, you do not feel a duty in the need of being +present with your own eyes wherever knowledge exists, and to let nothing +that is “known” escape you. You do not know that which you are treating +with such toleration! and it is only because you do not know it that you +can succeed in adopting such a gracious attitude towards it. You, +forsooth, would look upon science with hatred and fanaticism if it for +once cast its shining and illuminating glance upon you! What does it +matter to us, then, if you do exhibit toleration—and towards a phantom! +and not even towards us!—and what do we matter! + + + + +271. + + +FESTIVE MOODS.—It is exactly those men who aspire most ardently towards +power who feel it indescribably agreeable to be overpowered! to sink +suddenly and deeply into a feeling as into a whirlpool! To suffer the +reins to be snatched out of their hand, and to watch a movement which +takes them they know not where! Whatever or whoever may be the person or +thing that renders us this service, it is nevertheless a great service: we +are so happy and breathless, and feel around us an exceptional silence, as +if we were in the most central bowels of the earth. To be for once +entirely powerless! the plaything of the elementary forces of nature! +There is a restfulness in this happiness, a casting away of the great +burden, a descent without fatigue, as if one had been given up to the +blind force of gravity. + +This is the dream of the mountain climber, who, although he sees his goal +far above him, nevertheless falls asleep on the way from utter exhaustion, +and dreams of the happiness of the contrast—this effortless rolling down +hill. I describe happiness as I imagine it to be in our present-day +society, the badgered, ambitious society of Europe and America. Now and +then they _wish_ to fall back into impotence—this enjoyment is offered +them by wars, arts, religions, and geniuses. When a man has temporarily +abandoned himself to a momentary impression which devours and crushes +everything—and this is the modern festive mood—he afterwards becomes +freer, colder, more refreshed, and more strict, and again strives +tirelessly after the contrary of all this: power. + + + + +272. + + +THE PURIFICATION OF RACES.—It is probable that there are no pure races, +but only races which have become purified, and even these are extremely +rare.(8) We more often meet with crossed races, among whom, together with +the defects in the harmony of the bodily forms (for example when the eyes +do not accord with the mouth) we necessarily always find defects of +harmony in habits and appreciations. (Livingstone heard some one say, “God +created white and black men, but the devil created the half-castes.”) + +Crossed races are always at the same time crossed cultures and crossed +moralities: they are, as a rule, more evil, cruel, and restless. Purity is +the final result of innumerable adjustments, absorptions, and +eliminations; and progress towards purity in a race is shown by the fact +that the latent strength in the race is more and more restricted to a few +special functions, whilst it formerly had to carry out too many and often +contradictory things. Such a restriction will always have the appearance +of an impoverishment, and must be judged with prudence and moderation. In +the long run, however, when the process of purification has come to a +successful termination, all those forces which were formerly wasted in the +struggle between the disharmonious qualities are at the disposal of the +organism as a whole, and this is why purified races have always become +stronger and more beautiful.—The Greeks may serve us as a model of a +purified race and culture!—and it is to be hoped that some day a pure +European race and culture may arise. + + + + +273. + + +PRAISE.—Here is some one who, you perceive, wishes to praise you: you bite +your lips and brace up your heart: Oh, that _that_ cup might go hence! But +it does not, it comes! let us therefore drink the sweet impudence of the +panegyrist, let us overcome the disgust and profound contempt that we feel +for the innermost substance of his praise, let us assume a look of +thankful joy—for he wished to make himself agreeable to us! And now that +it is all over we know that he feels greatly exalted; he has been +victorious over us. Yes, and also over himself, the villain!—for it was no +easy matter for him to wring this praise from himself. + + + + +274. + + +THE RIGHTS AND PRIVILEGES OF MAN.—We human beings are the only creatures +who, when things do not go well with us, can blot ourselves out like a +clumsy sentence,—whether we do so out of honour for humanity or pity for +it, or on account of the aversion we feel towards ourselves. + + + + +275. + + +THE TRANSFORMED BEING.—Now he becomes virtuous; but only for the sake of +hurting others by being so. Don’t pay so much attention to him. + + + + +276. + + +HOW OFTEN! HOW UNEXPECTED!—How may married men have some morning awakened +to the fact that their young wife is dull, although she thinks quite the +contrary! not to speak of those wives whose flesh is willing but whose +intellect is weak! + + + + +277. + + +WARM AND COLD VIRTUES.—Courage is sometimes the consequence of cold and +unshaken resolution, and at other times of a fiery and reckless élan. For +these two kinds of courage there is only the one name!—but how different, +nevertheless, are cold virtues and warm virtues! and the man would be a +fool who could suppose that “goodness” could only be brought about by +warmth, and no less a fool he who would only attribute it to cold. The +truth is that mankind has found both warm and cold courage very useful, +yet not often enough to prevent it from setting them both in the category +of precious stones. + + + + +278. + + +THE GRACIOUS MEMORY.—A man of high rank will do well to develop a gracious +memory, that is, to note all the good qualities of people and remember +them particularly; for in this way he holds them in an agreeable +dependence. A man may also act in this way towards himself: whether or not +he has a gracious memory determines in the end the superiority, +gentleness, or distrust with which he observes his own inclinations and +intentions, and finally even the nature of these inclinations and +intentions. + + + + +279. + + +WHEREIN WE BECOME ARTISTS.—He who makes an idol of some one endeavours to +justify himself in his own eyes by idealising this person: in other words, +he becomes an artist that he may have a clear conscience. When he suffers +he does not suffer from his ignorance, but from the lie he has told +himself to make himself ignorant. The inmost misery and desire of such a +man—and all passionate lovers are included in this category—cannot be +exhausted by normal means. + + + + +280. + + +CHILDLIKE.—Those who live like children—those who have not to struggle for +their daily bread, and do not think that their actions have any ultimate +signification—remain childlike. + + + + +281. + + +OUR EGO DESIRES EVERYTHING.—It would seem as if men in general were only +inspired by the desire to possess: languages at least would permit of this +supposition, for they view past actions from the standpoint that we have +been put in possession of something—“I _have_ spoken, struggled, +conquered”—as if to say, I am now in possession of my word, my struggle, +my victory. How greedy man appears in this light! he cannot even let the +past escape him: he even wishes to _have_ it still! + + + + +282. + + +DANGER IN BEAUTY.—This woman is beautiful and intelligent: alas, how much +more intelligent she would have become if she had not been beautiful! + + + + +283. + + +DOMESTIC AND MENTAL PEACE.—Our habitual mood depends upon the mood in +which we maintain our habitual entourage. + + + + +284. + + +NEW THINGS AS OLD ONES.—Many people seem irritated when something new is +told them: they feel the ascendancy which the news has given to the person +who has learnt it first. + + + + +285. + + +WHAT ARE THE LIMITS OF THE EGO.—The majority of people take under their +protection, as it were, something that they know, as if the fact of +knowing it was sufficient in itself to make it their property. The +acquisitiveness of the egoistic feeling has no limits: Great men speak as +if they had behind them the whole of time, and had placed themselves at +the head of this enormous host; and good women boast of the beauty of +their children, their clothes, their dog, their physician, or their native +town, but the only thing they dare not say is, “I am all that.” _Chi non +ha non è_—as they say in Italy. + + + + +286. + + +DOMESTIC ANIMALS, PETS AND THE LIKE.—Could there be anything more +repugnant than the sentimentality which is shown to plants and animals—and +this on the part of a creature who from the very beginning has made such +ravages among them as their most ferocious enemy,—and who ends by even +claiming affectionate feelings from his weakened and mutilated victims! +Before this kind of “nature” man must above all be serious, if he is any +sort of a thinking being. + + + + +287. + + +TWO FRIENDS.—They were friends once, but now they have ceased to be so, +and both of them broke off the friendship at the same time, the one +because he believed himself to be too greatly misunderstood, and the other +because he thought he was known too intimately—and both were wrong! For +neither of them knew himself well enough. + + + + +288. + + +THE COMEDY OF THE NOBLE SOULS.—Those who cannot succeed in exhibiting a +noble and cordial familiarity endeavour to let the nobleness of their +nature be seen by their exercise of reserve and strictness, and a certain +contempt for familiarity, as if their strong sense of confidence were +ashamed to show itself. + + + + +289. + + +WHERE WE MAY SAY NOTHING AGAINST VIRTUE.—Among cowards it is thought bad +form to say anything against bravery, for any expression of this kind +would give rise to some contempt; and unfeeling people are irritated when +anything is said against pity.(9) + + + + +290. + + +A WASTE.—We find that with irritable and abrupt people their first words +and actions generally afford no indication of their actual character—they +are prompted by circumstances, and are to some extent simply reproductions +of the spirit of these circumstances. Because, however, as the words have +been uttered and the deeds done, the subsequent words and deeds, +indicating the real nature of such people, have often to be used to +reconcile, amend, or extinguish the former. + + + + +291. + + +ARROGANCE.—Arrogance is an artificial and simulated pride; but it is +precisely the essential nature of pride to be incapable of artifice, +simulation, or hypocrisy—and thus arrogance is the hypocrisy of the +incapacity for hypocrisy, a very difficult thing, and one which is a +failure in most cases. But if we suppose that, as most frequently happens, +the presumptuous person betrays himself, then a treble annoyance falls to +his lot: people are angry with him because he has endeavoured to deceive +them, and because he wished to show himself superior to them, and finally +they laugh at him because he failed in both these endeavours. How +earnestly, therefore, should we dissuade our fellow-men from arrogance! + + + + +292. + + +A SPECIES OF MISCONCEPTION.—When we hear somebody speak it is often +sufficient for his pronunciation of a single consonant (the letter r, for +example) to fill us with doubts as to the honesty of his feelings: we are +not accustomed to this particular pronunciation, and should have to make +it ourselves as it were arbitrarily—it sounds “forced” to us. This is the +domain of the greatest possible misconception: and it is the same with the +style of a writer who has certain habits which are not the habits of +everybody. His “artlessness” is felt as such only by himself, and +precisely in regard to that which he himself feels to be “forced” (because +he has yielded in this matter to the prevailing fashion and to so called +“good taste”), he may perhaps give pleasure and inspire confidence. + + + + +293. + + +THANKFUL.—One superfluous grain of gratitude and piety makes one suffer as +from a vice—in spite of all one’s independence and honesty one begins to +have a bad conscience. + + + + +294. + + +SAINTS.—It is the most sensual men who find it necessary to avoid women +and to torture their bodies. + + + + +295. + + +THE SUBTLETY OF SERVING.—One of the most subtle tasks in the great art of +serving is that of serving a more than usually ambitious man, who, indeed, +is excessively egoistic in all things, but is entirely adverse to being +thought so (this is part of his ambition). He requires that everything +shall be according to his own will and humour, yet in such a way as to +give him the appearance of always having sacrificed himself, and of rarely +desiring anything for himself alone. + + + + +296. + + +DUELLING.—I think it a great advantage, said some one, to be able to fight +a duel—if, of course, it is absolutely necessary; for I have at all times +brave companions about me. The duel is the last means of thoroughly +honourable suicide left to us; but it is unfortunately a circuitous means, +and not even a certain one. + + + + +297. + + +PERNICIOUS.—A young man can be most surely corrupted when he is taught to +value the like-minded more highly than the differently minded. + + + + +298. + + +HERO-WORSHIP AND ITS FANATICS.—The fanatic of an ideal that possesses +flesh and blood is right as a rule so long as he assumes a negative +attitude, and he is terrible in his negation: he knows what he denies as +well as he knows himself, for the simple reason that he comes thence, that +he feels at home there, and that he has always the secret fear of being +forced to return there some day. He therefore wishes to make his return +impossible by the manner of his negation. As soon as he begins to affirm, +however, he partly shuts his eyes and begins to idealise (frequently +merely for the sake of annoying those who have stayed at home). We might +say that there was something artistic about this—agreed, but there is also +something dishonest about it. + +The idealist of a person imagines this person to be so far from him that +he can no longer see him distinctly, and then he travesties that which he +can just perceive into something “beautiful”—that is to say, symmetrical, +vaguely outlined, uncertain. Since he wishes to worship from afar that +ideal which floats on high in the distance, he finds it essential to build +a temple for the object of his worship as a protection from the _profanum +vulgus_. He brings into this temple for the object of his worship all the +venerable and sanctified objects which he still possesses, so that his +ideal may benefit by their charm, and that, nourished in this way, it may +grow more and more divine. In the end he really succeeds in forming his +God, but, alas for him! there is some one who knows how all this has been +done, viz. his intellectual conscience; and there is also some one who, +quite unconsciously, begins to protest against these things, viz. the +deified one himself, who, in consequence of all this worship, praise, and +incense, now becomes completely unbearable and shows himself in the most +obvious and dreadful manner to be non-divine, and only too human. + +In a case like this there is only one means of escape left for such a +fanatic; he patiently suffers himself and his fellows to be maltreated, +and interprets all this misery _in maiorem dei gloriam_ by a new kind of +self-deceit and noble falsehood. He takes up a stand against himself, and +in doing so experiences, as an interpreter and ill-treated person, +something like martyrdom—and in this way he climbs to the height of his +conceit. Men of this kind to be found, for example, in the entourage of +Napoleon: indeed, perhaps it may have been he who inspired the soul of his +century with that romantic prostration in the presence of the “genius” and +the “hero,” which was so foreign to the spirit of rationalism of the +nineteenth century—a man about whom even Byron was not ashamed to say that +he was a “worm compared with such a being.” (The formulæ of this +prostration have been discovered by Thomas Carlyle, that arrogant old +muddle-head and grumbler, who spent his long life in trying to romanticise +the common sense of his Englishmen: but in vain!) + + + + +299. + + +THE APPEARANCE OF HEROISM.—Throwing ourselves in the midst of our enemies +may be a sign of cowardice. + + + + +300. + + +CONDESCENDING TOWARDS THE FLATTERER.—It is the ultimate prudence of +insatiably ambitious men not only to conceal their contempt for man which +the sight of flatterers causes them: but also to appear even condescending +to them, like a God who can be nothing if not condescending. + + + + +301. + + +“STRENGTH OF CHARACTER.”—“What I have said once I will do”—This manner of +thinking is believed to indicate great strength of character. How many +actions are accomplished, not because they have been selected as being the +most rational, but because at the moment when we thought of them they +influenced our ambition and vanity by some means or another, so that we do +not stop until we have blindly carried them out. Thus they strengthen in +us our belief in our character and our good conscience, in short our +strength; whilst the choice of the most rational acts possible brings +about a certain amount of scepticism towards ourselves, and thus +encourages a sense of weakness in us. + + + + +302. + + +ONCE, TWICE, AND THRICE TRUE.—Men lie unspeakably and often, but they do +not think about it afterwards, and generally do not believe in it. + + + + +303. + + +THE PASTIME OF THE PSYCHOLOGIST.—He thinks he knows me, and fancies +himself to be subtle and important when he has any kind of relations with +me; and I take care not to undeceive him. For in such a case I should +suffer for it, while now he wishes me well because I arouse in him a +feeling of conscious superiority.—There is another, who fears that I think +I know him, and feels a sense of inferiority at this. As a result he +behaves in a timid and vacillating manner, in my presence, and endeavours +to mislead me in regard to himself so that he may regain an ascendancy +over me. + + + + +304. + + +THE DESTROYERS OF THE WORLD.—When some men fail to accomplish what they +desire to do they exclaim angrily, “May the whole world perish!” This +odious feeling is the height of envy which reasons thus: because I cannot +have one thing the whole world in general must have nothing! the whole +world shall not exist! + + + + +305. + + +GREED.—When we set out to buy something our greed increases with the +cheapness of the object—Why? Is it because the small differences in price +make up the little eye of greed? + + + + +306. + + +THE GREEK IDEAL.—What did the Greeks admire in Ulysses? Above all his +capacity for lying and for taking a shrewd and dreadful revenge, his being +equal to circumstances, his appearing to be nobler than the noblest when +necessary, his ability to be everything he desired, his heroic +pertinacity, having all means within his command, possessing genius—the +genius of Ulysses is an object of the admiration of the gods, they smile +when they think of it—all this is the Greek ideal! What is most remarkable +about it is that the contradiction between seeming and being was not felt +in any way, and that as a consequence it could not be morally estimated. +Were there ever such accomplished actors? + + + + +307. + + +FACTA! YES, FACTA FICTA!—The historian need not concern himself with +events which have actually happened, but only those which are supposed to +have happened; for none but the latter have produced an effect. The same +remark applies to the imaginary heroes. His theme—this so-called +world-history—what is it but opinions on imaginary actions and their +imaginary motives, which in their turn give rise to opinions and actions +the reality of which, however, is at once evaporated, and is only +effective as vapour,—a continual generating and impregnating of phantoms +above the dense mists of unfathomable reality. All historians record +things which have never existed, except in imagination. + + + + +308. + + +NOT TO UNDERSTAND TRADE IS NOBLE.—To sell one’s virtue only at the highest +price, or even to carry on usury with it as a teacher, a civil servant, or +an artist, for instance, brings genius and talent down to the level of the +common tradesman. We must be careful not to be clever with our wisdom! + + + + +309. + + +FEAR AND LOVE.—The general knowledge of mankind has been furthered to a +greater extent by fear than by love; for fear endeavours to find out who +the other is, what he can do, and what he wants: it would be dangerous and +prejudicial to be deceived on this point. On the other hand, love is +induced by its secret craving to discover as many beautiful qualities as +possible in the loved object, or to raise this loved object as high as +possible: it is a joy and an advantage to love to be deceived in this +way—and this is why it does it. + + + + +310. + + +GOOD-NATURED PEOPLE.—Good-natured people have acquired their character +from the continual fear of foreign attacks in which their ancestors +lived,—these ancestors, who were in the habit of mitigating and +tranquillising, humbling themselves, preventing, distracting, flattering, +and apologising, concealing their grief and anger, and preserving an +unruffled countenance,—and they ultimately bequeathed all this delicate +and well-formed mechanism to their children and grandchildren. These +latter, thanks to their more favourable lot, did not experience this +feeling of dread, but they nevertheless continue in the same groove. + + + + +311. + + +THE SO-CALLED SOUL.—The sum-total of those internal movements which come +naturally to men, and which they can consequently set in motion readily +and gracefully, is called the soul—men are looked upon as void of soul +when they let it be seen that their inward emotions are difficult and +painful to them. + + + + +312. + + +THE FORGETFUL ONES.—In outbursts of passion and the delusions of dreams +and madness, man rediscovers his own primitive history, and that of +humanity: animality and its savage grimaces. For once his memory stretches +back into the past, while his civilised condition is developed from the +forgetfulness of these primitive experiences, that is to say, from the +failing of this memory. He who, as a forgetful man of a higher nature, has +always remained aloof from these things, does not understand men—but it is +an advantage if from time to time there are individuals who do not +understand men, individuals who are, so to speak, created from the divine +seed and born of reason. + + + + +313. + + +THE FRIEND WHOM WE WANT NO LONGER.—That friend whose hopes we cannot +satisfy we should prefer to have as an enemy. + + + + +314. + + +IN THE SOCIETY OF THINKERS.—In the midst of the ocean of becoming we +adventurers and birds of passage wake up on an island no larger than a +small boat, and here we look round us for a moment with as much haste and +curiosity as possible; for how quickly may some gale blow us away or some +wave sweep over the little island and leave nothing of us remaining! Here, +however, upon this little piece of ground we meet with other birds of +passage and hear of still earlier ones,—and thus we live together for one +precious minute of recognition and divining, amid the cheerful fluttering +of wings and joyful chirping, and then adventure in spirit far out on the +ocean, feeling no less proud than the ocean itself. + + + + +315. + + +PARTING WITH SOMETHING.—To give up some of our property, or to waive a +right, gives pleasure when it denotes great wealth. Generosity may be +placed in this category. + + + + +316. + + +WEAK SECTS.—Those sects which feel that they will always remain weak hunt +up a few intelligent individual adherents, wishing to make up in quality +what they lack in quantity. This gives rise to no little danger for +intelligent minds. + + + + +317. + + +THE JUDGMENT OF THE EVENING.—The man who meditates upon his day’s and +life’s work when he has reached the end of his journey and feels weary, +generally arrives at a melancholy conclusion; but this is not the fault of +the day or his life, but of weariness.—In the midst of creative work we do +not take time, as a rule, to meditate upon life and existence, nor yet in +the midst of our pleasures: but if by a chance this did happen once we +should no longer believe him to be right who waited for the seventh day +and for repose to find everything that exists very beautiful.—He had +missed the right moment. + + + + +318. + + +BEWARE OF SYSTEMISERS!—There is a certain amount of comedy about +systemisers: in trying to complete a system and to round off its horizon +they have to try to let their weaker qualities appear in the same style as +their stronger ones.—They wish to represent complete and uniformly strong +natures. + + + + +319. + + +HOSPITALITY.—The object of hospitality is to paralyse all hostile feeling +in a stranger. When we cease to look upon strangers as enemies, +hospitality diminishes; it flourishes so long as its evil presupposition +does. + + + + +320. + + +THE WEATHER.—An exceptional and uncertain state of the weather makes men +suspicious even of one another: at the same time they come to like +innovations, for they must diverge from their accustomed habits. This is +why despots like those countries where the weather is moral. + + + + +321. + + +DANGER IN INNOCENCE.—Innocent people become easy victims in all +circumstances because their lack of knowledge prevents them from +distinguishing between moderation and excess, and from being betimes on +their guard against themselves. It is as a result of this that innocent, +that is, ignorant young women become accustomed to the frequent enjoyment +of sexual intercourse, and feel the want of it very much in later years +when their husbands fall ill or grow prematurely old. It is on account of +this harmless and orthodox conception, as if frequent sexual intercourse +were right and proper, that they come to experience a need which +afterwards exposes them to the severest tribulations, and even worse. + +Considering the matter, however, from a higher and more general point of +view, whoever loves a man or a thing without knowing him or it, falls a +prey to something which he would not love if he could see it. In all cases +where experience, precautions, and prudent steps are required, it is the +innocent man who will be most thoroughly corrupted, for he has to drink +with closed eyes the dregs and most secret poison of everything put before +him. Let us consider the procedure of all princes, churches, sects, +parties, and corporations: Is not the innocent man always used as the +sweetest bait for the most dangerous and wicked traps?—just as Ulysses +availed himself of the services of the innocent Neoptolemos to cheat the +old and infirm anchorite and ogre of Lemnos out of his bow and arrows. +Christianity, with its contempt for the world, has made ignorance a +virtue—innocence, perhaps because the most frequent result of this +innocence is precisely, as I have indicated above, guilt, the sense of +guilt, and despair: In other words, a virtue which leads to Heaven by the +circuitous route of Hell; for only then can the gloomy propylæa of +Christian salvation be thrown open, and only then is the promise of a +posthumous second innocence effective. This is one of the finest +inventions of Christianity! + + + + +322. + + +LIVING WITHOUT A DOCTOR WHEN POSSIBLE.—It seems to me that a sick man +lives more carelessly when he is under medical observation than when he +attends to his own health. In the first case it suffices for him to obey +strictly all his Doctor’s prescriptions; but in the second case he gives +more attention to the ultimate object of these prescriptions, namely, his +health; he observes much more, and submits himself to a more severe +discipline than the directions of his physician would compel him to do. + +All rules have this effect: they distract our attention from the +fundamental aim of the rule, and make us more thoughtless. But to what +heights of immoderation and destruction would men have risen if ever they +had completely and honestly left everything to the Godhead as to their +physician, and acted in accordance with the words “as God will”! + + + + +323. + + +THE DARKENING OF THE HEAVENS.—Do you know the vengeance of those timid +people who behave in society just as if they had stolen their limbs? The +vengeance of the humble, Christian-like souls who just manage to slink +quietly through the world? The vengeance of those who always judge +hastily, and are as hastily said to be in the wrong? The vengeance of all +classes of drunkards, for whom the morning is always the most miserable +part of the day? and also of all kinds of invalids and sick and depressed +people who have no longer the courage to become healthy? + +The number of these petty vengeful people, and, even more, the number of +their petty acts of revenge, is incalculable. The air around us is +continually whizzing with the discharged arrows of their malignity, so +that the sun and the sky of their lives become darkened thereby,—and, +alas! not only theirs, but more often ours and other men’s: and this is +worse than the frequent wounds which they make on our skins and hearts. Do +we not occasionally deny the existence of the sun and sky merely because +we have not seen them for so long?—Well then, solitude! because of this, +solitude! + + + + +324. + + +THE PSYCHOLOGY OF THE ACTOR.—It is the blissful illusion of all great +actors to imagine that the historical personages whom they are +representing were really in the same state of mind as they themselves are +when interpreting them—but in this they are very much mistaken. Their +powers of imitation and divination, which they would fain exhibit as a +clairvoyant faculty, penetrate only far enough to explain gestures, +accent, and looks, and in general anything exterior: that is, they can +grasp the shadow of the soul of a great hero, statesman, or warrior, or of +an ambitious, jealous, or desperate person—they penetrate fairly near to +the soul, but they never reach the inmost spirit of the man they are +imitating. + +It would, indeed, be a fine thing to discover that instead of thinkers, +psychologists, or experts we required nothing but clairvoyant actors to +throw light upon the essence of any condition. Let us never forget, +whenever such pretensions are heard, that the actor is nothing but an +ideal ape—so much of an ape is he, indeed, that he is not capable of +believing in the “essence” or in the “essential”: everything becomes for +him merely performance, intonation, attitude, stage, scenery, and public. + + + + +325. + + +LIVING AND BELIEVING APART.—The means of becoming the prophet and +wonder-worker of one’s age are the same to-day as in former times: one +must live apart, with little knowledge, some ideas, and a great deal of +presumption—we then finish by believing that mankind cannot do without us, +because it is clear that we can do without it. When we are inspired with +this belief we find faith. Finally, a piece of advice to him who needs it +(it was given to Wesley by Boehler, his spiritual teacher): “Preach faith +until you have it; then you will preach it because you have it!” + + + + +326. + + +KNOWING OUR CIRCUMSTANCES.—We may estimate our powers, but not our power. +Not only do circumstances conceal it from us and show it to us time about, +but they even exaggerate or diminish it. We must consider ourselves as +variable quantities whose productive capacity may in favourable +circumstances reach the greatest possible heights: we must therefore +reflect upon these circumstances, and spare no pains in studying them. + + + + +327. + + +A FABLE.—The Don Juan of knowledge—no philosopher or poet has yet +succeeded in discovering him. He is wanting in love for the things he +recognises, but he possesses wit, a lust for the hunting after knowledge, +and the intrigues in connection with it, and he finds enjoyment in all +these, even up to the highest and most distant stars of knowledge—until at +last there is nothing left for him to pursue but the absolutely injurious +side of knowledge, just as the drunkard who ends by drinking absinthe and +aquafortis. That is why last of all he feels a longing for hell, for this +is the final knowledge which seduces him. Perhaps even this would +disappoint him, as all things do which one knows! and then he would have +to stand still for all eternity, a victim to eternal deception, and +transformed into his enemy, the Stony Guest, who longs for an evening meal +of knowledge which will never more fall to his share! for the whole world +of things will not have another mouthful left to offer to these hungry +men. + + + + +328. + + +WHAT IDEALISTIC THEORIES DISCLOSE.—We are most certain to find idealistic +theories among unscrupulously practical men; for such men stand in need of +the lustre of these theories for the sake of their reputation. They adopt +them instinctively without by any means feeling hypocritical in doing +so—no more hypocritical than Englishmen with their Christianity and their +Sabbath-keeping. On the other hand, contemplative natures who have to keep +themselves on the guard against all kinds of fantasies and who dread to be +reputed as enthusiasts, are only to be satisfied with hard realistic +theories: they take possession of them under the same instinctive +compulsion without thereby losing their honesty. + + + + +329. + + +THE CALUMNIATORS OF CHEERFULNESS.—People who have been deeply wounded by +the disappointments of life look with suspicion upon all cheerfulness as +if it were something childish and puerile, and revealed a lack of common +sense that moves them to pity and tenderness, such as one would experience +when seeing a dying child caressing his toys on his death-bed. Such men +appear to see hidden graves under every rose; rejoicings, tumult, and +cheerful music appear to them to be the voluntary illusions of a man who +is dangerously ill and yet wishes to take a momentary draught from the +intoxicating cup of life. But this judgment about cheerfulness is merely +the reflection of the latter on the dark background of weariness and +ill-health: in itself it is something touching, irrational, and pitiable, +even childlike and puerile, but connected with that second childhood which +follows in the train of old age, and is the harbinger of death. + + + + +330. + + +NOT YET ENOUGH!—It is not sufficient to prove a case, we must also tempt +or raise men to it: hence the wise man must learn to convey his wisdom; +and often in such a manner that it may sound like foolishness! + + + + +331. + + +RIGHT AND LIMITS.—Asceticism is the proper mode of thinking for those who +must extirpate their carnal instincts, because these are ferocious +beasts,—but only for such people! + + + + +332. + + +THE BOMBASTIC STYLE.—An artist who does not wish to put his elevated +feelings into a work and thus unburden himself, but who rather wishes to +impart these feelings of elevation to others, becomes pompous, and his +style becomes the bombastic style. + + + + +333. + + +“HUMANITY.”—We do not consider animals as moral beings. But do you think +that animals consider us as moral beings? An animal which had the power of +speech once said: “Humanity is a prejudice from which we animals at least +do not suffer.” + + + + +334. + + +THE CHARITABLE MAN.—The charitable man gratifies a need of his own inward +feelings when doing good. The stronger this need is the less does such a +man try to put himself in the place of those who serve the purpose of +gratifying his desire: he becomes indelicate and sometimes even offensive. +(This remark applies to the benevolence and charity of the Jews, which, as +is well known, is somewhat more effusive than that of other peoples.)(10) + + + + +335. + + +THAT LOVE MAY BE FELT AS LOVE.—We must be honest towards ourselves, and +must know ourselves very well indeed, to be able to practise upon others +that humane dissimulation known as love and kindness. + + + + +336. + + +WHAT ARE WE CAPABLE OF?—A man who had been tormented all day by his wicked +and malicious son slew him in the evening, and then with a sigh of relief +said to the other members of his family: “Well now we can sleep in peace.” +Who knows what circumstances might drive us to! + + + + +337. + + +“NATURAL.”—To be natural, at least in his deficiencies, is perhaps the +last praise that can be bestowed upon an artificial artist, who is in +other respects theatrical and half genuine. Such a man will for this very +reason boldly parade his deficiencies. + + + + +338. + + +CONSCIENCE-SUBSTITUTE.—One man is another’s conscience: and this is +especially important when the other has none else. + + + + +339. + + +THE TRANSFORMATION OF DUTIES.—When our duties cease to be difficult of +accomplishment, and after long practice become changed into agreeable +delights and needs, then the rights of others to whom our duties (though +now our inclinations) refer change into something else: that is, they +become the occasion of pleasant feelings for us. Henceforth the “other,” +by virtue of his rights, becomes an object of love to us instead of an +object of reverence and awe as formerly. It is our own pleasure we seek +when we recognise and maintain the extent of his power. When the Quietists +no longer felt their Christian faith as a burden, and experienced their +delight only in God, they took the motto: “Do all to the glory of God.” +Whatever they performed henceforth in this sense was no longer a +sacrifice, it was as much as to say, “Everything for the sake of our +pleasure.” To demand that duty should be always rather burdensome, as Kant +does, is to demand that it shall never develop into a habit or custom. +There is a small residue of ascetic cruelty in this demand. + + + + +340. + + +APPEARANCES ARE AGAINST THE HISTORIAN.—It is a sufficiently demonstrated +fact that human beings come from the womb; nevertheless when children grow +up and stand by the side of their mother this hypothesis appears very +absurd—all appearances are against it. + + + + +341. + + +THE ADVANTAGE OF IGNORANCE.—Some one has said that in his childhood he +experienced such a contempt for the caprices and whims of a melancholy +temperament that, until he had grown up and had become a middle-aged man, +he did not know what his own temperament was like: it was precisely a +melancholy temperament. He declared that this was the best of all possible +kinds of ignorance. + + + + +342. + + +DO NOT BE DECEIVED!—Yes, he examined the matter from every side and you +think him to be a man of profound knowledge. But he only wishes to lower +the price—he wants to buy it! + + + + +343. + + +A MORAL PRETENCE.—You refuse to be dissatisfied with yourselves or to +suffer from yourselves, and this you call your moral tendency! Very well; +another may perhaps call it your cowardice! One thing, however, is +certain, and that is that you will never take a trip round the world (and +you yourselves are this world), and you will always remain in yourselves +an accident and a clod on the face of the earth! Do you fancy that we who +hold different views from you are merely exposing ourselves out of pure +folly to the journey through our own deserts, swamps, and glaciers, and +that we are voluntarily choosing grief and disgust with ourselves, like +the Stylites? + + + + +344. + + +SUBTLETY IN MISTAKES.—If Homer, as they say, sometimes nodded, he was +wiser than all the artists of sleepless ambition. We must allow admirers +to stop for a time and take breath by letting them find fault now and +then; for nobody can bear an uninterruptedly brilliant and untiring +excellence—and instead of doing good such a master would merely become a +taskmaster, whom we hate while he precedes us. + + + + +345. + + +OUR HAPPINESS IS NOT AN ARGUMENT EITHER PRO OR CON.—Many men are only +capable of a small share of happiness: and it is not an argument against +their wisdom if this wisdom is unable to afford them a greater degree of +happiness, any more than it is an argument against medical skill that many +people are incurable, and others always ailing. May every one have the +good fortune to discover the conception of existence which will enable him +to realise _his_ greatest share of happiness! though this will not +necessarily prevent his life from being miserable and not worth envying. + + + + +346. + + +THE ENEMIES OF WOMEN.—“Woman is our enemy”—The man who speaks to men in +this way exhibits an unbridled lust which not only hates itself but also +its means. + + + + +347. + + +THE SCHOOL OF THE ORATOR.—When a man has kept silence for a whole year he +learns to stop chattering, and to discourse instead. The Pythagoreans were +the best statesmen of their age. + + + + +348. + + +THE FEELING OF POWER.—Note the distinction: the man who wishes to acquire +the feeling of power seizes upon any means, and looks upon nothing as too +petty which can foster this feeling. He who already possesses power, +however, has grown fastidious and refined in his tastes; few things can be +found to satisfy him. + + + + +349. + + +NOT SO VERY IMPORTANT.—When we are present at a death-bed there regularly +arises in us a thought that we immediately suppress from a false sense of +propriety: the thought that the act of dying is less important than the +customary veneration of it would wish us to believe, and that the dying +man has probably lost in his life things which were more important than he +is now about to lose by his death. In this case the end is certainly not +the goal. + + + + +350. + + +THE BEST WAY TO PROMISE.—When a man makes a promise it is not merely the +word that promises, but what lies unexpressed behind the word. Words +indeed weaken a promise by discharging and using up a power which forms +part of that power which promises. Therefore shake hands when making a +promise, but put your finger on your lips—in this way you will make the +safest promises. + + + + +351. + + +GENERALLY MISUNDERSTOOD.—In conversation we sometimes observe people +endeavouring to set a trap in which to catch others—not out of +evil-mindedness, as one might suppose, but from delight in their own +shrewdness. Others again prepare a joke so that some one else may utter +it, they tie the knot so that others may undo it: not out of goodwill, as +might be supposed, but from wickedness, and their contempt for coarse +intellects. + + + + +352. + + +CENTRE.—The feeling, “I am the centre of the world,” forcibly comes to us +when we are unexpectedly overtaken by disgrace: we then feel as if we were +standing dazed in the midst of a surge, and dazzled by the glance of one +enormous eye which gazes down upon us from all sides and looks us through +and through. + + + + +353. + + +FREEDOM OF SPEECH.—“The truth must be told, even if the world should be +shivered in fragments”—so cries the eminent and grandiloquent Fichte.—Yes, +certainly; but we must have it first.—What he really means, however, is +that each man should speak his mind, even if everything were to be turned +upside down. This point, however, is open to dispute. + + + + +354. + + +THE COURAGE FOR SUFFERING.—Such as we now are, we are capable of bearing a +tolerable amount of displeasure, and our stomach is suited to such +indigestible food. If we were deprived of it, indeed, we should perhaps +think the banquet of life insipid; and if it were not for our willingness +to suffer pain we should have to let too many pleasures escape us! + + + + +355. + + +ADMIRERS.—The man who admires up to the point that he would be ready to +crucify any one who did not admire, must be reckoned among the +executioners of his party—beware of shaking hands with him, even when he +belongs to your own side. + + + + +356. + + +THE EFFECT OF HAPPINESS.—The first effect of happiness is the feeling of +power, and this feeling longs to manifest itself, whether towards +ourselves or other men, or towards ideas and imaginary beings. Its most +common modes of manifestation are making presents, derision, and +destruction—all three being due to a common fundamental instinct. + + + + +357. + + +MORAL MOSQUITOES.—Those moralists who are lacking in the love of +knowledge, and who are only acquainted with the pleasure of giving pain, +have the spirit and tediousness of provincials. Their pastime, as cruel as +it is lamentable, is to observe their neighbour with the greatest possible +closeness, and, unperceived, to place a pin in such position that he +cannot help pricking himself with it. Such men have preserved something of +the wickedness of schoolboys, who cannot amuse themselves without hunting +and torturing either the living or the dead. + + + + +358. + + +REASONS AND THEIR UNREASON.—You feel a dislike for him, and adduce +innumerable reasons for this dislike, but I only believe in your dislike +and not in your reasons! You flatter yourself by adducing as a rational +conclusion, both to yourself and to me, that which happens to be merely a +matter of instinct. + + + + +359. + + +APPROVING OF SOMETHING.—We approve of marriage in the first place because +we are not yet acquainted with it, in the second place because we have +accustomed ourselves to it, and in the third place because we have +contracted it—that is to say, in most cases. And yet nothing has been +proved thereby in favour of the value of marriage in general. + + + + +360. + + +NO UTILITARIANS.—“Power which has greatly suffered both in deed and in +thought is better than powerlessness which only meets with kind +treatment”—such was the Greek way of thinking. In other words, the feeling +of power was prized more highly by them than any mere utility or fair +renown. + + + + +361. + + +UGLY IN APPEARANCE.—Moderation appears to itself to be quite beautiful: it +is unaware of the fact that in the eyes of the immoderate it seems coarse +and insipid, and consequently ugly. + + + + +362. + + +DIFFERENT IN THEIR HATRED.—There are men who do not begin to hate until +they feel weak and tired: in other respects they are fair-minded and +superior. Others only begin to hate when they see an opportunity for +revenge: in other respects they carefully avoid both secret and open +wrath, and overlook it whenever there is any occasion for it. + + + + +363. + + +MEN OF CHANCE.—It is pure hazard which plays the essential part in every +invention, but most men do not meet with this hazard. + + + + +364. + + +CHOICE OF ENVIRONMENT.—We should beware of living in an environment where +we are neither able to maintain a dignified silence nor to express our +loftier thoughts, so that only our complaints and needs and the whole +story of our misery are left to be told. We thus become dissatisfied with +ourselves and with our surroundings, and to the discomfort which brings +about our complaints we add the vexation which we feel at always being in +the position of grumblers. But we should, on the contrary, live in a place +where we should be ashamed to speak of ourselves and where it would not be +necessary to do so.—Who, however, thinks of such things, or of the choice +in such things? We talk about our “fate,” brace up our shoulders, and +sigh, “Unfortunate Atlas that I am!” + + + + +365. + + +VANITY.—Vanity is the dread of appearing to be original. Hence it is a +lack of pride, but not necessarily a lack of originality. + + + + +366. + + +THE CRIMINAL’S GRIEF.—The criminal who has been found out does not suffer +because of the crime he has committed, but because of the shame and +annoyance caused him either by some blunder which he has made or by being +deprived of his habitual element; and keen discernment is necessary to +distinguish such cases. Every one who has had much experience of prisons +and reformatories is astonished at the rare instances of really genuine +“remorse,” and still more so at the longing shown to return to the old +wicked and beloved crime. + + + + +367. + + +ALWAYS APPEARING HAPPY.—When, in the Greece of the third century, +philosophy had become a matter of public emulation, there were not a few +philosophers who became happy through the thought that others who lived +according to different principles, and suffered from them, could not but +feel envious of their happiness. They thought they could refute these +other people with their happiness better than anything else, and to +achieve this object they were content to appear to be always happy; but, +following this practice, they were obliged to become happy in the long +run! This, for example, was the case of the cynics. + + + + +368. + + +THE CAUSE OF MUCH MISUNDERSTANDING.—The morality of increasing nervous +force is joyful and restless; the morality of diminishing nervous force, +towards evening, or in invalids and old people, is passive, calm, patient, +and melancholy, and not rarely even gloomy. In accordance with what we may +possess of one or other of these moralities, we do not understand that +which we lack, and we often interpret it in others as immorality and +weakness. + + + + +369. + + +RAISING ONE’S SELF ABOVE ONE’S OWN LOWNESS.—“Proud” fellows they are +indeed, those who, in order to establish a sense of their own dignity and +importance, stand in need of other people whom they may tyrannise and +oppress—those whose powerlessness and cowardice permits some one to make +sublime and furious gestures in their presence with impunity, so that they +require the baseness of their surroundings to raise themselves for one +short moment above their own baseness!—For this purpose one man requires a +dog, another a friend, a third a wife, a fourth a party, a fifth, again, +one very rarely to be met with, a whole age. + + + + +370. + + +TO WHAT EXTENT THE THINKER LOVES HIS ENEMY.—Make it a rule never to +withhold or conceal from yourself anything that may be thought against +your own thoughts. Vow it! This is the essential requirement of honest +thinking. You must undertake such a campaign against yourself every day. A +victory and a conquered position are no longer your concern, but that of +truth—and your defeat also is no longer your concern! + + + + +371. + + +THE EVIL OF STRENGTH.—Violence as the outcome of passion, for example, of +rage, must be understood from the physiological point of view as an +attempt to avoid an imminent fit of suffocation. Innumerable acts arising +from animal spirits and vented upon others are simply outlets for getting +rid of sudden congestion by a violent muscular exertion: and perhaps the +entire “evil of strength” must be considered from this point of view. +(This evil of strength wounds others unintentionally—it must find an +outlet somewhere; while the evil of weakness wishes to wound and to see +signs of suffering.) + + + + +372. + + +TO THE CREDIT OF THE CONNOISSEUR.—As soon as some one who is no +connoisseur begins to pose as a judge we should remonstrate, whether it is +a male or female whipper-snapper. Enthusiasm or delight in a thing or a +human being is not an argument; neither is repugnance or hatred. + + + + +373. + + +TREACHEROUS BLAME.—“He has no knowledge of men” means in the mouth of some +“He does not know what baseness is”; and in the mouths of others, “He does +not know the exception and knows only too well what baseness means.” + + + + +374. + + +THE VALUE OF SACRIFICE.—The more the rights of states and princes are +questioned as to their right to sacrifice the individual (for example, in +the administration of justice, conscription, etc.), the more will the +value of self-sacrifice rise. + + + + +375. + + +SPEAKING TOO DISTINCTLY.—There are several reasons why we articulate our +words too distinctly: in the first place, from distrust of ourselves when +using a new and unpractised language; secondly, when we distrust others on +account of their stupidity or their slowness of comprehension. The same +remark applies to intellectual matters: our communications are sometimes +too distinct, too painful, because if it were otherwise those to whom we +communicate our ideas would not understand us. Consequently the perfect +and easy style is only permissible when addressing a perfect audience. + + + + +376. + + +PLENTY OF SLEEP.—What can we do to arouse ourselves when we are weary and +tired of our ego? Some recommend the gambling table, others Christianity, +and others again electricity. But the best remedy, my dear hypochondriac, +is, and always will be, plenty of sleep in both the literal and figurative +sense of the word. Thus another morning will at length dawn upon us. The +knack of worldly wisdom is to find the proper time for applying this +remedy in both its forms. + + + + +377. + + +WHAT WE MAY CONCLUDE FROM FANTASTIC IDEALS.—Where our deficiencies are, +there also is our enthusiasm. The enthusiastic principle “love your +enemies” had to be invented by the Jews, the best haters that ever +existed; and the finest glorifications of chastity have been written by +those who in their youth led dissolute and licentious lives. + + + + +378. + + +CLEAN HANDS AND CLEAN WALLS.—Do not paint the picture either of God or the +devil on your walls: for in so doing you will spoil your walls as well as +your surroundings.(11) + + + + +379. + + +PROBABLE AND IMPROBABLE.—A woman secretly loved a man, raised him far +above her, and said to herself hundreds of times in her inmost heart, “If +a man like that were to love me, I should look upon it as a condescension +before which I should have to humble myself in the dust.”—And the man +entertained the same feelings towards the woman, and in his inmost heart +he felt the very same thought. When at last both their tongues were +loosened, and they had communicated their most secret thoughts to one +another, a deep and meditative silence ensued. Then the woman said in a +cold voice: “The thing is quite clear! We are neither of us that which we +loved! If you are what you say you are, and nothing more, then I have +humbled myself in vain and loved you; the demon misled me as well as you.” +This very probable story never happens—and why doesn’t it? + + + + +380. + + +TESTED ADVICE.—Of all the means of consolation there is none so +efficacious for him who has need of it as the declaration that in his case +no consolation can be given. This implies such a distinction that the +afflicted person will at once raise his head again. + + + + +381. + + +KNOWING ONE’S “INDIVIDUALITY”.—We too often forget that in the eyes of +strangers who see us for the first time we are quite different beings from +what we consider ourselves to be—in most cases we exhibit nothing more +than one particular characteristic which catches the eye of the stranger, +and determines the impression we make on him. Thus the most peaceful and +fair-minded man, if only he has a big moustache, may, as it were, repose +in the shade of this moustache; for ordinary eyes will merely see in him +the accessory of a big moustache, that is to say, a military, irascible, +and occasionally violent character, and will act accordingly. + + + + +382. + + +GARDENERS AND GARDENS.—Wet dreary days, loneliness, and unkind words give +rise within us to conclusions like fungi; some morning we find that they +have grown up in front of us we know not whence, and there they scowl at +us, sullen and morose. Woe to the thinker who instead of being the +gardener of his plants, is merely the soil from which they spring. + + + + +383. + + +THE COMEDY OF PITY.—However much we may feel for an unhappy friend of +ours, we always act with a certain amount of insincerity in his presence: +we refrain from telling him everything we think, and how we think it, with +all the circumspection of a doctor standing by the bedside of a patient +who is seriously ill. + + + + +384. + + +CURIOUS SAINTS.—There are pusillanimous people who have a bad opinion of +everything that is best in their works, and who at the same time interpret +and comment upon them badly: but also, by a kind of revenge, they +entertain a bad opinion of the sympathy of others, and do not believe in +sympathy at all; they are ashamed to appear to be carried away from +themselves, and feel a defiant comfort in appearing or becoming +ridiculous.—States of soul like these are to be found in melancholy +artists. + + + + +385. + + +VAIN PEOPLE.—We are like shop-windows, where we ourselves are constantly +arranging, concealing, or setting in the foreground those supposed +qualities which others attribute to us—in order to deceive _ourselves_. + + + + +386. + + +PATHETIC AND NAÏVE.—It may be a very vulgar habit to let no opportunity +slip of assuming a pathetic air for the sake of the enjoyment to be +experienced in imagining the spectator striking his breast and feeling +himself to be small and miserable. Consequently it may also be the +indication of a noble mind to make fun of pathetic situations, and to +behave in an undignified manner in them. The old, warlike nobility of +France possessed that kind of distinction and delicacy. + + + + +387. + + +A REFLECTION BEFORE MARRIAGE.—Supposing she loved me, what a burden she +would be to me in the long run! and supposing that she did not love me, +what a much greater burden she would be to me in the long run! We have to +choose between two different kinds of burdens; therefore let us marry. + + + + +388. + + +RASCALITY WITH A GOOD CONSCIENCE.—It is exceedingly annoying to be cheated +in small bargains in certain countries,—in the Tyrol, for +example,—because, in addition to the bad bargain, we are compelled to +accept the evil countenance and coarse greediness of the man who has +cheated us, together with his bad conscience and his hostile feeling +against us. At Venice, on the other hand, the cheater is highly delighted +at his successful fraud, and is not in the least angry with the man he has +cheated—nay, he is even inclined to show him some kindness, and above all +to have a hearty laugh with him if he likes.—In short, one must possess +wit and a good conscience in order to be a knave, and this will almost +reconcile the cheated one with the cheat.(12) + + + + +389. + + +RATHER TOO AWKWARD.—Good people who are too awkward to be polite and +amiable promptly endeavour to return an act of politeness by an important +service, or by a contribution beyond their power. It is touching to see +them timidly producing their gold coins when others have offered them +their gilded coppers! + + + + +390. + + +HIDING ONE’S INTELLIGENCE.—When we surprise some one in the act of hiding +his intelligence from us we call him evil: the more so if we suspect that +it is his civility and benevolence which have induced him to do so. + + + + +391. + + +THE EVIL MOMENT.—Lively dispositions only lie for a moment: after this +they have deceived themselves, and are convinced and honest. + + + + +392. + + +THE CONDITION OF POLITENESS.—Politeness is a very good thing, and really +one of the four chief virtues (although the last), but in order that it +may not result in our becoming tiresome to one another the person with +whom I have to deal must be either one degree more or less polite than +I—otherwise we should never get on, and the ointment would not only anoint +us, but would cement us together. + + + + +393. + + +DANGEROUS VIRTUES.—“He forgets nothing, but forgives everything”—wherefore +he shall be doubly detested, for he causes us double shame by his memory +and his magnanimity. + + + + +394. + + +WITHOUT VANITY.—Passionate people think little of what others may think; +their state of mind raises them above vanity. + + + + +395. + + +CONTEMPLATION.—In some thinkers the contemplative state peculiar to a +thinker is always the consequence of a state of fear, in others always of +desire. In the former, contemplation thus seems allied to the feeling of +security, in the latter to the feeling of surfeit—in other words, the +former are spirited in their mood, the latter over-satiated and neutral. + + + + +396. + + +HUNTING.—The one is hunting for agreeable truths, the other for +disagreeable ones. But even the former takes greater pleasure in the hunt +than in the booty. + + + + +397. + + +EDUCATION.—Education is a continuation of procreation, and very often a +kind of supplementary varnishing of it. + + + + +398. + + +HOW TO RECOGNISE THE CHOLERIC.—Of two persons who are struggling together, +or who love and admire one another, the more choleric will always be at a +disadvantage. The same remark applies to two nations. + + + + +399. + + +SELF-EXCUSE.—Many men have the best possible right to act in this or that +way; but as soon as they begin to excuse their actions we no longer +believe that they are right—and we are mistaken. + + + + +400. + + +MORAL PAMPERING.—There are tender, moral natures who are ashamed of all +their successes and feel remorse after every failure. + + + + +401. + + +DANGEROUS UNLEARNING.—We begin by unlearning to love others, and end by +finding nothing lovable in ourselves. + + + + +402. + + +ANOTHER FORM OF TOLERATION.—“To remain a minute too long on red-hot coals +and to be burnt a little does no harm either to men or to chestnuts. The +slight bitterness and hardness makes the kernel all the sweeter.”—Yes, +this is your opinion, you who enjoy the taste! You sublime cannibals! + + + + +403. + + +DIFFERENT PRIDE.—Women turn pale at the thought that their lover may not +be worthy of them; Men turn pale at the thought that they may not be +worthy of the women they love. I speak of perfect women, perfect men. Such +men, who are self-reliant and conscious of power at ordinary times, grow +diffident and doubtful of themselves when under the influence of a strong +passion. Such women, on the other hand, though always looking upon +themselves as the weak and devoted sex, become proud and conscious of +their power in the great exception of passion,—they ask: “Who then is +worthy of me?” + + + + +404. + + +WHEN WE SELDOM DO JUSTICE.—Certain men are unable to feel enthusiasm for a +great and good cause without committing a great injustice in some other +quarter: this is _their_ kind of morality. + + + + +405. + + +LUXURY.—The love of luxury is rooted in the depths of a man’s heart: it +shows that the superfluous and immoderate is the sea wherein his soul +prefers to float. + + + + +406. + + +TO IMMORTALISE.—Let him who wishes to kill his opponent first consider +whether by doing so he will not immortalise him in himself. + + + + +407. + + +AGAINST OUR CHARACTER.—If the truth which we have to utter goes against +our character—as very often happens—we behave as if we had uttered a +clumsy falsehood, and thus rouse suspicion. + + + + +408. + + +WHERE A GREAT DEAL OF GENTLENESS IS NEEDED.—Many natures have only the +choice of being either public evil-doers or secret sorrow-bearers. + + + + +409. + + +ILLNESS.—Among illness are to be reckoned the premature approach of old +age, ugliness, and pessimistic opinions—three things that always go +together. + + + + +410. + + +TIMID PEOPLE.—It is the awkward and timid people who easily become +murderers: they do not understand slight but sufficient means of defence +or revenge, and their hatred, owing to their lack of intelligence and +presence of mind, can conceive of no other expedient than destruction. + + + + +411. + + +WITHOUT HATRED.—You wish to bid farewell to your passion? Very well, but +do so without hatred against it! Otherwise you have a second passion.—The +soul of the Christian who has freed himself from sin is generally ruined +afterwards by the hatred for sin. Just look at the faces of the great +Christians! they are the faces of great haters. + + + + +412. + + +INGENIOUS AND NARROW-MINDED.—He can appreciate nothing beyond himself, and +when he wishes to appreciate other people he must always begin by +transforming them into himself. In this, however, he is ingenious. + + + + +413. + + +PRIVATE AND PUBLIC ACCUSERS.—Watch closely the accuser and inquirer,—for +he reveals his true character; and it is not rare for this to be a worse +character than that of the victim whose crime he is investigating. The +accuser believes in all innocence that the opponent of a crime and +criminal must be by nature of good character, or at least must appear as +such—and this is why he lets himself go, that is to say, he drops his +mask. + + + + +414. + + +VOLUNTARY BLINDNESS.—There is a kind of enthusiastic and extreme devotion +to a person or a party which reveals that in our inmost hearts we feel +ourselves superior to this person or party, and for this reason we feel +indignant with ourselves. We blind ourselves, as it were, of our own free +will to punish our eyes for having seen too much. + + + + +415. + + +_REMEDIUM AMORIS._—That old radical remedy for love is now in most cases +as effective as it always was: love in return. + + + + +416. + + +WHERE IS OUR WORST ENEMY?—He who can look after his own affairs well, and +knows that he can do so, is as a rule conciliatory towards his adversary. +But to believe that we have right on our side, and to know that we are +incapable of defending it—this gives rise to a fierce and implacable +hatred against the opponent of our cause. Let every one judge accordingly +where his worst enemies are to be sought. + + + + +417. + + +THE LIMITS OF ALL HUMILITY.—Many men may certainly have attained that +humility which says _credo quia absurdum est_, and sacrifices its reason; +but, so far as I know, not one has attained to that humility which after +all is only one step further, and which says _creda quia absurdus sum_. + + + + +418. + + +ACTING THE TRUTH.—Many a man is truthful, not because he would be ashamed +to exhibit hypocritical feelings, but because he would not succeed very +well in inducing others to believe in his hypocrisy. In a word, he has no +confidence in his talent as an actor, and therefore prefers honestly to +act the truth. + + + + +419. + + +COURAGE IN A PARTY.—The poor sheep say to their bell-wether: “Only lead +us, and we shall never lack courage to follow you.” But the poor +bell-wether thinks in his heart: “Only follow me, and I shall never lack +courage to lead you.” + + + + +420. + + +CUNNING OF THE VICTIM.—What a sad cunning there is in the wish to deceive +ourselves with respect to the person for whom we have sacrificed +ourselves, when we give him an opportunity in which he must appear to us +as we should wish him to be! + + + + +421. + + +THROUGH OTHERS.—There are men who do not wish to be seen except through +the eyes of others: a wish which implies a great deal of wisdom. + + + + +422. + + +MAKING OTHERS HAPPY.—Why is the fact of our making others happy more +gratifying to us than all other pleasures?—Because in so doing we gratify +fifty cravings at one time. Taken separately they would, perhaps, be very +small pleasures; but when put into one hand, that hand will be fuller than +ever before—and the heart also. + + + + + +BOOK V. + + + + +423. + + +IN THE GREAT SILENCE.—Here is the sea, here may we forget the town. It is +true that its bells are still ringing the Angelus—that solemn and foolish +yet sweet sound at the junction between day and night,—but one moment +more! now all is silent. Yonder lies the ocean, pale and brilliant; it +cannot speak. The sky is glistening with its eternal mute evening hues, +red, yellow, and green: it cannot speak. The small cliffs and rocks which +stretch out into the sea as if each one of them were endeavouring to find +the loneliest spot—they too are dumb. Beautiful and awful indeed is this +vast silence, which so suddenly overcomes us and makes our heart swell. + +Alas! what deceit lies in this dumb beauty! How well could it speak, and +how evilly, too, if it wished! Its tongue, tied up and fastened, and its +face of suffering happiness—all this is but malice, mocking at your +sympathy: be it so! I do not feel ashamed to be the plaything of such +powers! but I pity thee, oh nature, because thou must be silent, even +though it be only malice that binds thy tongue: nay, I pity thee for the +sake of thy malice! + +Alas! the silence deepens, and once again my heart swells within me: it is +startled by a fresh truth—it, too, is dumb; it likewise sneers when the +mouth calls out something to this beauty; it also enjoys the sweet malice +of its silence. I come to hate speaking; yea, even thinking. Behind every +word I utter do I not hear the laughter of error, imagination, and +insanity? Must I not laugh at my pity and mock my own mockery? Oh sea, oh +evening, ye are bad teachers! Ye teach man how to cease to be a man. Is he +to give himself up to you? Shall he become as you now are, pale, +brilliant, dumb, immense, reposing calmly upon himself?—exalted above +himself? + + + + +424. + + +FOR WHOM THE TRUTH EXISTS.—Up to the present time errors have been the +power most fruitful in consolations: we now expect the same effects from +accepted truths, and we have been waiting rather too long for them. What +if these truths could not give us this consolation we are looking for? +Would that be an argument against them? What have these truths in common +with the sick condition of suffering and degenerate men that they should +be useful to them? It is, of course, no proof against the truth of a plant +when it is clearly established that it does not contribute in any way to +the recovery of sick people. Formerly, however, people were so convinced +that man was the ultimate end of nature that they believed that knowledge +could reveal nothing that was not beneficial and useful to man—nay, there +could not, should not be, any other things in existence. + +Perhaps all this leads to the conclusion that truth as an entity and a +coherent whole exists only for those natures who, like Aristotle, are at +once powerful and harmless, joyous and peaceful: just as none but these +would be in a position to seek such truths; for the others seek remedies +for themselves—however proud they may be of their intellect and its +freedom, they do not seek truth. Hence it comes about that these others +take no real joy in science, but reproach it for its coldness, dryness, +and inhumanity. This is the judgment of sick people about the games of the +healthy.—Even the Greek gods were unable to administer consolation; and +when at length the entire Greek world fell ill, this was a reason for the +destruction of such gods. + + + + +425. + + +WE GODS IN EXILE.—Owing to errors regarding their descent, their +uniqueness, their mission, and by claims based upon these errors, men have +again and again “surpassed themselves”; but through these same errors the +world has been filled with unspeakable suffering, mutual persecution, +suspicion, misunderstanding, and an even greater amount of individual +misery. Men have become suffering creatures in consequence of their +morals, and the sum-total of what they have obtained by those morals is +simply the feeling that they are far too good and great for this world, +and that they are enjoying merely a transitory existence on it. As yet the +“proud sufferer” is the highest type of mankind. + + + + +426. + + +THE COLOUR-BLINDNESS OF THINKERS.—How differently from us the Greeks must +have viewed nature, since, as we cannot help admitting, they were quite +colour-blind in regard to blue and green, believing the former to be a +deeper brown, and the latter to be yellow. Thus, for instance, they used +the same word to describe the colour of dark hair, of the corn-flower, and +the southern sea; and again they employed exactly the same expression for +the colour of the greenest herbs, the human skin, honey, and yellow +raisins: whence it follows that their greatest painters reproduced the +world they lived in only in black, white, red, and yellow. How different +and how much nearer to mankind, therefore, must nature have seemed to +them, since in their eyes the tints of mankind predominated also in +nature, and nature was, as it were, floating in the coloured ether of +humanity! (blue and green more than anything else dehumanise nature). It +is this defect which developed the playful facility that characterised the +Greeks of seeing the phenomena of nature as gods and demi-gods—that is to +say, as human forms. + +Let this, however, merely serve as a simile for another supposition. Every +thinker paints his world and the things that surround him in fewer colours +than really exist, and he is blind to individual colours. This is +something more than a mere deficiency. Thanks to this nearer approach and +simplification, he imagines he sees in things those harmonies of colours +which possess a great charm, and may greatly enrich nature. Perhaps, +indeed, it was in this way that men first learnt to take delight in +viewing existence, owing to its being first of all presented to them in +one or two shades, and consequently harmonised. They practised these few +shades, so to speak, before they could pass on to any more. And even now +certain individuals endeavour to get rid of a partial colour-blindness +that they may obtain a richer faculty of sight and discernment, in the +course of which they find that they not only discover new pleasures, but +are also obliged to lose and give up some of their former ones. + + + + +427. + + +THE EMBELLISHMENT OF SCIENCE.—In the same way that the feeling that +“nature is ugly, wild, tedious—we must embellish it (_embellir la +nature_)”—brought about rococo horticulture, so does the view that +“science is ugly, difficult, dry, dreary and weary, we must embellish it,” +invariably gives rise to something called philosophy. This philosophy sets +out to do what all art and poetry endeavour to do, viz., giving amusement +above all else; but it wishes to do this, in conformity with its +hereditary pride, in a higher and more sublime fashion before an audience +of superior intellects. It is no small ambition to create for these +intellects a kind of horticulture, the principal charm of which—like that +of the usual gardening—is to bring about an optical illusion (by means of +temples, perspective, grottos, winding walks, and waterfalls, to speak in +similes), exhibiting science in a condensed form and in all kinds of +strange and unexpected illuminations, infusing into it as much indecision, +irrationality, and dreaminess as will enable us to walk about in it “as in +savage nature,” but without trouble and boredom. + +Those who are possessed of this ambition even dream of making religion +superfluous—religion, which among men of former times served as the +highest kind of entertainment. All this is now running its course, and +will one day attain its highest tide. Even now hostile voices are being +raised against philosophy, exclaiming: “Return to science, to nature, and +the naturalness of science!” and thus an age may begin which may discover +the most powerful beauty precisely in the “savage and ugly” domains of +science, just as it is only since the time of Rousseau that we have +discovered the sense for the beauty of high mountains and deserts. + + + + +428. + + +TWO KINDS OF MORALISTS.—To see a law of nature for the first time, and to +see it whole (for example, the law of gravity or the reflection of light +and sound), and afterwards to explain such a law, are two different things +and concern different classes of minds. In the same way, those moralists +who observe and exhibit human laws and habits—moralists with +discriminating ears, noses, and eyes—differ entirely from those who +interpret their observations. These latter must above all be inventive, +and must possess an imagination untrammelled by sagacity and knowledge. + + + + +429. + + +THE NEW PASSION.—Why do we fear and dread a possible return to barbarism? +Is it because it would make people less happy than they are now? Certainly +not! the barbarians of all ages possessed more happiness than we do: let +us not deceive ourselves on this point!—but our impulse towards knowledge +is too widely developed to allow us to value happiness without knowledge, +or the happiness of a strong and fixed delusion: it is painful to us even +to imagine such a state of things! Our restless pursuit of discoveries and +divinations has become for us as attractive and indispensable as hapless +love to the lover, which on no account would he exchange for +indifference,—nay, perhaps we, too, are hapless lovers! Knowledge within +us has developed into a passion, which does not shrink from any sacrifice, +and at bottom fears nothing but its own extinction. We sincerely believe +that all humanity, weighed down as it is by the burden of this passion, +are bound to feel more exalted and comforted than formerly, when they had +not yet overcome the longing for the coarser satisfaction which +accompanies barbarism. + +It may be that mankind may perish eventually from this passion for +knowledge!—but even that does not daunt us. Did Christianity ever shrink +from a similar thought? Are not love and death brother and sister? Yes, we +detest barbarism,—we all prefer that humanity should perish rather than +that knowledge should enter into a stage of retrogression. And, finally, +if mankind does not perish through some passion it will perish through +some weakness: which would we prefer? This is the main question. Do we +wish its end to be in fire and light, or in the sands? + + + + +430. + + +LIKEWISE HEROIC.—To do things of the worst possible odour, things of which +we scarcely dare to speak, but which are nevertheless useful and +necessary, is also heroic. The Greeks were not ashamed of numbering even +the cleansing of a stable among the great tasks of Hercules. + + + + +431. + + +THE OPINIONS OF OPPONENTS.—In order to measure the natural subtlety or +weakness of even the cleverest heads, we must consider the manner in which +they take up and reproduce the opinions of their adversaries, for the +natural measure of any intellect is thereby revealed. The perfect sage +involuntarily idealises his opponent and frees his inconsistencies from +all defects and accidentalities: he only takes up arms against him when he +has thus turned his opponent into a god with shining weapons. + + + + +432. + + +INVESTIGATOR AND ATTEMPTER.—There is no exclusive method of knowing in +science. We must deal with things tentatively, treating them by turns +harshly or justly, passionately or coldly. One investigator deals with +things like a policeman, another like a confessor, and yet a third like an +inquisitive traveller. We force something from them now by sympathy and +now by violence: the one is urged onward and led to see clearly by the +veneration which the secrets of the things inspire in him, and the other +again by the indiscretion and malice met with in the explanation of these +secrets. We investigators, like all conquerors, explorers, navigators, and +adventurers, are men of a daring morality, and we must put up with our +liability to be in the main looked upon as evil. + + + + +433. + + +SEEING WITH NEW EYES.—Presuming that by the term “beauty in art” is always +implied the imitation of something that is happy—and this I consider to be +true—according as an age or a people or a great autocratic individuality +represents happiness: what then is disclosed by the so-called realism of +our modern artists in regard to the happiness of our epoch? It is +undoubtedly its type of beauty which we now understand most easily and +enjoy best of any. As a consequence, we are induced to believe that this +happiness which is now peculiar to us is based on realism, on the sharpest +possible senses, and on the true conception of the actual—that is to say, +not upon reality, but upon what we know of reality. The results of science +have already gained so much in depth and extent that the artists of our +century have involuntarily become the glorifiers of scientific “blessings” +_per se_. + + + + +434. + + +INTERCESSION.—Unpretentious regions are subjects for great landscape +painters; remarkable and rare regions for inferior painters: for the great +things of nature and humanity must intercede in favour of their little, +mediocre, and vain admirers—whereas the great man intercedes in favour of +unassuming things. + + + + +435. + + +NOT TO PERISH UNNOTICED.—It is not only once but continuously that our +excellence and greatness are constantly crumbling away; the weeds that +grow among everything and cling to everything ruin all that is great in +us—the wretchedness of our surroundings, which we always try to overlook +and which is before our eyes at every hour of the day, the innumerable +little roots of mean and petty feelings which we allow to grow up all +about us, in our office, among our companions, or our daily labours. If we +permit these small weeds to escape our notice we shall perish through them +unnoticed!—And, if you must perish, then do so immediately and suddenly; +for in that case you will perhaps leave proud ruins behind you! and not, +as is now to be feared, merely molehills, covered with grass and +weeds—these petty and miserable conquerors, as humble as ever, and too +wretched even to triumph. + + + + +436. + + +CASUISTIC.—We are confronted with a very bitter and painful dilemma, for +the solution of which not every one’s bravery and character are equal: +when, as passengers on board a steamer, we discover that the captain and +the helmsman are making dangerous mistakes, and that we are their +superiors in nautical science—and then we ask ourselves: “What would +happen if we organised a mutiny against them, and made them both +prisoners? Is it not our duty to do so in view of our superiority? and +would not they in their turn be justified in putting us in irons for +encouraging disobedience?” + +This is a simile for higher and worse situations; and the final question +to be decided is, What guarantees our superiority and our faith in +ourselves in such a case? Success? but in order to do that we must do the +very thing in which all the danger lies—not only dangerous for ourselves, +but also for the ship. + + + + +437. + + +PRIVILEGES.—The man who really owns himself, that is to say, he who has +finally conquered himself, regards it as his own right to punish, to +pardon, or to pity himself: he need not concede this privilege to any one, +though he may freely bestow it upon some one else—a friend, for +example—but he knows that in doing this he is conferring a right, and that +rights can only be conferred by one who is in full possession of power. + + + + +438. + + +MAN AND THINGS.—Why does the man not see the things? He himself is in the +way: he conceals the things. + + + + +439. + + +CHARACTERISTICS OF HAPPINESS.—There are two things common to all +sensations of happiness: a profusion of feelings, accompanied by animal +spirits, so that, like the fishes, we feel ourselves to be in our element +and play about in it. Good Christians will understand what Christian +exuberance means. + + + + +440. + + +NEVER RENOUNCE.—Renouncing the world without knowing it, like a nun, +results in a fruitless and perhaps melancholy solitude. This has nothing +in common with the solitude of the _vita contemplativa_ of the thinker: +when he chooses this form of solitude he wishes to renounce nothing; but +he would on the contrary regard it as a renunciation, a melancholy +destruction of his own self, if he were obliged to continue in the _vita +practica_. He forgoes this latter because he knows it, because he knows +himself. So he jumps into _his_ water, and thus gains _his_ cheerfulness. + + + + +441. + + +WHY THE NEAREST THINGS BECOME EVER MORE DISTANT FOR US.—The more we give +up our minds to all that has been and will be, the paler will become that +which actually is. When we live with the dead and participate in their +death, what are our “neighbours” to us? We grow lonelier simply because +the entire flood of humanity is surging round about us. The fire that +burns within us, and glows for all that is human, is continually +increasing—and hence we look upon everything that surrounds us as if it +had become more indifferent, more shadowy,—but our cold glance is +offensive. + + + + +442. + + +THE RULE.—“The rule always appears to me to be more interesting than the +exception”—whoever thinks thus has made considerable progress in +knowledge, and is one of the initiated. + + + + +443. + + +ON EDUCATION.—I have gradually come to see daylight in regard to the most +general defect in our methods of education and training: nobody learns, +nobody teaches, nobody wishes, to endure solitude. + + + + +444. + + +SURPRISE AT RESISTANCE.—Because we have reached the point of being able to +see through a thing we believe that henceforth it can offer us no further +resistance—and then we are surprised to find that we can see through it +and yet cannot penetrate through it. This is the same kind of foolishness +and surprise as that of the fly on a pane of glass. + + + + +445. + + +WHERE THE NOBLEST ARE MISTAKEN.—We give some one at length our dearest and +most valued possession, and then love has nothing more to give: but the +recipient of the gift will certainly not consider it as his dearest +possession, and will consequently be wanting in that full and complete +gratitude which we expect from him. + + + + +446. + + +HIERARCHY.—First and foremost, there are the superficial thinkers, and +secondly the profound thinkers—such as dive into the depths of a +thing,—thirdly, the thorough thinkers, who get to the bottom of a +thing—which is of much greater importance than merely diving into its +depths,—and, finally, those who leap head foremost into the marsh: though +this must not be looked upon as indicating either depth or thoroughness! +these are the lovers of obscurity.(13) + + + + +447. + + +MASTER AND PUPIL.—By cautioning his pupils against himself the teacher +shows his humanity. + + + + +448. + + +HONOURING REALITY.—How can we look at this exulting multitude without +tears and acquiescence? at one time we thought little of the object of +their exultation, and we should still think so if we ourselves had not +come through a similar experience. And what may these experiences lead us +to! what are our opinions! In order that we may not lose ourselves and our +reason we must fly from experiences. It was thus that Plato fled from +actuality, and wished to contemplate things only in their pale mental +concepts: he was full of sensitiveness, and knew how easily the waves of +this sensitiveness would drown his reason.—Must the sage therefore say, “I +will honour reality, but I will at the same time turn my back to it +because I know and dread it?” Ought he to behave as certain African tribes +do in the presence of their sovereign, whom they approach backwards, thus +showing their reverence at the same time as their dread? + + + + +449. + + +WHERE ARE THE POOR IN SPIRIT?—Oh, how greatly it goes against my grain to +impose my own thoughts upon others! How I rejoice over every mood and +secret change within me as the result of which the thoughts of others are +victorious over my own! but from time to time I enjoy an even greater +satisfaction, when I am allowed to give away my intellectual possessions, +like the confessor sitting in his box and anxiously awaiting the arrival +of some distressed person who stands in need of consolation, and will be +only too glad to relate the full misery of his thoughts so that the +listener’s hand and heart will once again be filled, and the troubled soul +eased! Not only has the confessor no desire for renown: he would fain shun +gratitude as well, for it is obtrusive, and does not stand in awe of +solitude or silence. + +But to live without a name, and even to be slightly sneered at; too +obscure to arouse envy or enmity; with a head free from fever, a handful +of knowledge, and a pocketful of experience; a physician, as it were, of +the poor in spirit, helping this one or that one whose head is troubled +with opinions, without the latter perceiving who has actually helped him! +without any desire to appear to be in the right in the presence of his +patient, or to carry off a victory. To speak to him in such a way that, +after a short and almost imperceptible hint or objection, the listener may +find out for himself what is right and proudly walk away! To be like an +obscure and unknown inn which turns no one away who is in need, but which +is afterwards forgotten and laughed at! To be without any advantages over +others—neither possessing better food nor purer air, nor a more cheerful +mind—but always to be giving away, returning, communicating, and becoming +poorer! To know how to be humble in order to be accessible to many people +and humiliating to none! To take a great deal of injustice on his +shoulders and creep through the cracks and crannies of all kinds of +errors, in order that we may reach many obscure souls on their secret +paths! ever in possession of some kind of love, and some kind of egoism +and self-enjoyment! in possession of power, and yet at the same time +hidden and resigned! constantly basking in the sunshine and sweetness of +grace, and yet knowing that quite near to us stands the ladder leading to +the sublime!—that would be life! that would indeed be a reason for a long +life! + + + + +450. + + +THE TEMPTATIONS OF KNOWLEDGE.—A glance through the gate of science acts +upon passionate spirits as the charm of charms: they will probably become +dreamers, or in the most favourable cases poets, so great is their desire +for the happiness of the man who can discern. Does it not enter into all +your senses, this note of sweet temptation by which science has announced +its joyful message in a thousand ways, and in the thousand and first way, +the noblest of all, “Begone, illusion! for then ‘Woe is me’ also vanished, +and with it woe itself is gone” (Marcus Aurelius). + + + + +451. + + +FOR WHOM A COURT JESTER IS NEEDFUL.—Those who are very beautiful, very +good, and very powerful scarcely ever learn the full and naked truth about +anything,—for in their presence we involuntarily lie a little, because we +feel their influence, and in view of this influence convey a truth in the +form of an adaptation (by falsifying the shades and degrees of facts, by +omitting or adding details, and withholding that which is insusceptible of +adaptation). If, however, in spite of all this, people of this description +insist upon hearing the truth, they must keep a court jester—a being with +the madman’s privilege of being unable to adapt himself. + + + + +452. + + +IMPATIENCE.—There is a certain degree of impatience in men of thought and +action, which in cases of failure at once drives them to the opposite +camp, induces them to take a great interest in it, and to give themselves +up to new undertakings—until here again the slowness of their success +drives them away. Thus they rove about, like so many reckless adventurers, +through the practices of many kingdoms and natures; and in the end, as the +result of their wide knowledge of men and things, acquired by their +unheard of travel and practice, and with a certain moderation of their +craving, they become powerful practical men. Hence a defect in character +may become the school of genius. + + + + +453. + + +A MORAL INTERREGNUM.—Who is now in a position to describe that which will +one day supplant moral feelings and judgments!—however certain we may be +that these are founded on error, and that the building erected upon such +foundations cannot be repaired: their obligation must gradually diminish +from day to day, in so far as the obligation of reason does not diminish! +To carry out the task of re-establishing the laws of life and action is +still beyond the power of our sciences of physiology and medicine, society +and solitude: though it is only from them that we can borrow the +foundation-stones of new ideals (but not the ideals themselves). Thus we +live a preliminary or after existence, according to our tastes and +talents, and the best we can do in this interregnum is to be as much as +possible our own “_reges_,” and to establish small experimental states. We +are experiments: if we want to be so! + + + + +454. + + +A DIGRESSION.—A book like this is not intended to be read through at once, +or to be read aloud. It is intended more particularly for reference, +especially on our walks and travels: we must take it up and put it down +again after a short reading, and, more especially, we ought not to be +amongst our usual surroundings. + + + + +455. + + +THE PRIMARY NATURE.—As we are now brought up, we begin by acquiring a +secondary nature, and we possess it when the world calls us mature, of +age, efficient. A few have sufficient of the serpent about them to cast +this skin some day, when their primary nature has come to maturity under +it. But in the majority of people the germ of it withers away. + + + + +456. + + +A VIRTUE IN PROCESS OF BECOMING.—Such assertions and promises as those of +the ancient philosophers on the unity of virtue and felicity, or that of +Christianity, “Seek ye first the Kingdom of God and His righteousness, and +all these things shall be added unto you,” have never been made with +absolute sincerity, but always without a bad conscience nevertheless. +People were in the habit of boldly laying down principles—which they +wished to be true—exactly as if they were truth itself, in spite of all +appearances to the contrary, and in doing this they felt neither religious +nor moral compunction; for it was _in honorem maiorem_ of virtue or of God +that one had gone beyond truth, without, however, any selfish intention! + +Many good people still act up to this degree of truthfulness: when they +feel unselfish they think it permissible to treat truth more lightly. Let +it be remembered that the word honesty is neither to be found among the +Socratic nor the Christian virtues: it is one of our most recent virtues, +not yet quite mature, frequently misconstrued and misunderstood, scarcely +conscious of itself—something in embryo, which we may either promote or +check according to our inclination. + + + + +457. + + +FINAL TACITURNITY.—There are some men who fare like the digger after +hidden treasures: they quite accidentally discover the carefully-preserved +secrets of another’s soul, and as a result come into the possession of +knowledge which it is often a heavy burden to bear. In certain +circumstances we may know the living and the dead, and sound their inmost +thoughts to such an extent that it becomes painful to us to speak to +others about them: at every word we utter we are afraid of being +indiscreet.—I can easily imagine a sudden silence on the part of the +wisest historian. + + + + +458. + + +THE GREAT PRIZE.—There is a very rare thing, but a very delightful one, +viz. the man with a nobly-formed intellect who possesses at the same time +the character and inclinations, and even meets with the experiences, +suited to such an intellect. + + + + +459. + + +THE MAGNANIMITY OF THE THINKER.—Both Rousseau and Schopenhauer were proud +enough to inscribe upon their lives the motto, _Vitam impendere vero_. And +how they both must have suffered in their pride because they could not +succeed in _verum impendere vitæ!_—_verum_, such as each of them +understood it,—when their lives ran side by side with their knowledge like +an uncouth bass which is not in tune with the melody. + +Knowledge, however, would be in a bad way if it were measured out to every +thinker only in proportion as it can be adapted to his own person. And +thinkers would be in a bad way if their vanity were so great that they +could only endure such an adaptation, for the noblest virtue of a great +thinker is his magnanimity, which urges him on in his search for knowledge +to sacrifice himself and his life unshrinkingly, often shamefacedly, and +often with sublime scorn, and smiling. + + + + +460. + + +UTILISING OUR HOURS OF DANGER.—Those men and conditions whose every +movement may mean danger to our possessions, honour, and life or death, +and to those most dear to us, we shall naturally learn to know thoroughly. +Tiberius, for instance, must have meditated much more deeply on the +character and methods of government of the Emperor Augustus, and must have +known far more about them than even the wisest historian. + +At the present day we all live, relatively speaking, in a security which +is much too great to make us true psychologists: some survey their +fellow-men as a hobby, others out of ennui, and others again merely from +habit; but never to the extent they would do if they were told “Discern or +perish!” As long as truths do not cut us to the quick we assume an +attitude of contempt towards them: they still appear to us too much like +the “winged dreams,” as if we could or could not have them at our +discretion, as if we could likewise be aroused from these truths as from a +dream! + + + + +461. + + +_HIC RHODUS, HIC SALTA._—Our music, which can and must change into +everything, because like the demon of the sea, it has no character of its +own: this music in former times devoted its attention to the Christian +savant, and transposed his ideals into sounds: why cannot it likewise find +those brighter, more cheerful, and universal sounds which correspond to +the ideal thinker?—a music which could rock itself at ease in the vast +floating vaults of the soul? So far our music has been so great and so +good; nothing seemed impossible to its powers. May it therefore prove +possible to create these three sensations at one time: sublimity, deep and +warm light, and rapture of the greatest possible consistency! + + + + +462. + + +SLOW CURES.—Chronic illnesses of the soul, like those of the body, are +very rarely due to one gross offence against physical and mental reason, +but as a general rule they arise from innumerable and petty negligences of +a minor order.—A man, for example, whose breathing becomes a trifle weaker +every day, and whose lungs, by inhaling too little air, are deprived of +their proper amount of exercise, will end by being struck down by some +chronic disease of the lungs. The only remedy for cases like these is a +countless number of minor exercises of a contrary tendency—making it a +rule, for example, to take a long and deep breath every quarter of an +hour, lying flat on the ground if possible. For this purpose a clock which +strikes the quarters should be chosen as a lifelong companion. + +All these remedies are slow and trifling; but yet the man who wishes to +cure his soul will carefully consider a change, even in his least +important habits. Many a man will utter a cold and angry word to his +surroundings ten times a day without thinking about it, and he will forget +that after a few years it will have become a regular habit with him to put +his surroundings out of temper ten times a day. But he can also acquire +the habit of doing good to them ten times. + + + + +463. + + +ON THE SEVENTH DAY.—“You praise this as my creation? but I have only put +aside what was a burden to me! my soul is above the vanity of +creators.—You praise this as my resignation? but I have only stripped +myself of what had become burdensome! My soul is above the vanity of the +resigned ones!” + + + + +464. + + +THE DONOR’S MODESTY.—There is such a want of generosity in always posing +as the donor and benefactor, and showing one’s face when doing so! But to +give and bestow, and at the same time to conceal one’s name and favour! or +not to have a name at all, like nature, in whom this fact is more +refreshing to us than anything else—here at last we no more meet with the +giver and bestower, no more with a “gracious countenance.”—It is true that +you have now forfeited even this comfort, for you have placed a God in +this nature—and now everything is once again fettered and oppressed! Well? +are we never to have the right of remaining alone with ourselves? are we +always to be watched, guarded, surrounded by leading strings and gifts? If +there is always some one round about us, the best part of courage and +kindness will ever remain impossible of attainment in this world. Are we +not tempted to fly to hell before this continual obtrusiveness of heaven, +this inevitable supernatural neighbour? Never mind, it was only a dream; +let us wake up! + + + + +465. + + +AT A MEETING.— + +_A._ What are you looking at? you have been standing here for a very long +time. + +_B._ Always the new and the old over again! the helplessness of a thing +urges me on to plunge into it so deeply that I end by penetrating to its +deepest depths, and perceive that in reality it is not worth so very much. +At the end of all experiences of this kind we meet with a kind of sorrow +and stupor. I experience this on a small scale several times a day. + + + + +466. + + +A LOSS OF RENOWN.—What an advantage it is to be able to speak as a +stranger to mankind! When they take away our anonymity, and make us +famous, the gods deprive us of “half our virtue.” + + + + +467. + + +DOUBLY PATIENT.—“By doing this you will hurt many people.”—I know that, +and I also know that I shall have to suffer for it doubly: in the first +place out of pity for their suffering, and secondly from the revenge they +will take on me. But in spite of this I cannot help doing what I do. + + + + +468. + + +THE KINGDOM OF BEAUTY IS GREATER.—We move about in nature, cunning and +cheerful, in order that we may surprise everything in the beauty peculiar +to it; we make an effort, whether in sunshine or under a stormy sky, to +see a distant part of the coast with its rocks, bays, and olive and pine +trees under an aspect in which it achieves its perfection and +consummation. Thus also we should walk about among men as their +discoverers and explorers, meting out to them good and evil in order that +we may unveil the peculiar beauty which is seen with some in the sunshine, +in others under thunder-clouds, or with others again only in twilight and +under a rainy sky. + +Are we then forbidden to enjoy the evil man like some savage landscape +which possesses its own bold and daring lines and luminous effects, while +this same man, so long as he behaves well, and in conformity with the law, +appears to us to be an error of drawing, and a mere caricature which +offends us like a defect in nature?—Yes, this is forbidden: for as yet we +have only been permitted to seek beauty in anything that is morally +good,—and this is sufficient to explain why we have found so little and +have been compelled to look for beauty without either flesh or bones!—in +the same way as evil men are familiar with innumerable kinds of happiness +which the virtuous never dream of, we may also find among them innumerable +types of beauty, many of them as yet undiscovered. + + + + +469. + + +THE INHUMANITY OF THE SAGE.—The heavy and grinding progress of the sage, +who in the words of the Buddhist song, “Wanders lonely like the +rhinoceros,” now and again stands in need of proofs of a conciliatory and +softened humanity, and not only proofs of those accelerated steps, those +polite and sociable witticisms; not only of humour and a certain +self-mockery, but likewise of contradictions and occasional returns to the +predominating inconsistencies. In order that he may not resemble the heavy +roller that rolls along like fate, the sage who wishes to teach must take +advantage of his defects, and utilise them for his own adornment; and when +saying “despise me” he will implore permission to be the advocate of a +presumptuous truth. + +This sage wishes to lead you to the mountains, and he will perhaps +endanger your life: therefore as the price of his enjoyment he willingly +authorises you to take your revenge either before or afterwards on such a +guide. Do you remember what thoughts came into your head when he once led +you to a gloomy cavern over a slippery path? Your distrustful heart beat +rapidly, and said inwardly, “This guide might surely do something better +than crawl about here! he is one of those idle people who are full of +curiosity—is it not doing him too much honour to appear to attach any +value at all to him by following him?” + + + + +470. + + +MANY AT THE BANQUET.—How happy we are when we are fed like the birds by +the hand of some one who throws them their crumbs without examining them +too closely, or inquiring into their worthiness! To live like a bird which +comes and flies away, and does not carry its name on its beak! I take +great pleasure in satisfying my appetite at the banquet of the many. + + + + +471. + + +ANOTHER TYPE OF LOVE FOR ONE’S NEIGHBOUR.—Everything that is agitated, +noisy, fitful, and nervous forms a contrast to the great passion which, +glowing in the heart of man like a quiet and gloomy flame, and gathering +about it all that is flaming and ardent, gives to man the appearance of +coldness and indifference, and stamps a certain impassiveness on his +features. Such men are occasionally capable of showing their love for +their neighbour, but this love is different from that of sociable people +who are anxious to please. It is a mild, contemplative, and calm +amiability: these people, as it were, look out of the windows of the +castle which serves them as a stronghold, and consequently as a prison; +for the outlook into the far distance, the open air, and a different world +is so pleasant for them! + + + + +472. + + +NOT JUSTIFYING ONESELF.— + +_A._ But why are you not willing to justify yourself? + +_B._ I could do it in this instance, as in dozens of others; but I despise +the pleasure which lies in justification, for all that matters little to +me, and I would rather bear a stained reputation than give those petty +folks the spiteful pleasure of saying, “He takes these things very +seriously.” This is not true. Perhaps I ought to have more consideration +for myself, and look upon it as a duty to rectify erroneous opinions about +myself—I am too indifferent and too indolent regarding myself, and +consequently also regarding everything that is brought about through my +agency. + + + + +473. + + +WHERE TO BUILD ONE’S HOUSE.—If you feel great and productive in solitude, +society will belittle and isolate you, and _vice versa_. A powerful +mildness such as that of a father:—wherever this feeling takes possession +of you, _there_ build your house, whether in the midst of the multitude, +or on some silent spot. _Ubi pater sum, ibi patria._(14) + + + + +474. + + +THE ONLY MEANS.—“Dialectic is the only means of reaching the divine +essence, and penetrating behind the veil of appearance.” This declaration +of Plato in regard to dialectic is as solemn and passionate as that of +Schopenhauer in regard to the contrary of dialectic—and both are wrong. +For that to which they wish to point out the way to us does not exist.—And +so far have not all the great passions of mankind been passions for +something non-existent?—and all their ceremonies—ceremonies for something +non-existent also? + + + + +475. + + +BECOMING HEAVY.—You know him not; whatever weights he may attach to +himself he will nevertheless be able to raise them all with him. But you, +judging from the weak flapping of your own wings, come to the conclusion +that he wishes to remain below, merely because he does burden himself with +those weights. + + + + +476. + + +AT THE HARVEST THANKSGIVING OF THE INTELLECT.—There is a daily increase +and accumulation of experiences, events, opinions upon these experiences +and events, and dreams upon these opinions—a boundless and delightful +display of wealth! its aspect dazzles the eyes: I can no longer understand +how the poor in spirit can be called blessed! Occasionally, however, I +envy them when I am tired: for the superintendence of such vast wealth is +no easy task, and its weight frequently crushes all happiness.—Alas, if +only the mere sight of it were sufficient! If only we could be misers of +our knowledge! + + + + +477. + + +FREED FROM SCEPTICISM.— + +_A._ Some men emerge from a general moral scepticism bad-tempered and +feeble, corroded, worm-eaten, and even partly consumed—but I on the other +hand, more courageous and healthier than ever, and with my instincts +conquered once more. Where a strong wind blows, where the waves are +rolling angrily, and where more than usual danger is to be faced, there I +feel happy. I did not become a worm, although I often had to work and dig +like a worm. + +_B._ You have just ceased to be a sceptic; for you deny! + +_A._ And in doing so I have learnt to say yea again. + + + + +478. + + +LET US PASS BY.—Spare him! Leave him in his solitude! Do you wish to crush +him down entirely? He became cracked like a glass into which some hot +liquid was poured suddenly—and he was such a precious glass! + + + + +479. + + +LOVE AND TRUTHFULNESS.—Through our love we have become dire offenders +against truth, and even habitual dissimulators and thieves, who give out +more things as true than seem to us to be true. On this account the +thinker must from time to time drive away those whom he loves (not +necessarily those who love him), so that they may show their sting and +wickedness, and cease to tempt him. Consequently the kindness of the +thinker will have its waning and waxing moon. + + + + +480. + + +INEVITABLE.—No matter what your experience may be, any one who does not +feel well disposed towards you will find in this experience some pretext +for disparaging you! You may undergo the greatest possible revolutions of +mind and knowledge, and at length, with the melancholy smile of the +convalescent, you may be able to step out into freedom and bright +stillness, and yet some one will say: “This fellow looks upon his illness +as an argument, and takes his impotence to be a proof of the impotence of +all others—he is vain enough to fall ill that he may feel the superiority +of the sufferer.” And again, if somebody were to break the chains that +bound him down, and wounded himself severely in doing so, some one else +would point at him mockingly and cry: “How awkward he is! there is a man +who had got accustomed to his chains, and yet he is fool enough to burst +them asunder!” + + + + +481. + + +TWO GERMANS.—If we compare Kant and Schopenhauer with Plato, Spinoza, +Pascal, Rousseau, and Goethe, with reference to their souls and not their +intellects, we shall see that the two first-named thinkers are at a +disadvantage: their thoughts do not constitute a passionate history of +their souls—we are not led to expect in them romance, crises, +catastrophies, or death struggles. Their thinking is not at the same time +the involuntary biography of a soul, but in the case of Kant merely of a +head; and in the case of Schopenhauer again merely the description and +reflection of a character (“the invariable”) and the pleasure which this +reflection causes, that is to say, the pleasure of meeting with an +intellect of the first order. + +Kant, when he shimmers through his thoughts, appears to us as an honest +and honourable man in the best sense of the words, but likewise as an +insignificant one: he is wanting in breadth and power; he had not come +through many experiences, and his method of working did not allow him +sufficient time to undergo experiences. Of course, in speaking of +experiences, I do not refer to the ordinary external events of life, but +to those fatalities and convulsions which occur in the course of the most +solitary and quiet life which has some leisure and glows with the passion +for thinking. Schopenhauer has at all events one advantage over him; for +he at least was distinguished by a certain fierce ugliness of disposition, +which showed itself in hatred, desire, vanity, and suspicion: he was of a +rather more ferocious disposition, and had both time and leisure to +indulge this ferocity. But he lacked “development,” which was also wanting +in his range of thought: he had no “history.” + + + + +482. + + +SEEKING ONE’S COMPANY.—Are we then looking for too much when we seek the +company of men who have grown mild, agreeable to the taste, and nutritive, +like chestnuts which have been put into the fire and taken out just at the +right moment? Of men who expect little from life, and prefer to accept +this little as a present rather than as a merit of their own, as if it +were carried to them by birds and bees? Of men who are too proud ever to +feel themselves rewarded, and too serious in their passion for knowledge +and honesty to have time for or pleasure in fame? Such men we should call +philosophers; but they themselves will always find some more modest +designation. + + + + +483. + + +SATIATED WITH MANKIND.— + +_A._ Seek for knowledge! Yes! but always as a man! What? must I always be +a spectator of the same comedy, and always play a part in the same comedy, +without ever being able to observe things with other eyes than those? and +yet there may be countless types of beings whose organs are better adapted +for knowledge than ours! At the end of all their searching for knowledge +what will men at length come to know? Their organs! which perhaps is as +much as to say: the impossibility of knowledge! misery and disgust! + +_B._ This is a bad attack you have—reason is attacking you! to-morrow, +however, you will again be in the midst of knowledge, and hence of +irrationality—that is to say, delighted about all that is human. Let us go +to the sea! + + + + +484. + + +GOING OUR OWN WAY.—When we take the decisive step, and make up our minds +to follow our own path, a secret is suddenly revealed to us: it is clear +that all those who had hitherto been friendly to us and on intimate terms +with us judged themselves to be superior to us, and are offended now. The +best among them are indulgent, and are content to wait patiently until we +once more find the “right path”—they know it, apparently. Others make fun +of us, and pretend that we have been seized with a temporary attack of +mild insanity, or spitefully point out some seducer. The more malicious +say we are vain fools, and do their best to blacken our motives; while the +worst of all see in us their greatest enemy, some one who is thirsting for +revenge after many years of dependence,—and are afraid of us. What, then, +are we to do? My own opinion is that we should begin our sovereignty by +promising to all our acquaintances in advance a whole year’s amnesty for +sins of every kind. + + + + +485. + + +FAR-OFF PERSPECTIVES.— + +_A._ But why this solitude? + +_B._ I am not angry with anybody. But when I am alone it seems to me that +I can see my friends in a clearer and rosier light than when I am with +them; and when I loved and felt music best I lived far from it. It would +seem that I must have distant perspectives in order that I may think well +of things. + + + + +486. + + +GOLD AND HUNGER.—Here and there we meet with a man who changes into gold +everything that he touches. But some fine evil day he will discover that +he himself must starve through this gift of his. Everything around him is +brilliant, superb, and unapproachable in its ideal beauty, and now he +eagerly longs for things which it is impossible for him to turn into +gold—and how intense is this longing! like that of a starving man for a +meal! Query: What will he seize? + + + + +487. + + +SHAME.—Look at that noble steed pawing the ground, snorting, longing for a +ride, and loving its accustomed rider—but, shameful to relate, the rider +cannot mount to-day, he is tired.—Such is the shame felt by the weary +thinker in the presence of his own philosophy! + + + + +488. + + +AGAINST THE WASTE OF LOVE.—Do we not blush when we surprise ourselves in a +state of violent aversion? Well, then, we should also blush when we find +ourselves possessed of strong affections on account of the injustice +contained in them. More: there are people who feel their hearts weighed +down and oppressed when some one gives them the benefit of his love and +sympathy to the extent that he deprives others of a share. The tone of his +voice reveals to us the fact that we have been specially selected and +preferred! but, alas! I am not thankful for being thus selected: I +experience within myself a certain feeling of resentment against him who +wishes to distinguish me in this way—he shall not love me at the expense +of others! I shall always try to look after myself and to endure myself, +and my heart is often filled to overflowing, and with some reason. To such +a man nothing ought to be given of which others stand so greatly in need. + + + + +489. + + +FRIENDS IN NEED.—We may occasionally remark that one of our friends +sympathises with another more than with us. His delicacy is troubled +thereby, and his selfishness is not equal to the task of breaking down his +feelings of affection: in such a case we should facilitate the separation +for him, and estrange him in some way in order to widen the distance +between us.—This is also necessary when we fall into a habit of thinking +which might be detrimental to him: our affection for him should induce us +to ease his conscience in separating himself from us by means of some +injustice which we voluntarily take upon ourselves. + + + + +490. + + +THOSE PETTY TRUTHS.—“You know all that, but you have never lived through +it—so I will not accept your evidence. Those ‘petty truths’—you deem them +petty because you have not paid for them with your blood!”—But are they +really great, simply because they have been bought at so high a price? and +blood is always too high a price!—“Do you really think so? How stingy you +are with your blood!” + + + + +491. + + +SOLITUDE, THEREFORE!— + +_A._ So you wish to go back to your desert? + +_B._ I am not a quick thinker; I must wait for myself a long time—it is +always later and later before the water from the fountain of my own ego +spurts forth, and I have often to go thirsty longer than suits my +patience. That is why I retire into solitude in order that I may not have +to drink from the common cisterns. When I live in the midst of the +multitude my life is like theirs, and I do not think like myself; but +after some time it always seems to me as if the multitude wished to banish +me from myself and to rob me of my soul. Then I get angry with all these +people, and afraid of them; and I must have the desert to become well +disposed again. + + + + +492. + + +UNDER THE SOUTH WIND.— + +_A._ I can no longer understand myself! It was only yesterday that I felt +myself so tempestuous and ardent, and at the same time so warm and sunny +and exceptionally bright! but to-day! Now everything is calm, wide, +oppressive, and dark like the lagoon at Venice. I wish for nothing, and +draw a deep breath, and yet I feel inwardly indignant at this “wish for +nothing”—so the waves rise and fall in the ocean of my melancholy. + +_B._ You describe a petty, agreeable illness. The next wind from the +north-east will blow it away. + +_A._ Why so? + + + + +493. + + +ON ONE’S OWN TREE.— + +_A._ No thinker’s thoughts give me so much pleasure as my own: this, of +course, proves nothing in favour of their value; but I should be foolish +to neglect fruits which are tasteful to me only because they happen to +grow on my own tree!—and I was once such a fool. + +_B._ Others have the contrary feeling: which likewise proves nothing in +favour of their thoughts, nor yet is it any argument against their value. + + + + +494. + + +THE LAST ARGUMENT OF THE BRAVE MAN.—There are snakes in this little clump +of trees.—Very well, I will rush into the thicket and kill them.—But by +doing that you will run the risk of falling a victim to them, and not they +to you.—But what do I matter? + + + + +495. + + +OUR TEACHERS.—During our period of youth we select our teachers and guides +from our own times, and from those circles which we happen to meet with: +we have the thoughtless conviction that the present age must have teachers +who will suit us better than any others, and that we are sure to find them +without having to look very far. Later on we find that we have to pay a +heavy penalty for this childishness: we have to expiate our teachers in +ourselves, and then perhaps we begin to look for the proper guides. We +look for them throughout the whole world, including even present and past +ages—but perhaps it may be too late, and at the worst we discover that +they lived when we were young—and that at that time we lost our +opportunity. + + + + +496. + + +THE EVIL PRINCIPLE.—Plato has marvellously described how the philosophic +thinker must necessarily be regarded as the essence of depravity in the +midst of every existing society: for as the critic of all its morals he is +naturally the antagonist of the moral man, and, unless he succeeds in +becoming the legislator of new morals, he lives long in the memory of men +as an instance of the “evil principle.” From this we may judge to how +great an extent the city of Athens, although fairly liberal and fond of +innovations, abused the reputation of Plato during his lifetime. What +wonder then that he—who, as he has himself recorded, had the “political +instinct” in his body—made three different attempts in Sicily, where at +that time a united Mediterranean Greek State appeared to be in process of +formation? + +It was in this State, and with its assistance, that Plato thought he could +do for the Greeks what Mohammed did for the Arabs several centuries later: +viz. establishing both minor and more important customs, and especially +regulating the daily life of every man. His ideas were quite practicable +just as certainly as those of Mohammed were practicable; for even much +more incredible ideas, those of Christianity, proved themselves to be +practicable! a few hazards less and a few hazards more—and then the world +would have witnessed the Platonisation of Southern Europe; and, if we +suppose that this state of things had continued to our own days, we should +probably be worshipping Plato now as the “good principle.” But he was +unsuccessful, and so his traditional character remains that of a dreamer +and a Utopian—stronger epithets than these passed away with ancient +Athens. + + + + +497. + + +THE PURIFYING EYE.—We have the best reason for speaking of “genius” in +men—for example, Plato, Spinoza, and Goethe—whose minds appear to be but +loosely linked to their character and temperament, like winged beings +which easily separate themselves from them, and then rise far above them. +On the other hand, those who never succeeded in cutting themselves loose +from their temperament, and who knew how to give to it the most +intellectual, lofty, and at times even cosmic expression (Schopenhauer, +for instance) have always been very fond of speaking about their genius. + +These geniuses could not rise above themselves, but they believed that, +fly where they would, they would always find and recover themselves—this +is their “greatness,” and this can be greatness!—The others who are +entitled to this name possess the pure and purifying eye which does not +seem to have sprung out of their temperament and character, but separately +from them, and generally in contradiction to them, and looks out upon the +world as on a God whom it loves. But even people like these do not come +into possession of such an eye all at once: they require practice and a +preliminary school of sight, and he who is really fortunate will at the +right moment also fall in with a teacher of pure sight. + + + + +498. + + +NEVER DEMAND!—You do not know him! it is true that he easily and readily +submits both to men and things, and that he is kind to both—his only wish +is to be left in peace—but only in so far as men and things do not +_demand_ his submission. Any demand makes him proud, bashful, and warlike. + + + + +499. + + +THE EVIL ONE.—“Only the solitary are evil!”—thus spake Diderot, and +Rousseau at once felt deeply offended. Thus he proved that Diderot was +right. Indeed, in society, or amid social life, every evil instinct is +compelled to restrain itself, to assume so many masks, and to press itself +so often into the Procrustean bed of virtue, that we are quite justified +in speaking of the martyrdom of the evil man. In solitude, however, all +this disappears. The evil man is still more evil in solitude—and +consequently for him whose eye sees only a drama everywhere he is also +more beautiful. + + + + +500. + + +AGAINST THE GRAIN.—A thinker may for years at a time force himself to +think against the grain: that is, not to pursue the thoughts that spring +up within him, but, instead, those which he is compelled to follow by the +exigencies of his office, an established division of time, or any +arbitrary duty which he may find it necessary to fulfil. In the long run, +however, he will fall ill; for this apparently moral self-command will +destroy his nervous system as thoroughly and completely as regular +debauchery. + + + + +501. + + +MORTAL SOULS.—Where knowledge is concerned perhaps the most useful +conquest that has ever been made is the abandonment of the belief in the +immortality of the soul. Humanity is henceforth at liberty to wait: men +need no longer be in a hurry to swallow badly-tested ideas as they had to +do in former times. For in those times the salvation of this poor +“immortal soul” depended upon the extent of the knowledge which could be +acquired in the course of a short existence: decisions had to be reached +from one day to another, and “knowledge” was a matter of dreadful +importance! + +Now we have acquired good courage for errors, experiments, and the +provisional acceptance of ideas—all this is not so very important!—and for +this very reason individuals and whole races may now face tasks so vast in +extent that in former years they would have looked like madness, and +defiance of heaven and hell. Now we have the right to experiment upon +ourselves! Yes, men have the right to do so! the greatest sacrifices have +not yet been offered up to knowledge—nay, in earlier periods it would have +been sacrilege, and a sacrifice of our eternal salvation, even to surmise +such ideas as now precede our actions. + + + + +502. + + +ONE WORD FOR THREE DIFFERENT CONDITIONS.—When in a state of passion one +man will be forced to let loose the savage, dreadful, unbearable animal. +Another when under the influence of passion will raise himself to a high, +noble, and lofty demeanour, in comparison with which his usual self +appears petty. A third, whose whole person is permeated with nobility of +feeling, has also the most noble storm and stress: and in this state he +represents Nature in her state of savageness and beauty, and stands only +one degree lower than Nature in her periods of greatness and serenity, +which he usually represents. It is while in this state of passion, +however, that men understand him better, and venerate him more highly at +these moments—for then he is one step nearer and more akin to them. They +feel at once delighted and horrified at such a sight and call it—divine. + + + + +503. + + +FRIENDSHIP.—The objection to a philosophic life that it renders us useless +to our friends would never have arisen in a modern mind: it belongs rather +to classical antiquity. Antiquity knew the stronger bonds of friendship, +meditated upon it, and almost took it to the grave with it. This is the +advantage it has over us: we, on the other hand, can point to our +idealisation of sexual love. All the great excellencies of ancient +humanity owed their stability to the fact that man was standing side by +side with man, and that no woman was allowed to put forward the claim of +being the nearest and highest, nay even sole object of his love, as the +feeling of passion would teach. Perhaps our trees do not grow so high now +owing to the ivy and the vines that cling round them. + + + + +504. + + +RECONCILIATION.—Should it then be the task of philosophy to reconcile what +the child has learnt with what the man has come to recognise? Should +philosophy be the task of young men because they stand midway between +child and man and possess intermediate necessities? It would almost appear +to be so if you consider at what ages of their life philosophers are now +in the habit of setting forth their conceptions: at a time when it is too +late for faith and too early for knowledge. + + + + +505. + + +PRACTICAL PEOPLE.—We thinkers have the right of deciding good taste in all +things, and if necessary of decreeing it. The practical people finally +receive it from us: their dependence upon us is incredibly great, and is +one of the most ridiculous spectacles in the world, little though they +themselves know it and however proudly they like to carp at us unpractical +people. Nay, they would even go so far as to belittle their practical life +if we should show a tendency to despise it—whereto at times we might be +urged on by a slightly vindictive feeling. + + + + +506. + + +THE NECESSARY DESICCATION OF EVERYTHING GOOD.—What! must we conceive of a +work exactly in the spirit of the age that has produced it? but we +experience greater delight and surprise, and get more information out of +it when we do not conceive it in this spirit! Have you not remarked that +every new and good work, so long as it is exposed to the damp air of its +own age is least valuable—just because it still has about it all the odour +of the market, of opposition, of modern ideas, and of all that is +transient from day to day? Later on, however, it dries up, its “actuality” +dies away: and then only does it obtain its deep lustre and its +perfume—and also, if it is destined for it, the calm eye of eternity. + + + + +507. + + +AGAINST THE TYRANNY OF TRUTH.—Even if we were mad enough to consider all +our opinions as truth, we should nevertheless not wish them alone to +exist. I cannot see why we should ask for an autocracy and omnipotence of +truth: it is sufficient for me to know that it is a great power. Truth, +however, must meet with opposition and be able to fight, and we must be +able to rest from it at times in falsehood—otherwise truth will grow +tiresome, powerless, and insipid, and will render us equally so. + + + + +508. + + +NOT TO TAKE A THING PATHETICALLY.—What we do to benefit ourselves should +not bring us in any moral praise, either from others or from ourselves, +and the same remark applies to those things which we do to please +ourselves. It is looked upon as _bon ton_ among superior men to refrain +from taking things pathetically in such cases, and to refrain from all +pathetic feelings: the man who has accustomed himself to this has +retrieved his _naïveté_. + + + + +509. + + +THE THIRD EYE.—What! You are still in need of the theatre! are you still +so young? Be wise, and seek tragedy and comedy where they are better +acted, and where the incidents are more interesting, and the actors more +eager. It is indeed by no means easy to be merely a spectator in these +cases—but learn! and then, amid all difficult or painful situations, you +will have a little gate leading to joy and refuge, even when your passions +attack you. Open your stage eye, that big third eye of yours, which looks +out into the world through the other two. + + + + +510. + + +ESCAPING FROM ONE’S VIRTUES.—Of what account is a thinker who does not +know how to escape from his own virtues occasionally! Surely a thinker +should be more than “a moral being”! + + + + +511. + + +THE TEMPTRESS.—Honesty is the great temptress of all fanatics.(15) What +seemed to tempt Luther in the guise of the devil or a beautiful woman, and +from which he defended himself in that uncouth way of his, was probably +nothing but honesty, and perhaps in a few rarer cases even truth. + + + + +512. + + +BOLD TOWARDS THINGS.—The man who, in accordance with his character, is +considerate and timid towards persons, but is courageous and bold towards +things, is afraid of new and closer acquaintances, and limits his old ones +in order that he may thus make his incognito and his inconsiderateness +coincide with truth. + + + + +513. + + +LIMITS AND BEAUTY.—Are you looking for men with a fine culture? Then you +will have to be satisfied with restricted views and sights, exactly as +when you are looking for fine countries.—There are, of course, such +panoramic men: they are like panoramic regions, instructive and +marvellous: but not beautiful. + + + + +514. + + +TO THE STRONGER.—Ye stronger and arrogant intellects, we ask you for only +one thing: throw no further burdens upon our shoulders, but take some of +our burdens upon your own, since ye are stronger! but ye delight in doing +the exact contrary: for ye wish to soar, so that we must carry your burden +in addition to our own—we must crawl! + + + + +515. + + +THE INCREASE OF BEAUTY.—Why has beauty increased by the progress of +civilisation? because the three occasions for ugliness appear ever more +rarely among civilised men: first, the wildest outbursts of ecstasy; +secondly, extreme bodily exertion, and, thirdly, the necessity of inducing +fear by one’s very sight and presence—a matter which is so frequent and of +so great importance in the lower and more dangerous stages of culture that +it even lays down the proper gestures and ceremonials and makes ugliness a +duty. + + + + +516. + + +NOT TO IMBUE OUR NEIGHBOURS WITH OUR OWN DEMON.—Let us in our age continue +to hold the belief that benevolence and beneficence are the +characteristics of a good man; but let us not fail to add “provided that +in the first place he exhibits his benevolence and beneficence towards +himself.” For if he acts otherwise—that is to say, if he shuns, hates, or +injures himself—he is certainly not a good man. He then merely saves +himself through others: and let these others take care that they do not +come to grief through him, however well disposed he may appear to be to +them!—but to shun and hate one’s own ego, and to live in and for others, +this has up to the present, with as much thoughtlessness as conviction, +been looked upon as “unselfish,” and consequently as “good.” + + + + +517. + + +TEMPTING INTO LOVE.—We ought to fear a man who hates himself; for we are +liable to become the victims of his anger and revenge. Let us therefore +try to tempt him into self-love. + + + + +518. + + +RESIGNATION.—What is resignation? It is the most comfortable position of a +patient, who, after having suffered a long time from tormenting pains in +order to find it, at last became tired—and then found it. + + + + +519. + + +DECEPTION.—When you wish to act you must close the door upon doubt, said a +man of action.—And are you not afraid of being deceived in doing so? +replied the man of a contemplative mind. + + + + +520. + + +ETERNAL OBSEQUIES.—Both within and beyond the confines of history we might +imagine that we were listening to a continual funeral oration: we have +buried, and are still burying, all that we have loved best, our thoughts, +and our hopes, receiving in exchange pride, _gloria mundi_—that is, the +pomp of the graveside speech. It is thus that everything is made good! +Even at the present time the funeral orator remains the greatest public +benefactor. + + + + +521. + + +EXCEPTIONAL VANITY.—Yonder man possesses one great quality which serves as +a consolation for him: his look passes with contempt over the remainder of +his being, and almost his entire character is included in this. But he +recovers from himself when, as it were, he approaches his sanctuary; +already the road leading to it appears to him to be an ascent on broad +soft steps—and yet, ye cruel ones, ye call him vain on this account! + + + + +522. + + +WISDOM WITHOUT EARS.—To hear every day what is said about us, or even to +endeavour to discover what people think of us, will in the end kill even +the strongest man. Our neighbours permit us to live only that they may +exercise a daily claim upon us! They certainly would not tolerate us if we +wished to claim rights over them, and still less if we wished to be right! +In short, let us offer up a sacrifice to the general peace, let us not +listen when they speak of us, when they praise us, blame us, wish for us, +or hope for us—nay, let us not even think of it. + + + + +523. + + +A QUESTION OF PENETRATION.—When we are confronted with any manifestation +which some one has permitted us to see, we may ask: what is it meant to +conceal? What is it meant to draw our attention from? What prejudices does +it seek to raise? and again, how far does the subtlety of the +dissimulation go? and in what respect is the man mistaken? + + + + +524. + + +THE JEALOUSY OF THE LONELY ONES.—This is the difference between sociable +and solitary natures, provided that both possess an intellect: the former +are satisfied, or nearly satisfied, with almost anything whatever; from +the moment that their minds have discovered a communicable and happy +version of it they will be reconciled even with the devil himself! But the +lonely souls have their silent rapture, and their speechless agony about a +thing: they hate the ingenious and brilliant display of their inmost +problems as much as they dislike to see the women they love too loudly +dressed—they watch her mournfully in such a case, as if they were just +beginning to suspect that she was desirous of pleasing others. This is the +jealousy which all lonely thinkers and passionate dreamers exhibit with +regard to the _esprit_. + + + + +525. + + +THE EFFECT OF PRAISE.—Some people become modest when highly praised, +others insolent. + + + + +526. + + +UNWILLING TO BE A SYMBOL.—I sympathise with princes: they are not at +liberty to discard their high rank even for a short time, and thus they +come to know people only from the very uncomfortable position of constant +dissimulation—their continual compulsion to represent something actually +ends by making solemn ciphers of them.—Such is the fate of all those who +deem it their duty to be symbols. + + + + +527. + + +THE HIDDEN MEN.—Have you never come across those people who check and +restrain even their enraptured hearts, and who would rather become mute +than lose the modesty of moderation? and have you never met those +embarrassing, and yet so often good-natured people who do not wish to be +recognised, and who time and again efface the tracks they have made in the +sand? and who even deceive others as well as themselves in order to remain +obscure and hidden? + + + + +528. + + +UNUSUAL FORBEARANCE.—It is often no small indication of kindness to be +unwilling to criticise some one, and even to refuse to think of him. + + + + +529. + + +HOW MEN AND NATIONS GAIN LUSTRE.—How many really individual actions are +left undone merely because before performing them we perceive or suspect +that they will be misunderstood!—those actions, for example, which have +some intrinsic value, both in good and evil. The more highly an age or a +nation values its individuals, therefore, and the more right and +ascendancy we accord them, the more will actions of this kind venture to +make themselves known,—and thus in the long run a lustre of honesty, of +genuineness in good and evil, will spread over entire ages and nations, so +that they—the Greeks, for example—like certain stars, will continue to +shed light for thousands of years after their sinking. + + + + +530. + + +DIGRESSIONS OF THE THINKER.—The course of thought in certain men is strict +and inflexibly bold. At times it is even cruel towards such men, although +considered individually they may be gentle and pliable. With well-meaning +hesitation they will turn the matter ten times over in their heads, but +will at length continue their strict course. They are like streams that +wind their way past solitary hermitages: there are places in their course +where the stream plays hide and seek with itself, and indulges in short +idylls with islets, trees, grottos, and cascades—and then it rushes ahead +once more, passes by the rocks, and forces its way through the hardest +stones. + + + + +531. + + +DIFFERENT FEELINGS TOWARDS ART.—From the time when we begin to live as a +hermit, consuming and consumed, our only company being deep and prolific +thoughts, we expect from art either nothing more, or else something quite +different from what we formerly expected—in a word, we change our taste. +For in former times we wished to penetrate for a moment by means of art +into the element in which we are now living permanently: at that time we +dreamt ourselves into the rapture of a possession which we now actually +possess. Indeed, flinging away from us for the time being what we now +have, and imagining ourselves to be poor, or to be a child, a beggar, or a +fool, may now at times fill us with delight. + + + + +532. + + +“LOVE EQUALISES.”—Love wishes to spare the other to whom it devotes itself +any feeling of strangeness: as a consequence it is permeated with disguise +and simulation; it keeps on deceiving continuously, and feigns an equality +which in reality does not exist. And all this is done so instinctively +that women who love deny this simulation and constant tender trickery, and +have even the audacity to assert that love equalises (in other words that +it performs a miracle)! + +This phenomenon is a simple matter if one of the two permits himself or +herself to be loved, and does not deem it necessary to feign, but leaves +this to the other. No drama, however, could offer a more intricate and +confused instance than when both persons are passionately in love with one +another; for in this case both are anxious to surrender and to endeavour +to conform to the other, and finally they are both at a loss to know what +to imitate and what to feign. The beautiful madness of this spectacle is +too good for this world, and too subtle for human eyes. + + + + +533. + + +WE BEGINNERS.—How many things does an actor see and divine when he watches +another on the stage! He notices at once when a muscle fails in some +gesture; he can distinguish those little artificial tricks which are so +calmly practised separately before the mirror, and are not in conformity +with the whole; he feels when the actor is surprised on the stage by his +own invention, and when he spoils it amid this surprise.—How differently, +again, does a painter look at some one who happens to be moving before +him! He will see a great deal that does not actually exist in order to +complete the actual appearance of the person, and to give it its full +effect. In his mind he attempts several different illuminations of the +same object, and divides the whole by an additional contrast.—Oh, that we +now possessed the eyes of such an actor and such a painter for the +province of the human soul! + + + + +534. + + +SMALL DOSES.—If we wish a change to be as deep and radical as possible, we +must apply the remedy in minute doses, but unremittingly for long periods. +What great action can be performed all at once? Let us therefore be +careful not to exchange violently and precipitately the moral conditions +with which we are familiar for a new valuation of things,—nay, we may even +wish to continue living in the old way for a long time to come, until +probably at some very remote period we become aware of the fact that the +new valuation has made itself the predominating power within us, and that +its minute doses to which we must henceforth become accustomed have set up +a new nature within us.—We now also begin to understand that the last +attempt at a great change of valuations—that which concerned itself with +political affairs (the “great revolution”)—was nothing more than a +pathetic and sanguinary piece of quackery which, by means of sudden +crises, was able to inspire a credulous Europe with the hope of a sudden +recovery, and has therefore made all political invalids impatient and +dangerous up to this very moment. + + + + +535. + + +TRUTH REQUIRES POWER.—Truth in itself is no power at all, in spite of all +that flattering rationalists are in the habit of saying to the contrary. +Truth must either attract power to its side, or else side with power, for +otherwise it will perish again and again. This has already been +sufficiently demonstrated, and more than sufficiently! + + + + +536. + + +THE THUMBSCREW.—It is disgusting to observe with what cruelty every one +charges his two or three private virtues to the account of others who may +perhaps not possess them, and whom he torments and worries with them. Let +us therefore deal humanely with the “sense of honesty,” although we may +possess in it a thumbscrew with which we can worry to death all these +presumptuous egoists who even yet wish to impose their own beliefs upon +the whole world—we have tried this thumbscrew on ourselves! + + + + +537. + + +MASTERY.—We have reached mastery when we neither mistake nor hesitate in +the achievement. + + + + +538. + + +THE MORAL INSANITY OF GENIUS.—In a certain category of great intellects we +may observe a painful and partly horrible spectacle: in their most +productive moments their flights aloft and into the far distance appear to +be out of harmony with their general constitution and to exceed their +power in one way or another, so that each time there remains a deficiency, +and also in the long run a defectiveness in the entire machinery, which +latter is manifested among those highly intellectual natures by various +kinds of moral and intellectual symptoms more regularly than by conditions +of bodily distress. + +Thus those incomprehensible characteristics of their nature—all their +timidity, vanity, hatefulness, envy, their narrow and narrowing +disposition—and that too personal and awkward element in natures like +those of Rousseau and Schopenhauer, may very well be the consequences of a +periodical attack of heart disease; and this in its turn may be the result +of a nervous complaint, and this latter the consequence of ——(16) + +So long as genius dwells within us we are full of audacity, yea, almost +mad, and heedless of health, life, and honour; we fly through the day as +free and swift as an eagle, and in the darkness we feel as confident as an +owl.—But let genius once leave us and we are instantly overcome by a +feeling of the most profound despondency: we can no longer understand +ourselves; we suffer from everything that we experience and do not +experience; we feel as if we were in the midst of shelterless rocks with +the tempest raging round us, and we are at the same time like pitiful +childish souls, afraid of a rustle or a shadow.—Three-fourths of all the +evil committed in the world is due to timidity; and this is above all a +physiological process. + + + + +539. + + +DO YOU KNOW WHAT YOU WANT?—Have you never been troubled by the fear that +you might not be at all fitted for recognising what is true? by the fear +that your senses might be too dull, and even your delicacy of sight far +too blunt? If you could only perceive, even once, to what extent your +volition dominates your sight! How, for example, you wished yesterday to +see more than some one else, while to-day you wish to see it differently! +and how from the start you were anxious to see something which would be in +conformity with or in opposition to anything that people thought they had +observed up to the present. Oh, those shameful cravings! How often you +keep your eyes open for what is efficacious, for what is soothing, just +because you happen to be tired at the moment! Always full of secret +predeterminations of what truth should be like, so that you—you, +forsooth!—might accept it! or do you think that to-day, because you are as +frozen and dry as a bright winter morning, and because nothing is weighing +on your mind, you have better eyesight! Are not ardour and enthusiasm +necessary to do justice to the creations of thought?—and this indeed is +what is called sight! as if you could treat matters of thought any +differently from the manner in which you treat men. In all relations with +thought there is the same morality, the same honesty of purpose, the same +_arrière-pensée_, the same slackness, the same faint-heartedness—your +whole lovable and hateful self! Your physical exhaustion will lend the +things pale colours whilst your feverishness will turn them into monsters! +Does not your morning show the things in a different light from the +evening? Are you not afraid of finding in the cave of all knowledge your +own phantom, the veil in which truth is wrapped up and hidden from your +sight? Is it not a dreadful comedy in which you so thoughtlessly wish to +take part? + + + + +540. + + +LEARNING.—Michelangelo considered Raphael’s genius as having been acquired +by study, and upon his own as a natural gift: learning as opposed to +talent; though this is mere pedantry, with all due respect to the great +pedant himself. For what is talent but a name for an older piece of +learning, experience, exercise, appropriation, and incorporation, perhaps +as far back as the times of our ancestors, or even earlier! And again: he +who learns forms his own talents, only learning is not such an easy matter +and depends not only upon our willingness, but also upon our being able to +learn at all. + +Jealousy often prevents this in an artist, or that pride which, when it +experiences any strange feeling, at once assumes an attitude of defence +instead of an attitude of scholarly receptiveness. Raphael, like Goethe, +lacked this pride, on which account they were great learners, and not +merely the exploiters of those quarries which had been formed by the +manifold genealogy of their forefathers. Raphael vanishes before our eyes +as a learner in the midst of that assimilation of what his great rival +called _his_ “nature”: this noblest of all thieves daily carried off a +portion of it; but before he had appropriated all the genius of +Michelangelo he died—and the final series of his works, because it is the +beginning of a new plan of study, is less perfect and good, for the simple +reason that the great student was interrupted by death in the midst of his +most difficult task, and took away with him that justifying and final goal +which he had in view. + + + + +541. + + +HOW WE SHOULD TURN TO STONE.—By slowly, very, very slowly, becoming hard +like a precious stone, and at last lie still, a joy to all eternity. + + + + +542. + + +THE PHILOSOPHER AND OLD AGE.—It is not wise to permit evening to act as a +judge of the day; for only too often in this case weariness becomes the +judge of success and good will. We should also take the greatest +precautions in regard to everything connected with old age and its +judgment upon life, more especially since old age, like the evening, is +fond of assuming a new and charming morality, and knows well enough how to +humiliate the day by the glow of the evening skies, twilight and a +peaceful and wistful silence. The reverence which we feel for an old man, +especially if he is an old thinker and sage, easily blinds us to the +deterioration of his intellect, and it is always necessary to bring to +light the hidden symptoms of such a deterioration and lassitude, that is +to say, to uncover the physiological phenomenon which is still concealed +behind the old man’s moral judgments and prejudices, in case we should be +deceived by our veneration for him, and do something to the disadvantage +of knowledge. For it is not seldom that the illusion of a great moral +renovation and regeneration takes possession of the old man. Basing his +views upon this, he then proceeds to express his opinions on the work and +development of his life as if he had only then for the first time become +clearsighted—and nevertheless it is not wisdom, but fatigue, which prompts +his present state of well-being and his positive judgments. + +The most dangerous indication of this weariness is above all the belief in +genius, which as a rule only arises in great and semi-great men of +intellect at this period of their lives: the belief in an exceptional +position, and exceptional rights. The thinker who thus believes himself to +be inspired by genius henceforth deems it permissible for him to take +things more easily, and takes advantage of his position as a genius to +decree rather than to prove. It is probable, however, that the need felt +by the weary intellect for alleviation is the main source of this +belief—it precedes it in time, though appearances may indicate the +contrary. + +At this time too, as the result of the love which all weary and old people +feel for enjoyment, such men as those I am speaking of wish to enjoy the +results of their thinking instead of again testing them and scattering the +seeds abroad once more. This leads them to make their thoughts palatable +and enjoyable, and to take away their dryness, coldness, and want of +flavour; and thus it comes about that the old thinker apparently raises +himself above his life’s work, while in reality he spoils it by infusing +into it a certain amount of fantasy, sweetness, flavour, poetic mists, and +mystic lights. This is how Plato ended, as did also that great and honest +Frenchman, Auguste Comte, who, as a conqueror of the exact sciences, +cannot be matched either among the Germans or the Englishmen of this +century. + +There is a third symptom of fatigue: that ambition which actuated the +great thinker when he was young, and which could not then find anything to +satisfy it, has also grown old, and, like one that has no more time to +lose, it begins to snatch at the coarser and more immediate means of its +gratification, means which are peculiar to active, dominating, violent, +and conquering dispositions. From this time onwards the thinker wishes to +found institutions which shall bear his name, instead of erecting mere +brain-structures. What are now to him the ethereal victories and honours +to be met with in the realm of proofs and refutations, or the perpetuation +of his fame in books, or the thrill of exultation in the soul of the +reader? But the institution, on the other hand, is a temple, as he well +knows—a temple of stone, a durable edifice, which will keep its god alive +with more certainty than the sacrifices of rare and tender souls.(17) + +Perhaps, too, at this period of his life the old thinker will for the +first time meet with that love which is fitted for a god rather than for a +human being, and his whole nature becomes softened and sweetened in the +rays of such a sun, like fruit in autumn. Yes, he grows more divine and +beautiful, this great old man,—and nevertheless it is old age and +weariness which permit him to ripen in this way, to grow more silent, and +to repose in the luminous adulation of a woman. Now it is all up with his +former desire—a desire which was superior even to his own ego—for real +disciples, followers who would carry on his thought, that is, true +opponents. This desire arose from his hitherto undiminished energy, the +conscious pride he felt in being able at any time to become an opponent +himself,—nay, even the deadly enemy of his own doctrine,—but now his +desire is for resolute partisans, unwavering comrades, auxiliary forces, +heralds, a pompous train of followers. He is now no longer able to bear +that dreadful isolation in which every intellect that advances beyond the +others is compelled to live. From this time forward he surrounds himself +with objects of veneration, companionship, tenderness, and love; but he +also wishes to enjoy the privileges of all religious people, and to +worship what he venerates most highly in his little community—he will even +go as far as to invent a religion for the purpose of having a community. + +Thus lives the wise old man, and in living thus he falls almost +imperceptibly into such a deplorable proximity to priestly and poetic +extravagances that it is difficult to recollect all his wise and severe +period of youth, the former rigid morality of his mind, and his truly +virile dread of fancies and misplaced enthusiasm. When he was formerly in +the habit of comparing himself with the older thinkers, he did so merely +that he might measure his weakness against their strength, and that he +might become colder and more audacious towards himself; but now he only +makes this comparison to intoxicate himself with his own delusions. +Formerly he looked forward with confidence to future thinkers, and he even +took a delight in imagining himself to be cast into the shade by their +brighter light. Now, however, he is mortified to think that he cannot be +the last: he endeavours to discover some way of imposing upon mankind, +together with the inheritance which he is leaving to them, a restriction +of sovereign thinking. He fears and reviles the pride and the love of +freedom of individual minds: after him no one must allow his intellect to +govern with absolute unrestriction: he himself wishes to remain for ever +the bulwark on which the waves of ideas may break—these are his secret +wishes, and perhaps, indeed, they are not always secret. + +The hard fact upon which such wishes are based, however, is that he +himself has come to a halt before his teaching, and has set up his +boundary stone, his “thus far and no farther.” In canonising himself he +has drawn up his own death warrant: from now on his mind cannot develop +further. His race is run; the hour-hand stops. Whenever a great thinker +tries to make himself a lasting institution for posterity, we may readily +suppose that he has passed the climax of his powers, and is very tired, +very near the setting of his sun. + + + + +543. + + +WE MUST NOT MAKE PASSION AN ARGUMENT FOR TRUTH.—Oh, you kind-hearted and +even noble enthusiasts, I know you! You wish to seem right in our eyes as +well as in your own, but especially in your own!—and an irritable and +subtle evil conscience so often spurs you on against your very enthusiasm! +How ingenious you then become in deceiving your conscience, and lulling it +to sleep! How you hate honest, simple, and clean souls; how you avoid +their innocent glances! That better knowledge whose representatives they +are, and whose voice you hear only too distinctly within yourselves when +it questions your belief,—how you try to cast suspicion upon it as a bad +habit, as a disease of the age, as the neglect and infection of your own +intellectual health! It drives you on to hate even criticism, science, +reason! You must falsify history to make it testify in your favour; you +must deny virtues in case they should obscure those of your own idols and +ideals. + +Coloured images where arguments are needed! Ardour and power of +expression! Silver mists! Ambrosian nights! well do you know how to +enlighten and to darken—to darken by means of light! and indeed when your +passion can no longer be kept within bounds the moment comes when you say +to yourselves, “Now I have won for myself a good conscience, now I am +exalted, courageous, self-denying, magnanimous; now I am honest!” How you +long for these moments when your passion will confer upon you full and +absolute rights, and also, as it were, innocence. How happy you are when +engaged in battle and inspired with ecstasy or courage, when you are +elated beyond yourself, when gnawing doubt has left you, and when you can +even decree: “Any man who is not in ecstasy as we are cannot by any chance +know what or where truth is.” How you long to meet with those who share +your belief in this state—which is a state of intellectual depravity—and +to set your own fire alight with their flames! Oh, for your martyrdom, +your victory of the sanctified lie! Must you really inflict so much pain +upon yourselves?—_Must_ you? + + + + +544. + + +HOW PHILOSOPHY IS NOW PRACTISED.—I can see quite well that our +philosophising youths, women, and artists require from philosophy exactly +the opposite of what the Greeks derived from it. What does he who does not +hear the continual exultation that resounds through every speech and +counter-argument in a Platonic dialogue, this exultation over the new +invention of rational thinking, know about Plato or about ancient +philosophy? At that time souls were filled with enthusiasm when they gave +themselves up to the severe and sober sport of ideas, generalisations, +refutations,—that enthusiasm which perhaps those old, great, severe, and +prudent contrapuntists in music have also known. At that time the Greek +palate still possessed that older and formerly omnipotent taste: and by +the side of this taste their new taste appeared to be enveloped in so much +charm that the divine art of dialectic was sung by hesitating voices as if +its followers were intoxicated with the frenzy of love. That old form of +thinking, however, was thought within the bounds of morality, and for it +nothing existed but fixed judgments and established facts, and it had no +reasons but those of authority. Thinking, therefore, was simply a matter +of repetition, and all the enjoyment of speech and dialogue could only lie +in their form. + +Wherever the substance of a thing is looked upon as eternal and +universally approved, there is only one great charm, the charm of variable +forms, that is, of fashion. Even in the poets ever since the time of +Homer, and later on in the case of the sculptors, the Greeks did not enjoy +originality, but its contrary. It was Socrates who discovered another +charm, that of cause and effect, of reason and sequence, and we moderns +have become so used to it, and have been brought up to the necessity of +logic that we look upon it as the normal taste, and as such it cannot but +be repugnant to ardent and presumptuous people. Such people are pleased by +whatever stands out boldly from the normal: their more subtle ambition +leads them to believe only too readily that they are exceptional souls, +not dialectic and rational beings, but, let us say, “intuitive” beings +gifted with an “inner sense,” or with a certain “intellectual perception.” +Above all, however, they wish to be “artistic natures” with a genius in +their heads, and a demon in their bodies, and consequently with special +rights in this world and in the world to come—especially the divine +privilege of being incomprehensible. + +And people like these are “going in for” philosophy nowadays! I fear they +will discover one day that they have made a mistake—what they are looking +for is religion! + + + + +545. + + +BUT WE DO NOT BELIEVE YOU.—You would fain pass for psychologists, but we +shall not allow it! Are we not to notice that you pretend to be more +experienced, profound, passionate, and perfect than you actually are?—just +as we notice in yonder painter that there is a trifling presumptuousness +in his manner of wielding the brush, and in yonder musician that he brings +forward his theme with the desire to make it appear superior to what it +really is. Have you experienced history within yourselves, commotions, +earthquakes, long and profound sadness, and sudden flashes of happiness? +Have you acted foolishly with great and little fools? Have you really +undergone the delusions and woe of the good people? and also the woe and +the peculiar happiness of the most evil? Then you may speak to me of +morality, but not otherwise! + + + + +546. + + +SLAVE AND IDEALIST.—The followers of Epictetus would doubtless not be to +the taste of those who are now striving after the ideal. The constant +tension of his being, the indefatigable inward glance, the prudent and +reserved incommunicativeness of his eye whenever it happens to gaze upon +the outer world, and above all, his silence or laconic speech: all these +are characteristics of the strictest fortitude,—and what would our +idealists, who above all else are desirous of expansion, care for this? +But in spite of all this the Stoic is not fanatical. He detests the +display and boasting of our idealists: his pride, however great it may be, +is not eager to disturb others. It permits of a certain gentle approach, +and has no desire to spoil anybody’s good humour—nay, it can even smile. A +great deal of ancient humanity is to be seen exemplified in this ideal. +The most excellent feature about it, however, is that the thinker is +completely free from the fear of God, strictly believes in reason, and is +no preacher of penitence. + +Epictetus was a slave: his ideal man is without any particular rank, and +may exist in any grade of society, but above all he is to be sought in the +deepest and lowest social classes, as the silent and self-sufficient man +in the midst of a general state of servitude, a man who defends himself +alone against the outer world, and is constantly living in a state of the +highest fortitude. He is distinguished from the Christian especially, +because the latter lives in hope in the promise of “unspeakable glory,” +permits presents to be made to him, and expects and accepts the best +things from divine love and grace, and not from himself. Epictetus, on the +other hand, neither hopes nor allows his best treasure to be given him—he +possesses it already, holds it bravely in his hand, and defies the world +to take it away from him. Christianity was devised for another class of +ancient slaves, for those who had a weak will and weak reason—that is to +say, for the majority of slaves. + + + + +547. + + +THE TYRANTS OF THE INTELLECT.—The progress of science is at the present +time no longer hindered by the purely accidental fact that man attains to +about seventy years, which was the case far too long. In former times +people wished to master the entire extent of knowledge within this period, +and all the methods of knowledge were valued according to this general +desire. Minor questions and individual experiments were looked upon as +unworthy of notice: people wanted to take the shortest path under the +impression that, since everything in this world seemed to be arranged with +a view to man’s needs, even the acquirement of knowledge was regulated in +view of the limits of human life. + +To solve everything at a single stroke, with one word—this was the secret +desire; and the task was represented in the symbol of the Gordian knot or +the egg of Columbus. No one doubted that it was possible to reach the goal +of knowledge after the manner of Alexander or Columbus, and to settle all +questions with one answer. “There is a mystery to be solved,” seemed to be +the aim of life in the eyes of the philosopher: it was necessary in the +first place to find out what this enigma was, and to condense the problem +of the world into the simplest enigmatical formula possible. The boundless +ambition and delight of being the “unraveller of the world” charmed the +dreams of many a thinker: nothing seemed to him worth troubling about in +this world but the means of bringing everything to a satisfactory +conclusion. Philosophy thus became a kind of supreme struggle for the +tyrannical sway over the intellect, and no one doubted that such a +tyrannical domination was reserved for some very happy, subtle, ingenious, +bold, and powerful person—a single individual!—and many (the last was +Schopenhauer) fancied themselves to be this privileged person. + +From this it follows that, on the whole, science has up to the present +remained in a rather backward state owing to the moral narrow-mindedness +of its disciples, and that henceforth it will have to be pursued from a +higher and more generous motive. “What do I matter?” is written over the +door of the thinker of the future. + + + + +548. + + +VICTORY OVER POWER.—If we consider all that has been venerated up to the +present as “superhuman intellect” or “genius,” we must come to the sad +conclusion that, considered as a whole, the intellectuality of mankind +must have been extremely low and poor: so little mind has hitherto been +necessary in order to feel at once considerably superior to all this! Alas +for the cheap glory of “genius”! How quickly has it been raised to the +throne, and its worship grown into a custom! We still fall on our knees +before power—according to the old custom of slaves—and nevertheless, when +the degree of venerability comes to be determined, only the degree of +reason in the power will be the deciding factor. We must find out, indeed, +to how great an extent power has been overcome by something higher, which +it now obeys as a tool and instrument. + +As yet, however, there have been too few eyes for such investigations: +even in the majority of cases the mere valuation of genius has almost been +looked upon as blasphemy. And thus perhaps everything that is most +beautiful still takes place in the midst of darkness and vanishes in +endless night almost as soon as it has made its appearance,—I refer to the +spectacle of that power which a genius does not lay out upon works, but +upon himself as a work, that is, his own self-control, the purifying of +his own imagination, the order and selection in his inspirations and +tasks. The great man ever remains invisible in the greatest thing that +claims worship, like some distant star: his victory over power remains +without witnesses, and hence also without songs and singers. The hierarchy +of the great men in all the past history of the human race has not yet +been determined. + + + + +549. + + +FLIGHT FROM ONE’S SELF.—Those sufferers from intellectual spasms who are +impatient towards themselves and look upon themselves with a gloomy +eye—such as Byron or Alfred de Musset—and who, in everything that they do, +resemble runaway horses, and from their own works derive only a transient +joy and an ardent passion which almost bursts their veins, followed by +sterility and disenchantment—how are they able to bear up! They would fain +attain to something “beyond themselves.” If we happen to be Christians, +and are seized by such a desire as this, we strive to reach God and to +become one with Him; if we are a Shakespeare we shall be glad to perish in +images of a passionate life; if we are like Byron we long for actions, +because these detach us from ourselves to an even greater extent than +thoughts, feelings, and works. + +And should the desire for performing great deeds really be at bottom +nothing but a flight from our own selves?—as Pascal would ask us. And +indeed this assertion might be proved by considering the most noble +representations of this desire for action: in this respect let us +remember, bringing the knowledge of an alienist to our aid, that four of +the greatest men of all ages who were possessed of this lust for action +were epileptics—Alexander the Great, Cæsar, Mohammed, and Napoleon; and +Byron likewise was subject to the same complaint. + + + + +550. + + +KNOWLEDGE AND BEAUTY.—If men, as they are still in the habit of doing, +reserve their veneration and feelings of happiness for works of fancy and +imagination, we should not be surprised if they feel chilled and +displeased by the contrary of fancy and imagination. The rapture which +arises from even the smallest, sure, and definite step in advance into +insight, and which our present state of science yields to so many in such +abundance—this rapture is in the meantime not believed in by all those who +are in the habit of feeling enraptured only when they leave reality +altogether and plunge into the depths of vague appearance—romanticism. +These people look upon reality as ugly, but they entirely overlook the +fact that the knowledge of even the ugliest reality is beautiful, and that +the man who can discern much and often is in the end very far from +considering as ugly the main items of that reality, the discovery of which +has always inspired him with the feeling of happiness. + +Is there anything “beautiful in itself”? The happiness of those who can +recognise augments the beauty of the world, bathing everything that exists +in a sunnier light: discernment not only envelops all things in its own +beauty, but in the long run permeates the things themselves with its +beauty—may ages to come bear witness to the truth of this statement! In +the meantime let us recall an old experience: two men so thoroughly +different in every respect as Plato and Aristotle were agreed in regard to +what constituted superior happiness—not merely their own and that of men +in general, but happiness in itself, even the happiness of the gods. They +found this happiness to lie in knowledge, in the activity of a well +practised and inventive understanding (not in “intuition” like the German +theologians and semi-theologians; not in visions, like the mystics; and +not in work, like the merely practical men). Similar opinions were +expressed by Descartes and Spinoza. What great delight must all these men +have felt in knowledge! and how great was the danger that their honesty +might give way, and that they themselves might become panegyrists of +things! + + + + +551. + + +FUTURE VIRTUES.—How has it come about that, the more intelligible the +world has become, the more all kinds of ceremonies have diminished? Was +fear so frequently the fundamental basis of that awe which overcame us at +the sight of anything hitherto unknown and mysterious, and which taught us +to fall upon our knees before the unintelligible, and to beg for mercy? +And has the world, perhaps, through the very fact that we have grown less +timid, lost some of the charms it formerly had for us? Is it not possible +that our own dignity and stateliness, our formidable character, has +decreased together with our spirit of dread? Perhaps we value the world +and ourselves less highly since we have begun to think more boldly about +it and ourselves? Perhaps there will come a moment in the future when this +courageous spirit of thinking will have reached such a point that it will +feel itself soaring in supreme pride, far above men and things—when the +wise man, being also the boldest, will see himself and even more +particularly existence, the lowest of all beneath himself? + +This type of courage, which is not far removed from excessive generosity, +has been lacking in humanity up to the present.—Oh, that our poets might +once again become what they once were: seers, telling us something about +what might possibly happen! now that what is real and what is past are +being ever more and more taken from them, and must continue to be taken +from them—for the time of innocent counterfeiting is at an end! Let them +try to enable us to anticipate future virtues, or virtues that will never +be found on earth, although they may exist somewhere in the +world!—purple-glowing constellations and whole Milky Ways of the +beautiful! Where are ye, ye astronomers of the ideal? + + + + +552. + + +IDEAL SELFISHNESS.—Is there a more sacred state than that of pregnancy? To +perform every one of our actions in the silent conviction that in one way +or another it will be to the benefit of that which is being generated +within us—that it must augment its mysterious value, the very thought of +which fills us with rapture? At such a time we refrain from many things +without having to force ourselves to do so: we suppress the angry word, we +grasp the hand forgivingly; our child must be born from all that is best +and gentlest. We shun our own harshness and brusqueness in case it should +instil a drop of unhappiness into the cup of the beloved unknown. +Everything is veiled, ominous; we know nothing about what is going on, but +simply wait and try to be prepared. During this time, too, we experience a +pure and purifying feeling of profound irresponsibility, similar to that +felt by a spectator before a drawn curtain; _it_ is growing, _it_ is +coming to light; we have nothing to do with determining its value, or the +hour of its arrival. We are thrown back altogether upon indirect, +beneficent and defensive influences. “Something greater than we are is +growing here”—such is our most secret hope: we prepare everything with a +view to his birth and prosperity—not merely everything that is useful, but +also the noblest gifts of our souls. + +We should, and can, live under the influence of such a blessed +inspiration! Whether what we are looking forward to is a thought or a +deed, our relationship to every essential achievement is none other than +that of pregnancy, and all our vainglorious boasting about “willing” and +“creating” should be cast to the winds! True and ideal selfishness +consists in always watching over and restraining the soul, so that our +productiveness may come to a beautiful termination. Thus in this indirect +manner we must provide for and watch over the good of all; and the frame +of mind, the mood in which we live, is a kind of soothing oil which +spreads far around us on the restless souls.—Still, these pregnant ones +are funny people! let us therefore dare to be funny also, and not reproach +others if they must be the same. And even when this phenomenon becomes +dangerous and evil we must not show less respect to that which is +generating within us or others than ordinary worldly justice, which does +not allow the judge or the hangman to interfere with a pregnant woman. + + + + +553. + + +CIRCUITOUS ROUTES.—Where does all this philosophy mean to end with its +circuitous routes? Does it do more than transpose into reason, so to +speak, a continuous and strong impulse—a craving for a mild sun, a bright +and bracing atmosphere, southern plants, sea breezes, short meals of meat, +eggs, and fruit, hot water to drink, quiet walks for days at a time, +little talking, rare and cautious reading, living alone, pure, simple, and +almost soldier-like habits—a craving, in short, for all things which are +suited to my own personal taste? a philosophy which is in the main the +instinct for a personal regimen—an instinct that longs for my air, my +height, my temperature, and my kind of health, and takes the circuitous +route of my head to persuade me to it! + +There are many other and certainly more lofty philosophies, and not only +such as are more gloomy and pretentious than mine—and are they perhaps, +taking them as a whole, nothing but intellectual circuitous routes of the +same kind of personal impulses?—In the meantime I look with a new eye upon +the mysterious and solitary flight of a butterfly high on the rocky banks +of the lake where so many plants are growing: there it flies hither and +thither, heedless of the fact that its life will last only one more day, +and that the night will be too cold for its winged fragility. For it, too, +a philosophy might be found, though it might not be my own. + + + + +554. + + +LEADING.(18)—When we praise progress we only praise the movement and those +who do not let us remain on the same spot, and in the circumstances this +is certainly something, especially if we live among Egyptians. In +changeable Europe, however, where movement is “understood,” to use their +own expression, “as a matter of course”—alas, if _we_ only understood +something about it too!—I praise leaders and forerunners: that is to say, +those who always leave themselves behind, and do not care in the least +whether any one is following them or not. “Wherever I halt I find myself +alone: why should I halt! the desert is still so wide!”—such is the +sentiment of the true leader. + + + + +555. + + +THE LEAST IMPORTANT ARE SUFFICIENT.—We ought to avoid events when we know +that even the least important of them frequently enough leave a strong +impression upon us—and these we cannot avoid.—The thinker must possess an +approximate canon of all the things he still wishes to experience. + + + + +556. + + +THE FOUR VIRTUES.—Honest towards ourselves, and to all and everything +friendly to us; brave in the face of our enemy; generous towards the +vanquished; polite at all times: such do the four cardinal virtues wish us +to be. + + + + +557. + + +MARCHING AGAINST AN ENEMY.—How pleasant is the sound of even bad music and +bad motives when we are setting out to march against an enemy! + + + + +558. + + +NOT CONCEALING ONE’S VIRTUES.—I love those men who are as transparent as +water, and who, to use Pope’s expression, hide not from view the turbid +bottom of their stream. Even they, however, possess a certain vanity, +though of a rare and more sublimated kind: some of them would wish us to +see nothing but the mud, and to take no notice of the clearness of the +water which enables us to look right to the bottom. No less a man than +Gautama Buddha has imagined the vanity of these few in the formula, “Let +your sins appear before men, and conceal your virtues.” But this would +exhibit a disagreeable spectacle to the world—it would be a sin against +good taste. + + + + +559. + + +"NOTHING IN EXCESS!"—How often is the individual recommended to set up a +goal which it is beyond his power to reach, in order that he may at least +attain that which lies within the scope of his abilities and most +strenuous efforts! Is it really so desirable, however, that he should do +so? Do not the best men who try to act according to this doctrine, +together with their best deeds, necessarily assume a somewhat exaggerated +and distorted appearance on account of their excessive tension? and in the +future will not a grey mist of failure envelop the world, owing to the +fact that we may see everywhere struggling athletes and tremendous +gestures, but nowhere a conqueror crowned with the laurel, and rejoicing +in his victory? + + + + +560. + + +WHAT WE ARE FREE TO DO.—We can act as the gardeners of our impulses, +and—which few people know—we may cultivate the seeds of anger, pity, +vanity, or excessive brooding, and make these things fecund and +productive, just as we can train a beautiful plant to grow along +trellis-work. We may do this with the good or bad taste of a gardener, and +as it were, in the French, English, Dutch, or Chinese style. We may let +nature take its own course, only trimming and embellishing a little here +and there; and finally, without any knowledge or consideration, we may +even allow the plants to spring up in accordance with their own natural +growth and limitations, and fight out their battle among themselves,—nay, +we can even take delight in such chaos, though we may possibly have a hard +time with it! All this is at our option: but how many know that it is? Do +not the majority of people believe in themselves as complete and perfect +facts? and have not the great philosophers set their seal on this +prejudice through their doctrine of the unchangeability of character? + + + + +561. + + +LETTING OUR HAPPINESS ALSO SHINE.—In the same way as painters are unable +to reproduce the deep brilliant hue of the natural sky, and are compelled +to use all the colours they require for their landscapes a few shades +deeper than nature has made them—just as they, by means of this trick, +succeed in approaching the brilliancy and harmony of nature’s own hues, so +also must poets and philosophers, for whom the luminous rays of happiness +are inaccessible, endeavour to find an expedient. By picturing all things +a shade or two darker than they really are, their light, in which they +excel, will produce almost exactly the same effect as the sunlight, and +will resemble the light of true happiness.—The pessimist, on the other +hand, who paints all things in the blackest and most sombre hues, only +makes use of bright flames, lightning, celestial glories, and everything +that possesses a glaring, dazzling power, and bewilders our eyes: to him +light only serves the purpose of increasing the horror, and of making us +look upon things as being more dreadful than they really are. + + + + +562. + + +THE SETTLED AND THE FREE.—It is only in the Underworld that we catch a +glimpse of that gloomy background of all that bliss of adventure which +forms an everlasting halo around Ulysses and his like, rivalling the +eternal phosphorescence of the sea,—that background which we can never +forget: the mother of Ulysses died of grief and yearning for her child. +The one is driven on from place to place, and the heart of the other, the +tender stay-at-home friend, breaks through it—so it always is. Affliction +breaks the hearts of those who live to see that those whom they love best +are deserting their former views and faith,—it is a tragedy brought about +by the free spirits,—a tragedy which, indeed, occasionally comes to their +own knowledge. Then, perhaps, they too, like Ulysses, will be forced to +descend among the dead to get rid of their sorrow and to relieve their +affliction. + + + + +563. + + +THE ILLUSION OF THE MORAL ORDER OF THE UNIVERSE.—There is no “eternal +justice” which requires that every fault shall be atoned and paid for,—the +belief that such a justice existed was a terrible delusion, and useful +only to a limited extent; just as it is also a delusion that everything is +guilt which is felt as such. It is not the things themselves, but the +opinions about things that do not exist, which have been such a source of +trouble to mankind. + + + + +564. + + +BY THE SIDE OF EXPERIENCE.—Even great intellects have only a hand-breadth +experience—in the immediate proximity of this experience their reflection +ceases, and its place is taken by unlimited vacuity and stupidity. + + + + +565. + + +DIGNITY AND IGNORANCE.—Wherever we understand we become amiable, happy, +and ingenious; and when we have learnt enough, and have trained our eyes +and ears, our souls show greater plasticity and charm. We understand so +little, however, and are so insufficiently informed, that it rarely +happens that we seize upon a thing and make ourselves lovable at the same +time,—on the contrary we pass through cities, nature, and history with +stiffness and indifference, at the same time taking a pride in our stiff +and indifferent attitude, as if it were simply due to superiority. Thus +our ignorance and our mediocre desire for knowledge understand quite well +how to assume a mask of dignity and character. + + + + +566. + + +LIVING CHEAPLY.—The cheapest and most innocent mode of life is that of the +thinker; for, to mention at once its most important feature, he has the +greatest need of those very things which others neglect and look upon with +contempt. In the second place he is easily pleased and has no desire for +any expensive pleasures. His task is not difficult, but, so to speak, +southern; his days and nights are not wasted by remorse; he moves, eats, +drinks, and sleeps in a manner suited to his intellect, in order that it +may grow calmer, stronger, and clearer. Again, he takes pleasure in his +body and has no reason to fear it; he does not require society, except +from time to time in order that he may afterwards go back to his solitude +with even greater delight. He seeks and finds in the dead compensation for +the living, and can even replace his friends in this way—viz., by seeking +out among the dead the best who have ever lived.—Let us consider whether +it is not the contrary desires and habits which have made the life of man +expensive, and as a consequence difficult and often unbearable. In another +sense, however, the thinker’s life is certainly the most expensive, for +nothing is too good for him; and it would be an intolerable privation for +him to be deprived of the best. + + + + +567. + + +IN THE FIELD.—“We should take things more cheerfully than they deserve; +especially because for a very long time we have taken them more seriously +than they deserved.” So speak the brave soldiers of knowledge. + + + + +568. + + +POET AND BIRD.—The bird Phœnix showed the poet a glowing scroll which was +being gradually consumed in the flames. “Be not alarmed,” said the bird, +“it is your work! It does not contain the spirit of the age, and to a +still less extent the spirit of those who are against the age: so it must +be burnt. But that is a good sign. There is many a dawn of day.” + + + + +569. + + +TO THE LONELY ONES.—If we do not respect the honour of others in our +soliloquies as well as in what we say publicly, we are not gentlemen. + + + + +570. + + +LOSSES.—There are some losses which communicate to the soul a sublimity in +which it ceases from wailing, and wanders about silently, as if in the +shade of some high and dark cypresses. + + + + +571. + + +THE BATTLE-FIELD DISPENSARY OF THE SOUL.—What is the most efficacious +remedy?—Victory. + + + + +572. + + +LIFE SHALL COMFORT US.—If, like the thinker, we live habitually amid the +great current of ideas and feelings, and even our dreams follow this +current, we expect comfort and peacefulness from life, while others wish +to rest from life when they give themselves up to meditation. + + + + +573. + + +CASTING ONE’S SKIN.—The snake that cannot cast its skin perishes. So too +with those minds which are prevented from changing their views: they cease +to be minds. + + + + +574. + + +NEVER FORGET!—The higher we soar the smaller we appear to those who cannot +fly. + + + + +575. + + +WE AERONAUTS OF THE INTELLECT.—All those daring birds that soar far and +ever farther into space, will somewhere or other be certain to find +themselves unable to continue their flight, and they will perch on a mast +or some narrow ledge—and will be grateful even for this miserable +accommodation! But who could conclude from this that there was not an +endless free space stretching far in front of them, and that they had +flown as far as they possibly could? In the end, however, all our great +teachers and predecessors have come to a standstill, and it is by no means +in the noblest or most graceful attitude that their weariness has brought +them to a pause: the same thing will happen to you and me! but what does +this matter to either of us? _Other birds will fly farther!_ Our minds and +hopes vie with them far out and on high; they rise far above our heads and +our failures, and from this height they look far into the distant horizon +and see hundreds of birds much more powerful than we are, striving whither +we ourselves have also striven, and where all is sea, sea, and nothing but +sea! + +And where, then, are we aiming at? Do we wish to cross the sea? whither +does this over-powering passion urge us, this passion which we value more +highly than any other delight? Why do we fly precisely in this direction, +where all the suns of humanity have hitherto set? Is it possible that +people may one day say of us that we also steered westward, hoping to +reach India—but that it was our fate to be wrecked on the infinite? Or, my +brethren? or—? + + + + + + +FOOTNOTES + + + 1 The book was first published in 1881, the preface being added to the + second edition, 1886.—TR. + + 2 This refers, of course, to the different genders of the nouns in + other languages. In German, for example, the sun is feminine, and in + French masculine.—TR. + + 3 M. Henri Albert points out that this refers to a line of Paul + Gerhardt’s well-known song: “Befiel du deine Wege.” TR. + + 4 “Formal education” is the name given in Germany to those branches of + learning which tend to develop the logical faculties, as opposed to + “material” education which deals with the acquisition of facts and + all kinds of “useful” knowledge.—TR. + + 5 The reference is to the _Odyssey_, XX. 18: “Τέτλαθι δή, κραδίη; καὶ + κύντερον ἄλλο ποτ᾽ ἔτλης...” etc. Κύντερος, from κύων, “a dog,” lit. + more dog-like, _i.e._ shameless, horrible, audacious.—TR. + + 6 If this aphorism seems obscure, the reader may take Tolstoi as an + example of the first class and Nietzsche as an example of the + second. Tolstoi’s inconsistencies are generally glossed over, + because he professed the customary moral theories of the age, while + Nietzsche has had to endure the most searching criticism because he + did not. In Nietzsche’s case, however, the scrutiny has been in + vain; for, having no unworkable Christian theories to uphold, unlike + Tolstoi, Nietzsche’s life is not a series of compromises. The career + of the great pagan philosopher was, in essence, much more saintly + than that of the great Christian. How different from Tolstoi, too, + was that noble Christian, Pascal, who, from the inevitable clash of + his creed and his nature, died at thirty-eight, while his weaker + epigone lived in the fulness of his fame until he was over + eighty!—TR. + + 7 A hit at the German Empire, which Nietzsche always despised, since + it led to the utter extinction of the old German spirit. “Kingdom” + (in “Kingdom of God”) and “Empire” are both represented by the one + German word _Reich_.—TR. + + 8 This sentence is a complete refutation of a book which caused so + much stir in Germany about a decade ago, and in England quite + recently, Chamberlain’s _Nineteenth Century_, in which a purely + imaginary Teutonic race is held up as the Chosen People of the + world. Nietzsche says elsewhere, “Peoples and Countries,” aphorism + 21, “Associate with no man who takes part in the mendacious + race-swindle.”—TR. + + 9 The fiercest protests against Nietzsche’s teaching even now come + from the “unfeeling people.” Hence the difficulty—now happily + past—of introducing him into Anglo-Saxon countries.—TR. + + 10 The German Jews are well known for their charity, by means of which + they probably wish to prove that they are not so bad as the + Anti-Semites paint them.—TR. + + 11 That is, do not speak either of God or the devil. The German proverb + runs: “Man soll den Teufel nicht an die Wand malen, sonst kommt + er.”—TR. + + 12 The case of that other witty Venetian, Casanova.—TR. + + 13 The play upon the words _gründlich_ (thorough) thinkers, and + _Untergründlichen_ (lit. those underground) cannot be rendered in + English.—TR. + + 14 A variation of the well-known proverb, _Ubi bene, ibi patria_.—TR. + + 15 Hence the violence of all fanatics, who do not wish to shout down + the outer world so much as to shout down their own inner enemy, viz. + truth.—TR. + + 16 This omission is in the original.—TR. + + 17 This, of course, refers to Richard Wagner, as does also the + following paragraph.—TR. + + 18 The play upon the words _Vorschritt_ (leading) and _Fortschritt_ + (progress) cannot be rendered in English.—TR. + + + + + +***END OF THE PROJECT GUTENBERG EBOOK THE DAWN OF DAY*** + + + +CREDITS + + +June 9, 2012 + + Project Gutenberg TEI edition 1 + Produced by Dianna Adair, Joe C, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. (This + file was produced from images generously made available by The + Internet Archive/American Libraries.) + + + +A WORD FROM PROJECT GUTENBERG + + +This file should be named 39955‐0.txt or 39955‐0.zip. + +This and all associated files of various formats will be found in: + + + http://www.gutenberg.org/dirs/3/9/9/5/39955/ + + +Updated editions will replace the previous one — the old editions will be +renamed. + +Creating the works from public domain print editions means that no one +owns a United States copyright in these works, so the Foundation (and +you!) can copy and distribute it in the United States without permission +and without paying copyright royalties. Special rules, set forth in the +General Terms of Use part of this license, apply to copying and +distributing Project Gutenberg™ electronic works to protect the Project +Gutenberg™ concept and trademark. Project Gutenberg is a registered +trademark, and may not be used if you charge for the eBooks, unless you +receive specific permission. If you do not charge anything for copies of +this eBook, complying with the rules is very easy. You may use this eBook +for nearly any purpose such as creation of derivative works, reports, +performances and research. They may be modified and printed and given away +— you may do practically _anything_ with public domain eBooks. +Redistribution is subject to the trademark license, especially commercial +redistribution. + + + +THE FULL PROJECT GUTENBERG LICENSE + + +_Please read this before you distribute or use this work._ + +To protect the Project Gutenberg™ mission of promoting the free +distribution of electronic works, by using or distributing this work (or +any other work associated in any way with the phrase “Project Gutenberg”), +you agree to comply with all the terms of the Full Project Gutenberg™ +License (available with this file or online at +http://www.gutenberg.org/license). + + +Section 1. + + +General Terms of Use & Redistributing Project Gutenberg™ electronic works + + +1.A. + + +By reading or using any part of this Project Gutenberg™ electronic work, +you indicate that you have read, understand, agree to and accept all the +terms of this license and intellectual property (trademark/copyright) +agreement. If you do not agree to abide by all the terms of this +agreement, you must cease using and return or destroy all copies of +Project Gutenberg™ electronic works in your possession. If you paid a fee +for obtaining a copy of or access to a Project Gutenberg™ electronic work +and you do not agree to be bound by the terms of this agreement, you may +obtain a refund from the person or entity to whom you paid the fee as set +forth in paragraph 1.E.8. + + +1.B. + + +“Project Gutenberg” is a registered trademark. It may only be used on or +associated in any way with an electronic work by people who agree to be +bound by the terms of this agreement. There are a few things that you can +do with most Project Gutenberg™ electronic works even without complying +with the full terms of this agreement. See paragraph 1.C below. There are +a lot of things you can do with Project Gutenberg™ electronic works if you +follow the terms of this agreement and help preserve free future access to +Project Gutenberg™ electronic works. See paragraph 1.E below. + + +1.C. + + +The Project Gutenberg Literary Archive Foundation (“the Foundation” or +PGLAF), owns a compilation copyright in the collection of Project +Gutenberg™ electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an individual +work is in the public domain in the United States and you are located in +the United States, we do not claim a right to prevent you from copying, +distributing, performing, displaying or creating derivative works based on +the work as long as all references to Project Gutenberg are removed. Of +course, we hope that you will support the Project Gutenberg™ mission of +promoting free access to electronic works by freely sharing Project +Gutenberg™ works in compliance with the terms of this agreement for +keeping the Project Gutenberg™ name associated with the work. You can +easily comply with the terms of this agreement by keeping this work in the +same format with its attached full Project Gutenberg™ License when you +share it without charge with others. + + +1.D. + + +The copyright laws of the place where you are located also govern what you +can do with this work. Copyright laws in most countries are in a constant +state of change. If you are outside the United States, check the laws of +your country in addition to the terms of this agreement before +downloading, copying, displaying, performing, distributing or creating +derivative works based on this work or any other Project Gutenberg™ work. +The Foundation makes no representations concerning the copyright status of +any work in any country outside the United States. + + +1.E. + + +Unless you have removed all references to Project Gutenberg: + + +1.E.1. + + +The following sentence, with active links to, or other immediate access +to, the full Project Gutenberg™ License must appear prominently whenever +any copy of a Project Gutenberg™ work (any work on which the phrase +“Project Gutenberg” appears, or with which the phrase “Project Gutenberg” +is associated) is accessed, displayed, performed, viewed, copied or +distributed: + + + This eBook is for the use of anyone anywhere at no cost and with + almost no restrictions whatsoever. You may copy it, give it away + or re-use it under the terms of the Project Gutenberg License + included with this eBook or online at http://www.gutenberg.org + + +1.E.2. + + +If an individual Project Gutenberg™ electronic work is derived from the +public domain (does not contain a notice indicating that it is posted with +permission of the copyright holder), the work can be copied and +distributed to anyone in the United States without paying any fees or +charges. If you are redistributing or providing access to a work with the +phrase “Project Gutenberg” associated with or appearing on the work, you +must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 +or obtain permission for the use of the work and the Project Gutenberg™ +trademark as set forth in paragraphs 1.E.8 or 1.E.9. + + +1.E.3. + + +If an individual Project Gutenberg™ electronic work is posted with the +permission of the copyright holder, your use and distribution must comply +with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed +by the copyright holder. Additional terms will be linked to the Project +Gutenberg™ License for all works posted with the permission of the +copyright holder found at the beginning of this work. + + +1.E.4. + + +Do not unlink or detach or remove the full Project Gutenberg™ License +terms from this work, or any files containing a part of this work or any +other work associated with Project Gutenberg™. + + +1.E.5. + + +Do not copy, display, perform, distribute or redistribute this electronic +work, or any part of this electronic work, without prominently displaying +the sentence set forth in paragraph 1.E.1 with active links or immediate +access to the full terms of the Project Gutenberg™ License. + + +1.E.6. + + +You may convert to and distribute this work in any binary, compressed, +marked up, nonproprietary or proprietary form, including any word +processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg™ work in a format other than +“Plain Vanilla ASCII” or other format used in the official version posted +on the official Project Gutenberg™ web site (http://www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original “Plain Vanilla ASCII” or other form. +Any alternate format must include the full Project Gutenberg™ License as +specified in paragraph 1.E.1. + + +1.E.7. + + +Do not charge a fee for access to, viewing, displaying, performing, +copying or distributing any Project Gutenberg™ works unless you comply +with paragraph 1.E.8 or 1.E.9. + + +1.E.8. + + +You may charge a reasonable fee for copies of or providing access to or +distributing Project Gutenberg™ electronic works provided that + + - You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg™ works calculated using the method you + already use to calculate your applicable taxes. The fee is owed to + the owner of the Project Gutenberg™ trademark, but he has agreed to + donate royalties under this paragraph to the Project Gutenberg + Literary Archive Foundation. Royalty payments must be paid within 60 + days following each date on which you prepare (or are legally + required to prepare) your periodic tax returns. Royalty payments + should be clearly marked as such and sent to the Project Gutenberg + Literary Archive Foundation at the address specified in Section 4, + “Information about donations to the Project Gutenberg Literary + Archive Foundation.” + + - You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg™ License. + You must require such a user to return or destroy all copies of the + works possessed in a physical medium and discontinue all use of and + all access to other copies of Project Gutenberg™ works. + + - You provide, in accordance with paragraph 1.F.3, a full refund of + any money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days of + receipt of the work. + + - You comply with all other terms of this agreement for free + distribution of Project Gutenberg™ works. + + +1.E.9. + + +If you wish to charge a fee or distribute a Project Gutenberg™ electronic +work or group of works on different terms than are set forth in this +agreement, you must obtain permission in writing from both the Project +Gutenberg Literary Archive Foundation and Michael Hart, the owner of the +Project Gutenberg™ trademark. Contact the Foundation as set forth in +Section 3 below. + + +1.F. + + +1.F.1. + + +Project Gutenberg volunteers and employees expend considerable effort to +identify, do copyright research on, transcribe and proofread public domain +works in creating the Project Gutenberg™ collection. Despite these +efforts, Project Gutenberg™ electronic works, and the medium on which they +may be stored, may contain “Defects,” such as, but not limited to, +incomplete, inaccurate or corrupt data, transcription errors, a copyright +or other intellectual property infringement, a defective or damaged disk +or other medium, a computer virus, or computer codes that damage or cannot +be read by your equipment. + + +1.F.2. + + +LIMITED WARRANTY, DISCLAIMER OF DAMAGES — Except for the “Right of +Replacement or Refund” described in paragraph 1.F.3, the Project Gutenberg +Literary Archive Foundation, the owner of the Project Gutenberg™ +trademark, and any other party distributing a Project Gutenberg™ +electronic work under this agreement, disclaim all liability to you for +damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE +NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH +OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE +FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT +WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, +PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY +OF SUCH DAMAGE. + + +1.F.3. + + +LIMITED RIGHT OF REPLACEMENT OR REFUND — If you discover a defect in this +electronic work within 90 days of receiving it, you can receive a refund +of the money (if any) you paid for it by sending a written explanation to +the person you received the work from. If you received the work on a +physical medium, you must return the medium with your written explanation. +The person or entity that provided you with the defective work may elect +to provide a replacement copy in lieu of a refund. If you received the +work electronically, the person or entity providing it to you may choose +to give you a second opportunity to receive the work electronically in +lieu of a refund. If the second copy is also defective, you may demand a +refund in writing without further opportunities to fix the problem. + + +1.F.4. + + +Except for the limited right of replacement or refund set forth in +paragraph 1.F.3, this work is provided to you ’AS-IS,’ WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. + + +1.F.5. + + +Some states do not allow disclaimers of certain implied warranties or the +exclusion or limitation of certain types of damages. If any disclaimer or +limitation set forth in this agreement violates the law of the state +applicable to this agreement, the agreement shall be interpreted to make +the maximum disclaimer or limitation permitted by the applicable state +law. The invalidity or unenforceability of any provision of this agreement +shall not void the remaining provisions. + + +1.F.6. + + +INDEMNITY — You agree to indemnify and hold the Foundation, the trademark +owner, any agent or employee of the Foundation, anyone providing copies of +Project Gutenberg™ electronic works in accordance with this agreement, and +any volunteers associated with the production, promotion and distribution +of Project Gutenberg™ electronic works, harmless from all liability, costs +and expenses, including legal fees, that arise directly or indirectly from +any of the following which you do or cause to occur: (a) distribution of +this or any Project Gutenberg™ work, (b) alteration, modification, or +additions or deletions to any Project Gutenberg™ work, and (c) any Defect +you cause. + + +Section 2. + + + Information about the Mission of Project Gutenberg™ + + +Project Gutenberg™ is synonymous with the free distribution of electronic +works in formats readable by the widest variety of computers including +obsolete, old, middle-aged and new computers. It exists because of the +efforts of hundreds of volunteers and donations from people in all walks +of life. + +Volunteers and financial support to provide volunteers with the assistance +they need, is critical to reaching Project Gutenberg™’s goals and ensuring +that the Project Gutenberg™ collection will remain freely available for +generations to come. In 2001, the Project Gutenberg Literary Archive +Foundation was created to provide a secure and permanent future for +Project Gutenberg™ and future generations. To learn more about the Project +Gutenberg Literary Archive Foundation and how your efforts and donations +can help, see Sections 3 and 4 and the Foundation web page at +http://www.pglaf.org. + + +Section 3. + + + Information about the Project Gutenberg Literary Archive Foundation + + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the state of +Mississippi and granted tax exempt status by the Internal Revenue Service. +The Foundation’s EIN or federal tax identification number is 64-6221541. +Its 501(c)(3) letter is posted at +http://www.gutenberg.org/fundraising/pglaf. Contributions to the Project +Gutenberg Literary Archive Foundation are tax deductible to the full +extent permitted by U.S. federal laws and your state’s laws. + +The Foundation’s principal office is located at 4557 Melan Dr. +S. Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at 809 North +1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact information +can be found at the Foundation’s web site and official page at +http://www.pglaf.org + +For additional contact information: + + + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + + +Section 4. + + + Information about Donations to the Project Gutenberg Literary Archive + Foundation + + +Project Gutenberg™ depends upon and cannot survive without wide spread +public support and donations to carry out its mission of increasing the +number of public domain and licensed works that can be freely distributed +in machine readable form accessible by the widest array of equipment +including outdated equipment. Many small donations ($1 to $5,000) are +particularly important to maintaining tax exempt status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United States. +Compliance requirements are not uniform and it takes a considerable +effort, much paperwork and many fees to meet and keep up with these +requirements. We do not solicit donations in locations where we have not +received written confirmation of compliance. To SEND DONATIONS or +determine the status of compliance for any particular state visit +http://www.gutenberg.org/fundraising/donate + +While we cannot and do not solicit contributions from states where we have +not met the solicitation requirements, we know of no prohibition against +accepting unsolicited donations from donors in such states who approach us +with offers to donate. + +International donations are gratefully accepted, but we cannot make any +statements concerning tax treatment of donations received from outside the +United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation methods +and addresses. Donations are accepted in a number of other ways including +checks, online payments and credit card donations. To donate, please +visit: http://www.gutenberg.org/fundraising/donate + + +Section 5. + + + General Information About Project Gutenberg™ electronic works. + + +Professor Michael S. Hart is the originator of the Project Gutenberg™ +concept of a library of electronic works that could be freely shared with +anyone. For thirty years, he produced and distributed Project Gutenberg™ +eBooks with only a loose network of volunteer support. + +Project Gutenberg™ eBooks are often created from several printed editions, +all of which are confirmed as Public Domain in the U.S. unless a copyright +notice is included. Thus, we do not necessarily keep eBooks in compliance +with any particular paper edition. + +Each eBook is in a subdirectory of the same number as the eBook’s eBook +number, often in several formats including plain vanilla ASCII, compressed +(zipped), HTML and others. + +Corrected _editions_ of our eBooks replace the old file and take over the +old filename and etext number. The replaced older file is renamed. +_Versions_ based on separate sources are treated as new eBooks receiving +new filenames and etext numbers. + +Most people start at our Web site which has the main PG search facility: + + + http://www.gutenberg.org + + +This Web site includes information about Project Gutenberg™, including how +to make donations to the Project Gutenberg Literary Archive Foundation, +how to help produce our new eBooks, and how to subscribe to our email +newsletter to hear about new eBooks. + + + + + + +***FINIS*** +
\ No newline at end of file diff --git a/39955-0.zip b/39955-0.zip Binary files differnew file mode 100644 index 0000000..fe92763 --- /dev/null +++ b/39955-0.zip diff --git a/39955-8.txt b/39955-8.txt new file mode 100644 index 0000000..d4c274b --- /dev/null +++ b/39955-8.txt @@ -0,0 +1,12886 @@ +The Project Gutenberg EBook of The Dawn of Day by Friedrich Wilhelm +Nietzsche + + + +This eBook is for the use of anyone anywhere at no cost and with almost no +restrictions whatsoever. You may copy it, give it away or re-use it under +the terms of the Project Gutenberg License included with this eBook or +online at http://www.gutenberg.org/license + + + +Title: The Dawn of Day + +Author: Friedrich Wilhelm Nietzsche + +Release Date: June 9, 2012 [Ebook #39955] + +Language: English + +Character set encoding: ISO 8859-1 + + +***START OF THE PROJECT GUTENBERG EBOOK THE DAWN OF DAY*** + + + + + + Friedrich Nietzsche + + The Dawn of Day + + Translated by + + John McFarland Kennedy + +Author of "The Quintessence of Nietzsche", "Religions and Philosophers of + the East" + + There are many dawns which have yet to shed their light.--RIG-VEDA. + + New York + + The MacMillan Company + + 1911 + + + + + +CONTENTS + + +Introduction. +Author's Preface. +Book I. +Book II. +Book III. +Book IV. +Book V. +Footnotes + + + + + + +INTRODUCTION. + + +When Nietzsche called his book _The Dawn of Day_, he was far from giving +it a merely fanciful title to attract the attention of that large section +of the public which judges books by their titles rather than by their +contents. _The Dawn of Day_ represents, figuratively, the dawn of +Nietzsche's own philosophy. Hitherto he had been considerably influenced +in his outlook, if not in his actual thoughts, by Schopenhauer, Wagner, +and perhaps also Comte. _Human, all-too-Human_, belongs to a period of +transition. After his rupture with Bayreuth, Nietzsche is, in both parts +of that work, trying to stand on his own legs, and to regain his spiritual +freedom; he is feeling his way to his own philosophy. _The Dawn of Day_, +written in 1881 under the invigorating influence of a Genoese spring, is +the dawn of this new Nietzsche. "With this book I open my campaign against +morality," he himself said later in his autobiography, the _Ecce Homo_. + +Just as in the case of the books written in his prime--_The Joyful Wisdom_, +_Zarathustra_, _Beyond Good and Evil_, and _The Genealogy of Morals_--we +cannot fail to be impressed in this work by Nietzsche's deep psychological +insight, the insight that showed him to be a powerful judge of men and +things unequalled in the nineteenth or, perhaps, any other century. One +example of this is seen in his searching analysis of the Apostle Paul +(Aphorism 68), in which the soul of the "First Christian" is ruthlessly +and realistically laid bare to us. Nietzsche's summing-up of the Founder +of Christianity--for of course, as is now generally recognised, it was +Paul, and not Christ, who founded the Christian Church--has not yet called +forth those bitter attacks from theologians that might have been expected, +though one reason for this apparent neglect is no doubt that the portrait +is so true, and in these circumstances silence is certainly golden on the +part of defenders of the faith, who are otherwise, as a rule, loquacious +enough. Nor has the taunt in Aphorism 84 elicited an answer from the +quarter whither it was directed; and the "free" (not to say dishonest) +interpretation of the Bible by Christian scholars and theologians, which +is still proceeding merrily, is now being turned to Nietzsche's own +writings. For the philosopher's works are now being "explained away" by +German theologians in a most nave and daring fashion, and with an ability +which has no doubt been acquired as the result of centuries of skilful +interpretation of the Holy Writ. + +Nor are professional theologians the only ones who have failed to answer +Nietzsche; for in other than religious matters the majority of savants +have not succeeded in plumbing his depths. There is, for example, the +question of race. Ten years ago, twenty years after the publication of +_The Dawn of Day_, Nietzsche's countrymen enthusiastically hailed a book +which has recently been translated into English, Chamberlain's +_Foundations of __ the Nineteenth Century_. In this book the Teutons are +said to be superior to all the other peoples in the world, the reason +given being that they have kept their race pure. It is due to this purity +of race that they have produced so many great men; for every "good" man in +history is a Teuton, and every bad man something else. Considerable skill +is exhibited by the author in filching from his opponents the Latins their +best trump cards, and likewise _the_ trump card, Jesus Christ, from the +Jews; for Jesus Christ, according to Chamberlain's very plausible +argument, was not a Jew but an Aryan, _i.e._ a member of that great family +of which the Teutons are a branch. + +What would Nietzsche have said to this legerdemain? He has constantly +pointed out that the Teutons are so far from being a pure race that they +have, on the contrary, done everything in their power to ruin even the +idea of a pure race for ever. For the Teutons, through their Reformation +and their Puritan revolt in England, and the philosophies developed by the +democracies that necessarily followed, were the spiritual forbears of the +French Revolution and of the Socialistic rgime under which we are +beginning to suffer nowadays. Thus this noble race has left nothing undone +to blot out the last remnant of race in Europe, and it even stands in the +way of the creation of a new race. And with such a record in history the +Germans write books, eulogising themselves as the salt of the earth, the +people of peoples, the race of races, while in truth they are nothing else +than _nouveaux-riches_ endeavouring to draw up a decent pedigree for +themselves. We know that honesty is not a prerequisite of such pedigrees, +and that patriotism may be considered as a good excuse even for a wrong +pedigree; but the race-pandemonium that followed the publication of Mr. +Chamberlain's book in Germany was really a very unwise proceeding in view +of the false and misleading document produced. What, it may be asked +again, would Nietzsche have said if he had heard his countrymen screaming +odes to their own glory as the "flower of Europe"? He would assuredly have +dismissed their exalted pretensions with a good-natured smile; for his +study of history had shown him that even slaves must have their saturnalia +now and then. But as to his philosophical answer there can be no doubt; +for in Aphorism 272 of _The Dawn of Day_ there is a single sentence which +completely refutes the view of modern racemongers like Chamberlain and his +followers: "It is probable," we read, "that there are no pure races, but +only races which have become purified, and even these are extremely rare." +There are even stronger expressions to be met with in "Peoples and +Countries" (Aphorism 20; see the _Genealogy of Morals_, p. 226): "What +quagmires and mendacity must there be about if it is possible, in the +modern European hotch-potch, to raise the question of 'race'!" and again, +in Aphorism 21: "Maxim--to associate with no man who takes any part in the +mendacious race-swindle." + +A man like Nietzsche, who makes so little impression upon mankind in +general, is certainly not, as some people have thought and openly said, a +public danger, so the guardians of the State need not be uneasy. There is +little danger of Nietzsche's revolutionising either the masses or the +classes; for, as Goethe used to say, "Seulement celui qui ressemble le +peuple, l'meut." Nietzsche's voice has as yet hardly been lifted in this +country; and, until it is fully heard, both masses and classes will calmly +proceed on their way to the extremes of democracy and anarchy, as they now +appear to be doing. Anarchy, though, may be too strong a word; for there +is some doubt whether, throughout Europe and America at all events, the +people are not now too weak even for anarchy. A revolt is a sign of +strength in a slave; but our modern slaves have no strength left. + +In the meantime, however, it will have become clear that Nietzsche tried +to stop this threatening degradation of the human race, that he +endeavoured to supplant the morality of altruism--the cause of this +degradation--by another, a super-Christian morality, and that he has +succeeded in this aim, if not where the masses and the classes are +concerned, at any rate in the case of that small minority of thinkers to +which he really wished to appeal. And this minority is naturally grateful +to the philosopher for having supplied them with a morality which enables +them to be "good" without being fools--an unpleasant combination which, +unfortunately, the Nazarene morality is seldom able to avoid. This +Nazarene morality has doubtless its own merits, and its "good" and "evil" +in many cases coincide with ours; but common sense and certain +intellectual qualities are not too highly appreciated in the table of +Christian values (see, for instance, 1 Cor. iii. 19), whence it will be +observed that the enlightenment of a Christian is not always quite equal +to his otherwise excellent intentions. We Nietzschians, however, must show +that patience to them which they always pretend to show to their +opponents. Nietzsche himself, indeed, recommends this in Aphorism 103 of +this book, an aphorism which is almost too well known to need repetition; +for it likewise disproves the grotesque though widely circulated +supposition that all kinds of immorality would be indulged in under the +sway of the "Immoralistic" philosopher: + +"I should not, of course, deny--unless I were a fool--that many actions +which are called immoral should be avoided and resisted; and in the same +way that many which are called moral should be performed and encouraged; +but I hold that in both cases these actions should be performed from +motives other than those which have prevailed up to the present time. We +must learn anew in order that at last, perhaps very late in the day, we +may be able to do something more: feel anew." + +In regard to the translation itself--which owes a good deal to many +excellent suggestions made by Mr. Thomas Common--it adheres, as a rule, +closely to the German text; and in only two or three instances has a +slightly freer rendering been adopted in order to make the sense quite +clear. There are one or two cases in which a punning or double meaning +could not be adequately rendered in English: _e.g._ Aphorism 50, where the +German word "Rausch" means both "intoxication" and also "elation" (_i.e._ +the exalted feelings of the religious fanatic). Again, we have "Einleid," +"Einleidigkeit," in Aphorism 63--words which do not quite correspond to +pity, compassion, or fellow-feeling, and which, indeed, are not yet known +to German lexicographers. A literal translation, "one-feeling," would be +almost meaningless. What is actually signified is that both sufferer and +sympathiser have nerves and feelings in common: an experience which +Schopenhauer, as Nietzsche rightly points out, mistook for compassion or +pity ("Mitleid"), and which lacked a word, even in German, until the later +psychologist coined "Einleid." Again, in Aphorism 554 we have a play upon +the words "Vorschritt" (leading, guidance) and "Fortschritt" (progress). + +All these, however, are trifling matters in comparison with the substance +of the book, and they are of more interest to philologists than to +psychologists. It is for psychologists that this book was written; and +such minds, somewhat rare in our time, may read in it with much profit. + +J. M. Kennedy. + +LONDON, _September_ 1911. + + + + + +AUTHOR'S PREFACE. + + +In this book we find a "subterrestrial" at work, digging, mining, +undermining. You can see him, always provided that you have eyes for such +deep work,--how he makes his way slowly, cautiously, gently but surely, +without showing signs of the weariness that usually accompanies a long +privation of light and air. He might even be called happy, despite his +labours in the dark. Does it not seem as if some faith were leading him +on, some solace recompensing him for his toil? Or that he himself desires +a long period of darkness, an unintelligible, hidden, enigmatic something, +knowing as he does that he will in time have his own morning, his own +redemption, his own rosy dawn?--Yea, verily he will return: ask him not +what he seeketh in the depths; for he himself will tell you, this apparent +Trophonius and subterrestrial, whensoever he once again becomes man. One +easily unlearns how to hold one's tongue when one has for so long been a +mole, and all alone, like him.-- + + + + +2. + + +Indeed, my indulgent friends, I will tell you--here, in this late +preface,(1) which might easily have become an obituary or a funeral +oration--what I sought in the depths below: for I have come back, and--I +have escaped. Think not that I will urge you to run the same perilous +risk! or that I will urge you on even to the same solitude! For whoever +proceeds on his own path meets nobody: this is the feature of one's "own +path." No one comes to help him in his task: he must face everything quite +alone--danger, bad luck, wickedness, foul weather. He goes his own way; +and, as is only right, meets with bitterness and occasional irritation +because he pursues this "own way" of his: for instance, the knowledge that +not even his friends can guess who he is and whither he is going, and that +they ask themselves now and then: "Well? Is he really moving at all? Has +he still ... a path before him?"--At that time I had undertaken something +which could not have been done by everybody: I went down into the deepest +depths; I tunnelled to the very bottom; I started to investigate and +unearth an old _faith_ which for thousands of years we philosophers used +to build on as the safest of all foundations--which we built on again and +again although every previous structure fell in: I began to undermine our +_faith in morals_. But ye do not understand me?-- + + + + +3. + + +So far it is on Good and Evil that we have meditated least profoundly: +this was always too dangerous a subject. Conscience, a good reputation, +hell, and at times even the police, have not allowed and do not allow of +impartiality; in the presence of morality, as before all authority, we +_must_ not even think, much less speak: here we must obey! Ever since the +beginning of the world, no authority has permitted itself to be made the +subject of criticism; and to criticise morals--to look upon morality as a +problem, as problematic--what! was that not--_is_ that not--immoral?--But +morality has at its disposal not only every means of intimidation +wherewith to keep itself free from critical hands and instruments of +torture: its security lies rather in a certain art of enchantment, in +which it is a past master--it knows how to "enrapture." It can often +paralyse the critical will with a single look, or even seduce it to +itself: yea, there are even cases where morality can turn the critical +will against itself; so that then, like the scorpion, it thrusts the sting +into its own body. Morality has for ages been an expert in all kinds of +devilry in the art of convincing: even at the present day there is no +orator who would not turn to it for assistance (only hearken to our +anarchists, for instance: how morally they speak when they would fain +convince! In the end they even call themselves "the good and the just"). +Morality has shown herself to be the greatest mistress of seduction ever +since men began to discourse and persuade on earth--and, what concerns us +philosophers even more, she is the veritable _Circe of philosophers_. For, +to what is it due that, from Plato onwards, all the philosophic architects +in Europe have built in vain? that everything which they themselves +honestly believed to be _aere perennius_ threatens to subside or is +already laid in ruins? Oh, how wrong is the answer which, even in our own +day, rolls glibly off the tongue when this question is asked: "Because +they have all neglected the prerequisite, the examination of the +foundation, a critique of all reason"--that fatal answer made by Kant, who +has certainly not thereby attracted us modern philosophers to firmer and +less treacherous ground! (and, one may ask apropos of this, was it not +rather strange to demand that an instrument should criticise its own value +and effectiveness? that the intellect itself should "recognise" its own +worth, power, and limits? was it not even just a little ridiculous?) The +right answer would rather have been, that all philosophers, including Kant +himself were building under the seductive influence of morality--that they +aimed at certainty and "truth" only in appearance; but that in reality +their attention was directed towards "_majestic moral edifices_," to use +once more Kant's innocent mode of expression, who deems it his "less +brilliant, but not undeserving" task and work "to level the ground and +prepare a solid foundation for the erection of those majestic moral +edifices" (_Critique of Pure Reason_, ii. 257). Alas! He did not succeed +in his aim, quite the contrary--as we must acknowledge to-day. With this +exalted aim, Kant was merely a true son of his century, which more than +any other may justly be called the century of exaltation: and this he +fortunately continued to be in respect to the more valuable side of this +century (with that solid piece of sensuality, for example, which he +introduced into his theory of knowledge). He, too, had been bitten by the +moral tarantula, Rousseau; he, too, felt weighing on his soul that moral +fanaticism of which another disciple of Rousseau's, Robespierre, felt and +proclaimed himself to be the executor: _de fonder sur la terre l'empire de +la sagesse, de la justice, et de la vertu_. (Speech of June 4th, 1794.) On +the other hand, with such a French fanaticism in his heart, no one could +have cultivated it in a less French, more deep, more thorough and more +German manner--if the word German is still permissible in this sense--than +Kant did: in order to make room for _his_ "moral kingdom," he found +himself compelled to add to it an indemonstrable world, a logical +"beyond"--that was why he required his critique of pure reason! In other +words, _he would not have wanted it_, if he had not deemed one thing to be +more important than all the others: to render his moral kingdom +unassailable by--or, better still, invisible to, reason,--for he felt too +strongly the vulnerability of a moral order of things in the face of +reason. For, when confronted with nature and history, when confronted with +the ingrained _immorality_ of nature and history, Kant was, like all good +Germans from the earliest times, a pessimist: he believed in morality, not +because it is demonstrated through nature and history, but despite its +being steadily contradicted by them. To understand this "despite," we +should perhaps recall a somewhat similar trait in Luther, that other great +pessimist, who once urged it upon his friends with true Lutheran audacity: +"If we could conceive by reason alone how that God who shows so much wrath +and malignity could be merciful and just, what use should we have for +faith?" For, from the earliest times, nothing has ever made a deeper +impression upon the German soul, nothing has ever "tempted" it more, than +that deduction, the most dangerous of all, which for every true Latin is a +sin against the intellect: _credo quia absurdum est_.--With it German logic +enters for the first time into the history of Christian dogma; but even +to-day, a thousand years later, we Germans of the present, late Germans in +every way, catch the scent of truth, a _possibility_ of truth, at the back +of the famous fundamental principle of dialectics with which Hegel secured +the victory of the German spirit over Europe--"contradiction moves the +world; all things contradict themselves." We are pessimists--even in logic. + + + + +4. + + +But logical judgments are not the deepest and most fundamental to which +the daring of our suspicion descends: the confidence in reason which is +inseparable from the validity of these judgments, is, as confidence, a +_moral_ phenomenon ... perhaps German pessimism has yet to take its last +step? Perhaps it has once more to draw up its "credo" opposite its +"absurdum" in a terrible manner? And if this book is pessimistic even in +regard to morals, even above the confidence in morals--should it not be a +German book for that very reason? For, in fact, it represents a +contradiction, and one which it does not fear: in it confidence in morals +is retracted--but why? Out of _morality_! Or how shall we call that which +takes place in it--in _us_? for our taste inclines to the employment of +more modest phrases. But there is no doubt that to us likewise there +speaketh a "thou shalt"; we likewise obey a strict law which is set above +us--and this is the last cry of morals which is still audible to us, which +we too must _live_: here, if anywhere, are we still _men of conscience_, +because, to put the matter in plain words, we will not return to that +which we look upon as decayed, outlived, and superseded, we will not +return to something "unworthy of belief," whether it be called God, +virtue, truth, justice, love of one's neighbour, or what not; we will not +permit ourselves to open up a lying path to old ideals; we are thoroughly +and unalterably opposed to anything that would intercede and mingle with +us; opposed to all forms of present-day faith and Christianity; opposed to +the lukewarmness of all romanticism and fatherlandism; opposed also to the +artistic sense of enjoyment and lack of principle which would fain make us +worship where we no longer believe--for we are artists--opposed, in short, +to all this European feminism (or idealism, if this term be thought +preferable) which everlastingly "draws upward," and which in consequence +everlastingly "lowers" and "degrades." Yet, being men of _this_ +conscience, we feel that we are related to that German uprightness and +piety which dates back thousands of years, although we immoralists and +atheists may be the late and uncertain offspring of these virtues--yea, we +even consider ourselves, in a certain respect, as their heirs, the +executors of their inmost will: a pessimistic will, as I have already +pointed out, which is not afraid to deny itself, because it denies itself +with _joy_! In us is consummated, if you desire a formula--_the +autosuppression of morals_. + + + + +5. + + +But, after all, why must we proclaim so loudly and with such intensity +what we are, what we want, and what we do not want? Let us look at this +more calmly and wisely; from a higher and more distant point of view. Let +us proclaim it, as if among ourselves, in so low a tone that all the world +fails to hear it and _us_! Above all, however, let us say it _slowly_.... +This preface comes late, but not too late: what, after all, do five or six +years matter? Such a book, and such a problem, are in no hurry; besides, +we are friends of the _lento_, I and my book. I have not been a +philologist in vain--perhaps I am one yet: a teacher of slow reading. I +even come to write slowly. At present it is not only my habit, but even my +taste--a perverted taste, maybe--to write nothing but what will drive to +despair every one who is "in a hurry." For philology is that venerable art +which exacts from its followers one thing above all--to step to one side, +to leave themselves spare moments, to grow silent, to become slow--the +leisurely art of the goldsmith applied to language: an art which must +carry out slow, fine work, and attains nothing if not _lento_. For this +very reason philology is now more desirable than ever before; for this +very reason it is the highest attraction and incitement in an age of +"work": that is to say, of haste, of unseemly and immoderate hurry-skurry, +which is intent upon "getting things done" at once, even every book, +whether old or new. Philology itself, perhaps, will not "get things done" +so hurriedly: it teaches how to read _well_: _i.e._ slowly, profoundly, +attentively, prudently, with inner thoughts, with the mental doors ajar, +with delicate fingers and eyes ... my patient friends, this book appeals +only to perfect readers and philologists: _learn_ to read me well! + +RUTA, NEAR GENOA, + +_Autumn_, 1886. + + + + + +BOOK I. + + + + +1. + + +SUBSEQUENT JUDGMENT.--All things that endure for a long time are little by +little so greatly permeated by reason that their origin in unreason +becomes improbable. Does not almost every exact statement of an origin +strike us as paradoxical and sacrilegious? Indeed, does not the true +historian constantly contradict? + + + + +2. + + +PREJUDICE OF THE LEARNED.--Savants are quite correct in maintaining the +proposition that men in all ages believed that they _knew_ what was good +and evil, praiseworthy and blamable. But it is a prejudice of the learned +to say _that we now know it better_ than any other age. + + + + +3. + + +A TIME FOR EVERYTHING.--When man assigned a sex to all things, he did not +believe that he was merely playing; but he thought, on the contrary, that +he had acquired a profound insight:--it was only at a much later period, +and then only partly, that he acknowledged the enormity of his error. In +the same way, man has attributed a moral relationship to everything that +exists, throwing the cloak of _ethical significance_ over the world's +shoulders. One day all that will be of just as much value, and no more, as +the amount of belief existing to-day in the masculinity or femininity of +the sun.(2) + + + + +4. + + +AGAINST THE FANCIFUL DISHARMONY OF THE SPHERES.--We must once more sweep +out of the world all this _false_ grandeur, for it is contrary to the +justice that all things about us may claim. And for this reason we must +not see or wish the world to be more disharmonic than it is! + + + + +5. + + +BE THANKFUL!--The most important result of the past efforts of humanity is +that we need no longer go about in continual fear of wild beasts, +barbarians, gods, and our own dreams. + + + + +6. + + +THE JUGGLER AND HIS COUNTERPART.--That which is wonderful in science is +contrary to that which is wonderful in the art of the juggler. For the +latter would wish to make us believe that we see a very simple causality, +where, in reality, an exceedingly complex causality is in operation. +Science, on the other hand, forces us to give up our belief in the simple +causality exactly where everything looks so easily comprehensible and we +are merely the victims of appearances. The simplest things are _very +_"complicated"--we can never be sufficiently astonished at them! + + + + +7. + + +RECONCEIVING OUR FEELING OF SPACE.--Is it real or imaginary things which +have built up the greater proportion of man's happiness? It is certain, at +all events, that the extent of the distance between the highest point of +happiness and the lowest point of unhappiness has been established only +with the help of imaginary things. As a consequence, _this_ kind of a +conception of space is always, under the influence of science, becoming +smaller and smaller: in the same way as science has taught us, and is +still teaching us, to look upon the earth as small--yea, to look upon the +entire solar system as a mere point. + + + + +8. + + +TRANSFIGURATION.--Perplexed sufferers, confused dreamers, the hysterically +ecstatic--here we have the three classes into which Raphael divided +mankind. We no longer consider the world in this light--and Raphael himself +dare not do so: his own eyes would show him a new transfiguration. + + + + +9. + + +CONCEPTION OF THE MORALITY OF CUSTOM.--In comparison with the mode of life +which prevailed among men for thousands of years, we men of the present +day are living in a very immoral age: the power of custom has been +weakened to a remarkable degree, and the sense of morality is so refined +and elevated that we might almost describe it as volatilised. That is why +we late comers experience such difficulty in obtaining a fundamental +conception of the origin of morality: and even if we do obtain it, our +words of explanation stick in our throats, so coarse would they sound if +we uttered them! or to so great an extent would they seem to be a slander +upon morality! Thus, for example, the fundamental clause: morality is +nothing else (and, above all, nothing more) than obedience to customs, of +whatsoever nature they may be. But customs are simply the traditional way +of acting and valuing. Where there is no tradition there is no morality; +and the less life is governed by tradition, the narrower the circle of +morality. The free man is immoral, because it is his _will_ to depend upon +himself and not upon tradition: in all the primitive states of humanity +"evil" is equivalent to "individual," "free," "arbitrary," "unaccustomed," +"unforeseen," "incalculable." In such primitive conditions, always +measured by this standard, any action performed--_not_ because tradition +commands it, but for other reasons (_e.g._ on account of its individual +utility), even for the same reasons as had been formerly established by +custom--is termed immoral, and is felt to be so even by the very man who +performs it, for it has not been done out of obedience to the tradition. + +What is tradition? A higher authority, which is obeyed, not because it +commands what is useful to us, but merely because it commands. And in what +way can this feeling for tradition be distinguished from a general feeling +of fear? It is the fear of a higher intelligence which commands, the fear +of an incomprehensible power, of something that is more than +personal--there is _superstition_ in this fear. In primitive times the +domain of morality included education and hygienics, marriage, medicine, +agriculture, war, speech and silence, the relationship between man and +man, and between man and the gods--morality required that a man should +observe her prescriptions without thinking of _himself_ as individual. +Everything, therefore, was originally custom, and whoever wished to raise +himself above it, had first of all to make himself a kind of lawgiver and +medicine-man, a sort of demi-god--in other words, he had to create customs, +a dangerous and fearful thing to do!--Who is the most moral man? On the one +hand, he who most frequently obeys the law: _e.g._ he who, like the +Brahmins, carries a consciousness of the law about with him wherever he +may go, and introduces it into the smallest divisions of time, continually +exercising his mind in finding opportunities for obeying the law. On the +other hand, he who obeys the law in the most difficult cases. The most +moral man is he who makes the greatest _sacrifices_ to morality; but what +are the greatest sacrifices? In answering this question several different +kinds of morality will be developed: but the distinction between the +morality of the _most frequent obedience_ and the morality of the _most +difficult obedience_ is of the greatest importance. Let us not be deceived +as to the motives of that moral law which requires, as an indication of +morality, obedience to custom in the most difficult cases! Self-conquest +is required, not by reason of its useful consequences for the individual; +but that custom and tradition may appear to be dominant, in spite of all +individual counter desires and advantages. The individual shall sacrifice +himself--so demands the morality of custom. + +On the other hand, those moralists who, like the followers of Socrates, +recommend self-control and sobriety to the _individual_ as his greatest +possible advantage and the key to his greatest personal happiness, are +_exceptions_--and if we ourselves do not think so, this is simply due to +our having been brought up under their influence. They all take a new +path, and thereby bring down upon themselves the utmost disapproval of all +the representatives of the morality of custom. They sever their connection +with the community, as immoralists, and are, in the fullest sense of the +word, evil ones. In the same way, every Christian who "sought, above all +things, his _own_ salvation," must have seemed evil to a virtuous Roman of +the old school. Wherever a community exists, and consequently also a +morality of custom, the feeling prevails that any punishment for the +violation of a custom is inflicted, above all, on the community: this +punishment is a supernatural punishment, the manifestations and limits of +which are so difficult to understand, and are investigated with such +superstitious fear. The community can compel any one member of it to make +good, either to an individual or to the community itself, any ill +consequences which may have followed upon such a member's action. It can +also call down a sort of vengeance upon the head of the individual by +endeavouring to show that, as the result of his action, a storm of divine +anger has burst over the community,--but, above all, it regards the guilt +of the individual more particularly as _its own_ guilt, and bears the +punishment of the isolated individual as its own punishment--"Morals," they +bewail in their innermost heart, "morals have grown lax, if such deeds as +these are possible." And every individual action, every individual mode of +thinking, causes dread. It is impossible to determine how much the more +select, rare, and original minds must have suffered in the course of time +by being considered as evil and dangerous, _yea, because they even looked +upon themselves as such_. Under the dominating influence of the morality +of custom, originality of every kind came to acquire a bad conscience; and +even now the sky of the best minds seems to be more overcast by this +thought than it need be. + + + + +10. + + +COUNTER-MOTION BETWEEN THE SENSE OF MORALITY AND THE SENSE OF +CAUSALITY.--As the sense of causality increases, so does the extent of the +domain of morality decrease: for every time one has been able to grasp the +necessary effects, and to conceive them as distinct from all incidentals +and chance possibilities (_post hoc_), one has, at the same time, +destroyed an enormous number of _imaginary causalities_, which had +hitherto been believed in as the basis of morals--the real world is much +smaller than the world of our imagination--and each time also one casts +away a certain amount of one's anxiousness and coercion, and some of our +reverence for the authority of custom is lost: morality in general +undergoes a diminution. He who, on the other hand, wishes to increase it +must know how to prevent results from becoming controllable. + + + + +11. + + +MORALS AND MEDICINES OF THE PEOPLE.--Every one is continuously occupied in +bringing more or less influence to bear upon the morals which prevail in a +community: most of the people bring forward example after example to show +the _alleged relationship between cause and effect_, guilt and punishment, +thus upholding it as well founded and adding to the belief in it. A few +make new observations upon the actions and their consequences, drawing +conclusions therefrom and laying down laws; a smaller number raise +objections and allow belief in these things to become weakened.--But they +are all alike in the crude and _unscientific_ manner in which they set +about their work: if it is a question of objections to a law, or examples +or observations of it, or of its proof, confirmation, expression or +refutation, we always find the material and method entirely valueless, as +valueless as the material and form of all popular medicine. Popular +medicines and popular morals are closely related, and should not be +considered and valued, as is still customary, in so different a way: both +are most dangerous and make-believe sciences. + + + + +12. + + +CONSEQUENCE AS ADJUVANT CAUSE.--Formerly the consequences of an action were +considered, not as the result of that action, but a voluntary +adjuvant--_i.e._ on the part of God. Can a greater confusion be imagined? +Entirely different practices and means have to be brought into use for +actions and effects! + + + + +13. + + +TOWARDS THE NEW EDUCATION OF MANKIND.--Help us, all ye who are +well-disposed and willing to assist, lend your aid in the endeavour to do +away with that conception of punishment which has swept over the whole +world! No weed more harmful than this! It is not only to the consequences +of our actions that this conception has been applied--and how horrible and +senseless it is to confuse cause and effect with cause and punishment!--but +worse has followed: the pure accidentality of events has been robbed of +its innocence by this execrable manner of interpreting conception of +punishment. Yea, they have even pushed their folly to such extremes that +they would have us look upon existence itself as a punishment--from which +it would appear that the education of mankind had hitherto been confided +to cranky gaolers and hangmen. + + + + +14. + + +THE SIGNIFICATION OF MADNESS IN THE HISTORY OF MORALITY.--If, despite that +formidable pressure of the "morality of custom," under which all human +communities lived--thousands of years before our own era, and during our +own era up to the present day (we ourselves are dwelling in the small +world of exceptions, and, as it were, in an evil zone):--if, I say, in +spite of all this, new and divergent ideas, valuations, and impulses have +made their appearance time after time, this state of things has been +brought about only with the assistance of a dreadful associate: it was +insanity almost everywhere that paved the way for the new thought and cast +off the spell of an old custom and superstition. Do ye understand why this +had to be done through insanity? by something which is in both voice and +appearance as horrifying and incalculable as the demoniac whims of wind +and sea, and consequently calling for like dread and respect? by something +bearing upon it the signs of entire lack of consciousness as clearly as +the convulsions and foam of the epileptic, which appeared to typify the +insane person as the mask and speaking-trumpet of some divine being? by +something that inspired even the bearer of the new thought with awe and +fear of himself, and that, suppressing all remorse, drove him on to become +its prophet and martyr?--Well, in our own time, we continually hear the +statement reiterated that genius is tinctured with madness instead of good +sense. Men of earlier ages were far more inclined to believe that, +wherever traces of insanity showed themselves, a certain proportion of +genius and wisdom was likewise present--something "divine," as they +whispered to one another. More than this, they expressed their opinions on +the point with sufficient emphasis. "All the greatest benefits of Greece +have sprung from madness," said Plato, setting on record the opinion of +the entire ancient world. Let us take a step further: all those superior +men, who felt themselves irresistibly urged on to throw off the yoke of +some morality or other, had no other resource--_if they were not really +mad_--than to feign madness, or actually to become insane. And this holds +good for innovators in every department of life, and not only in religion +and politics. Even the reformer of the poetic metre was forced to justify +himself by means of madness. (Thus even down to gentler ages madness +remained a kind of convention in poets, of which Solon, for instance, took +advantage when urging the Athenians to reconquer Salamis.)--"How can one +make one's self mad when one is not mad and dare not feign to be so?" +Almost all the eminent men of antiquity have given themselves up to this +dreadful mode of reasoning: a secret doctrine of artifices and dietetic +jugglery grew up around this subject and was handed down from generation +to generation, together with the feeling of the innocence, even sanctity, +of such plans and meditations. The means of becoming a medicine-man among +the Indians, a saint among Christians of the Middle Ages, an angecok among +Greenlanders, a Pagee among Brazilians, are the same in essence: senseless +fasting, continual abstention from sexual intercourse, isolation in a +wilderness, ascending a mountain or a pillar, "sitting on an aged willow +that looks out upon a lake," and thinking of absolutely nothing but what +may give rise to ecstasy or mental derangements. + +Who would dare to glance at the desert of the bitterest and most +superfluous agonies of spirit, in which probably the most productive men +of all ages have pined away? Who could listen to the sighs of those lonely +and troubled minds: "O ye heavenly powers, grant me madness! Madness, that +I at length may believe in myself! Vouchsafe delirium and convulsions, +sudden flashes of light and periods of darkness; frighten me with such +shivering and feverishness as no mortal ever experienced before, with +clanging noises and haunting spectres; let me growl and whine and creep +about like a beast, if only I can come to believe in myself! I am devoured +by doubt. I have slain the law, and I now dread the law as a living person +dreads a corpse. If I am not _above_ the law, I am the most abandoned of +wretches. Whence cometh this new spirit that dwelleth within me but from +you? Prove to me, then, that I am one of you--nothing but madness will +prove it to me." And only too often does such a fervour attain its object: +at the very time when Christianity was giving the greatest proof of its +fertility in the production of saints and martyrs, believing that it was +thus proving itself, Jerusalem contained large lunatic asylums for +shipwrecked saints, for those whose last spark of good sense had been +quenched by the floods of insanity. + + + + +15. + + +THE MOST ANCIENT MEANS OF SOLACE.--First stage: In every misfortune or +discomfort man sees something for which he must make somebody else suffer, +no matter who--in this way he finds out the amount of power still remaining +to him; and this consoles him. Second stage: In every misfortune or +discomfort, man sees a punishment, _i.e._ an expiation of guilt and the +means by which he may get rid of the malicious enchantment of a real or +apparent wrong. When he perceives the _advantage_ which misfortune bring +with it, he believes he need no longer make another person suffer for +it--he gives up this kind of satisfaction, because he now has another. + + + + +16. + + +FIRST PRINCIPLE OF CIVILISATION.--Among savage tribes there is a certain +category of customs which appear to aim at nothing but custom. They +therefore lay down strict, and, on the whole, superfluous regulations +(_e.g._ the rules of the Kamchadales, which forbid snow to be scraped off +the boots with a knife, coal to be stuck on the point of a knife, or a +piece of iron to be put into the fire--and death to be the portion of every +one who shall act contrariwise!) Yet these laws serve to keep people +continually reminded of the custom, and the imperative necessity on their +parts to conform to it: and all this in support of the great principle +which stands at the beginning of all civilisation: any custom is better +than none. + + + + +17. + + +GOODNESS AND MALIGNITY.--At first men imposed their own personalities on +Nature: everywhere they saw themselves and their like, _i.e._ their own +evil and capricious temperaments, hidden, as it were, behind clouds, +thunder-storms, wild beasts, trees, and plants: it was then that they +declared Nature was evil. Afterwards there came a time, that of Rousseau, +when they sought to distinguish themselves from Nature: they were so tired +of each other that they wished to have separate little hiding-places where +man and his misery could not penetrate: then they invented "nature is +good." + + + + +18. + + +THE MORALITY OF VOLUNTARY SUFFERING.--What is the highest enjoyment for men +living in a state of war in a small community, the existence of which is +continually threatened, and the morality of which is the strictest +possible? _i.e._ for souls which are vigorous, vindictive, malicious, full +of suspicion, ready to face the direst events, hardened by privation and +morality? The enjoyment of cruelty: just as, in such souls and in such +circumstances, it would be regarded as a virtue to be ingenious and +insatiable in cruelty. Such a community would find its delight in +performing cruel deeds, casting aside, for once, the gloom of constant +anxiety and precaution. Cruelty is one of the most ancient enjoyments at +their festivities. As a consequence it is believed that the gods likewise +are pleased by the sight of cruelty and rejoice at it--and in this way the +belief is spread that _voluntary suffering_, self-chosen martyrdom, has a +high signification and value of its own. In the community custom gradually +brings about a practice in conformity with this belief: henceforward +people become more suspicious of all exuberant well-being, and more +confident as they find themselves in a state of great pain; they think +that the gods may be unfavourable to them on account of happiness, and +favourable on account of pain--not compassionate! For compassion is looked +upon with contempt, and unworthy of a strong and awe-inspiring soul--but +agreeable to them, because the sight of human suffering put these gods +into good humour and makes them feel powerful, and a cruel mind revels in +the sensation of power. It was thus that the "most moral man" of the +community was considered as such by virtue of his frequent suffering, +privation, laborious existence, and cruel mortification--not, to repeat it +again and again, as a means of discipline or self-control or a desire for +individual happiness--but a a virtue which renders the evil gods +well-disposed towards the community, a virtue which continually wafts up +to them the odour of an expiatory sacrifice. All those intellectual +leaders of the nations who reached the point of being able to stir up the +sluggish though prolific mire of their customs had to possess this factor +of voluntary martyrdom as well as insanity in order to obtain +belief--especially, and above all, as is always the case, belief in +themselves! The more their minds followed new paths, and were consequently +tormented by pricks of conscience, the more cruelly they battled against +their own flesh, their own desires, and their own health--as if they were +offering the gods a compensation in pleasure, lest these gods should wax +wroth at the neglect of ancient customs and the setting up of new aims. + +Let no one be too hasty in thinking that we have now entirely freed +ourselves from such a logic of feeling! Let the most heroic souls among us +question themselves on this very point. The least step forward in the +domain of free thought and individual life has been achieved in all ages +to the accompaniment of physical and intellectual tortures: and not only +the mere step forward, no! but every form of movement and change has +rendered necessary innumerable martyrs, throughout the entire course of +thousands of years which sought their paths and laid down their +foundation-stones, years, however, which we do not think of when we speak +about "world-history," that ridiculously small division of mankind's +existence. And even in this so-called world-history, which in the main is +merely a great deal of noise about the latest novelties, there is no more +important theme than the old, old tragedy of the martyrs _who tried to +move the mire_. Nothing has been more dearly bought than the minute +portion of human reason and feeling of liberty upon which we now pride +ourselves. But it is this very pride which makes it almost impossible for +us to-day to be conscious of that enormous lapse of time, preceding the +period of "world-history" when "morality of custom" held the field, and to +consider this lapse of time as _the real and decisive epoch that +established the character of mankind_: an epoch when suffering was +considered as a virtue, cruelty as a virtue, hypocrisy as a virtue, +revenge as a virtue, and the denial of the reason as a virtue, whereas, on +the other hand, well-being was regarded as a danger, longing for knowledge +as a danger, peace as a danger, compassion as a danger: an epoch when +being pitied was looked upon as an insult, work as an insult, madness as a +divine attribute, and every kind of change as immoral and pregnant with +ruin! You imagine that all this has changed, and that humanity must +likewise have changed its character? Oh, ye poor psychologists, learn to +know yourselves better! + + + + +19. + + +MORALITY AND STUPEFACTION.--Custom represents the experiences of men of +earlier times in regard to what they considered as useful and harmful; but +the _feeling of custom_ (morality) does not relate to these feelings as +such, but to the age, the sanctity, and the unquestioned authority of the +custom. Hence this feeling hinders our acquiring new experiences and +amending morals: _i.e._ morality is opposed to the formation of new and +better morals: it stupefies. + + + + +20. + + +FREE-DOERS AND FREE-THINKERS.--Compared with free-thinkers, free-doers are +at a disadvantage, because it is evident that men suffer more from the +consequences of actions than of thoughts. If we remember, however, that +both seek their own satisfaction, and that free-thinkers have already +found their satisfaction in reflection upon and utterance of forbidden +things, there is no difference in the motives; but in respect of the +consequences the issue will be decided against the free-thinker, provided +that it be not judged from the most superficial and vulgar external +appearance, _i.e._ not as every one would judge it. We must make up for a +good deal of the calumny with which men have covered all those who have, +by their actions, broken away from the authority of some custom--they are +generally called criminals. Every one who has hitherto overthrown a law of +established morality has always at first been considered as a _wicked +man_: but when it was afterwards found impossible to re-establish the law, +and people gradually became accustomed to the change, the epithet was +changed by slow degrees. History deals almost exclusively with these +_wicked men_, who later on came to be recognised as _good men_. + + + + +21. + + +"FULFILMENT OF THE LAW."--In cases where the observance of a moral precept +has led to different consequence from that expected and promised, and does +not bestow upon the moral man the happiness he had hoped for, but leads +rather to misfortune and misery, the conscientious and timid man has +always his excuse ready: "Something was lacking in the proper _carrying +out_ of the law." If the worst comes to the worst, a deeply-suffering and +down-trodden humanity will even decree: "It is impossible to carry out the +precept faithfully: we are too weak and sinful, and, in the depths of our +soul, incapable of morality: consequently we have no claim to happiness +and success. Moral precepts and promises have been given for better beings +than ourselves." + + + + +22. + + +WORKS AND FAITH.--Protestant teachers are still spreading the fundamental +error that faith only is of consequence, and that works must follow +naturally upon faith. This doctrine is certainly not true, but it is so +seductive in appearance that it has succeeded in fascinating quite other +intellects than that of Luther (_e.g._ the minds of Socrates and Plato): +though the plain evidence and experience of our daily life prove the +contrary. The most assured knowledge and faith cannot give us either the +strength or the dexterity required for action, or the practice in that +subtle and complicated mechanism which is a prerequisite for anything to +be changed from an idea into action. Then, I say, let us first and +foremost have works! and this means practice! practice! practice! The +necessary faith will come later--be certain of that! + + + + +23. + + +IN WHAT RESPECT WE ARE MOST SUBTLE.--By the fact that, for thousands of +years, _things_ (nature, tools, property of all kinds) were thought to be +alive and to possess souls, and able to hinder and interfere with the +designs of man, the feeling of impotence among men has become greater and +more frequent than it need have been: for one had to secure one's things +like men and beasts, by means of force, compulsion, flattery, treaties, +sacrifices--and it is here that we may find the origin of the greater +number of superstitious customs, _i.e._ of an important, _perhaps +paramount_, and nevertheless wasted and useless division of mankind's +activity!--But since the feeling of impotence and fear was so strong, and +for such a length of time in a state of constant stimulation, the feeling +of _power_ in man has been developed in so subtle a manner that, in this +respect, he can compare favourably with the most delicately-adjusted +balance. This feeling has become his strongest propensity: and the means +he discovered for creating it form almost the entire history of culture. + + + + +24. + + +THE PROOF OF A PRECEPT.--The worth or worthlessness of a recipe--that for +baking bread, for example--is proved, generally speaking, by the result +expected coming to pass or not, provided, of course, that the directions +given have been carefully followed. The case is different, however, when +we come to deal with moral precepts, for here the results cannot be +ascertained, interpreted, and divined. These precepts, indeed, are based +upon hypotheses of but little scientific value, the proof or refutation of +which by means of results is impossible:--but in former ages, when all +science was crude and primitive, and when a matter was _taken for granted_ +on the smallest evidence, then the worth or worthlessness of a moral +recipe was determined as we now determine any other precept: by reference +to the results. If the natives of Alaska believe in a command which says: +"Thou shalt not throw a bone into the fire or give it to a dog," this will +be proved by the warning: "If thou dost thou wilt have no luck when +hunting." Yet, in one sense or another, it almost invariably happens that +one has "no luck when hunting." It is no easy matter to _refute_ the worth +of the precept in this way, the more so as it is the community, and not +the individual, which is regarded as the bearer of the punishment; and, +again, some occurrence is almost certain to happen which seems to prove +the rule. + + + + +25. + + +CUSTOMS AND BEAUTY.--In justice to custom it must not be overlooked that, +in the case of all those who conform to it whole-heartedly from the very +start, the organs of attack and defence, both physical and intellectual, +begin to waste away; _i.e._ these individuals gradually become more +beautiful! For it is the exercise of these organs and their corresponding +feelings that brings about ugliness and helps to preserve it. It is for +this reason that the old baboon is uglier than the young one, and that the +young female baboon most closely resembles man, and is hence the most +handsome.--Let us draw from this our own conclusions as to the origin of +female beauty! + + + + +26. + + +ANIMALS AND MORALS.--The rules insisted upon in polite society, such, for +example, as the avoidance of everything ridiculous, fantastic, +presumptuous; the suppression of one's virtues just as much as of one's +most violent desires, the instant bringing of one's self down to the +general level, submitting one's self to etiquette and self-depreciation: +all this, generally speaking, is to be found, as a social morality, even +in the lowest scale of the animal world--and it is only in this low scale +that we see the innermost plan of all these amiable precautionary +regulations: one wishes to escape from one's pursuers and to be aided in +the search for plunder. Hence animals learn to control and to disguise +themselves to such an extent that some of them can even adapt the colour +of their bodies to that of their surroundings (by means of what is known +as the "chromatic function"). Others can simulate death, or adopt the +forms and colours of other animals, or of sand, leaves, moss, or fungi +(known to English naturalists as "mimicry"). + +It is in this way that an individual conceals himself behind the +universality of the generic term "man" or "society," or adapts and +attaches himself to princes, castes, political parties, current opinions +of the time, or his surroundings: and we may easily find the animal +equivalent of all those subtle means of making ourselves happy, thankful, +powerful, and fascinating. Even that sense of truth, which is at bottom +merely the sense of security, is possessed by man in common with the +animals: we do not wish to be deceived by others or by ourselves; we hear +with some suspicion the promptings of our own passions, we control +ourselves and remain on the watch against ourselves. Now, the animal does +all this as well as man; and in the animal likewise self-control +originates in the sense of reality (prudence). In the same way, the animal +observes the effects it exercises on the imagination of other beasts: it +thus learns to view itself from their position, to consider itself +"objectively"; it has its own degree of self-knowledge. The animal judges +the movements of its friends and foes, it learns their peculiarities by +heart and acts accordingly: it gives up, once and for all, the struggle +against individual animals of certain species, and it likewise recognises, +in the approach of certain varieties, whether their intentions are +agreeable and peaceful. The beginnings of justice, like those of wisdom--in +short, everything which we know as the _Socratic virtues_--are of an +_animal_ nature: a consequence of those instincts which teach us to search +for food and to avoid our enemies. If we remember that the higher man has +merely raised and refined himself in the _quality_ of his food and in the +conception of what is contrary to his nature, it may not be going too far +to describe the entire moral phenomenon as of an animal origin. + + + + +27. + + +THE VALUE OF THE BELIEF IN SUPERHUMAN PASSIONS.--The institution of +marriage stubbornly upholds the belief that love, although a passion, is +nevertheless capable of duration as such, yea, that lasting, lifelong love +may be taken as a general rule. By means of the tenacity of a noble +belief, in spite of such frequent and almost customary refutations--thereby +becoming a _pia fraus_--marriage has elevated love to a higher rank. Every +institution which has conceded to a passion the _belief in the duration of +the latter_, and responsibility for this duration, in spite of the nature +of the passion itself, has raised the passion to a higher level: and he +who is thenceforth seized with such a passion does not, as formerly, think +himself lowered in the estimation of others or brought into danger on that +account, but on the contrary believes himself to be raised, both in the +opinion of himself and of his equals. Let us recall institutions and +customs which, out of the fiery devotion of a moment, have created eternal +fidelity; out of the pleasure of anger, eternal vengeance; out of despair, +eternal mourning; out of a single hasty word, eternal obligation. A great +deal of hypocrisy and falsehood came into the world as the result of such +transformations; but each time, too, at the cost of such disadvantages, a +new and _superhuman_ conception which elevates mankind. + + + + +28. + + +STATE OF MIND AS ARGUMENT.--Whence arises within us a cheerful readiness +for action?--such is the question which has greatly occupied the attention +of men. The most ancient answer, and one which we still hear, is: God is +the cause; in this way He gives us to understand that He approves of our +actions. When, in former ages, people consulted the oracles, they did so +that they might return home strengthened by this cheerful readiness; and +every one answered the doubts which came to him, if alternative actions +suggested themselves, by saying: "I shall do whatever brings about that +feeling." They did not decide, in other words, for what was most +reasonable, but upon some plan the conception of which imbued the soul +with courage and hope. A cheerful outlook was placed in the scales as an +argument and proved to be heavier than reasonableness; for the state of +mind was interpreted in a superstitious manner as the action of a god who +promises success; and who, by this argument, lets his reason speak as the +highest reasonableness. Now, let the consequences of such a prejudice be +considered when shrewd men, thirsting for power, availed themselves of +it--and still do so! "Bring about the right state of mind!"--in this way you +can do without all arguments and overcome every objection! + + + + +29. + + +ACTORS OF VIRTUE AND SIN.--Among the ancients who became celebrated for +their virtue there were many, it would seem, _who acted to themselves_, +especially the Greeks, who, being actors by nature, must have acted quite +unconsciously, seeing no reason why they should not do so. In addition, +every one was striving to outdo some one else's virtue with his own, so +why should they not have made use of every artifice to show off their +virtues, especially among themselves, if only for the sake of practice! Of +what use was a virtue which one could not display, and which did not know +how to display itself!--Christianity put an end to the career of these +actors of virtue; instead it devised the disgusting ostentation and +parading of sins: it brought into the world a state of _mendacious +sinfulness_ (even at the present day this is considered as _bon ton_ among +orthodox Christians). + + + + +30. + + +REFINED CRUELTY AS VIRTUE.--Here we have a morality which is based entirely +upon our thirst for distinction--do not therefore entertain too high an +opinion of it! Indeed, we may well ask what kind of an impulse it is, and +what is its fundamental signification? It is sought, by our appearance, to +grieve our neighbour, to arouse his envy, and to awaken his feelings of +impotence and degradation; we endeavour to make him taste the bitterness +of his fate by dropping a little of _our_ honey on his tongue, and, while +conferring this supposed benefit on him, looking sharply and triumphantly +into his eyes. + +Behold such a man, now become humble, and perfect in his humility--and seek +those for whom, through his humility, he has for a long time been +preparing a torture; for you are sure to find them! Here is another man +who shows mercy towards animals, and is admired for doing so--but there are +certain people on whom he wishes to vent his cruelty by this very means. +Look at that great artist: the pleasure he enjoyed beforehand in +conceiving the envy of the rivals he had outstripped, refused to let his +powers lie dormant until he became a great man--how many bitter moments in +the souls of other men has he asked for as payment for his own greatness! +The nun's chastity: with what threatening eyes she looks into the faces of +other women who live differently from her! what a vindictive joy shines in +those eyes! The theme is short, and its variations, though they might well +be innumerable, could not easily become tiresome--for it is still too +paradoxical a novelty, and almost a painful one, to affirm that the +morality of distinction is nothing, at bottom, but joy in refined cruelty. +When I say "at bottom," I mean here, every time in the first generation. +For, when the habit of some distinguished action becomes _hereditary_, its +root, so to speak, is not transmitted, but only its fruits (for only +feelings, and not thoughts, can become hereditary): and, if we presuppose +that this root is not reintroduced by education, in the second generation +the joy in the cruelty is no longer felt: but only pleasure in the habit +as such. _This_ joy, however, is the first degree of the "good." + + + + +31. + + +PRIDE IN SPIRIT.--The pride of man, which strives to oppose the theory of +our own descent from animals and establishes a wide gulf between nature +and man himself--this pride is founded upon a prejudice as to what the mind +is; and this prejudice is relatively recent. In the long prehistorical +period of humanity it was supposed that the mind was everywhere, and men +did not look upon it as a particular characteristic of their own. Since, +on the contrary, everything spiritual (including all impulses, +maliciousness, and inclinations) was regarded as common property, and +consequently accessible to everybody, primitive mankind was not ashamed of +being descended from animals or trees (the noble races thought themselves +honoured by such legends), and saw in the spiritual that which unites us +with nature, and not that which severs us from her. Thus man was brought +up in modesty--and this likewise was the result of a prejudice. + + + + +32. + + +THE BRAKE.--To suffer morally, and then to learn afterwards that this kind +of suffering was founded upon an error, shocks us. For there is a unique +consolation in acknowledging, by our suffering, a "deeper world of truth" +than any other world, and we would much rather suffer and feel ourselves +above reality by doing so (through the feeling that, in this way, we +approach nearer to that "deeper world of truth"), than live without +suffering and hence without this feeling of the sublime. Thus it is pride, +and the habitual fashion of satisfying it, which opposes this new +interpretation of morality. What power, then, must we bring into operation +to get rid of this brake? Greater pride? A new pride? + + + + +33. + + +THE CONTEMPT OF CAUSES, CONSEQUENCES, AND REALITY.--Those unfortunate +occurrences which take place at times in the community, such as sudden +storms, bad harvests, or plagues, lead members of the community to suspect +that offences against custom have been committed, or that new customs must +be invented to appease a new demoniac power and caprice. Suspicion and +reasoning of this kind, however, evade an inquiry into the real and +natural causes, and take the demoniac cause for granted. This is one +source of the hereditary perversion of the human intellect; and the other +one follows in its train, for, proceeding on the same principle, people +paid much less attention to the real and natural consequences of an action +than to the supernatural consequences (the so-called punishments and +mercies of the Divinity). It is commanded, for instance, that certain +baths are to be taken at certain times: and the baths are taken, not for +the sake of cleanliness, but because the command has been made. We are not +taught to avoid the real consequences of dirt, but merely the supposed +displeasure of the gods because a bath has been omitted. Under the +pressure of superstitious fear, people began to suspect that these +ablutions were of much greater importance than they seemed; they ascribed +inner and supplementary meanings to them, gradually lost their sense of +and pleasure in reality, and finally reality is considered as valuable +_only to the extent that it is a symbol._ Hence a man who is under the +influence of the morality of custom comes to despise causes first of all, +secondly consequences, and thirdly reality, and weaves all his higher +feelings (reverence, sublimity, pride, gratitude, love) _into an imaginary +world_: the so-called higher world. And even to-day we can see the +consequences of this: wherever, and in whatever fashion, man's feelings +are raised, that imaginary world is in evidence. It is sad to have to say +it; but for the time being _all higher sentiments_ must be looked upon +with suspicion by the man of science, to so great an extent are they +intermingled with illusion and extravagance. Not that they need +necessarily be suspected _per se_ and for ever; but there is no doubt +that, of all the gradual _purifications_ which await humanity, the +purification of the higher feelings will be one of the slowest. + + + + +34. + + +MORAL FEELINGS AND CONCEPTIONS.--It is clear that moral feelings are +transmitted in such a way that children perceive in adults violent +predilections and aversions for certain actions, and then, like born apes, +imitate such likes and dislikes. Later on in life, when they are +thoroughly permeated by these acquired and well-practised feelings, they +think it a matter of propriety and decorum to provide a kind of +justification for these predilections and aversions. These +"justifications," however, are in no way connected with the origin or the +degree of the feeling: people simply accommodate themselves to the rule +that, as rational beings, they must give reasons for their pros and cons, +reasons which must be assignable and acceptable into the bargain. Up to +this extent the history of the moral feelings is entirely different from +the history of moral conceptions. The first-mentioned are powerful +_before_ the action, and the latter especially after it, in view of the +necessity for making one's self clear in regard to them. + + + + +35. + + +FEELINGS AND THEIR DESCENT FROM JUDGMENTS.--"Trust in your feelings!" But +feelings comprise nothing final, original; feelings are based upon the +judgments and valuations which are transmitted to us in the shape of +feelings (inclinations, dislikes). The inspiration which springs from a +feeling is the grandchild of a judgment--often an erroneous judgment!--and +certainly not one's own judgment! Trusting in our feelings simply means +obeying our grandfather and grandmother more than the gods within +_ourselves_: our reason and experience. + + + + +36. + + +A FOOLISH PIETY, WITH _ARRIRE-PENSES_.--What! the inventors of ancient +civilisations, the first makers of tools and tape lines, the first +builders of vehicles, ships, and houses, the first observers of the laws +of the heavens and the multiplication tables--is it contended that they +were entirely different from the inventors and observers of our own time, +and superior to them? And that the first slow steps forward were of a +value which has not been equalled by the discoveries we have made with all +our travels and circumnavigations of the earth? It is the voice of +prejudice that speaks thus, and argues in this way to depreciate the +importance of the modern mind. And yet it is plain to be seen that, in +former times, hazard was the greatest of all discoverers and observers and +the benevolent prompter of these ingenious ancients, and that, in the case +of the most insignificant invention now made, a greater intellect, +discipline, and scientific imagination are required than formerly existed +throughout long ages. + + + + +37. + + +WRONG CONCLUSIONS FROM USEFULNESS.--When we have demonstrated the highest +utility of a thing, we have nevertheless made no progress towards an +explanation of its origin; in other words, we can never explain, by mere +utility, the necessity of existence. But precisely the contrary opinion +has been maintained up to the present time, even in the domain of the most +exact science. In astronomy, for example, have we not heard it stated that +the (supposed) usefulness of the system of satellites--(replacing the light +which is diminished in intensity by the greater distance of the sun, in +order that the inhabitants of the various celestial bodies should not want +for light)--was the final object of this system and explained its origin? +Which may remind us of the conclusions of Christopher Columbus The earth +has been created for man, ergo, if there are countries, they must be +inhabited. "Is it probable that the sun would throw his rays on nothing, +and that the nocturnal vigils of the stars should be wasted upon +untravelled seas and unpeopled countries?" + + + + +38. + + +IMPULSES TRANSFORMED BY MORAL JUDGMENTS.--The same impulse, under the +impression of the blame cast upon it by custom, develops into the painful +feeling of cowardice, or else the pleasurable feeling of _humility_, in +case a morality, like that of Christianity, has taken it to its heart and +called it _good_. In other words, this instinct will fall under the +influence of either a good conscience or a bad one! In itself, _like every +instinct_, it does not possess either this or indeed any other moral +character and name, or even a definite accompanying feeling of pleasure or +displeasure; it does not acquire all these qualities as its second nature +until it comes into contact with impulses which have already been baptized +as good and evil, or has been recognised as the attribute of beings +already weighed and valued by the people from a moral point of view. Thus +the ancient conception of envy differed entirely from ours. Hesiod reckons +it among the qualities of the _good_, benevolent Eris, and it was not +considered as offensive to attribute some kind of envy even to the gods. +This is easy to understand in a state of things inspired mainly by +emulation, but emulation was looked upon as good, and valued accordingly. + +The Greeks were likewise different from us in the value they set upon +hope: they conceived it as blind and deceitful. Hesiod in one of his poems +has made a strong reference to it--a reference so strong, indeed, that no +modern commentator has quite understood it; for it runs contrary to the +modern mind, which has learnt from Christianity to look upon hope as a +virtue. Among the Greeks, on the other hand, the portal leading to a +knowledge of the future seemed only partly closed, and, in innumerable +instances, it was impressed upon them as a religious obligation to inquire +into the future, in those cases where we remain satisfied with hope. It +thus came about that the Greeks, thanks to their oracles and seers, held +hope in small esteem, and even lowered it to the level of an evil and a +danger. + +The Jews, again, took a different view of anger from that held by us, and +sanctified it: hence they have placed the sombre majesty of the wrathful +man at an elevation so high that a European cannot conceive it. They +moulded their wrathful and holy Jehovah after the images of their wrathful +and holy prophets. Compared with them, all the Europeans who have +exhibited the greatest wrath are, so to speak, only second-hand creatures. + + + + +39. + + +THE PREJUDICE CONCERNING "PURE SPIRIT."--Wherever the doctrine of _pure +spirituality_ has prevailed, its excesses have resulted in the destruction +of the tone of the nerves: it taught that the body should be despised, +neglected, or tormented, and that, on account of his impulses, man himself +should be tortured and regarded with contempt. It gave rise to gloomy, +strained, and downcast souls--who, besides, thought they knew the reason of +their misery and how it might possibly be relieved! "It _must_ be in the +body! For it still _thrives_ too well!"--such was their conclusion, whilst +the fact was that the body, through its agonies, protested time after time +against this never-ending mockery. Finally, a universal and chronic +hyper-nervousness seized upon those virtuous representatives of the pure +spirit: they learned to recognise joy only in the shape of ecstasies and +other preliminary symptoms of insanity--and their system reached its climax +when it came to look upon ecstasy as the highest aim of life, and as the +standard by which all earthly things must be _condemned_. + + + + +40. + + +MEDITATIONS UPON OBSERVANCES.--Numerous moral precepts, carelessly drawn +from a single event, quickly became incomprehensible; it was as difficult +a matter to deduce their intentions with any degree of certainty as it was +to recognise the punishment which was to follow the breaking of the rule. +Doubts were even held regarding the order of the ceremonies; but, while +people guessed at random about such matters, the object of their +investigations increased in importance, it was precisely the greatest +absurdity of an observance that developed into a holy of holies. Let us +not think too little of the energy wasted by man in this regard throughout +thousands of years, and least of all of the effects of such _meditations +upon observances_! Here we find ourselves on the wide training-ground of +the intellect--not only do religions develop and continue to increase +within its boundaries: but here also is the venerable, though dreadful, +primeval world of science; here grow up the poet, the thinker, the +physician, the lawgiver. The dread of the unintelligible, which, in an +ambiguous fashion, demanded ceremonies from us, gradually assumed the +charm of the intricate, and where man could not unravel he learnt to +create. + + + + +41. + + +TO DETERMINE THE VALUE OF THE _VITA CONTEMPLATIVA_.--Let us not forget, as +men leading a contemplative life, what kind of evil and misfortunes have +overtaken the men of the _vita activa_ as the result of contemplation--in +short, what sort of contra-account the _vita activa_ has to offer _us_, if +we exhibit too much boastfulness before it with respect to our good deeds. +It would show us, in the first place, those so-called religious natures, +who predominate among the lovers of contemplation and consequently +represent their commonest type. They have at all times acted in such a +manner as to render life difficult to practical men, and tried to make +them disgusted with it, if possible: to darken the sky, to obliterate the +sun, to cast suspicion upon joy, to depreciate hope, to paralyse the +active hand--all this they knew how to do, just as, for miserable times and +feelings, they had their consolations, alms, blessings, and benedictions. +In the second place, it can show us the artists, a species of men leading +the _vita contemplativa_, rarer than the religious element, but still +often to be met with. As beings, these people are usually intolerable, +capricious, jealous, violent, quarrelsome: this, however, must be deduced +from the joyous and exalting effects of their works. + +Thirdly, we have the philosophers, men who unite religious and artistic +qualities, combined, however, with a third element, namely, dialectics and +the love of controversy. They are the authors of evil in the same sense as +the religious men and artists, in addition to which they have wearied many +of their fellow-men with their passion for dialectics, though their number +has always been very small. Fourthly, the thinkers and scientific workers. +They but rarely strove after effects, and contented themselves with +silently sticking to their own groove. Thus they brought about little envy +and discomfort, and often, as objects of mockery and derision, they +served, without wishing to do so, to make life easier for the men of the +_vita activa_. Lastly, science ended by becoming of much advantage to all; +and if, _on account of this utility_, many of the men who were destined +for the _vita activa_ are now slowly making their way along the road to +science in the sweat of their brow, and not without brain-racking and +maledictions, this is not the fault of the crowd of thinkers and +scientific workers: it is "self-wrought pain."(3) + + + + +42. + + +ORIGIN OF THE _VITA CONTEMPLATIVA_.--During barbarous ages, when +pessimistic judgments held sway over men and the world, the individual, in +the consciousness of his full power, always endeavoured to act in +conformity with such judgments, that is to say, he put his ideas into +action by means of hunting, robbery, surprise attacks, brutality, and +murder: including the weaker forms of such acts, as far as they are +tolerated within the community. When his strength declines, however, and +he feels tired, ill, melancholy, or satiated--consequently becoming +temporarily void of wishes or desires--he is a relatively better man, that +is to say, less dangerous; and his pessimistic ideas will now discharge +themselves only in words and reflections--upon his companions, for example, +or his wife, his life, his gods,--his judgments will be _evil_ ones. In +this frame of mind he develops into a thinker and prophet, or he adds to +his superstitions and invents new observances, or mocks his enemies. +Whatever he may devise, however, all the productions of his brain will +necessarily reflect his frame of mind, such as the increase of fear and +weariness, and the lower value he attributes to action and enjoyment. The +substance of these productions must correspond to the substance of these +poetic, thoughtful, and priestly moods; the evil judgment must be supreme. + +In later years, all those who acted continuously as this man did in those +special circumstances--_i.e._ those who gave out pessimistic judgments, and +lived a melancholy life, poor in action--were called poets, thinkers, +priests, or "medicine-men." The general body of men would have liked to +disregard such people, because they were not active enough, and to turn +them out of the community; but there was a certain risk in doing so: these +inactive men had found out and were following the tracks of superstition +and divine power, and no one doubted that they had unknown means of power +at their disposal. This was the value which was set upon _the ancient race +of contemplative natures_--despised as they were in just the same degree as +they were not dreaded! In such a masked form, in such an ambiguous aspect, +with an evil heart and often with a troubled head, did Contemplation make +its first appearance on earth: both weak and terrible at the same time, +despised in secret, and covered in public with every mark of superstitious +veneration. Here, as always, we must say: _pudenda origo_! + + + + +43. + + +HOW MANY FORCES MUST NOW BE UNITED IN A THINKER.--To rise superior to +considerations of the senses, to raise one's self to abstract +contemplations: this is what was formerly regarded as _elevation_; but now +it is not practicable for us to share the same feelings. Luxuriating in +the most shadowy images of words and things; playing with those invisible, +inaudible, imperceptible beings, was considered as existence in another +and _higher_ world, a world that sprang from the deep contempt felt for +the world which was perceptible to the senses, this seductive and wicked +world of ours. "These _abstracta_ no longer mislead us, but they may lead +us"--with such words men soared aloft. It was not the _substance_ of these +intellectual sports, but the sports themselves, which was looked upon as +"the higher thing" in the primeval ages of science. Hence we have Plato's +admiration for dialectics, and his enthusiastic belief in the necessary +relationship of dialectics to the good man who has risen superior to the +considerations of his senses. It was not only knowledge that was +discovered little by little, but also the different means of acquiring it, +the conditions and operations which precede knowledge in man. And it +always seemed as if the newly-discovered operation or the +newly-experienced condition were not a means of acquiring knowledge, but +was even the substance, goal, and sum-total of everything that was worth +knowing. What does the thinker require?--imagination, inspiration, +abstraction, spirituality, invention, presentiment, induction, dialectics, +deduction, criticism, ability to collect materials, an impersonal mode of +thinking, contemplation, comprehensiveness, and lastly, but not least, +justice, and love for everything that exists--but each one of these means +was at one time considered, in the history of the _vita contemplativa_, as +a goal and final purpose, and they all secured for their inventors that +perfect happiness which fills the human soul when its final purpose dawns +upon it. + + + + +44. + + +ORIGIN AND MEANING.--Why does this thought come into my mind again and +again, always in more and more vivid colours?--that, in former times, +investigators, in the course of their search for the origin of things, +always thought that they found something which would be of the highest +importance for all kinds of action and judgment: yea, that they even +invariably postulated that the salvation of mankind depended upon _insight +into the origin of things_--whereas now, on the other hand, the more we +examine into origins, the less do they concern our interests: on the +contrary, all the valuations and interestedness which we have placed upon +things begin to lose their meaning, the more we retrogress where knowledge +is concerned and approach the things themselves. _The origin becomes of +less significance in proportion as we acquire insight into it_; whilst +things nearest to ourselves, around and within us, gradually begin to +manifest their wealth of colours, beauties, enigmas, and diversity of +meaning, of which earlier humanity never dreamed. In former ages thinkers +used to move furiously about, like wild animals in cages, steadily glaring +at the bars which hemmed them in, and at times springing up against them +in a vain endeavour to break through them: and happy indeed was he who +could look through a gap to the outer world and could fancy that he saw +something of what lay beyond and afar off. + + + + +45. + + +A TRAGIC TERMINATION TO KNOWLEDGE.--Of all the means of exaltation, human +sacrifices have at times done most to elevate man. And perhaps the one +powerful thought--the idea of _self-sacrificing humanity_--might be made to +prevail over every other aspiration, and thus to prove the victor over +even the most victorious. But to whom should the sacrifice be made? We may +already swear that, if ever the constellation of such an idea appeared on +the horizon, the knowledge of truth would remain the single but enormous +object with which a sacrifice of such a nature would be +commensurate--because no sacrifice is too great for it. In the meantime the +problem has never been expounded as to how far humanity, considered as a +whole, could take steps to encourage the advancement of knowledge; and +even less as to what thirst for knowledge could impel humanity to the +point of sacrificing itself with the light of an anticipated wisdom in its +eyes. When, perhaps, with a view to the advancement of knowledge, we are +able to enter into communication with the inhabitants of other stars, and +when, during thousands of years, wisdom will have been carried from star +to star, the enthusiasm of knowledge may rise to such a dizzy height! + + + + +46. + + +DOUBT IN DOUBT.--"What a good pillow doubt is for a well-balanced head!" +This saying of Montaigne always made Pascal angry, for nobody ever wanted +a good pillow so much as he did. Whatever was the matter with him? + + + + +47. + + +WORDS BLOCK UP OUR PATH.--Wherever primitive men put down a word, they +thought they had made a discovery. How different the case really was!--they +had come upon a problem, and, while they thought they had solved it, they +had in reality placed an obstacle in the way of its solution. Now, with +every new piece of knowledge, we stumble over petrified words and +mummified conceptions, and would rather break a leg than a word in doing +so. + + + + +48. + + +"KNOW THYSELF" IS THE WHOLE OF SCIENCE.--Only when man shall have acquired +a knowledge of all things will he be able to know himself. For things are +but the boundaries of man. + + + + +49. + + +THE NEW FUNDAMENTAL FEELING: OUR FINAL CORRUPTIBILITY.--In former times +people sought to show the feeling of man's greatness by pointing to his +divine descent. This, however, has now become a forbidden path, for the +ape stands at its entrance, and likewise other fearsome animals, showing +their teeth in a knowing fashion, as if to say, No further this way! Hence +people now try the opposite direction: the road along which humanity is +proceeding shall stand as an indication of their greatness and their +relationship to God. But alas! this, too, is useless! At the far end of +this path stands the funeral urn of the last man and grave-digger (with +the inscription, _Nihil humani a me alienum puto_). To whatever height +mankind may have developed--and perhaps in the end it will not be so high +as when they began!--there is as little prospect of their attaining to a +higher order as there is for the ant and the earwig to enter into kinship +with God and eternity at the end of their career on earth. What is to come +will drag behind it that which has passed: why should any little star, or +even any little species on that star, form an exception to that eternal +drama? Away with such sentimentalities! + + + + +50. + + +BELIEF IN INEBRIATION.--Those men who have moments of sublime ecstasy, and +who, on ordinary occasions, on account of the contrast and the excessive +wearing away of their nervous forces, usually feel miserable and desolate, +come to consider such moments as the true manifestation of their real +selves, of their "ego," and their misery and dejection, on the other hand, +as the _effect of the _"non-ego". This is why they think of their +environment, the age in which they live, and the whole world in which they +have their being, with feelings of vindictiveness. This intoxication +appears to them as their true life, their actual ego; and everywhere else +they see only those who strive to oppose and prevent this intoxication, +whether of an intellectual, moral, religious, or artistic nature. + +Humanity owes no small part of its evils to these fantastic enthusiasts; +for they are the insatiable sowers of the weed of discontent with one's +self and one's neighbour, of contempt for the world and the age, and, +above all, of world-lassitude. An entire hell of criminals could not, +perhaps, bring about such unfortunate and far-reaching consequences, such +heavy and disquieting effects that corrupt earth and sky, as are brought +about by that "noble" little community of unbridled, fantastic, half-mad +people--of geniuses, too--who cannot control themselves, or experience any +inward joy, until they have lost themselves completely: while, on the +other hand, the criminal often gives a proof of his admirable +self-control, sacrifice, and wisdom, and thus maintains these qualities in +those who fear him. Through him life's sky may at times seem overcast and +threatening, but the atmosphere ever remains brisk and +vigorous.--Furthermore, these enthusiasts bring their entire strength to +bear on the task of imbuing mankind with belief in inebriation as in life +itself: a dreadful belief! As savages are now quickly corrupted and ruined +by "fire-water," so likewise has mankind in general been slowly though +thoroughly corrupted by these spiritual "fire-waters" of intoxicating +feelings and by those who keep alive the craving for them. It may yet be +ruined thereby. + + + + +51. + + +SUCH AS WE STILL ARE.--"Let us be indulgent to the great one-eyed!" said +Stuart Mill, as if it were necessary to ask for indulgence when we are +willing to believe and almost to worship them. I say: Let us be indulgent +towards the two-eyed, both great and small; for, _such as we are now_, we +shall never rise beyond indulgence! + + + + +52. + + +WHERE ARE THE NEW PHYSICIANS OF THE SOUL?--It is the means of consolation +which have stamped life with that fundamental melancholy character in +which we now believe: the worst disease of mankind has arisen from the +struggle against diseases, and apparent remedies have in the long run +brought about worse conditions than those which it was intended to remove +by their use. Men, in their ignorance, used to believe that the stupefying +and intoxicating means, which appeared to act immediately, the so-called +"consolations," were the true healing powers: they even failed to observe +that they had often to pay for their immediate relief by a general and +profound deterioration in health, that the sick ones had to suffer from +the after-effects of the intoxication, then from the absence of the +intoxication, and, later on, from a feeling of disquietude, depression, +nervous starts, and ill-health. Again, men whose illness had advanced to a +certain extent never recovered from it--those physicians of the soul, +universally believed in and worshipped as they were, took care of that. + +It has been justly said of Schopenhauer that he was one who again took the +sufferings of humanity seriously: where is the man who will at length take +the antidotes against these sufferings seriously, and who will pillory the +unheard-of quackery with which men, even up to our own age, and in the +most sublime nomenclature, have been wont to treat the illnesses of their +souls? + + + + +53. + + +ABUSE OF THE CONSCIENTIOUS ONES.--It is the conscientious, and not the +unscrupulous, who have suffered so greatly from exhortations to penitence +and the fear of hell, especially if they happened to be men of +imagination. In other words, a gloom has been cast over the lives of those +who had the greatest need of cheerfulness and agreeable images--not only +for the sake of their own consolation and recovery from themselves, but +that humanity itself might take delight in them and absorb a ray of their +beauty. Alas, how much superfluous cruelty and torment have been brought +about by those religions which invented sin! and by those men who, by +means of such religions, desired to reach the highest enjoyment of their +power! + + + + +54. + + +THOUGHTS ON DISEASE.--To soothe the imagination of the patient, in order +that he may at least no longer keep on thinking about his illness, and +thus suffer more from such thoughts than from the complaint itself, which +has been the case hitherto--that, it seems to me, is something! and it is +by no means a trifle! And now do ye understand our task? + + + + +55. + + +THE "WAYS."--So-called "short cuts" have always led humanity to run great +risks: on hearing the "glad tidings" that a "short cut" had been found, +they always left the straight path--_and lost their way_. + + + + +56. + + +THE APOSTATE OF THE FREE SPIRIT.--Is there any one, then, who seriously +dislikes pious people who hold formally to their belief? Do we not, on the +contrary, regard them with silent esteem and pleasure, deeply regretting +at the same time that these excellent people do not share our own +feelings? But whence arises that sudden, profound, and unreasonable +dislike for the man who, having at one time possessed freedom of spirit, +finally becomes a "believer"? In thinking of him we involuntarily +experience the sensation of having beheld some loathsome spectacle, which +we must quickly efface from our recollection. Should we not turn our backs +upon even the most venerated man if we entertained the least suspicion of +him in this regard? Not, indeed, from a moral point of view, but because +of sudden disgust and horror! Whence comes this sharpness of feeling? +Perhaps we shall be given to understand that, at bottom, we are not quite +certain of our own selves? Or that, early in life, we build round +ourselves hedges of the most pointed contempt, in order that, when old age +makes us weak and forgetful, we may not feel inclined to brush our own +contempt away from us? + +Now, speaking frankly, this suspicion is quite erroneous, and whoever +forms it knows nothing of what agitates and determines the free spirit: +how little, to him, does the _changing_ of an opinion seem contemptible +_per se_! On the contrary, how highly he prizes the _ability_ to change an +opinion as a rare and valuable distinction, especially if he can retain it +far into old age! And his pride (not his pusillanimity) even reaches so +high as to be able to pluck the fruits of the _spernere se sperni_ and the +_spernere se ipsum_: without his being troubled by the sensation of fear +of vain and easy-going men. Furthermore, the doctrine of the innocence of +all opinions appears to him to be as certain as the doctrine of the +innocence of all actions: how could he act as judge and hangman before the +apostate of intellectual liberty! On the contrary, the sight of such a +person would disgust him as much as the sight of a nauseous illness +disgusts the physician: the physical repulsion caused by everything +spongy, soft, and suppurating momentarily overcomes reason and the desire +to help. Hence our goodwill is overcome by the conception of the monstrous +dishonesty which must have gained the upper hand in the apostate from the +free spirit: by the conception of a general gnawing which is eating its +way down even to the framework of the character. + + + + +57. + + +OTHER FEARS, OTHER SAFETIES.--Christianity overspread life with a new and +unlimited _insecurity_, thereby creating new safeties, enjoyments and +recreations, and new valuations of all things. Our own century denies the +existence of this insecurity, and does so with a good conscience, yet it +clings to the old habit of Christian certainties, enjoyments, recreations, +and valuations!--even in its noblest arts and philosophies. How feeble and +worn out must all this now seem, how imperfect and clumsy, how arbitrarily +fanatical, and, above all, how uncertain: now that its horrible contrast +has been taken away--the ever-present fear of the Christian for his +_eternal_ salvation! + + + + +58. + + +CHRISTIANITY AND THE EMOTIONS.--In Christianity we may see a great popular +protest against philosophy: the reasoning of the sages of antiquity had +withdrawn men from the influence of the emotions, but Christianity would +fain give men their emotions back again. With this aim in view, it denies +any moral value to virtue such as philosophers understood it--as a victory +of the reason over the passions--generally condemns every kind of goodness, +and calls upon the passions to manifest themselves in their full power and +glory: as _love_ of God, _fear_ of God, fanatic _belief_ in God, blind +_hope_ in God. + + + + +59. + + +ERROR AS A CORDIAL.--Let people say what they will, it is nevertheless +certain that it was the aim of Christianity to deliver mankind from the +yoke of moral engagements by indicating what it believed to be the +_shortest way to perfection_: exactly in the same manner as a few +philosophers thought they could dispense with tedious and laborious +dialectics, and the collection of strictly-proved facts, and point out a +royal road to truth. It was an error in both cases, but nevertheless a +great cordial for those who were worn out and despairing in the +wilderness. + + + + +60. + + +ALL SPIRIT FINALLY BECOMES VISIBLE.--Christianity has assimilated the +entire spirituality of an incalculable number of men who were by nature +submissive, all those enthusiasts of humiliation and reverence, both +refined and coarse. It has in this way freed itself from its own original +rustic coarseness--of which we are vividly reminded when we look at the +oldest image of St. Peter the Apostle--and has become a very intellectual +religion, with thousands of wrinkles, _arrire-penses_, and masks on its +face. It has made European humanity more clever, and not only cunning from +a theological standpoint. By the spirit which it has thus given to +European humanity--in conjunction with the power of abnegation, and very +often in conjunction with the profound conviction and loyalty of that +abnegation--it has perhaps chiselled and shaped the most subtle +individualities which have ever existed in human society: the +individualities of the higher ranks of the Catholic clergy, especially +when these priests have sprung from a noble family, and have brought to +their work, from the very beginning, the innate grace of gesture, the +dominating glance of the eye, and beautiful hands and feet. Here the human +face acquires that spiritualisation brought about by the continual ebb and +flow of two kinds of happiness (the feeling of power and the feeling of +submission) after a carefully-planned manner of living has conquered the +beast in man. Here an activity, which consists in blessing, forgiving +sins, and representing the Almighty, ever keeps alive in the soul, _and +even in the body_, the consciousness of a supreme mission; here we find +that noble contempt concerning the perishable nature of the body, of +well-being, and of happiness, peculiar to born soldiers: their _pride_ +lies in obedience, a distinctly aristocratic trait; their excuse and their +idealism arise from the enormous impossibility of their task. The +surpassing beauty and subtleties of these princes of the Church have +always proved to the people the truth of the Church; a momentary +brutalisation of the clergy (such as came about in Luther's time) always +tended to encourage the contrary belief. And would it be maintained that +this result of beauty and human subtlety, shown in harmony of figure, +intellect, and task, would come to an end with religions? and that nothing +higher could be obtained, or even conceived? + + + + +61. + + +THE NEEDFUL SACRIFICE.--Those earnest, able, and just men of profound +feelings, who are still Christians at heart, owe it to themselves to make +one attempt to live for a certain space of time without Christianity! they +owe it _to their faith_ that they should thus for once take up their abode +"in the wilderness"--if for no other reason than that of being able to +pronounce on the question as to whether Christianity is needful. So far, +however, they have confined themselves to their own narrow domain and +insulted every one who happened to be outside of it: yea, they even become +highly irritated when it is suggested to them that beyond this little +domain of theirs lies the great world, and that Christianity is, after +all, only a corner of it! No; your evidence on the question will be +valueless until you have lived year after year without Christianity, and +with the inmost desire to continue to exist without it: until, indeed, you +have withdrawn far, far away from it. It is not when your nostalgia urges +you back again, but when your judgment, based on a strict comparison, +drives you back, that your homecoming has any significance!--Men of coming +generations will deal in this manner with all the valuations of the past; +they must be voluntarily _lived_ over again, together with their +contraries, in order that such men may finally acquire the right of +shifting them. + + + + +62. + + +ON THE ORIGIN OF RELIGIONS.--How can any one regard his own opinion of +things as a revelation? This is the problem of the formation of religions: +there has always been some man in whom this phenomenon was possible. A +postulate is that such a man already believed in revelations. Suddenly, +however, a new idea occurs to him one day, _his_ idea; and the entire +blessedness of a great personal hypothesis, which embraces all existence +and the whole world, penetrates with such force into his conscience that +he dare not think himself the creator of such blessedness, and he +therefore attributes to his God the cause of this new idea and likewise +the cause of the cause, believing it to be the revelation of his God. How +could a man be the author of so great a happiness? ask his pessimistic +doubts. But other levers are secretly at work: an opinion may be +strengthened by one's self if it be considered as a revelation; and in +this way all its hypothetic nature is removed; the matter is set beyond +criticism and even beyond doubt: it is sanctified. It is true that, in +this way, a man lowers himself to playing the rle of "mouthpiece," but +his thought will end by being victorious as a divine thought--the feeling +of finally gaining the victory conquers the feeling of degradation. There +is also another feeling in the background: if a man raises his products +above himself, and thus apparently detracts from his own worth, there +nevertheless remains a kind of joyfulness, paternal love, and paternal +pride, which compensates man--more than compensates man--for everything. + + + + +63. + + +HATRED OF ONE'S NEIGHBOUR.--Supposing that we felt towards our neighbour as +he does himself--Schopenhauer calls this compassion, though it would be +more correct to call it auto-passion, fellow-feeling--we should be +compelled to hate him, if, like Pascal, he thought himself hateful. And +this was probably the general feeling of Pascal regarding mankind, and +also that of ancient Christianity, which, under Nero, was "convicted" of +_odium generis humani_, as Tacitus has recorded. + + + + +64. + + +THE BROKEN-HEARTED ONES.--Christianity has the instinct of a hunter for +finding out all those who may by hook or by crook be driven to +despair--only a very small number of men can be brought to this despair. +Christianity lies in wait for such as those, and pursues them. Pascal made +an attempt to find out whether it was not possible, with the help of the +very subtlest knowledge, to drive everybody into despair. He failed: to +his second despair. + + + + +65. + + +BRAHMINISM AND CHRISTIANITY.--There are certain precepts for obtaining a +consciousness of power: on the one hand, for those who already know how to +control themselves, and who are therefore already quite used to the +feeling of power; and, on the other hand, for those who cannot control +themselves. Brahminism has given its care to the former type of man; +Christianity to the latter. + + + + +66. + + +THE FACULTY OF VISION.--During the whole of the Middle Ages it was believed +that the real distinguishing trait of higher men was the faculty of having +visions--that is to say, of having a grave mental trouble. And, in fact, +the rules of life of all the higher natures of the Middle Ages (the +religiosi) were drawn up with the object of making man capable of vision! +Little wonder, then, that the exaggerated esteem for these half-mad +fanatics, so-called men of genius, has continued even to our own days. +"They have seen things that others do not see"--no doubt! and this fact +should inspire us with caution where they are concerned, and not with +belief! + + + + +67. + + +THE PRICE OF BELIEVERS.--He who sets such a value on being believed in has +to promise heaven in recompense for this belief: and every one, even a +thief on the Cross, must have suffered from a terrible doubt and +experienced crucifixion in every form: otherwise he would not buy his +followers so dearly. + + + + +68. + + +THE FIRST CHRISTIAN.--The whole world still believes in the literary career +of the "Holy Ghost," or is still influenced by the effects of this belief: +when we look into our Bibles we do so for the purpose of "edifying +ourselves," to find a few words of comfort for our misery, be it great or +small--in short, we read ourselves into it and out of it. But who--apart +from a few learned men--know that it likewise records the history of one of +the most ambitious and importunate souls that ever existed, of a mind full +of superstition and cunning: the history of the Apostle Paul? +Nevertheless, without this singular history, without the tribulations and +passions of such a mind, and of such a soul, there would have been no +Christian kingdom; we should have scarcely have even heard of a little +Jewish sect, the founder of which died on the Cross. It is true that, if +this history had been understood in time, if we had read, _really read_, +the writings of St. Paul, not as the revelations of the "Holy Ghost," but +with honest and independent minds, oblivious of all our personal +troubles--there were no such readers for fifteen centuries--it would have +been all up with Christianity long ago: so searchingly do these writings +of the Jewish Pascal lay bare the origins of Christianity, just as the +French Pascal let us see its destiny and how it will ultimately perish. +That the ship of Christianity threw overboard no inconsiderable part of +its Jewish ballast, that it was able to sail into the waters of the +heathen and actually did do so: this is due to the history of one single +man, this apostle who was so greatly troubled in mind and so worthy of +pity, but who was also very disagreeable to himself and to others. + +This man suffered from a fixed idea, or rather a fixed question, an +ever-present and ever-burning question: what was the _meaning_ of the +Jewish Law? and, more especially, _the fulfilment of this Law_? In his +youth he had done his best to satisfy it, thirsting as he did for that +highest distinction which the Jews could imagine--this people, which raised +the imagination of moral loftiness to a greater elevation than any other +people, and which alone succeeded in uniting the conception of a holy God +with the idea of sin considered as an offence against this holiness. St. +Paul became at once the fanatic defender and guard-of-honour of this God +and His Law. Ceaselessly battling against and lying in wait for all +transgressors of this Law and those who presumed to doubt it, he was +pitiless and cruel towards all evil-doers, whom he would fain have +punished in the most rigorous fashion possible. + +Now, however, he was aware in his own person of the fact that such a man +as himself--violent, sensual, melancholy, and malicious in his +hatred--_could_ not fulfil the Law; and furthermore, what seemed strangest +of all to him, he saw that his boundless craving for power was continually +provoked to break it, and that he could not help yielding to this impulse. +Was it really "the flesh" which made him a trespasser time and again? Was +it not rather, as it afterwards occurred to him, the Law itself, which +continually showed itself to be impossible to fulfil, and seduced men into +transgression with an irresistible charm? But at that time he had not +thought of this means of escape. As he suggests here and there, he had +many things on his conscience--hatred, murder, sorcery, idolatry, +debauchery, drunkenness, and orgiastic revelry,--and to however great an +extent he tried to soothe his conscience, and, even more, his desire for +power, by the extreme fanaticism of his worship for and defence of the +Law, there were times when the thought struck him: "It is all in vain! The +anguish of the unfulfilled Law cannot be overcome." Luther must have +experienced similar feelings, when, in his cloister, he endeavoured to +become the ideal man of his imagination; and, as Luther one day began to +hate the ecclesiastical ideal, and the Pope, and the saints, and the whole +clergy, with a hatred which was all the more deadly as he could not avow +it even to himself, an analogous feeling took possession of St. Paul. The +Law was the Cross on which he felt himself crucified. How he hated it! +What a grudge he owed it! How he began to look round on all sides to find +a means for its total annihilation, that he might no longer be obliged to +fulfil it himself! And at last a liberating thought, together with a +vision--which was only to be expected in the case of an epileptic like +himself--flashed into his mind: to him, the stern upholder of the Law--who, +in his innermost heart, was tired to death of it--there appeared on the +lonely path that Christ, with the divine effulgence on His countenance, +and Paul heard the words: "Why persecutest thou Me?" + +What actually took place, then, was this: his mind was suddenly +enlightened, and he said to himself: "It is unreasonable to persecute this +Jesus Christ! Here is my means of escape, here is my complete vengeance, +here and nowhere else have I the destroyer of the Law in my hands!" The +sufferer from anguished pride felt himself restored to health all at once, +his moral despair disappeared in the air; for morality itself was blown +away, annihilated--that is to say, _fulfilled_, there on the Cross! Up to +that time that ignominious death had seemed to him to be the principal +argument against the "Messiahship" proclaimed by the followers of the new +doctrine: but what if it were necessary for doing away with the Law? The +enormous consequences of this thought, of this solution of the enigma, +danced before his eyes, and he at once became the happiest of men. The +destiny of the Jews, yea, of all mankind, seemed to him to be intertwined +with this instantaneous flash of enlightenment: he held the thought of +thoughts, the key of keys, the light of lights; history would henceforth +revolve round him! For from that time forward he would be the apostle of +the _annihilation of the Law_! To be dead to sin--that meant to be dead to +the Law also; to be in the flesh--that meant to be under the Law! To be one +with Christ--that meant to have become, like Him, the destroyer of the Law; +to be dead with Him--that meant likewise to be dead to the Law. Even if it +were still possible to sin, it would not at any rate be possible to sin +against the Law: "I am above the Law," thinks Paul; adding, "If I were now +to acknowledge the Law again and to submit to it, I should make Christ an +accomplice in the sin"; for the Law was there for the purpose of producing +sin and setting it in the foreground, as an emetic produces sickness. God +could not have decided upon the death of Christ had it been possible to +fulfil the Law without it; henceforth, not only are all sins expiated, but +sin itself is abolished; henceforth the Law is dead; henceforth "the +flesh" in which it dwelt is dead--or at all events dying, gradually wasting +away. To live for a short time longer amid this decay!--this is the +Christian's fate, until the time when, having become one with Christ, he +arises with Him, sharing with Christ the divine glory, and becoming, like +Christ, a "Son of God." Then Paul's exaltation was at its height, and with +it the importunity of his soul--the thought of union with Christ made him +lose all shame, all submission, all constraint, and his ungovernable +ambition was shown to be revelling in the expectation of divine glories. + +Such was the first Christian, the inventor of Christianity! before him +there were only a few Jewish sectaries. + + + + +69. + + +INIMITABLE.--There is an enormous strain and distance between envy and +friendship, between self-contempt and pride: the Greek lived in the +former, the Christian in the latter. + + + + +70. + + +THE USE OF A COARSE INTELLECT.--The Christian Church is an encyclopdia of +primitive cults and views of the most varied origin; and is, in +consequence, well adapted to missionary work: in former times she +could--and still does--go wherever she would, and in doing so always found +something resembling herself, to which she could assimilate herself and +gradually substitute her own spirit for it. It is not to what is Christian +in her usages, but to what is universally pagan in them, that we have to +attribute the development of this universal religion. Her thoughts, which +have their origin at once in the Judaic and in the Hellenic spirit, were +able from the very beginning to raise themselves above the exclusiveness +and subtleties of races and nations, as above prejudices. Although we may +admire the power which makes even the most difficult things coalesce, we +must nevertheless not overlook the contemptible qualities of this +power--the astonishing coarseness and narrowness of the Church's intellect +when it was in process of formation, a coarseness which permitted it to +accommodate itself to any diet, and to digest contradictions like pebbles. + + + + +71. + + +THE CHRISTIAN VENGEANCE AGAINST ROME.--Perhaps nothing is more fatiguing +than the sight of a continual conqueror: for more than two hundred years +the world had seen Rome overcoming one nation after another, the circle +was closed, all future seemed to be at an end, everything was done with a +view to its lasting for all time--yea, when the Empire built anything it +was erected with a view to being _aere perennius_. We, who know only the +"melancholy of ruins," can scarcely understand that totally different +_melancholy of eternal buildings_, from which men endeavoured to save +themselves as best they could--with the light-hearted fancy of a Horace, +for example. Others sought different consolations for the weariness which +was closely akin to despair, against the deadening knowledge that from +henceforth all progress of thought and heart would be hopeless, that the +huge spider sat everywhere and mercilessly continued to drink all the +blood within its reach, no matter where it might spring forth. This mute, +century-old hatred of the wearied spectators against Rome, wherever Rome's +domination extended, was at length vented in Christianity, which united +Rome, "the world," and "sin" into a single conception. The Christians took +their revenge on Rome by proclaiming the immediate and sudden destruction +of the world; by once more introducing a future--for Rome had been able to +transform everything into the history of its _own_ past and present--a +future in which Rome was no longer the most important factor; and by +dreaming of the last judgment--while the crucified Jew, as the symbol of +salvation, was the greatest derision on the superb Roman prtors in the +provinces; for now they seemed to be only the symbols of ruin and a +"world" ready to perish. + + + + +72. + + +THE "LIFE AFTER DEATH."--Christianity found the idea of punishment in hell +in the entire Roman Empire: for the numerous mystic cults have hatched +this idea with particular satisfaction as being the most fecund egg of +their power. Epicurus thought he could do nothing better for his followers +than to tear this belief up by the roots: his triumph found its finest +echo in the mouth of one of his disciples, the Roman Lucretius, a poet of +a gloomy, though afterwards enlightened, temperament. Alas! his triumph +had come too soon: Christianity took under its special protection this +belief in subterranean horrors, which was already beginning to die away in +the minds of men; and that was clever of it. For, without this audacious +leap into the most complete paganism, how could it have proved itself +victorious over the popularity of Mithras and Isis? In this way it managed +to bring timorous folk over to its side--the most enthusiastic adherents of +a new faith! The Jews, being a people which, like the Greeks, and even in +a greater degree than the Greeks, loved and still love life, had not +cultivated that idea to any great extent: the thought of final death as +the punishment of the sinner, death without resurrection as an extreme +menace: this was sufficient to impress these peculiar men, who did not +wish to get rid of their bodies, but hoped, with their refined Egypticism, +to preserve them for ever. (A Jewish martyr, about whom we may read in the +Second Book of the Maccabees, would not think of giving up his intestines, +which had been torn out: he wanted to have them at the resurrection: quite +a Jewish characteristic!) + +Thoughts of eternal damnation were far from the minds of the early +Christians: they thought they were _delivered_ from death, and awaited a +transformation from day to day, but not death. (What a curious effect the +first death must have produced on these expectant people! How many +different feelings must have been mingled together--astonishment, +exultation, doubt, shame, and passion! Verily, a subject worthy of a great +artist!) St. Paul could say nothing better in praise of his Saviour than +that he had opened the gates of immortality to everybody--he did not +believe in the resurrection of those who had not been saved: more than +this, by reason of his doctrine of the impossibility of carrying out the +Law, and of death considered as a consequence of sin, he even suspected +that, up to that time, no one had become immortal (or at all events only a +very few, solely owing to special grace and not to any merits of their +own): it was only in his time that immortality had begun to open its +gates--and only a few of the elect would finally gain admittance, as the +pride of the elect cannot help saying. + +In other places, where the impulse towards life was not so strong as among +the Jews and the Christian Jews, and where the prospect of immortality did +not appear to be more valuable than the prospect of a final death, that +pagan, yet not altogether un-Jewish addition of Hell became a very useful +tool in the hands of the missionaries: then arose the new doctrine that +even the sinners and the unsaved are immortal, the doctrine of eternal +damnation, which was more powerful than the idea of a _final death_, which +thereafter began to fade away. It was science alone which could overcome +this idea, at the same time brushing aside all other ideas about death and +an after-life. We are poorer in one particular: the "life after death" has +no further interest for us! an indescribable blessing, which is as yet too +recent to be considered as such throughout the world. And Epicurus is once +more triumphant. + + + + +73. + + +FOR THE "TRUTH"!--"The truth of Christianity was attested by the virtuous +lives of the Christians, their firmness in suffering, their unshakable +belief and above all by the spread and increase of the faith in spite of +all calamities."--That's how you talk even now. The more's the pity. Learn, +then, that all this proves nothing either in favour of truth or against +it; that truth must be demonstrated differently from conscientiousness, +and that the latter is in no respect whatever an argument in favour of the +former. + + + + +74. + + +A CHRISTIAN _ARRIRE-PENSE_.--Would not this have been a general +reservation among Christians of the first century: "It is better to +persuade ourselves into the belief that we are guilty rather than that we +are innocent; for it is impossible to ascertain the disposition of so +powerful a judge--but it is to be feared that he is looking out only for +those who are conscious of guilt. Bearing in mind his great power, it is +more likely that he will pardon a guilty person than admit that any one is +innocent, in his presence." This was the feeling of poor provincial folk +in the presence of the Roman prtor: "He is too proud for us to dare to be +innocent." And may not this very sentiment have made its influence felt +when the Christians endeavoured to picture to themselves the aspect of the +Supreme Judge? + + + + +75. + + +NEITHER EUROPEAN NOR NOBLE.--There is something Oriental and feminine in +Christianity, and this is shown in the thought, "Whom the Lord loveth, He +chasteneth"; for women in the Orient consider castigations and the strict +seclusion of their persons from the world as a sign of their husband's +love, and complain if these signs of love cease. + + + + +76. + + +IF YOU THINK IT EVIL, YOU MAKE IT EVIL.--The passions become evil and +malignant when regarded with evil and malignant eyes. It is in this way +that Christianity has succeeded in transforming Eros and Aphrodite--sublime +powers, capable of idealisation--into hellish genii and phantom goblins, by +means of the pangs which every sexual impulse was made to raise in the +conscience of the believers. Is it not a dreadful thing to transform +necessary and regular sensations into a source of inward misery, and thus +arbitrarily to render interior misery necessary and regular _in the case +of every man_! Furthermore, this misery remains secret with the result +that it is all the more deeply rooted, for it is not all men who have the +courage, which Shakespeare shows in his sonnets, of making public their +Christian gloom on this point. + +Must a feeling, then, always be called evil against which we are forced to +struggle, which we must restrain even within certain limits, or, in given +cases, banish entirely from our minds? Is it not the habit of vulgar souls +always to call an _enemy_ evil! and must we call Eros an enemy? The sexual +feelings, like the feelings of pity and adoration, possess the particular +characteristic that, in their case, one being gratifies another by the +pleasure he enjoys--it is but rarely that we meet with such a benevolent +arrangement in nature. And yet we calumniate and corrupt it all by our bad +conscience! We connect the procreation of man with a bad conscience! + +But the outcome of this diabolisation of Eros is a mere farce: the "demon" +Eros becomes an object of greater interest to mankind than all the angels +and saints put together, thanks to the mysterious Mumbo-Jumboism of the +Church in all things erotic: it is due to the Church that love stories, +even in our own time, have become the one common interest which appeals to +all classes of people--with an exaggeration which would be incomprehensible +to antiquity, and which will not fail to provoke roars of laughter in +coming generations. All our poetising and thinking, from the highest to +the lowest, is marked, and more than marked, by the exaggerated importance +bestowed upon the love story as the principal item of our existence. +Posterity may perhaps, on this account, come to the conclusion that its +entire legacy of Christian culture is tainted with narrowness and +insanity. + + + + +77. + + +THE TORTURES OF THE SOUL.--The whole world raises a shout of horror at the +present day if one man presumes to torture the body of another: the +indignation against such a being bursts forth almost spontaneously. Nay; +we tremble even at the very thought of torture being inflicted on a man or +an animal, and we undergo unspeakable misery when we hear of such an act +having been accomplished. But the same feeling is experienced in a very +much lesser degree and extent when it is a question of the tortures of the +soul and the dreadfulness of their infliction. Christianity has introduced +such tortures on an unprecedented scale, and still continues to preach +this kind of martyrdom--yea, it even complains innocently of backsliding +and indifference when it meets with a state of soul which is free from +such agonies. From all this it now results that humanity, in the face of +spiritual racks, tortures of the mind, and instruments of punishment, +behaves even to-day with the same awesome patience and indecision which it +exhibited in former times in the presence of the cruelties practised on +the bodies of men or animals. Hell has certainly not remained merely an +empty sound; and a new kind of pity has been devised to correspond to the +newly-created fears of hell--a horrible and ponderous compassion, hitherto +unknown; with people "irrevocably condemned to hell," as, for example, the +Stony Guest gave Don Juan to understand, and which, during the Christian +era, should often have made the very stones weep. + +Plutarch presents us with a gloomy picture of the state of mind of a +superstitious man in pagan times: but this picture pales when compared +with that of a Christian of the Middle Ages, who _supposes_ that nothing +can save him from "torments everlasting." Dreadful omens appear to him: +perhaps he sees a stork holding a snake in his beak and hesitating to +swallow it. Or all nature suddenly becomes pale; or bright, fiery colours +appear across the surface of the earth. Or the ghosts of his dead +relations approach him, with features showing traces of dreadful +sufferings. Or the dark walls of the room in which the man is sleeping are +suddenly lighted up, and there, amidst a yellow flame, he perceives +instruments of torture and a motley horde of snakes and devils. +Christianity has surely turned this world of ours into a fearful +habitation by raising the crucifix in all parts and thereby proclaiming +the earth to be a place "where the just man is tortured to death!" And +when the ardour of some great preacher for once disclosed to the public +the secret sufferings of the individual, the agonies of the lonely souls, +when, for example, Whitefield preached "like a dying man to the dying," +now bitterly weeping, now violently stamping his feet, speaking +passionately, in abrupt and incisive tones, without fearing to turn the +whole force of his attack upon any one individual present, excluding him +from the assembly with excessive harshness--then indeed did it seem as if +the earth were being transformed into a "field of evil." The huge crowds +were then seen to act as if seized with a sudden attack of madness: many +were in fits of anguish; others lay unconscious and motionless; others, +again, trembled or rent the air with their piercing shrieks. Everywhere +there was a loud breathing, as of half-choked people who were gasping for +the breath of life. "Indeed," said an eye-witness once, "almost all the +noises appeared to come from people who were dying in the bitterest +agony." + +Let us never forget that it was Christianity which first turned the +death-bed into a bed of agony, and that, by the scenes which took place +there, and the terrifying sounds which were made possible there for the +first time, it has poisoned the senses and the blood of innumerable +witnesses and their children. Imagine the ordinary man who can never +efface the recollection of words like these: "Oh, eternity! Would that I +had no soul! Would that I had never been born! My soul is damned, damned; +lost for ever! Six days ago you might have helped me. But now all is over. +I belong to the devil, and with him I will go down to hell. Break, break, +ye poor hearts of stone! Ye will not break? What more can be done for +hearts of stone? I am damned that ye may be saved! There he is! Yea; there +he is! Come, good devil! Come!" + + + + +78. + + +AVENGING JUSTICE.--Misfortune and guilt: these two things have been put on +one scale by Christianity; so that, when the misfortune which follows a +fault is a serious one, this fault is always judged accordingly to be a +very heinous one. But this was not the valuation of antiquity, and that is +why Greek tragedy--in which misfortune and punishment are discussed at +length, and yet in another sense--forms part of the great liberators of the +mind to an extent which even the ancients themselves could not realise. +They remained ingenuous enough not to set up an "adequate relation" +between guilt and misfortune. The guilt of their tragic heroes is, indeed, +the little pebble that makes them stumble, and on which account they +sometimes happen to break an arm or knock out an eye. Upon this the +feeling of antiquity made the comment, "Well, he should have gone his way +with more caution and less pride." It was reserved for Christianity, +however, to say: "Here we have a great misfortune, and behind this great +misfortune there must lie a great fault, an equally _serious fault_, +though we cannot clearly see it! If, wretched man, you do not feel it, it +is because your heart is hardened--and worse than this will happen to you!" + +Besides this, antiquity could point to examples of real misfortunes, +misfortunes that were pure and innocent; it was only with the advent of +Christianity that all punishment became well-merited punishment: in +addition to this it renders the imagination of the sufferer still more +suffering, so that the victim, in the midst of his distress, is seized +with the feeling that he has been morally reproved and cast away. Poor +humanity! The Greeks had a special word to stand for the feeling of +indignation which was experienced at the misfortune of another: among +Christian peoples this feeling was prohibited and was not permitted to +develop; hence the reason why they have no name for this _more virile_ +brother of pity. + + + + +79. + + +A PROPOSAL.--If, according to the arguments of Pascal and Christianity, our +ego is always hateful, how can we permit and suppose other people, whether +God or men, to love it? It would be contrary to all good principles to let +ourselves be loved when we know very well that we deserve nothing but +hatred--not to speak of other repugnant feelings. "But this is the very +Kingdom of Grace." Then you look upon your love for your neighbour as a +grace? Your pity as a grace? Well, then, if you can do all this, there is +no reason why you should not go a step further: love yourselves through +grace, and then you will no longer find your God necessary, and the entire +drama of the Fall and Redemption of mankind will reach its last act in +yourselves! + + + + +80. + + +THE COMPASSIONATE CHRISTIAN.--A Christian's compassion in the presence of +his neighbour's suffering has another side to it: viz. his profound +suspicion of all the joy of his neighbour, of his neighbour's joy in +everything that he wills and is able to do. + + + + +81. + + +THE SAINT'S HUMANITY.--A saint had fallen into the company of believers, +and could no longer stand their continually expressed hatred for sin. At +last he said to them: "God created all things, except sin: therefore it is +no wonder that He does not like it. But man has created sin, and why, +then, should he disown this only child of his merely because it is not +regarded with a friendly eye by God, its grandfather? Is that human? +Honour to whom honour is due--but one's heart and duty must speak, above +all, in favour of the child--and only in the second place for the honour of +the grandfather!" + + + + +82. + + +THE THEOLOGICAL ATTACK.--"You must arrange that with yourself; for your +life is at stake!"--Luther it is who suddenly springs upon us with these +words and imagines that we feel the knife at our throats. But we throw him +off with the words of one higher and more considerate than he: "We need +form no opinion in regard to this or that matter, and thus save our souls +from trouble. For, by their very nature, the things themselves cannot +compel us to express an opinion." + + + + +83. + + +POOR HUMANITY!--A single drop of blood too much or too little in the brain +may render our life unspeakably miserable and difficult, and we may suffer +more from this single drop of blood than Prometheus from his vulture. But +the worst is when we do not know that this drop is causing our +sufferings--and we think it is "the devil!" Or "sin!" + + + + +84. + + +THE PHILOLOGY OF CHRISTIANITY.--How little Christianity cultivates the +sense of honesty can be inferred from the character of the writings of its +learned men. They set out their conjectures as audaciously as if they were +dogmas, and are but seldom at a disadvantage in regard to the +interpretation of Scripture. Their continual cry is: "I am right, for it +is written"--and then follows an explanation so shameless and capricious +that a philologist, when he hears it, must stand stock-still between anger +and laughter, asking himself again and again: Is it possible? Is it +honest? Is it even decent? + +It is only those who never--or always--attend church that underestimate the +dishonesty with which this subject is still dealt in Protestant pulpits; +in what a clumsy fashion the preacher takes advantage of his security from +interruption; how the Bible is pinched and squeezed; and how the people +are made acquainted with every form of _the art of false reading_. + +When all is said and done, however, what can be expected from the effects +of a religion which, during the centuries when it was being firmly +established, enacted that huge philological farce concerning the Old +Testament? I refer to that attempt to tear the Old Testament from the +hands of the Jews under the pretext that it contained only Christian +doctrines and _belonged_ to the Christians as the true people of Israel, +while the Jews had merely arrogated it to themselves without authority. +This was followed by a mania of would-be interpretation and falsification, +which could not under any circumstances have been allied with a good +conscience. However strongly Jewish savants protested, it was everywhere +sedulously asserted that the Old Testament alluded everywhere to Christ, +and nothing but Christ, more especially His Cross, and thus, wherever +reference was made to wood, a rod, a ladder, a twig, a tree, a willow, or +a staff, such a reference could not but be a prophecy relating to the wood +of the Cross: even the setting-up of the Unicorn and the Brazen Serpent, +even Moses stretching forth his hands in prayer--yea, the very spits on +which the Easter lambs were roasted: all these were allusions to the +Cross, and, as it were, preludes to it! Did any one who kept on asserting +these things ever _believe_ in them? Let it not be forgotten that the +Church did not shrink from putting interpolations in the text of the +Septuagint (_e.g._ Ps. xcvi. 10), in order that she might later on make +use of these interpolated passages as Christian prophecies. They were +engaged in a struggle, and thought of their foes rather than of honesty. + + + + +85. + + +SUBTLETY IN PENURY.--Take care not to laugh at the mythology of the Greeks +merely because it so little resembles your own profound metaphysics! You +should admire a people who checked their quick intellect at this point, +and for a long time afterwards had tact enough to avoid the danger of +scholasticism and hair-splitting superstition. + + + + +86. + + +THE CHRISTIAN INTERPRETERS OF THE BODY.--Whatever originates in the +stomach, the intestines, the beating of the heart, the nerves, the bile, +the seed--all those indispositions, debilities, irritations, and the whole +contingency of that machine about which we know so little--a Christian like +Pascal considers it all as a moral and religious phenomenon, asking +himself whether God or the devil, good or evil, salvation or damnation, is +the cause. Alas for the unfortunate interpreter! How he must distort and +worry his system! How he must distort and worry himself in order to gain +his point! + + + + +87. + + +THE MORAL MIRACLE.--In the domain of morality, Christianity knows of +nothing but the miracle; the sudden change in all valuations, the sudden +renouncement of all habits, the sudden and irresistible predilection for +new things and persons. Christianity looks upon this phenomenon as the +work of God, and calls it the act of regeneration, thus giving it a unique +and incomparable value. Everything else which is called morality, and +which bears no relation to this miracle, becomes in consequence a matter +of indifference to the Christian, and indeed, so far as it is a feeling of +well-being and pride, an object of fear. The canon of virtue, of the +fulfilled law, is established in the New Testament, but in such a way as +to be the canon of _impossible virtue_: men who still aspire to moral +perfections must come to understand, in the face of this canon, that they +are further and further _removed_ from their aim; they must _despair_ of +virtue, and end by throwing themselves at the feet of the Merciful One. + +It is only in reaching a conclusion like this that moral efforts on the +part of the Christian can still be regarded as possessing any value: the +condition that these efforts shall always remain sterile, painful, and +melancholy is therefore indispensable; and it is in this way that those +efforts could still avail to bring about that moment of ecstasy when man +experiences the "overflow of grace" and the moral miracle. This struggle +for morality is, however, not _necessary_; for it is by no means uncommon +for this miracle to happen to the sinner at the very moment when he is, so +to speak, wallowing in the mire of sin: yea, the leap from the deepest and +most abandoned sinfulness into its contrary seems easier, and, as a clear +proof of the miracle, even more desirable. + +What, for the rest, may be the signification of such a sudden, +unreasonable, and irresistible revolution, such a change from the depths +of misery into the heights of happiness? (might it be a disguised +epilepsy?) This should at all events be considered by alienists, who have +frequent opportunities of observing similar "miracles"--for example, the +mania of murder or suicide. The relatively "more pleasant consequences" in +the case of the Christian make no important difference. + + + + +88. + + +LUTHER, THE GREAT BENEFACTOR.--Luther's most important result is the +suspicion which he awakened against the saints and the entire Christian +_vita contemplativa_; only since his day has an un-Christian _vita +contemplativa_ again become possible in Europe, only since then has +contempt for laymen and worldly activity ceased. Luther continued to be an +honest miner's son even after he had been shut up in a monastery, and +there, for lack of other depths and "borings," he descended into himself, +and bored terrifying and dark passages through his own depths--finally +coming to recognise that an introspective and saintly life was impossible +to him, and that his innate "activity" in body and soul would end by being +his ruin. For a long time, too long, indeed, he endeavoured to find the +way to holiness through castigations; but at length he made up his mind, +and said to himself: "There is no real _vita contemplativa_! We have been +deceived. The saints were no better than the rest of us." This was truly a +rustic way of gaining one's case; but for the Germans of that period it +was the only proper way. How edified they felt when they could read in +their Lutheran catechism: "Apart from the Ten Commandments there is no +work which could find favour in the eyes of God--these much-boasted +spiritual works of the saints are purely imaginary!" + + + + +89. + + +DOUBT AS SIN.--Christianity has done all it possibly could to draw a circle +round itself, and has even gone so far as to declare doubt itself to be a +sin. We are to be precipitated into faith by a miracle, without the help +of reason, after which we are to float in it as the clearest and least +equivocal of elements--a mere glance at some solid ground, the thought that +we exist for some purpose other than floating, the least movement of our +amphibious nature: all this is a sin! Let it be noted that, following this +decision, the proofs and demonstration of the faith, and all meditations +upon its origin, are prohibited as sinful. Christianity wants blindness +and frenzy and an eternal swan-song above the waves under which reason has +been drowned! + + + + +90. + + +EGOISM _VERSUS_ EGOISM.--How many are there who still come to the +conclusion: "Life would be intolerable were there no God!" Or, as is said +in idealistic circles: "Life would be intolerable if its ethical +signification were lacking." Hence there must be a God--or an ethical +signification of existence! In reality the case stands thus: He who is +accustomed to conceptions of this sort does not desire a life without +them, hence these conceptions are necessary for him and his +preservation--but what a presumption it is to assert that everything +necessary for my preservation must exist _in reality_! As if my +preservation were really necessary! What if others held the contrary +opinion? if they did not care to live under the conditions of these two +articles of faith, and did not regard life as worth living if they were +realised!--And that is the present position of affairs. + + + + +91. + + +THE HONESTY OF GOD.--An omniscient and omnipotent God who does not even +take care that His intentions shall be understood by His creatures--could +He be a God of goodness? A God, who, for thousands of years, has permitted +innumerable doubts and scruples to continue unchecked as if they were of +no importance in the salvation of mankind, and who, nevertheless, +announces the most dreadful consequences for any one who mistakes his +truth? Would he not be a cruel god if, being himself in possession of the +truth, he could calmly contemplate mankind, in a state of miserable +torment, worrying its mind as to what was truth? + +Perhaps, however, he really is a God of goodness, and was unable to +express Himself more clearly? Perhaps he lacked intelligence enough for +this? Or eloquence? All the worse! For in such a case he may have been +deceived himself in regard to what he calls his "truth," and may not be +far from being another "poor, deceived devil!" Must he not therefore +experience all the torments of hell at seeing His creatures suffering so +much here below--and even more, suffering through all eternity--when he +himself can neither advise nor help them, except as a deaf and dumb +person, who makes all kinds of equivocal signs when his child or his dog +is threatened with the most fearful danger? A distressed believer who +argues thus might be pardoned if his pity for the suffering God were +greater than his pity for his "neighbours"; for they are his neighbours no +longer if that most solitary and primeval being is also the greatest +sufferer and stands most in need of consolation. + +Every religion shows some traits of the fact that it owes its origin to a +state of human intellectuality which was as yet too young and immature: +they all make light of the necessity for speaking the truth: as yet they +know nothing of the _duty of God_, the duty of being clear and truthful in +His communications with men. No one was more eloquent than Pascal in +speaking of the "hidden God" and the reasons why He had to keep Himself +hidden, all of which indicates clearly enough that Pascal himself could +never make his mind easy on this point: but he speaks with such confidence +that one is led to imagine that he must have been let into the secret at +some time or other. He seemed to have some idea that the _deus +absconditus_ bore a few slight traces of immorality; and he felt too much +ashamed and afraid of acknowledging this to himself: consequently, like a +man who is afraid, he spoke as loudly as he could. + + + + +92. + + +AT THE DEATH-BED OF CHRISTIANITY.--All truly active men now do without +inward Christianity, and the most moderate and thoughtful men of the +intellectual middle classes possess only a kind of modified Christianity; +that is, a peculiarly simplified Christianity. A God who, in his love, +ordains everything so that it may be best for us, a God who gives us our +virtue and our happiness and then takes them away from us, so that +everything at length goes on smoothly and there is no reason left why we +should take life ill or grumble about it: in short, resignation and +modesty raised to the rank of divinities--that is the best and most +lifelike remnant of Christianity now left to us. It must be remembered, +however, that in this way Christianity has developed into a soft +_moralism_: instead of "God, freedom, and immortality," we have now a kind +of benevolence and honest sentiments, and the belief that, in the entire +universe, benevolence and honest sentiments will finally prevail: this is +the euthanasia of Christianity. + + + + +93. + + +WHAT IS TRUTH?--Who will not be pleased with the conclusions which the +faithful take such delight in coming to?--"Science cannot be true; for it +denies God. Hence it does not come from God; and consequently it cannot be +true--for God is truth." It is not the deduction but the premise which is +fallacious. What if God were not exactly truth, and if this were proved? +And if he were instead the vanity, the desire for power, the ambitions, +the fear, and the enraptured and terrified folly of mankind? + + + + +94. + + +REMEDY FOR THE DISPLEASED.--Even Paul already believed that some sacrifice +was necessary to take away the deep displeasure which God experienced +concerning sin: and ever since then Christians have never ceased to vent +the ill-humour which they felt with themselves upon some victim or +another--whether it was "the world," or "history," or "reason," or joy, or +the tranquillity of other men--something good, no matter what, had to die +for _their_ sins (even if only _in effigie_)! + + + + +95. + + +THE HISTORICAL REFUTATION AS THE DECISIVE ONE.--Formerly it was sought to +prove that there was no God--now it is shown how the belief that a God +existed could have _originated_, and by what means this belief gained +authority and importance: in this way the counterproof that there is no +God becomes unnecessary and superfluous.--In former times, when the +"evidences of the existence of God" which had been brought forward were +refuted, a doubt still remained, viz. whether better proofs could not be +found than those which had just been refuted: at that time the atheists +did not understand the art of making a _tabula rasa_. + + + + +96. + + +"IN HOC SIGNO VINCES."--To whatever degree of progress Europe may have +attained in other respects, where religious affairs are concerned it has +not yet reached the liberal navet of the ancient Brahmins, which proves +that, in India, four thousand years ago, people meditated more profoundly +and transmitted to their descendants more pleasure in meditating than is +the case in our own days. For those Brahmins believed in the first place +that the priests were more powerful than the gods, and in the second place +that it was observances which constituted the power of the priests: as a +result of which their poets were never tired of glorifying those +observances (prayers, ceremonies, sacrifices, chants, improvised melodies) +as the real dispensers of all benefits. Although a certain amount of +superstition and poetry was mingled with all this, the principles were +_true_! A step further, and the gods were cast aside--which Europe likewise +will have to do before very long! One more step further, and priests and +intermediaries could also be dispensed with--and then Buddha, the teacher +of the religion of self-redemption, appeared. How far Europe is still +removed from this degree of culture! When at length all the customs and +observances, upon which rests the power of gods, priests, and saviours, +shall have been destroyed, when as a consequence morality, in the old +sense, will be dead, then there will come ... yea, what will come then? +But let us refrain from speculating; let us rather make certain that +Europe will retrieve that which, in India, amidst this people of thinkers, +was carried out thousands of years ago as a commandment of thought! + +Scattered among the different nations of Europe there are now from ten to +twenty millions of men who no longer "believe in God"--is it too much to +ask that they should give each other some indication or password? As soon +as they recognise each other in this way, they will also make themselves +known to each other; and they will immediately become a power in Europe, +and, happily, a power _among_ the nations! among the classes! between rich +and poor! between those who command, and those who obey! between the most +restless and the most tranquil, tranquillising people! + + + + + +BOOK II. + + + + +97. + + +ONE BECOMES MORAL--but not because one is moral! Submission to morals may +be due to slavishness or vanity, egoism or resignation, dismal fanaticism +or thoughtlessness. It may, again, be an act of despair, such as +submission to the authority of a ruler; but there is nothing moral about +it _per se_. + + + + +98. + + +ALTERATIONS IN MORALS.--Morals are constantly undergoing changes and +transformations, occasioned by successful crimes. (To these, for example, +belong all innovations in moral judgments.) + + + + +99. + + +WHEREIN WE ARE ALL IRRATIONAL.--We still continue to draw conclusions from +judgments which we consider as false, or doctrines in which we no longer +believe,--through our feelings. + + + + +100. + + +AWAKING FROM A DREAM.--Noble and wise men once upon a time believed in the +music of the spheres; there are still noble and wise men who believe in +"the moral significance of existence," but there will come a day when this +music of the spheres also will no longer be audible to them. They will +awake and perceive that their ears have been dreaming. + + + + +101. + + +OPEN TO DOUBT.--To accept a belief simply because it is customary implies +that one is dishonest, cowardly, and lazy.--Must dishonesty, cowardice, and +laziness, therefore, be the primary conditions of morality? + + + + +102. + + +THE MOST ANCIENT MORAL JUDGMENTS.--What attitude do we assume towards the +acts of our neighbour?--In the first place, we consider how they may +benefit ourselves--we see them only in this light. It is this effect which +we regard as the intention of the acts,--and in the end we come to look +upon these intentions of our neighbour as permanent qualities in him, and +we call him, for example, "a dangerous man." Triple error! Triple and most +ancient mistake! Perhaps this inheritance comes to us from the animals and +their faculty of judgment! Must not the origin of all morality be sought +in these detestable narrow-minded conclusions: "Whatever injures me is +evil (something injurious in itself), whatever benefits me is good +(beneficial and profitable in itself), whatever injures me once or several +times is hostile _per se_; whatever benefits me once or several times is +friendly _per se_." _O pudenda origo!_ Is not this equivalent to +interpreting the contemptible, occasional, and often merely accidental +relations of another person to us as his primary and most essential +qualities, and affirming that towards himself and every one else he is +only capable of such actions as we ourselves have experienced at his hands +once or several times! And is not this thorough folly based upon the most +immodest of all mental reservations: namely, that we ourselves must be the +standard of what is good, since we determine good and evil? + + + + +103. + + +THERE ARE TWO CLASSES OF PEOPLE WHO DENY MORALITY.--To deny morality may +mean, in the first place, to deny the moral inducements which, men +pretend, have urged them on to their actions,--which is equivalent to +saying that morality merely consists of words and forms, part of that +coarse and subtle deceit (especially self-deceit) which is characteristic +of mankind, and perhaps more especially of those men who are celebrated +for their virtues. In the second place, it may mean our denying that moral +judgments are founded on truths. It is admitted in such a case that these +judgments are, in fact, the motives of the actions, but that in this way +it is really errors as the basis of all moral judgments which urge men on +to their moral actions. This is my point of view; but I should be far from +denying that in very many cases a subtle suspicion in accordance with the +former point of view--_i.e._ in the spirit of La Rochefoucauld--is also +justifiable, and in any case of a high general utility.--Therefore I deny +morality in the same way as I deny alchemy, _i.e._ I deny its hypotheses; +but I do not deny that there have been alchemists who believed in these +hypotheses and based their actions upon them. I also deny immorality--not +that innumerable people feel immoral, but that there is any true reason +why they should feel so. I should not, of course, deny--unless I were a +fool--that many actions which are called immoral should be avoided and +resisted; and in the same way that many which are called moral should be +performed and encouraged; but I hold that in both cases these actions +should be performed from motives other than those which have prevailed up +to the present time. We must learn anew in order that at last, perhaps +very late in the day, we may be able to do something more: feel anew. + + + + +104. + + +OUR VALUATIONS.--All actions may be referred back to valuations, and all +valuations are either one's own or adopted, the latter being by far the +more numerous. Why do we adopt them? Through fear, _i.e._ we think it more +advisable to pretend that they are our own, and so well do we accustom +ourselves to do so that it at last becomes second nature to us. A +valuation of our own, which is the appreciation of a thing in accordance +with the pleasure or displeasure it causes us and no one else, is +something very rare indeed!--But must not our valuation of our +neighbour--which is prompted by the motive that we adopt his valuation in +most cases--proceed from ourselves and by our own decision? Of course, but +then we come to these decisions during our childhood, and seldom change +them. We often remain during our whole lifetime the dupes of our childish +and accustomed judgments in our manner of judging our fellow-men (their +minds, rank, morality, character, and reprehensibility), and we find it +necessary to subscribe to their valuations. + + + + +105. + + +PSEUDO-EGOISM.--The great majority of people, whatever they may think and +say about their "egoism," do nothing for their ego all their life long, +but only for a phantom of this ego which has been formed in regard to them +by their friends and communicated to them. As a consequence, they all live +in a haze of impersonal and half-personal opinions and of arbitrary and, +as it were, poetic valuations: the one always in the head of another, and +this head, again, in the head of somebody else--a queer world of phantoms +which manages to give itself a rational appearance! This haze of opinions +and habits grows in extent and lives almost independently of the people it +surrounds; it is it which gives rise to the immense effect of general +judgments on "man"--all those men, who do not know themselves, believe in a +bloodless abstraction which they call "man," _i.e._ in a fiction; and +every change caused in this abstraction by the judgments of powerful +individualities (such as princes and philosophers) produces an +extraordinary and irrational effect on the great majority,--for the simple +reason that not a single individual in this haze can oppose a real ego, an +ego which is accessible to and fathomed by himself, to the universal pale +fiction, which he could thereby destroy. + + + + +106. + + +AGAINST DEFINITIONS OF MORAL AIMS.--On all sides we now hear the aim of +morals defined as the preservation and advancement of humanity; but this +is merely the expression of a wish to have a formula and nothing more. +Preservation wherein? advancement whither? These are questions which must +at once be asked. Is not the most essential point, the answer to this +_wherein?_ and _whither?_ left out of the formula? What results therefrom, +so far as our own actions and duties are concerned, which is not already +tacitly and instinctively understood? Can we sufficiently understand from +this formula whether we must prolong as far as possible the existence of +the human race, or bring about the greatest possible disanimalisation of +man? How different the means, _i.e._ the practical morals, would have to +be in the two cases! Supposing that the greatest possible rationality were +given to mankind, this certainly would not guarantee the longest possible +existence for them! Or supposing that their "greatest happiness" was +thought to be the answer to the questions put, do we thereby mean the +highest degree of happiness which a few individuals might attain, or an +incalculable, though finally attainable, average state of happiness for +all? And why should morality be the way to it? Has not morality, +considered as a whole, opened up so many sources of displeasure as to lead +us to think that man up to the present, with every new refinement of +morality, has become more and more discontented with himself, with his +neighbour, and with his own lot? Has not the most moral of men hitherto +believed that the only justifiable state of mankind in the face of morals +is that of the deepest misery? + + + + +107. + + +OUR RIGHT TO OUR FOLLY.--How must we act? Why must we act? So far as the +coarse and immediate needs of the individual are concerned, it is easy to +answer these questions, but the more we enter upon the more important and +more subtle domains of action, the more does the problem become uncertain +and the more arbitrary its solution. An arbitrary decision, however, is +the very thing that must be excluded here,--thus commands the authority of +morals: an obscure uneasiness and awe must relentlessly guide man in those +very actions the objects and means of which he cannot at once perceive. +This authority of morals undermines our thinking faculty in regard to +those things concerning which it might be dangerous to think wrongly,--it +is in this way, at all events, that morality usually justifies itself to +its accusers. Wrong in this place means dangerous; but dangerous to whom? +It is not, as a rule, the danger of the doer of the action which the +supporters of authoritative morals have in view, but their own danger; the +loss which their power and influence might undergo if the right to act +according to their own greater or lesser reason, however wilfully and +foolishly, were accorded to all men. They on their part make unhesitating +use of their right to arbitrariness and folly,--they even command in cases +where it is hardly possible, or at all events very difficult, to answer +the questions, "How must they act, why must they act?" And if the reason +of mankind grows with such extraordinary slowness that it was often +possible to deny its growth during the whole course of humanity, what is +more to blame for this than this solemn presence, even omnipresence, of +moral commands, which do not even permit the individual question of how +and why to be asked at all? Have we not been educated precisely in such a +way as to make us feel pathetic, and thus to obscure our vision at the +very time when our reason should be able to see as clearly and calmly as +possible--_i.e._ in all higher and more important circumstances? + + + + +108. + + +SOME THESES.--We should not give the individual, in so far as he desires +his own happiness, any precepts or recommendations as to the road leading +to happiness; for individual happiness arises from particular laws that +are unknown to anybody, and such a man will only be hindered or obstructed +by recommendations which come to him from outside sources. Those precepts +which are called moral are in reality directed against individuals, and do +not by any means make for the happiness of such individuals. The +relationship of these precepts to the "happiness and well-being of +mankind" is equally slight, for it is quite impossible to assign a +definite conception to these words, and still less can they be employed as +guiding stars on the dark sea of moral aspirations. It is a prejudice to +think that morality is more favourable to the development of the reason +than immorality. It is erroneous to suppose that the unconscious aim in +the development of every conscious being (namely, animal, man, humanity, +etc.) is its "greatest happiness": on the contrary, there is a particular +and incomparable happiness to be attained at every stage of our +development, one that is neither high nor low, but quite an individual +happiness. Evolution does not make happiness its goal; it aims merely at +evolution, and nothing else. It is only if humanity had a universally +recognised goal that we could propose to do this or that: for the time +being there is no such goal. It follows that the pretensions of morality +should not be brought into any relationship with mankind: this would be +merely childish and irrational. It is quite another thing to recommend a +goal to mankind: this goal would then be something that would depend upon +our own will and pleasure. Provided that mankind in general agreed to +adopt such a goal, it could then impose a moral law upon itself, a law +which would, at all events, be imposed by their own free will. Up to now, +however, the moral law has had to be placed above our own free will: +strictly speaking, men did not wish to impose this law upon themselves; +they wished to take it from somewhere, to discover it, or to let +themselves be commanded by it from somewhere. + + + + +109. + + +SELF-CONTROL AND MODERATION, AND THEIR FINAL MOTIVE.--I find not more than +six essentially different methods for combating the vehemence of an +impulse. First of all, we may avoid the occasion for satisfying the +impulse, weakening and mortifying it by refraining from satisfying it for +long and ever-lengthening periods. Secondly, we may impose a severe and +regular order upon ourselves in regard to the satisfying of our appetites. +By thus regulating the impulse and limiting its ebb and flow to fixed +periods, we may obtain intervals in which it ceases to disturb us; and by +beginning in this way we may perhaps be able to pass on to the first +method. In the third place, we may deliberately give ourselves over to an +unrestrained and unbounded gratification of the impulse in order that we +may become disgusted with it, and to obtain by means of this very disgust +a command over the impulse: provided, of course, that we do not imitate +the rider who rides his horse to death and breaks his own neck in doing +so. For this, unhappily, is generally the outcome of the application of +this third method. + +In the fourth place, there is an intellectual trick, which consists in +associating the idea of the gratification so firmly with some painful +thought, that after a little practice the thought of gratification is +itself immediately felt as a very painful one. (For example, when the +Christian accustoms himself to think of the presence and scorn of the +devil in the course of sensual enjoyment, or everlasting punishment in +hell for revenge by murder; or even merely of the contempt which he will +meet with from those of his fellow-men whom he most respects, if he steals +a sum of money, or if a man has often checked an intense desire for +suicide by thinking of the grief and self-reproaches of his relations and +friends, and has thus succeeded in balancing himself upon the edge of +life: for, after some practice, these ideas follow one another in his mind +like cause and effect.) Among instances of this kind may be mentioned the +cases of Lord Byron and Napoleon, in whom the pride of man revolted and +took offence at the preponderance of one particular passion over the +collective attitude and order of reason. From this arises the habit and +joy of tyrannising over the craving and making it, as it were, gnash its +teeth. "I will not be a slave of any appetite," wrote Byron in his diary. +In the fifth place, we may bring about a dislocation of our powers by +imposing upon ourselves a particularly difficult and fatiguing task, or by +deliberately submitting to some new charm and pleasure in order thus to +turn our thoughts and physical powers into other channels. It comes to the +same thing if we temporarily favour another impulse by affording it +numerous opportunities of gratification, and thus rendering it the +squanderer of the power which would otherwise be commandeered, so to +speak, by the tyrannical impulse. A few, perhaps, will be able to restrain +the particular passion which aspires to domination by granting their other +known passions a temporary encouragement and license in order that they +may devour the food which the tyrant wishes for himself alone. + +In the sixth and last place, the man who can stand it, and thinks it +reasonable to weaken and subdue his entire physical and psychical +organisation, likewise, of course, attains the goal of weakening a single +violent instinct; as, for example, those who starve their sensuality and +at the same time their vigour, and often destroy their reason into the +bargain, such as the ascetics.--Hence, shunning the opportunities, +regulating the impulse, bringing about satiety and disgust in the impulse, +associating a painful idea (such as that of discredit, disgust, or +offended pride), then the dislocation of one's forces, and finally general +debility and exhaustion: these are the six methods. But the will to combat +the violence of a craving is beyond our power, equally with the method we +adopt and the success we may have in applying it. In all this process our +intellect is rather merely the blind instrument of another rival craving, +whether it be the impulse to repose, or the fear of disgrace and other +evil consequences, or love. While "we" thus imagine that we are +complaining of the violence of an impulse, it is at bottom merely one +impulse which is complaining of another, _i.e._ the perception of the +violent suffering which is being caused us presupposes that there is +another equally or more violent impulse, and that a struggle is impending +in which our intellect must take part. + + + + +110. + + +THAT WHICH OPPOSES.--We may observe the following process in ourselves, and +I should like it to be often observed and confirmed. There arises in us +the scent of a kind of pleasure hitherto unknown to us, and consequently a +new craving. Now, the question is, What opposes itself to this craving? If +it be things and considerations of a common kind, or people whom we hold +in no very high esteem, the aim of the new craving assumes the appearance +of a "noble, good, praiseworthy feeling, and one worthy of sacrifice": all +the moral dispositions which have been inherited will adopt it and will +add it to the number of those aims which we consider as moral--and now we +imagine that we are no longer striving after a pleasure, but after a +morality, which greatly increases our confidence in our aspirations. + + + + +111. + + +TO THE ADMIRERS OF OBJECTIVENESS.--He who, as a child, has observed in his +parents and acquaintances in the midst of whom he has grown up, certain +varied and strong feelings, with but little subtle discernment and +inclination for intellectual justice, and has therefore employed his best +powers and his most precious time in imitating these feelings, will +observe in himself when he arrives at years of discretion that every new +thing or man he meets with excites in him either sympathy or aversion, +envy or contempt. Under the domination of this experience, which he is +powerless to shake off, he admires neutrality of feeling or "objectivity" +as an extraordinary thing, as something connected with genius or a very +rare morality, and he cannot believe that even this neutrality is merely +the product of education and habit. + + + + +112. + + +ON THE NATURAL HISTORY OF DUTY AND RIGHT.--Our duties are the claims which +others have upon us. How did they acquire these claims? By the fact that +they considered us as capable of making and holding agreements and +contracts, by assuming that we were their like and equals, and by +consequently entrusting something to us, bringing us up, educating us, and +supporting us. We do our duty, _i.e._ we justify that conception of our +power for the sake of which all these things were done for us. We return +them in proportion as they were meted out to us. It is thus our pride that +orders us to do our duty--we desire to re-establish our own independence by +opposing to that which others have done for us something that we do for +them, for in that way the others invade our sphere of power, and would for +ever have a hand in it if we did not make reprisals by means of "duty," +and thus encroach upon their power. The rights of others can only have +regard to that which lies within our power; it would be unreasonable on +their part to require something from us which does not belong to us. To +put the matter more accurately, their rights can only relate to what they +imagine to be in our power, provided that it is something that we +ourselves consider as being in our power. The same error may easily occur +on either side. The feeling of duty depends upon our having the same +belief in regard to the extent of our power as other people have, _i.e._ +that we can promise certain things and undertake to do them freely ("free +will"). + +My rights consist of that part of my power which others have not only +conceded to me, but which they wish to maintain for me. Why do they do it? +On the one hand they are actuated by wisdom, fear and prudence: whether +they expect something similar from us (the protection of their rights), +whether they consider a struggle with us as dangerous or inopportune, or +whether they see a disadvantage to themselves in every diminution of our +power, since in that case we should be ill adapted for an alliance with +them against a hostile third power. On the other hand rights are granted +by donations and cessions. In this latter case, the other people have not +only enough power, but more than enough, so that they can give up a +portion and guarantee it to the person to whom they give it: whereby they +presuppose a certain restricted sense of power in the person upon whom +they have bestowed the gift. In this way rights arise: recognised and +guaranteed degrees of power. When the relations of powers to one another +are materially changed, rights disappear and new ones are formed, as is +demonstrated by the constant flux and reflux of the rights of nations. +When our power diminishes to any great extent, the feelings of those who +hitherto guaranteed it undergo some change: they consider whether they +shall once again restore us to our former possession, and if they do not +see their way to do this they deny our "rights" from that time forward. In +the same way, if our power increases to a considerable extent the feelings +of those who previously recognised it, and whose recognition we no longer +require, likewise change: they will then try to reduce our power to its +former dimensions, and they will endeavour to interfere in our affairs, +justifying their interference by an appeal to their "duty." But this is +merely useless word-quibbling. Where right prevails, a certain state and +degree of power is maintained, and all attempts at its augmentation and +diminution are resisted. The right of others is the concession of our +feeling of power to the feeling of power in these others. Whenever our +power shows itself to be thoroughly shattered and broken, our rights +cease: on the other hand, when we have become very much stronger, the +rights of others cease in our minds to be what we have hitherto admitted +them to be. The man who aims at being just, therefore, must keep a +constant lookout for the changes in the indicator of the scales in order +that he may properly estimate the degrees of power and right which, with +the customary transitoriness of human things, retain their equilibrium for +only a short time and in most cases continue to rise and fall. As a +consequence it is thus very difficult to be "just," and requires much +experience, good intentions, and an unusually large amount of good sense. + + + + +113. + + +STRIVING FOR DISTINCTION.--When we strive after distinction we must +ceaselessly keep our eyes fixed on our neighbour and endeavour to +ascertain what his feelings are; but the sympathy and knowledge which are +necessary to satisfy this desire are far from being inspired by +harmlessness, compassion, or kindness. On the contrary, we wish to +perceive or find out in what way our neighbour suffers from us, either +internally or externally, how he loses control over himself and yields to +the impression which our hand or even our mere appearance makes on him. +Even when he who aspires to distinction makes or wishes to make a joyful, +elevating, or cheerful impression, he does not enjoy this success in that +he rejoices, exalts, or cheers his neighbour, but in that he leaves his +impress on the latter's soul, changing its form and dominating it +according to his will. The desire for distinction is the desire to subject +one's neighbour, even if it be merely in an indirect fashion, one only +felt or even only dreamt of. There is a long series of stages in this +secretly-desired will to subdue, and a very complete record of them would +perhaps almost be like an excellent history of culture from the early +distortions of barbarism down to the caricatures of modern over-refinement +and sickly idealism. + +This desire for distinction entails upon our neighbour--to indicate only a +few rungs of the long ladder--torture first of all, followed by blows, then +terror, anxious surprise, wonder, envy, admiration, elevation, pleasure, +joy, laughter, derision, mockery, sneers, scourging and self-inflicted +torture. There at the very top of the ladder stands the ascetic and +martyr, who himself experiences the utmost satisfaction, because he +inflicts on himself, as a result of his desire for distinction, that pain +which his opposite, the barbarian on the first rung of the ladder, +inflicts upon those others, upon whom and before whom he wishes to +distinguish himself. The triumph of the ascetic over himself, his +introspective glance, which beholds a man split up into a sufferer and a +spectator, and which henceforth never looks at the outside world but to +gather from it, as it were, wood for his own funeral pyre: this final +tragedy of the desire for distinction which shows us only one person who, +so to speak, is consumed internally--that is an end worthy of the +beginning: in both cases there is an inexpressible happiness at the sight +of torture; indeed, happiness considered as a feeling of power developed +to the utmost, has perhaps never reached a higher pitch of perfection on +earth than in the souls of superstitious ascetics. This is expressed by +the Brahmins in the story of King Visvamitra, who obtained so much +strength by thousands of years of penance that he undertook to construct a +new heaven. I believe that in the entire category of inward experiences +the people of our time are mere novices and clumsy guessers who "try to +have a shot at it": four thousand years ago much more was known about +these execrable refinements of self-enjoyment. Perhaps at that time the +creation of the world was imagined by some Hindu dreamer to have been an +ascetic operation which a god took upon himself! Perhaps this god may have +wished to join himself to a mobile nature as an instrument of torture in +order thus to feel his happiness and power doubled! And even supposing him +to have been a god of love: what a delight it would have been for him to +create a suffering mankind in order that he himself might suffer divinely +and super-humanly from the sight of the continual torture of his +creatures, and thus to tyrannise over himself! And, again, supposing him +to have been not only a god of love, but also a god of holiness, we can +scarcely conceive the ecstasies of this divine ascetic while creating sins +and sinners and eternal punishment, and an immense place of eternal +torture below his throne where there is a continual weeping and wailing +and gnashing of teeth! + +It is not by any means impossible that the soul of a St. Paul, a Dante, or +a Calvin, and people like them, may once have penetrated into the +terrifying secrets of such voluptuousness of power, and in view of such +souls we may well ask whether the circle of this desire for distinction +has come to a close with the ascetic. Might it not be possible for the +course of this circle to be traversed a second time, by uniting the +fundamental idea of the ascetic, and at the same time that of a +compassionate Deity? In other words, pain would be given to others in +order that pain might be given to one's self, so that in this way one +could triumph over one's self and one's pity to enjoy the extreme +voluptuousness of power.--Forgive me these digressions, which come to my +mind when I think of all the possibilities in the vast domain of psychical +debaucheries to which one may be led by the desire for power! + + + + +114. + + +ON THE KNOWLEDGE OF THE SUFFERER.--The state of sick men who have suffered +long and terribly from the torture inflicted upon them by their illness, +and whose reason has nevertheless not been in any way affected, is not +without a certain amount of value in our search for knowledge--quite apart +from the intellectual benefits which follow upon every profound solitude +and every sudden and justified liberation from duties and habits. The man +who suffers severely looks forth with terrible calmness from his state of +suffering upon outside things: all those little lying enchantments, by +which things are usually surrounded when seen through the eye of a healthy +person, have vanished from the sufferer; his own life even lies there +before him, stripped of all bloom and colour. If by chance it has happened +that up to then he has lived in some kind of dangerous fantasy, this +extreme disenchantment through pain is the means, and possibly the only +means, of extricating him from it. (It is possible that this is what +happened to the Founder of Christianity when suspended from the Cross; for +the bitterest words ever pronounced, "My God, My God, why hast Thou +forsaken Me?" if understood in their deepest sense, as they ought to be +understood, contain the evidence of a complete disillusionment and +enlightenment in regard to the deceptions of life: in that moment of +supreme suffering Christ obtained a clear insight into Himself, just as in +the poet's narrative did the poor dying Don Quixote.) + +The formidable tension of the intellect that wishes to hold its own +against pain shows everything that one now looks upon in a new light, and +the inexpressible charm of this new light is often powerful enough to +withstand all the seductiveness of suicide and to make the continuation of +life seem very desirable to the sufferer. His mind scornfully turns to the +warm and comfortable dream-world in which the healthy man moves about +thoughtlessly, and he thinks with contempt of the noblest and most +cherished illusions in which he formerly indulged. He experiences delight +in conjuring up this contempt as if from the depths of hell, and thus +inflicting the bitterest sufferings upon his soul: it is by this +counterpoise that he bears up against physical suffering--he feels that +such a counterpoise is now essential! In one terrible moment of +clear-sightedness he says to himself, "Be for once thine own accuser and +hangman; for once regard thy suffering as a punishment which thou hast +inflicted on thyself! Enjoy thy superiority as a judge: better still, +enjoy thine own will and pleasure, thy tyrannical arbitrariness! Raise +thyself above thy life as above thy suffering, and look down into the +depth of reason and unreason!" + +Our pride revolts as it never did before, it experiences an incomparable +charm in defending life against such a tyrant as suffering and against all +the insinuations of this tyrant, who would fain urge us to give evidence +against life,--we are taking the part of life in the face of this tyrant. +In this state of mind we take up a bitter stand against all pessimism in +order that it may not appear to be a consequence of our condition, and +thus humiliate us as conquered ones. The charm of being just in our +judgments was also never greater than now; for now this justice is a +triumph over ourselves and over so irritated a state of mind that +unfairness of judgment might be excused,--but we will not be excused, it is +now, if ever, that we wish to show that we need no excuse. We pass through +downright orgies of pride. + +And now appears the first ray of relief, of recovery, and one of its first +effects is that we turn against the preponderance of our pride: we call +ourselves foolish and vain, as if we had undergone some unique experience. +We humiliate ungratefully this all-powerful pride, the aid of which +enabled us to endure the pain we suffered, and we call vehemently for some +antidote for this pride: we wish to become strangers to ourselves and to +be freed from our own person after pain has forcibly made us personal too +long. "Away with this pride," we cry, "it was only another illness and +convulsion!" Once more we look longingly at men and nature and recollect +with a sorrowful smile that now since the veil has fallen we regard many +things concerning them in a new and different light,--but we are refreshed +by once more seeing the softened lights of life, and emerge from that +fearfully dispassionate daylight in which we as sufferers saw things and +through things. We do not get angry when we see the charms of health +resume their play, and we contemplate the sight as if transformed, gently +and still fatigued. In this state we cannot listen to music without +weeping. + + + + +115. + + +THE SO-CALLED "EGO."--Language and the prejudices upon which language is +based very often act as obstacles in our paths when we proceed to explore +internal phenomena and impulses: as one example, we may instance the fact +that there are only words to express the superlative degrees of these +phenomena and impulses. Now, it is our habit no longer to observe +accurately when words fail us, since it is difficult in such cases to +think with precision: in former times, even, people involuntarily came to +the conclusion that where the domain of words ceased, the domain of +existence ceased also. Wrath, hatred, love, pity, desire, recognition, +joy, pain: all these are names indicating extreme conditions; the milder +and middle stages, and even more particularly the ever active lower +stages, escape our attention, and yet it is they which weave the warp and +woof of our character and destiny. It often happens that these extreme +outbursts--and even the most moderate pleasure or displeasure of which we +are actually conscious, whether in partaking of food or listening to a +sound, is possibly, if properly estimated, merely an extreme +outburst,--destroy the texture and are then violent exceptions, in most +cases the consequences of some congestions,--and how easily as such can +they mislead the observer! as indeed they mislead the person acting! We +are all of us not what we appear to be according to the conditions for +which alone we have consciousness and words, and consequently praise and +blame. We fail to recognise ourselves after these coarse outbursts which +are known to ourselves alone, we draw conclusions from data where the +exceptions prove stronger than the rules; we misinterpret ourselves in +reading our own ego's pronouncements, which appeared to be so clear. But +our opinion of ourselves, this so-called ego which we have arrived at by +this wrong method, contributes henceforth to form our character and +destiny. + + + + +116. + + +THE UNKNOWN WORLD OF THE "SUBJECT."--What men have found it so difficult to +understand from the most ancient times down to the present day is their +ignorance in regard to themselves, not merely with respect to good and +evil, but something even more essential. The oldest of illusions lives on, +namely, that we know, and know precisely in each case, how human action is +originated. Not only "God who looks into the heart," not only the man who +acts and reflects upon his action, but everybody does not doubt that he +understands the phenomena of action in every one else. "I know what I want +and what I have done, I am free and responsible for my act, and I make +others responsible for their acts; I can mention by its name every moral +possibility and every internal movement which precedes an act,--ye may act +as ye will, I understand myself and I understand you all!" Such was what +every one thought once upon a time, and almost every one thinks so even +now. Socrates and Plato, who in this matter were great sceptics and +admirable innovators, were nevertheless intensely credulous in regard to +that fatal prejudice, that profound error, which holds that "The right +knowledge must necessarily be followed by the right action." In holding +this principle they were still the heirs of the universal folly and +presumption that knowledge exists concerning the essence of an action. + +"It would indeed be dreadful if the comprehension of the essence of a +right action were not followed by that right action itself"--this was the +only manner in which these great men thought it necessary to demonstrate +this idea, the contrary seemed to them to be inconceivable and mad; and +nevertheless this contrary corresponds to the naked reality which has been +demonstrated daily and hourly from time immemorial. Is it not a "dreadful" +truth that all that we know about an act is never sufficient to accomplish +it, that the bridge connecting the knowledge of the act with the act +itself has never yet been built? Acts are never what they appear to us to +be. We have taken great pains to learn that external things are not as +they appear to us.--Well! It is the same with internal phenomena. All moral +acts are in reality "something different,"--we cannot say anything more +about them, and all acts are essentially unknown to us. The general +belief, however, has been and still is quite the contrary: the most +ancient realism is against us: up to the present humanity has thought, "An +action is what it appears to be." (In re-reading these words a very +expressive passage from Schopenhauer occurs to me, and I will quote it as +a proof that he, too, without the slightest scruple, continued to adhere +to this moral realism: "Each one of us is in reality a competent and +perfect moral judge, knowing exactly good and evil, made holy by loving +good and despising evil,--such is every one of us in so far as the acts of +others and not his own are under consideration, and when he has merely to +approve or disapprove, whilst the burden of the performance of the acts is +borne by other shoulders. Every one is therefore justified in occupying as +confessor the place of God.") + + + + +117. + + +IN PRISON.--My eye, whether it be keen or weak, can only see a certain +distance, and it is within this space that I live and move: this horizon +is my immediate fate, greater or lesser, from which I cannot escape. Thus, +a concentric circle is drawn round every being, which has a centre and is +peculiar to himself. In the same way our ear encloses us in a small space, +and so likewise does our touch. We measure the world by these horizons +within which our senses confine each of us within prison walls. We say +that this is near and that is far distant, that this is large and that is +small, that one thing is hard and another soft; and this appreciation of +things we call sensation--but it is all an error _per se_! According to the +number of events and emotions which it is on an average possible for us to +experience in a given space of time, we measure our lives; we call them +short or long, rich or poor, full or empty; and according to the average +of human life we estimate that of other beings,--and all this is an error +_per se_! + +If we had eyes a hundred times more piercing to examine the things that +surround us, men would seem to us to be enormously tall; we can even +imagine organs by means of which men would appear to us to be of +immeasurable stature. On the other hand, certain organs could be so formed +as to permit us to view entire solar systems as if they were contracted +and brought close together like a single cell: and to beings of an inverse +order a single cell of the human body could be made to appear in its +construction, movement, and harmony as if it were a solar system in +itself. The habits of our senses have wrapped us up in a tissue of lying +sensations which in their turn lie at the base of all our judgments and +our "knowledge,"--there are no means of exit or escape to the real world! +We are like spiders in our own webs, and, whatever we may catch in them, +it will only be something that our web is capable of catching. + + + + +118. + + +WHAT IS OUR NEIGHBOUR?--What do we conceive of our neighbour except his +limits: I mean that whereby he, as it were, engraves and stamps himself in +and upon us? We can understand nothing of him except the changes which +take place upon our own person and of which he is the cause, what we know +of him is like a hollow, modelled space. We impute to him the feelings +which his acts arouse in us, and thus give him a wrong and inverted +positivity. We form him after our knowledge of ourselves into a satellite +of our own system, and if he shines upon us, or grows dark, and we in any +case are the ultimate cause of his doing so, we nevertheless still believe +the contrary! O world of phantoms in which we live! O world so perverted, +topsy-turvy and empty, and yet dreamt of as full and upright! + + + + +119. + + +EXPERIENCE AND INVENTION.--To however high a degree a man can attain to +knowledge of himself, nothing can be more incomplete than the conception +which he forms of the instincts constituting his individuality. He can +scarcely name the more common instincts: their number and force, their +flux and reflux, their action and counteraction, and, above all, the laws +of their nutrition, remain absolutely unknown to him. This nutrition, +therefore, becomes a work of chance: the daily experiences of our lives +throw their prey now to this instinct and now to that, and the instincts +gradually seize upon it; but the ebb and flow of these experiences does +not stand in any rational relationship to the nutritive needs of the total +number of the instincts. Two things, then, must always happen: some +cravings will be neglected and starved to death, while others will be +overfed. Every moment in the life of man causes some polypous arms of his +being to grow and others to wither away, in accordance with the nutriment +which that moment may or may not bring with it. Our experiences, as I have +already said, are all in this sense means of nutriment, but scattered +about with a careless hand and without discrimination between the hungry +and the overfed. As a consequence of this accidental nutrition of each +particular part, the polypus in its complete development will be something +just as fortuitous as its growth. + +To put this more clearly: let us suppose that an instinct or craving has +reached that point when it demands gratification,--either the exercise of +its power or the discharge of it, or the filling up of a vacuum (all this +is metaphorical language),--then it will examine every event that occurs in +the course of the day to ascertain how it can be utilised with the object +of fulfilling its aim: whether the man runs or rests, or is angry, or +reads or speaks or fights or rejoices, the unsatiated instinct watches, as +it were, every condition into which the man enters, and, as a rule, if it +finds nothing for itself it must wait, still unsatisfied. After a little +while it becomes feeble, and at the end of a few days or a few months, if +it has not been satisfied, it will wither away like a plant which has not +been watered. This cruelty of chance would perhaps be more conspicuous if +all the cravings were as vehement in their demands as hunger, which +refuses to be satisfied with imaginary dishes; but the great majority of +our instincts, especially those which are called moral, are thus easily +satisfied,--if it be permitted to suppose that our dreams serve as +compensation to a certain extent for the accidental absence of "nutriment" +during the day. Why was last night's dream full of tenderness and tears, +that of the night before amusing and gay, and the previous one adventurous +and engaged in some continual obscure search? How does it come about that +in this dream I enjoy indescribable beauties of music, and in that one I +soar and fly upwards with the delight of an eagle to the most distant +heights? + +These inventions in which our instincts of tenderness, merriment, or +adventurousness, or our desire for music and mountains, can have free play +and scope--and every one can recall striking instances--are interpretations +of our nervous irritations during sleep, very free and arbitrary +interpretations of the movements of our blood and intestines, and the +pressure of our arm and the bed coverings, or the sound of a church bell, +the weathercocks, the moths, and so on. That this text, which on the whole +is very much the same for one night as another, is so differently +commented upon, that our creative reason imagines such different causes +for the nervous irritations of one day as compared with another, may be +explained by the fact that the prompter of this reason was different +to-day from yesterday--another instinct or craving wished to be satisfied, +to show itself, to exercise itself and be refreshed and discharged: this +particular one being at its height to-day and another one being at its +height last night. Real life has not the freedom of interpretation +possessed by dream life; it is less poetic and less unrestrained--but is it +necessary for me to show that our instincts, when we are awake, likewise +merely interpret our nervous irritations and determine their "causes" in +accordance with their requirements? that there is no really essential +difference between waking and dreaming! that even in comparing different +degrees of culture, the freedom of the conscious interpretation of the one +is not in any way inferior to the freedom in dreams of the other! that our +moral judgments and valuations are only images and fantasies concerning +physiological processes unknown to us, a kind of habitual language to +describe certain nervous irritations? that all our so-called consciousness +is a more or less fantastic commentary of an unknown text, one which is +perhaps unknowable but yet felt? + +Consider some insignificant occurrence. Let us suppose that some day as we +pass along a public street we see some one laughing at us. In accordance +with whatever craving has reached its culminating point within us at that +moment, this incident will have this or that signification for us; and it +will be a very different occurrence in accordance with the class of men to +which we belong. One man will take it like a drop of rain, another will +shake it off like a fly, a third person will try to pick a quarrel on +account of it, a fourth will examine his garments to see if there is +anything about them likely to cause laughter, and a fifth will in +consequence think about what is ridiculous _per se_, a sixth will be +pleased at having involuntarily contributed to add a ray of sunshine and +mirth to the world,--in all these cases some craving is gratified, whether +anger, combativeness, meditation, or benevolence. This instinct, whatever +it may be, has seized upon that incident as its prey: why that particular +one? Because, hungry and thirsty, it was lying in ambush. + +Not long ago at 11 o'clock in the morning a man suddenly collapsed and +fell down in front of me as if struck by lightning. All the women who were +near at once gave utterance to cries of horror, while I set the man on his +feet again and waited until he recovered his speech. During this time no +muscle of my face moved and I experienced no sensation of fear or pity; I +simply did what was most urgent and reasonable and calmly proceeded on my +way. Supposing some one had told me on the previous evening that at 11 +o'clock on the following day a man would fall down in front of me like +this, I should have suffered all kinds of agonies in the interval, lying +awake all night, and at the decisive moment should also perhaps have +fallen down like the man instead of helping him; for in the meantime all +the imaginable cravings within me would have had leisure to conceive and +to comment upon this incident. What are our experiences, then? Much more +what we attribute to them than what they really are. Or should we perhaps +say that nothing is contained in them? that experiences in themselves are +merely works of fancy? + + + + +120. + + +TO TRANQUILLISE THE SCEPTIC.--"I don't know at all what I am doing. I don't +know in the least what I ought to do!"--You are right, but be sure of this: +you are being done at every moment! Mankind has at all times mistaken the +active for the passive: it is its eternal grammatical blunder. + + + + +121. + + +CAUSE AND EFFECT.--On this mirror--and our intellect is a mirror--something +is going on that indicates regularity: a certain thing is each time +followed by another certain thing. When we perceive this and wish to give +it a name, we call it cause and effect,--fools that we are! as if in this +we had understood or could understand anything! For, of course, we have +seen nothing but the images of causes and effects, and it is just this +figurativeness which renders it impossible for us to see a more +substantial relation than that of sequence! + + + + +122. + + +THE PURPOSES IN NATURE.--Any impartial investigator who examines the +history of the eye and its form in the lower creatures, and sees how the +visual organ was slowly developed, cannot help recognising that sight was +not the first purpose of the eye, but probably only asserted itself when +pure hazard had contributed to bring together the apparatus. One single +example of this kind, and the "final purposes" fall from our eyes like +scales. + + + + +123. + + +REASON.--How did reason come into the world? As is only proper, in an +irrational manner; by accident. We shall have to guess at this accident as +a riddle. + + + + +124. + + +WHAT IS VOLITION?--We laugh at a man who, stepping out of his room at the +very minute when the sun is rising, says, "It is my _will_ that the sun +shall rise"; or at him who, unable to stop a wheel, says, "I _wish_ it to +roll"; or, again, at him who, thrown in a wrestling match, says, "Here I +lie, but here I _wish_ to lie." But, joking apart, do we not act like one +of these three persons whenever we use the expression "I wish"? + + + + +125. + + +ON THE DOMAIN OF FREEDOM.--We can _think_ many more things than we can do +and experience--_i.e._ our faculty of thinking is superficial and is +satisfied with what lies on the surface, it does not even perceive this +surface. If our intellect were strictly developed in proportion to our +power, and our exercise of this power, the primary principle of our +thinking would be that we can understand only that which we are able to +do--if, indeed, there is any understanding at all. The thirsty man is +without water, but the creations of his imagination continually bring the +image of water to his sight, as if nothing could be more easily procured. +The superficial and easily satisfied character of the intellect cannot +understand real need, and thus feels itself superior. It is proud of being +able to do more, to run faster, and to reach the goal almost within the +twinkling of an eye: and in this way the domain of thought, when +contrasted with the domain of action, volition, and experience, appears to +be the domain of liberty, while, as I have already stated, it is nothing +but the domain of superficiality and self-sufficiency. + + + + +126. + + +FORGETFULNESS.--It has never yet been proved that there is such a thing as +forgetfulness: all that we know is that we have no power over +recollection. In the meantime we have filled up this gap in our power with +the word "forgetfulness," exactly as if it were another faculty added to +our list. But, after all, what is within our power? If that word fills up +a gap in our power, might not the other words be found capable of filling +up a gap in the knowledge which we possess of our power? + + + + +127. + + +FOR A DEFINITE PURPOSE.--Of all human actions probably the least understood +are those which are carried out for a definite purpose, because they have +always been regarded as the most intelligible and commonplace to our +intellect. The great problems can be picked up in the highways and byways. + + + + +128. + + +DREAMING AND RESPONSIBILITY.--You would wish to be responsible for +everything except your dreams! What miserable weakness, what lack of +logical courage! Nothing contains more of your own work than your dreams! +Nothing belongs to you so much! Substance, form, duration, actor, +spectator--in these comedies you act as your complete selves! And yet it is +just here that you are afraid and ashamed of yourselves, and even Oedipus, +the wise Oedipus, derived consolation from the thought that we cannot be +blamed for what we dream. From this I must conclude that the great +majority of men must have some dreadful dreams to reproach themselves +with. If it were otherwise, to how great an extent would these nocturnal +fictions have been exploited in the interests of man's pride! Need I add +that the wise Oedipus was right, that we are really not responsible for +our dreams any more than for our waking hours, and that the doctrine of +free will has as its parents man's pride and sense of power! Perhaps I say +this too often; but that does not prove that it is not true. + + + + +129. + + +THE ALLEGED COMBAT OF MOTIVES.--People speak of the "combat of motives," +but they designate by this expression that which is not a combat of +motives at all. What I mean is that, in our meditative consciousness, the +consequences of different actions which we think we are able to carry out +present themselves successively, one after the other, and we compare these +consequences in our mind. We think we have come to a decision concerning +an action after we have established to our own satisfaction that the +consequences of this action will be favourable. Before we arrive at this +conclusion, however, we often seriously worry because of the great +difficulties we experience in guessing what the consequences are likely to +be, and in seeing them in their full importance, without exception--and, +after all this, we must reckon up any fortuitous elements that are likely +to arise. Then comes the chief difficulty: all the consequences which we +have with such difficulty determined one by one must be weighed on some +scales against each other; and it only too often comes about that, owing +to the difference in the quality of all the conceivable consequences, both +scales and weights are lacking for this casuistry of advantage. + +Even supposing, however, that in this case we are able to overcome the +difficulty, and that mere hazard has placed in our scales results which +permit of a mutual balance, we have now, in the idea of the consequences +of a particular action, a motive for performing this very action, but only +one motive! When we have finally decided to act, however, we are fairly +often influenced by another order of motives than those of the "image of +the consequences." What brings this about may be the habitual working of +our inner machinery, or some little encouragement on the part of a person +whom we fear or honour or love, or the love of comfort which prefers to do +that which lies nearest; or some stirring of the imagination provoked at +the decisive moment by some event of trifling importance; or some physical +influence which manifests itself quite unexpectedly; a mere whim brings it +about; or the outburst of a passion which, as it accidentally happens, is +ready to burst forth--in a word, motives operate which we do not understand +very well, or which we do not understand at all, and which we can never +balance against one another in advance. + +It is probable that a contest is going on among these motives too, a +driving backwards and forwards, a rising and lowering of the parts, and it +is this which would be the real "contest of motives," something quite +invisible and unknown to us. I have calculated the consequences and the +successes, and in doing so have set a very necessary motive in the line of +combat with the other motives,--but I am as little able to draw up this +battle line as to see it: the battle itself is hidden from my sight, as +likewise is the victory, as victory; for I certainly come to know what I +shall finally do, but I cannot know what motive has in the end proved to +be the victor. Nevertheless, we are decidedly not in the habit of taking +all these unconscious phenomena into account, and we generally conceive of +the preliminary stages of an action only so far as they are conscious: +thus we mistake the combat of the motives for a comparison of the possible +consequences of different actions,--a mistake that brings with it most +important consequences, and consequences that are most fatal to the +development of morals. + + + + +130. + + +AIMS? WILL?--We have accustomed ourselves to believe in two kingdoms, the +domain of purposes and volition, and the domain of chance. In this latter +domain everything is done senselessly, there is a continual going to and +fro without any one being able to say why or wherefore. We stand in awe of +this powerful realm of the great cosmic stupidity, for in most instances +we learn to know it when it falls down upon the other world, that of aims +and intentions, like a slate from a roof, always overwhelming some +beautiful purpose of ours. + +This belief in these two kingdoms arises from ancient romanticism and +legend: we clever dwarfs, with all our will and aims, are interfered with, +knocked down, and very often crushed to death by those ultra-stupid +giants, the accidents,--but in spite of this we should not like to be +deprived of the fearful poetry of their proximity, for these monsters very +often make their appearance when life in the spider's web of definite aims +has become too tiresome or too anxious for us, and they sometimes bring +about a divine diversion when their hands for once tear the whole web in +pieces,--not that these irrational beings ever intend to do what they do, +or even observe it. But their coarse and bony hands rend our web as if it +were thin air. + +Moira was the name given by the Greeks to this realm of the incalculable +and of sublime and eternal limitedness; and they set it round their gods +like a horizon beyond which they could neither see nor act,--with that +secret defiance of the gods which one meets with in different nations; the +gods are worshipped, but a final trump card is held in readiness to play +against them. As instances of this we may recollect that the Indians and +the Persians, who conceived all their gods as having to depend upon the +sacrifices of mortals, so that if it came to the worst the mortals could, +at least, let the gods die of starvation; or the gods of the stubborn and +melancholy Scandinavians, who enjoyed a quiet revenge in the thought that +a twilight of the gods was to come as some compensation for the perpetual +fear which their evil gods caused them. The case of Christianity was very +different, for its essential feelings were not those of the Indians, +Persians, Greeks, or Scandinavians. Christianity commanded its disciples +to worship in the dust the spirit of power, and to kiss the very dust. It +gave the world to understand that this omnipotent "realm of stupidity" was +not so stupid as it seemed, and that we, on the contrary, were stupid when +we could not perceive that behind this realm stood God Himself: He who, +although fond of dark, crooked and wonderful ways, at last brought +everything to a "glorious end." This new myth of God, who had hitherto +been mistaken for a race of giants or Moira, and who was now Himself the +spinner and weaver of webs and purposes even more subtle than those of our +own intellect--so subtle, indeed, that they appear to be incomprehensible +and even unreasonable--this myth was so bold a transformation and so daring +a paradox that the over-refined ancient world could not resist it, however +extravagant and contradictory the thing seemed: for, let it be said in +confidence, there was a contradiction in it,--if our intellect cannot +divine the intellect and aims of God, how did it divine this quality of +its intellect and this quality of God's intellect? + +In more modern times, indeed, the doubt has increased as to whether the +slate that falls from the roof is really thrown by "Divine love," and +mankind again harks back to the old romance of giants and dwarfs. Let us +learn then, for it is time we did so, that even in our supposed separate +domain of aims and reason the giants likewise rule. And our aims and +reason are not dwarfs, but giants. And our own webs are just as often and +as clumsily rent by ourselves as by the slate. And not everything is +purpose that is called purpose, and still less is everything will that is +called will. And if you come to the conclusion, "Then there is only one +domain, that of stupidity and hazard?" it must be added that possibly +there is only one domain, possibly there is neither will nor aim, and we +may only have imagined these things. Those iron hands of necessity that +shake the dice-box of chance continue their game indefinitely: hence, it +must happen that certain throws perfectly resemble every degree of +appropriateness and good sense. It may be that our own voluntary acts and +purposes are merely such throws, and that we are too circumscribed and +vain to conceive our extremely circumscribed state! that we ourselves +shake the dice-box with iron hands, and do nothing in our most deliberate +actions but play the game of necessity. Possibly! To rise beyond this +"possibly" we should indeed have been guests in the Underworld, playing at +dice and betting with Proserpine at the table of the goddess herself. + + + + +131. + + +MORAL FASHIONS.--How moral judgments as a whole have changed! The greatest +marvels of the morality of antiquity, such as Epictetus, knew nothing of +the glorification, now so common, of the spirit of sacrifice, of living +for others: after the fashion of morality now prevailing we should really +call them immoral; for they fought with all their strength for their own +ego and against all sympathy for others, especially for the sufferings and +moral imperfections of others. Perhaps they would reply to us by saying, +"If you feel yourselves to be such dull and ugly people, by all means +think of others more than yourselves. You will be quite right in doing +so!" + + + + +132. + + +THE LAST ECHOES OF CHRISTIANITY IN MORALS.--"On n'est bon que par la piti: +il faut donc qu'il y ait quelque piti dans tous nos sentiments"--so says +morality nowadays. And how does this come about? The fact that the man who +performs social, sympathetic, disinterested, and benevolent actions is now +considered as the moral man: this is perhaps the most general effect, the +most complete transformation, that Christianity has produced in Europe; +perhaps in spite of itself, and not by any means because this was part of +its essential doctrine. But this was the residuum of those Christian +feelings that prevailed at the time when the contrary and thoroughly +selfish faith in the "one thing needful," the absolute importance of +eternal and personal salvation, together with the dogmas upon which this +belief had rested, were gradually receding, and when the auxiliary beliefs +in "love" and "love of one's neighbour," harmonising with the +extraordinary practice of charity by the Church, were thereby coming to +the front. The more people gradually became separated from the dogmas, the +more did they seek some sort of justification for this separation in a +cult of the love of humanity: not to fall short in this respect of the +Christian ideal, but to excel it if possible, was the secret stimulus of +all the French free-thinkers from Voltaire to Auguste Comte; and this +latter with his famous moral formula "vivre pour autrui" has indeed +out-christianised even Christianity! + +It was Schopenhauer in Germany and John Stuart Mill in England who were +the means of bringing into the greatest prominence this doctrine of +sympathetic affections and of pity or utility to others as a principle of +action; but these men themselves were only echoes. From about the time of +the French Revolution these doctrines have manifested themselves in +various places with enormous force. Since then they have shown themselves +in their coarsest as well has their most subtle form, and all Socialistic +principles have almost involuntarily taken their stand on the common +ground of this doctrine. At the present time there is perhaps no more +widely spread prejudice than that of thinking that we know what really and +truly constitutes morality. Every one now seems to learn with satisfaction +that society is beginning to adapt the individual to the general needs, +and that it is at the same time the happiness and sacrifice of each one to +consider himself as a useful member and instrument of the whole. They have +still, however, doubts as to the form in which this whole is to be looked +for, whether in a state already existing, or in one which has yet to be +established, or in a nation, or in an international brotherhood, or in new +and small economic communities. On this point there is still much +reflection, doubt, struggling, excitement, and passion; but it is pleasant +and wonderful to observe the unanimity with which the "ego" is called upon +to practice self-denial, until, in the form of adaptation to the whole, it +once again secures its own fixed sphere of rights and duties,--until, +indeed, it has become something quite new and different. Nothing else is +being attempted, whether admitted or not, than the complete +transformation, even the weakening and suppression of the individual: the +supporters of the majority never tire of enumerating and anathematising +all that is bad, hostile, lavish, expensive, and luxurious in the form of +individual existence that has hitherto prevailed; they hope that society +may be administered in a cheaper, less dangerous, more uniform, and more +harmonious way when nothing is left but large corporations and their +members. All that is considered as good which in any way corresponds to +this desire for grouping men into one particular society, and to the minor +cravings which necessarily accompany this desire,--this is the chief moral +current of our time; sympathy and social feelings are working hand in +glove. (Kant is still outside of this movement: he expressly teaches that +we should be insensible to the sufferings of others if our benevolence is +to have any moral value,--a doctrine which Schopenhauer, very angrily, as +may easily be imagined, described as the Kantian absurdity.) + + + + +133. + + +"NO LONGER THINKING OF ONE'S SELF."--Let us seriously consider why we +should jump into the water to rescue some one who has just fallen in +before our eyes, although we may have no particular sympathy for him. We +do it for pity's sake; no one thinks now but of his neighbour,--so says +thoughtlessness. Why do we experience grief and uneasiness when we see +some one spit blood, although we may be really ill-disposed towards him +and wish him no good? Out of pity; we have ceased to think of +ourselves,--so says thoughtlessness again. The truth is that in our pity--I +mean by this what we erroneously call "pity"--we no longer think +consciously of ourselves, but quite unconsciously, exactly as when +slipping we unconsciously make the best counter-motions possible in order +to recover our balance, and in doing so clearly use all our intelligence. +A mishap to another offends us; it would bring our impotence, or perhaps +our cowardice, into strong relief if we could do nothing to help him; or +in itself it would give rise to a diminution of our honour in the eyes of +others and of ourselves. Or again, accidents that happen to others act as +finger-posts to point out our own danger, and even as indications of human +peril and frailty they can produce a painful effect upon us. We shake off +this kind of pain and offence, and balance it by an act of pity behind +which may be hidden a subtle form of self-defence or even revenge. That at +bottom we strongly think of ourselves may easily be divined from the +decision that we arrive at in all cases where we can avoid the sight of +those who are suffering or starving or wailing. We make up our minds not +to avoid such people when we can approach them as powerful and helpful +ones, when we can safely reckon upon their applause, or wish to feel the +contrast of our own happiness, or, again, when we hope to get rid of our +own boredom. It is misleading to call the suffering that we experience at +such a sight, and which may be of a very different kind, commiseration. +For in all cases it is a suffering from which the suffering person before +us is free: it is our own suffering, just as his suffering is his own. It +is thus only this personal feeling of misery that we get rid of by acts of +compassion. Nevertheless, we never act thus from one single motive: as it +is certain that we wish to free ourselves from suffering thereby, it is +also certain that by the same action we yield to an impulse of pleasure. +Pleasure arises at the sight of a contrast to our own condition, at the +knowledge that we should be able to help if only we wished to do so, at +the thought of the praise and gratitude which we should gain if we did +help, at the very act of helping, in so far as this might prove successful +(and because something which is gradually seen to be successful gives +pleasure to the doer); but even more particularly at the feeling that our +intervention brings to an end some deplorable injustice,--even the outburst +of one's indignation is invigorating. + +All this, including even things still more subtle, comprises "pity." How +clumsily with this one word does language fall foul of such a complex and +polyphonous organism! That pity, on the other hand, is identical with the +suffering the sight of which brings it about, or that it has a +particularly subtle and penetrating comprehension of it: this is in +contradiction to experience, and he who has glorified pity under these two +heads lacked sufficient experience in the domain of morals. That is why I +am seized with some doubts when reading of the incredible things +attributed by Schopenhauer to pity. It is obvious that he thereby wished +to make us believe in the great novelty he brought forward, viz., that +pity--the pity which he observed so superficially and described so +badly--was the source of all and every past and future moral action,--and +all this precisely because of those faculties which he had begun by +attributing to it. + +What is it in the end that distinguishes men without pity from men who are +really compassionate? In particular, to give merely an approximate +indication, they have not the sensitive feeling for fear, the subtle +faculty for perceiving danger: nor yet is their vanity so easily wounded +if something happens which they might have been able to prevent,--the +caution of their pride commands them not to interfere uselessly with the +affairs of others; they even act on the belief that every one should help +himself and play his own cards. Again, in most cases they are more +habituated to bearing pain than compassionate men, and it does not seem at +all unjust to them that others should suffer, since they themselves have +suffered. Lastly, the state of soft-heartedness is as painful to them as +is the state of stoical impassability to compassionate men: they have only +disdainful words for sensitive hearts, as they think that such a state of +feeling is dangerous to their own manliness and calm bravery,--they conceal +their tears from others and wipe them off, angry with themselves. They +belong to a different type of egoists from the compassionate men,--but to +call them, in a distinct sense, evil and the compassionate ones good, is +merely a moral fashion which has had its innings, just as the reverse +fashion had also its innings, and a long innings, too. + + + + +134. + + +TO WHAT EXTENT WE MUST BEWARE OF PITY.--Pity, in so far as it actually +gives rise to suffering--and this must be our only point of view here--is a +weakness, like every other indulgence in an injurious emotion. It +increases suffering throughout the world, and although here and there a +certain amount of suffering may be indirectly diminished or removed +altogether as a consequence of pity, we must not bring forward these +occasional consequences, which are on the whole insignificant, to justify +the nature of pity which, as has already been stated, is prejudicial. +Supposing that it prevailed, even if only for one day, it would bring +humanity to utter ruin. In itself the nature of pity is no better than +that of any other craving; it is only where it is called for and +praised--and this happens when people do not understand what is injurious +in it, but find in it a sort of joy--that a good conscience becomes +attached to it; it is only then that we willingly yield to it, and do not +shrink from acknowledging it. In other circumstances where it is +understood to be dangerous, it is looked upon as a weakness; or, as in the +case of the Greeks, as an unhealthy periodical emotion the danger of which +might be removed by temporary and voluntary discharges. If a man were to +undertake the experiment of deliberately devoting his attention to the +opportunities afforded by practical life for the exercise of pity, and +were over and over again to picture in his own mind the misery he might +meet with in his immediate surroundings, he would inevitably become +melancholy and ill. If, however, he wished in any sense of the word to +serve humanity as a physician, he would have to take many precautions with +respect to this feeling, as otherwise it would paralyse him at all +critical moments, undermine the foundations of his knowledge, and unnerve +his helpful and delicate hand. + + + + +135. + + +AROUSING PITY.--Among savages men think with a moral shudder of the +possibility of becoming an object of pity, for such a state they regard as +deprived of all virtue. Pitying is equivalent to despising: they do not +want to see a contemptible being suffer, for this would afford them no +enjoyment. On the other hand, to behold one of their enemies suffering, +some one whom they look upon as their equal in pride, but whom torture +cannot induce to give up his pride, and in general to see some one suffer +who refuses to lower himself by appealing for pity--which would in their +eyes be the most profound and shameful humiliation--this is the very joy of +joys. Such a spectacle excites the deepest admiration in the soul of the +savage, and he ends by killing such a brave man when it is in his power, +afterwards according funeral honours to the unbending one. If he had +groaned, however; if his countenance had lost its expression of calm +disdain; if he had shown himself to be contemptible,--well, in such a case +he might have been allowed to live like a dog: he would no longer have +aroused the pride of the spectator, and pity would have taken the place of +admiration. + + + + +136. + + +HAPPINESS IN PITY.--If, as is the case among the Hindus, we decree the end +and aim of all intellectual activity to be the knowledge of human misery, +and if for generation after generation this dreadful resolution be +steadily adhered to, pity in the eyes of such men of hereditary pessimism +comes to have a new value as a preserver of life, something that helps to +make existence endurable, although it may seem worthy of being rejected +with horror and disgust. Pity becomes an antidote to suicide, a sentiment +which brings pleasure with it and enables us to taste superiority in small +doses. It gives some diversion to our minds, makes our hearts full, +banishes fear and lethargy, and incites us to speak, to complain, or to +act: it is a relative happiness when compared with the misery of the +knowledge that hampers the individual on every side, bewilders him, and +takes away his breath. Happiness, however, no matter of what nature it may +be, gives us air and light and freedom of movement. + + + + +137. + + +WHY DOUBLE THE "EGO"?--To view our own experiences in the same light as we +are in the habit of looking at those of others is very comforting and an +advisable medicine. On the other hand, to look upon the experiences of +others and adopt them as if they were our own--which is called for by the +philosophy of pity--would ruin us in a very short time: let us only make +the experiment without trying to imagine it any longer! The first maxim +is, in addition, undoubtedly more in accordance with reason and goodwill +towards reason; for we estimate more objectively the value and +significance of an event when it happens to others,--the value, for +instance, of a death, loss of money or slander. But pity, taking as its +principle of action the injunction, "Suffer the misfortune of another as +much as he himself," would lead the point of view of the ego with all its +exaggerations and deviations to become the point of view of the other +person, the sympathiser: so that we should have to suffer at the same time +from our own ego and the other's ego. In this way we would voluntarily +overload ourselves with a double irrationality, instead of making the +burden of our own as light as possible. + + + + +138. + + +BECOMING MORE TENDER.--Whenever we love some one and venerate and admire +him, and afterwards come to perceive that he is suffering--which always +causes us the utmost astonishment, since we cannot but feel that the +happiness we derive from him must flow from a superabundant source of +personal happiness--our feelings of love, veneration, and admiration are +essentially changed: they become more tender; that is, the gap that +separates us seems to be bridged over and there appears to be an approach +to equality. It now seems possible to give him something in return, whilst +we had previously imagined him as being altogether above our gratitude. +Our ability to requite him for what we have received from him arouses in +us feelings of much joy and pleasure. We endeavour to ascertain what can +best calm the grief of our friend, and we give it to him; if he wishes for +kind words, looks, attentions, services, or presents, we give them; but, +above all, if he would like to see us suffering from the sight of his +suffering, we pretend to suffer, for all this secures for us the enjoyment +of active gratitude, which is equivalent in a way to good-natured revenge. +If he wants none of these things, and refuses to accept them from us, we +depart from him chilled and sad, almost mortified; it appears to us as if +our gratitude had been declined, and on this point of honour even the best +of men is still somewhat touchy. It results from all this that even in the +best case there is something humiliating in suffering, and something +elevating and superior in sympathy,--a fact which will keep the two +feelings apart for ever and ever. + + + + +139. + + +HIGHER IN NAME ONLY.--You say that the morality of pity is a higher +morality than that of stoicism? Prove it! But take care not to measure the +"higher" and "lower" degrees of morality once more by moral yardsticks; +for there are no absolute morals. So take your yardstick from somewhere +else, and be on your guard! + + + + +140. + + +PRAISE AND BLAME.--When a war has come to an unsuccessful conclusion we try +to find the man who is to blame for the war; when it comes to a successful +conclusion we praise the man who is responsible for it. In all +unsuccessful cases attempts are made to blame somebody, for non-success +gives rise to dejection, against which the single possible remedy is +involuntarily applied; a new incitement of the sense of power; and this +incitement is found in the condemnation of the "guilty" one. This guilty +one is not perhaps the scapegoat of the faults of others; he is merely the +victim of the feeble, humiliated, and depressed people who wish to prove +upon some one that they have not yet lost all their power. Even +self-condemnation after a defeat may be the means of restoring the feeling +of power. + +On the other hand, glorification of the originator is often but an equally +blind result of another instinct that demands its victim,--and in this case +the sacrifice appears to be sweet and attractive even for the victim. This +happens when the feeling of power is satiated in a nation or a society by +so great and fascinating a success that a weariness of victory supervenes +and pride wishes to be discharged: a feeling of self-sacrifice is aroused +and looks for its object. Thus, whether we are blamed or praised we +merely, as a rule, provide opportunities for the gratification of others, +and are only too often caught up and whirled away for our neighbours to +discharge upon us their accumulated feelings of praise or blame. In both +cases we confer a benefit upon them for which we deserve no credit and +they no thanks. + + + + +141. + + +MORE BEAUTIFUL BUT LESS VALUABLE.--Picturesque morality: such is the +morality of those passions characterised by sudden outbursts, abrupt +transitions; pathetic, impressive, dreadful, and solemn attitudes and +gestures. It is the semi-savage stage of morality: never let us be tempted +to set it on a higher plane merely on account of its sthetic charms. + + + + +142. + + +SYMPATHY.--In order to understand our neighbour, that is, in order to +reproduce his sentiments in ourselves, we often, no doubt, plumb the cause +of his feelings, as, for example, by asking ourselves, Why is he sad? in +order that we may become sad ourselves for the same reason. But we much +more frequently neglect to act thus, and we produce these feelings in +ourselves in accordance with the _effects_ which they exhibit in the +person we are studying,--by imitating in our own body the expression of his +eyes, his voice, his gait, his attitude (or, at any rate, the likeness of +these things in words, pictures, and music), or we may at least endeavour +to mimic the action of his muscles and nervous system. A like feeling will +then spring up in us as the result of an old association of movements and +sentiments which has been trained to run backwards and forwards. We have +developed to a very high pitch this knack of sounding the feelings of +others, and when we are in the presence of any one else we bring this +faculty of ours into play almost involuntarily,--let the inquirer observe +the animation of a woman's countenance and notice how it vibrates and +quivers with animation as the result of the continual imitation and +reflection of what is going on around her. + +It is music, however, more than anything else that shows us what +past-masters we are in the rapid and subtle divination of feelings and +sympathy; for even if music is only the imitation of an imitation of +feelings, nevertheless, despite its distance and vagueness, it often +enables us to participate in those feelings, so that we become sad without +any reason for feeling so, like the fools that we are, merely because we +hear certain sounds and rhythms that somehow or other remind us of the +intonation and the movements, or perhaps even only of the behaviour, of +sorrowful people. It is related of a certain Danish king that he was +wrought up to such a pitch of warlike enthusiasm by the song of a minstrel +that he sprang to his feet and killed five persons of his assembled court: +there was neither war nor enemy; there was rather the exact opposite; yet +the power of the retrospective inference from a feeling to the cause of it +was sufficiently strong in this king to overpower both his observation and +his reason. Such, however, is almost invariably the effect of music +(provided that it thrills us), and we have no need of such paradoxical +instances to recognise this,--the state of feeling into which music +transports us is almost always in contradiction to the appearance of our +actual state, and of our reasoning power which recognises this actual +state and its causes. + +If we inquire how it happened that this imitation of the feelings of +others has become so common, there will be no doubt as to the answer: man +being the most timid of all beings because of his subtle and delicate +nature has been made familiar through his timidity with this sympathy for, +and rapid comprehension of, the feelings of others, even of animals. For +century after century he saw danger in everything that was unfamiliar to +him, in anything that happened to be alive, and whenever the spectacle of +such things and creatures came before his eyes he imitated their features +and attitude, drawing at the same time his own conclusion as to the nature +of the evil intentions they concealed. This interpretation of all +movements and all facial characteristics in the sense of intentions, man +has even brought to bear on things inanimate,--urged on as he was by the +illusion that there was nothing inanimate. I believe that this is the +origin of everything that we now call a feeling for nature, that sensation +of joy which men experience at the sight of the sky, the fields, the +rocks, the forests, the storms, the stars, the landscapes, and spring: +without our old habits of fear which forced us to suspect behind +everything a kind of second and more recondite sense, we should now +experience no delight in nature, in the same way as men and animals do not +cause us to rejoice if we have not first been deterred by that source of +all understanding, namely, fear. For joy and agreeable surprise, and +finally the feeling of ridicule, are the younger children of sympathy, and +the much younger brothers and sisters of fear. The faculty of rapid +perception, which is based on the faculty of rapid dissimulation, +decreases in proud and autocratic men and nations, as they are less timid; +but, on the other hand, every category of understanding and dissimulation +is well known to timid peoples, and among them is to be found the real +home of imitative arts and superior intelligence. + +When, proceeding from the theory of sympathy such as I have just outlined, +I turn my attention to the theory, now so popular and almost sacrosanct, +of a mystical process by means of which pity blends two beings into one, +and thus permits them immediately to understand one another, when I +recollect that even so clear a brain as Schopenhauer's delighted in such +fantastic nonsense, and that he in his turn transplanted this delight into +other lucid and semi-lucid brains, I feel unlimited astonishment and +compassion. How great must be the pleasure we experience in this senseless +tomfoolery! How near must even a sane man be to insanity as soon as he +listens to his own secret intellectual desires!--Why did Schopenhauer +really feel so grateful, so profoundly indebted to Kant? He revealed on +one occasion the undoubted answer to this question. Some one had spoken of +the way in which the _qualitias occulta_ of Kant's Categorical Imperative +might be got rid of, so that the theory itself might be rendered +intelligible. Whereupon Schopenhauer gave utterance to the following +outburst: "An intelligible Categorical Imperative! Preposterous idea! +Stygian darkness! God forbid that it should ever become intelligible! The +fact that there is actually something unintelligible, that this misery of +the understanding and its conceptions is limited, conditional, final, and +deceptive,--this is beyond question Kant's great gift." Let any one +consider whether a man can be in possession of a desire to gain an insight +into moral things when he feels himself comforted from the start by a +belief in the inconceivableness of these things! one who still honestly +believes in illuminations from above, in magic, in ghostly appearances, +and in the metaphysical ugliness of the toad! + + + + +143. + + +WOE TO US IF THIS IMPULSE SHOULD RAGE!--Supposing that the impulse towards +devotion and care for others ("sympathetic affection") were doubly as +strong as it now is, life on earth could not be endured. Let it only be +considered how many foolish things every one of us does day by day and +hour by hour, merely out of solicitude and devotion for himself, and how +unbearable he seems in doing so: and what then would it be like if we were +to become for other people the object of the stupidities and importunities +with which up to the present they have only tormented themselves! Should +we not then take precipitately to our heels as soon as one of our +neighbours came towards us? And would it not be necessary to overwhelm +this sympathetic affection with the abuse that we now reserve for egoism? + + + + +144. + + +CLOSING OUR EARS TO THE COMPLAINTS OF OTHERS.--When we let our sky be +clouded by the complaints and suffering of other mortals, who must bear +the consequences of such gloom? No doubt those other mortals, in addition +to all their other burdens! If we are merely to be the echoes of their +complaints, we cannot accord them either help or comfort; nor can we do so +if we were continually keeping our ears open to listen to them,--unless we +have learnt the art of the Olympians, who, instead of trying to make +themselves unhappy, endeavoured to feel edified by the misfortunes of +mankind. But this is something too Olympian for us, although, in our +enjoyment of tragedy, we have already taken a step towards this ideal +divine cannibalism. + + + + +145. + + +"UNEGOISTIC."--This man is empty and wishes to be filled, that one is +over-full and wishes to be emptied: both of them feel themselves urged on +to look for an individual who can help them. And this phenomenon, +interpreted in a higher sense, is in both cases known by the same name, +"love." Well? and could this love be something unegoistic? + + + + +146. + + +LOOKING BEYOND OUR NEIGHBOUR.--What? Ought the nature of true morality to +consist for us in fixing our eyes upon the most direct and immediate +consequences of our action for other people, and in our coming to a +decision accordingly? This is only a narrow and bourgeois morality, even +though it may be a morality: but it seems to me that it would be more +superior and liberal to look beyond these immediate consequences for our +neighbour in order to encourage more distant purposes, even at the risk of +making others suffer,--as, for example, by encouraging the spirit of +knowledge in spite of the certainty that our free-thought will have the +instant effect of plunging others into doubt, grief, and even worse +afflictions. Have we not at least the right to treat our neighbour as we +treat ourselves? And if, where we are concerned, we do not think in such a +narrow and bourgeois fashion of immediate consequences and sufferings, why +should we be compelled to act thus in regard to our neighbour? Supposing +that we felt ready to sacrifice ourselves, what is there to prevent us +from sacrificing our neighbour together with ourselves,--just as States and +Sovereigns have hitherto sacrificed one citizen to the others, "for the +sake of the general interest," as they say? + +We too, however, have general interests, perhaps even more general than +theirs: so why may we not sacrifice a few individuals of this generation +for the benefit of generations to come? so that their affliction, anxiety, +despair, blunders, and misery may be deemed essential because a new plough +is to break up the ground and render it fertile for all. Finally, we +communicate the disposition to our neighbour by which he is enabled to +feel himself a victim: we persuade him to carry out the task for which we +employ him. Are we then devoid of all pity? If, however, we wish to +achieve a victory over ourselves beyond our pity, is not this a higher and +more liberal attitude and disposition than that in which we only feel safe +after having ascertained whether an action benefits or harms our +neighbour? On the contrary, it is by means of such sacrifice--including the +sacrifice of ourselves, as well as of our neighbours--that we should +strengthen and elevate the general sense of human power, even supposing +that we attain nothing more than this. But even this itself would be a +positive increase of happiness. Then, if even this ... but not a word +more! You have understood me at a glance. + + + + +147. + + +THE CAUSE OF "ALTRUISM."--Men have on the whole spoken of love with so much +emphasis and adoration because they have hitherto always had so little of +it, and have never yet been satiated with this food: in this way it became +their ambrosia. If a poet wished to show universal benevolence in the +image of a Utopia, he would certainly have to describe an agonising and +ridiculous state of things, the like of which was never seen on +earth,--every one would be surrounded, importuned, and sighed for, not as +at present, by one lover, but by thousands, by everybody indeed, as the +result of an irresistible craving which would then be as vehemently +insulted and cursed as selfishness has been by men of past ages. The poets +of this new condition of things, if they had sufficient leisure to write, +would be dreaming of nothing but the blissful and loveless past, the +divine selfishness of yore, and the wonderful possibilities in former +times of remaining alone, not being run after by one's friends, and of +even being hated and despised--or any other odious expressions which the +beautiful animal world in which we live chooses to coin. + + + + +148. + + +LOOKING FAR AHEAD.--If, in accordance with the present definition, only +those actions are moral which are done for the sake of others, and for +their sake only, then there are no moral actions at all! If, in accordance +with another definition, only those actions are moral which spring from +our own free will, then there are no moral actions in this case either! +What is it, then, that we designate thus, which certainly exists and +wishes as a consequence to be explained? It is the result of a few +intellectual blunders; and supposing that we were able to free ourselves +from these errors, what would then become of "moral actions"? It is due to +these errors that we have up to the present attributed to certain actions +a value superior to what was theirs in reality: we separated them from +"egoistic" and "non-free" actions. When we now set them once more in the +latter categories, as we must do, we certainly reduce their value (their +own estimate of value) even below its reasonable level, because "egoistic" +and "non-free" actions have up to the present been under-valued owing to +that alleged profound and essential difference. + +In future, then, will these very actions be less frequently performed, +since they will be less highly esteemed? Inevitably! Or at all events for +a fairly long time, as long as the scale of valuations remains under the +reacting influence of former mistakes! But we make some return for this by +giving back to men their good courage for the carrying out of actions that +are now reputed to be selfish, and thus restore their value,--we relieve +men's bad consciences! and as up to the present egoistic actions have been +by far the most frequent, and will be so to all eternity, we free the +whole conception of these actions and of life from its evil appearance! +This is a very high and important result. When men no longer believe +themselves to be evil, they cease to be so. + + + + + +BOOK III. + + + + +149. + + +LITTLE UNCONVENTIONAL ACTIONS ARE NECESSARY!--To act occasionally in +matters of custom against our own better judgments; to yield in practice +while reserving our own intellectual liberty; to behave like everybody +else and thus to show ourselves amiable and considerate to all, to +compensate them, as it were, even if only to some extent, for our +unconventional opinions--all this among many tolerably liberal-minded men +is looked upon not only as permissible but even as "honourable," "humane," +"tolerant," and "unpedantic," or whatever fine words may be used to lull +to sleep the intellectual conscience. So, for example, one man, although +he may be an atheist, has his infant baptized in the usual Christian +fashion; another goes through his period of military service, though he +may severely condemn all hatred between nations; and a third runs into the +Church with a girl because she comes from a religious family, and makes +his vows to a priest without feeling ashamed of it. "It is of no +importance if one of us does what every one else does and has done"--so +says ignorant prejudice! What a profound mistake! For nothing is of +greater importance than that a powerful, long-established, and irrational +custom should be once again confirmed by the act of some one who is +recognised as rational. In this way the proceeding is thought to be +sanctioned by reason itself! All honour to your opinions! but little +unconventional actions are of still greater value. + + + + +150. + + +THE HAZARD OF MARRIAGES.--If I were a god, and a benevolent god, the +marriages of men would cause me more displeasure than anything else. An +individual can make very great progress within the seventy years of his +life--yea, even within thirty years: such progress, indeed, as to surprise +even the gods! But when we then see him exposing the inheritance and +legacy of his struggles and victories, the laurel crown of his humanity, +on the first convenient peg where any female may pick it to pieces for +him; when we observe how well he can acquire and how little he is capable +of preserving his acquisitions, and how he does not even dream that by +procreation he might prepare a still more victorious life,--we then, +indeed, become impatient and say, "Nothing can in the end result from +humanity, individuals are wasted, for all rationality of a great advance +of humanity is rendered impossible by the hazard of marriages: let us +cease from being the assiduous spectators and fools of this aimless +drama!" It was in this mood that the gods of Epicurus withdrew long ago to +their divine seclusion and felicity: they were tired of men and their love +affairs. + + + + +151. + + +HERE ARE NEW IDEALS TO INVENT.--At a time when a man is in love he should +not be allowed to come to a decision about his life and to determine once +and for all the character of his society on account of a whim. We ought +publicly to declare invalid the vows of lovers, and to refuse them +permission to marry: and this because we should treat marriage itself much +more seriously, so that in cases where it is now contracted it would not +usually be allowed in future! Are not the majority of marriages such that +we should not care to have them witnessed by a third party? And yet this +third party is scarcely ever lacking--the child--and he is more than a +witness; he is the whipping-boy and scapegoat. + + + + +152. + + +FORMULA OF OATH.--"If I am now telling a lie I am no longer an honourable +man, and every one may say so to my face." I recommend this formula in +place of the present judicial oath and its customary invocation to the +Deity: it is stronger. There is no reason why even religious men should +oppose it; for as soon as the customary oath no longer serves, all the +religious people will have to turn to their catechism, which says, "Thou +shalt not take the name of the Lord thy God in vain." + + + + +153. + + +THE MALCONTENT.--He is one of the brave old warriors: angry with +civilisation because he believes that its object is to make all good +things--honour, rewards, and fair women--accessible even to cowards. + + + + +154. + + +CONSOLATION AMID PERILS.--The Greeks, in the course of a life that was +always surrounded by great dangers and cataclysms, endeavoured to find in +meditation and knowledge a kind of security of feeling, a last _refugium_. +We, who live in a much more secure state, have introduced danger into +meditation and knowledge, and it is in life itself that we endeavour to +find repose, a refuge from danger. + + + + +155. + + +EXTINCT SCEPTICISM.--Hazardous enterprises are rarer in modern times than +in antiquity and in the Middle Ages, probably because modern times have no +more belief in omens, oracles, stars, and soothsayers. In other words, we +have become incapable of believing in a future which is reserved for us, +as the ancients did, who--in contradistinction to ourselves--were much less +sceptical regarding that which is to be than that which is. + + + + +156. + + +EVIL THROUGH EXUBERANCE.--"Oh, that we should not feel too happy!"--such was +the secret fear of the Greeks in their best age. _That_ is why they +preached moderation to themselves. And we? + + + + +157. + + +THE WORSHIP OF NATURAL SOUNDS.--What signification can we find in the fact +that our culture is not only indulgent to the manifestations of grief, +such as tears, complaints, reproaches, and attitudes of rage and humility, +but even approves them and reckons them among the most noble and essential +things?--while, on the other hand, the spirit of ancient philosophy looked +down upon them with contempt, without admitting their necessity in any +way. Let us remember how Plato--who was by no means one of the most inhuman +of the philosophers--speaks of the Philoctetus of the tragic stage. Is it +possible that our modern culture is wanting in "philosophy"? or, in +accordance with the valuations of those old philosophers, do we perhaps +all form part of the "mob"? + + + + +158. + + +THE CLIMATE FOR FLATTERY.--In our day flatterers should no longer be sought +at the courts of kings, since these have all acquired a taste for +militarism, which cannot tolerate flattery. But this flower even now often +grows in abundance in the neighbourhood of bankers and artists. + + + + +159. + + +THE REVIVERS.--Vain men value a fragment of the past more highly from the +moment when they are able to revive it in their imagination (especially if +it is difficult to do so), they would even like if possible to raise it +from the dead. Since, however, the number of vain people is always very +large, the danger presented by historical studies, if an entire epoch +devotes its attention to them, is by no means small: too great an amount +of strength is then wasted on all sorts of imaginable resurrections. The +entire movement of romanticism is perhaps best understood from this point +of view. + + + + +160. + + +VAIN, GREEDY, AND NOT VERY WISE.--Your desires are greater than your +understanding, and your vanity is even greater than your desires,--to +people of your type a great deal of Christian practice and a little +Schopenhauerian theory may be strongly recommended. + + + + +161. + + +BEAUTY CORRESPONDING TO THE AGE.--If our sculptors, painters, and musicians +wish to catch the significance of the age, they should represent beauty as +bloated, gigantic, and nervous: just as the Greeks, under the influence of +their morality of moderation, saw and represented beauty in the Apollo di +Belvedere. We should, indeed, call him ugly! But the pedantic +"classicists" have deprived us of all our honesty! + + + + +162. + + +THE IRONY OF THE PRESENT TIME.--At the present day it is the habit of +Europeans to treat all matters of great importance with irony, because, as +the result of our activity in their service, we have no time to take them +seriously. + + + + +163. + + +AGAINST ROUSSEAU.--If it is true that there is something contemptible about +our civilisation, we have two alternatives: of concluding with Rousseau +that, "This despicable civilisation is to blame for our bad morality," or +to infer, contrary to Rousseau's view, that "Our good morality is to blame +for this contemptible civilisation. Our social conceptions of good and +evil, weak and effeminate as they are, and their enormous influence over +both body and soul, have had the effect of weakening all bodies and souls +and of crushing all unprejudiced, independent, and self-reliant men, the +real pillars of a strong civilisation: wherever we still find the evil +morality to-day, we see the last crumbling ruins of these pillars." Thus +let paradox be opposed by paradox! It is quite impossible for the truth to +lie with both sides: and can we say, indeed, that it lies with either? +Decide for yourself. + + + + +164. + + +PERHAPS PREMATURE.--It would seem at the present time that, under many +different and misleading names, and often with a great want of clearness, +those who do not feel themselves attached to morals and to established +laws are taking the first initial steps to organise themselves, and thus +to create a right for themselves; whilst hitherto, as criminals, +free-thinkers, immoral men and miscreants, they have lived beyond the pale +of the law, under the bane of outlawry and bad conscience, corrupted and +corrupting. On the whole, we should consider this as right and proper, +although it may result in insecurity for the coming century and compel +every one to bear arms.--There is thereby a counterforce which continually +reminds us that there is no exclusively moral-making morality, and that a +morality which asserts itself to the exclusion of all other morality +destroys too much sound strength and is too dearly bought by mankind. The +non-conventional and deviating people, who are so often productive and +inventive, must no longer be sacrificed: it must never again be considered +as a disgrace to depart from morality either in actions or thought; many +new experiments must be made upon life and society, and the world must be +relieved from a huge weight of bad conscience. These general aims must be +recognised and encouraged by all those upright people who are seeking +truth. + + + + +165. + + +A MORALITY WHICH DOES NOT BORE ONE.--The principal moral commandments which +a nation permits its teachers to emphasise again and again stand in +relation to its chief defects, and that is why it does not find them +tiresome. The Greeks, who so often failed to employ moderation, coolness, +fair-mindedness, and rationality in general, turned a willing ear to the +four Socratic virtues,--they stood in such need of them, and yet had so +little talent for them! + + + + +166. + + +AT THE PARTING OF THE WAYS.--Shame! You wish to form part of a system in +which you must be a wheel, fully and completely, or risk being crushed by +wheels! where it is understood that each one will be that which his +superiors make of him! where the seeking for "connections" will form part +of one's natural duties! where no one feels himself offended when he has +his attention drawn to some one with the remark, "He may be useful to you +some time"; where people do not feel ashamed of paying a visit to ask for +somebody's intercession, and where they do not even suspect that by such a +voluntary submission to these morals, they are once and for all stamped as +the common pottery of nature, which others can employ or break up of their +free will without feeling in any way responsible for doing so,--just as if +one were to say, "People of my type will never be lacking, therefore, do +what you will with me! Do not stand on ceremony!" + + + + +167. + + +UNCONDITIONAL HOMAGE.--When I think of the most read German philosopher, +the most popular German musician, and the most distinguished German +statesman, I cannot but acknowledge that life is now rendered unusually +arduous for these Germans, this nation of unconditional sentiments, and +that, too, by their own great men. We see three magnificent spectacles +spread out before us: on each occasion there is a river rushing along in +the bed which it has made for itself, and even so agitated that one thinks +at times it intends to flow uphill. And yet, however we might admire +Schopenhauer, who would not, all things considered, like to have other +opinions than his? Who in all greater and smaller things would now share +the opinions of Richard Wagner, although there may be truth in the view +expressed by some one: viz. that wherever Wagner gave or took offence some +problem lay hidden,--which, however, he did not unearth for us. And, +finally, how many are there who would be willing and eager to agree with +Bismarck, if only he could always agree with himself, or were even to show +some signs of doing so for the future! It is true that it is by no means +astonishing to find statesmen without principles, but with dominant +instincts; a versatile mind, actuated by these dominant and violent +instincts, and hence without principles--these qualities are looked upon as +reasonable and natural in a statesman. But, alas, this has up to the +present been so un-German; as un-German as the fuss made about music and +the discord and bad temper excited around the person of the musician; or +as un-German as the new and extraordinary position taken up by +Schopenhauer: he did not feel himself to be either above things or on his +knees before them--one or other of these alternatives might still have been +German--but he assumed an attitude against things! How incredible and +disagreeable! to range one's self with things and nevertheless be their +adversary, and finally the adversary of one's self,--what can the +unconditional admirer do with such an example? And what, again, can he do +with three such examples who cannot keep the peace towards one another! +Here we see Schopenhauer as the antagonist of Wagner's music, Wagner +attacking Bismarck's politics, and Bismarck attacking Wagnerism and +Schopenhauerism. What remains for us to do? Where shall we flee with our +thirst for wholesale hero-worship! Would it not be possible to choose from +the music of the musician a few hundred bars of good music which appealed +to the heart, and which we should like to take to heart because they are +inspired by the heart,--could we not stand aside with this small piece of +plunder, and forget the rest? And could we not make a similar compromise +as regards the philosopher and the statesman,--select, take to heart, and +in particular forget the rest? + +Yes, if only forgetfulness were not so difficult! There was once a very +proud man who would never on any account accept anything, good or evil, +from others,--from any one, indeed, but himself. When he wanted to forget, +however, he could not bestow this gift upon himself, and was three times +compelled to conjure up the spirits. They came, listened to his desire, +and said at last, "This is the only thing it is not in our power to give!" +Could not the Germans take warning by this experience of Manfred? Why, +then, should the spirits be conjured up? It is useless. We never forget +what we endeavour to forget. And how great would be the "balance" which we +should have to forget if we wished henceforth to continue wholesale +admirers of these three great men! It would therefore be far more +advisable to profit by the excellent opportunity offered us to try +something new, _i.e._ to advance in the spirit of honesty towards +ourselves and become, instead of a nation of credulous repetition and of +bitter and blind animosity, a people of conditional assent and benevolent +opposition. We must come to learn in the first place, however, that +unconditional homage to people is something rather ridiculous, that a +change of view on this point would not discredit even Germans, and that +there is a profound and memorable saying: "Ce qui importe, ce ne sont +point les personnes: mais les choses." This saying is like the man who +uttered it--great, honest, simple, and silent,--just like Carnot, the +soldier and Republican. But may I at the present time speak thus to +Germans of a Frenchman, and a Republican into the bargain? Perhaps not: +perhaps I must not even recall what Niebuhr in his time dared to say to +the Germans: that no one had made such an impression of true greatness +upon him as Carnot. + + + + +168. + + +A MODEL.--What do I like about Thucydides, and how does it come that I +esteem him more highly than Plato? He exhibits the most wide-spread and +artless pleasure in everything typical in men and events, and finds that +each type is possessed of a certain quantity of good sense: it is this +good sense which he seeks to discover. He likewise exhibits a larger +amount of practical justice than Plato; he never reviles or belittles +those men whom he dislikes or who have in any way injured him in the +course of his life. On the contrary: while seeing only types, he +introduces something noble and additional into all things and persons; for +what could posterity, to which he dedicates his work, do with things not +typical! Thus this culture of the disinterested knowledge of the world +attains in him, the poet-thinker, a final marvellous bloom,--this culture +which has its poet in Sophocles, its statesman in Pericles, its doctor in +Hippocrates, and its natural philosopher in Democritus: this culture which +deserves to be called by the name of its teachers, the Sophists, and +which, unhappily, from the moment of its baptism at once begins to grow +pale and incomprehensible to us,--for henceforward we suspect that this +culture, which was combated by Plato and all the Socratic schools, must +have been very immoral! The truth of this matter is so complicated and +entangled that we feel unwilling to unravel it: so let the old error +(_error veritate simplicior_) run its old course. + + + + +169. + + +THE GREEK GENIUS FOREIGN TO US.--Oriental or modern, Asiatic or European: +compared with the ancient Greeks, everything is characterised by enormity +of size and by the revelling in great masses as the expression of the +sublime, whilst in Paestum, Pompeii, and Athens we are astonished, when +contemplating Greek architecture, to see with what small masses the Greeks +were able to express the sublime, and how they loved to express it thus. +In the same way, how simple were the Greeks in the idea which they formed +of themselves! How far we surpass them in the knowledge of man! Again, how +full of labyrinths would our souls and our conceptions of our souls appear +in comparison with theirs! If we had to venture upon an architecture after +the style of our own souls--(we are too cowardly for that!)--a labyrinth +would have to be our model. That music which is peculiar to us, and which +really expresses us, lets this be clearly seen! (for in music men let +themselves go, because they think there is no one who can see them hiding +behind their music). + + + + +170. + + +ANOTHER POINT OF VIEW.--How we babble about the Greeks! What do we +understand of their art, the soul of which was the passion for naked +masculine beauty! It was only by starting therefrom that they appreciated +feminine beauty. For the latter they had thus a perspective quite +different from ours. It was the same in regard to their love for women: +their worship was of a different kind, and so also was their contempt. + + + + +171. + + +THE FOOD OF THE MODERN MAN.--He has learned to digest many things; nay, +almost everything; it is his ambition to do so. He would, however, be +really of a higher order if he did not understand this so well: _homo +pamphagus_ is not the finest type of the human race. We live between a +past which had a more wayward and deranged taste than we, and a future +which will possibly have a more select taste,--we live too much midway. + + + + +172. + + +TRAGEDY AND MUSIC.--Men of essentially warlike disposition, such, for +example, as the ancient Greeks in the time of schylus, are difficult to +rouse, and when pity once triumphs over their hardness they are seized as +by a kind of giddiness or a "demoniacal power,"--they feel themselves +overpowered and thrilled by a religious horror. After this they become +sceptical about their condition; but as long as they are in it they enjoy +the charm of being, as it were, outside themselves, and the delight of the +marvellous mixed with the bitterest gall of suffering: this is the proper +kind of drink for fighting men,--something rare, dangerous, and +bitter-sweet, which does not often fall to one's lot. + +Tragedy appeals to souls who feel pity in this way, to those fierce and +warlike souls which are difficult to overcome, whether by fear or pity, +but which lose nothing by being softened from time to time. Of what use, +however, is tragedy to those who are as open to the "sympathetic +affections" as the sails of a ship to the wind! When at the time of Plato +the Athenians had become more softened and sensitive, oh, how far they +were still removed from the gushing emotions of the inhabitants of our +modern towns and villages! And yet even then the philosophers were +beginning to complain of the injurious nature of tragedy. An epoch full of +danger such as that now beginning, in which bravery and manliness are +rising in value, will perhaps again harden souls to such an extent that +they will once more stand in need of tragic poets: but in the meantime +these are somewhat superfluous, to put it mildly. For music, too, a better +age may be approaching (it will certainly be a more evil age!) when +artists will have to make their music appeal to strongly individual +beings, beings which will have become hard and which will be dominated by +the gloomy earnestness of their own passion; but of what use is music to +the little souls of the present age which is fast passing away, souls that +are too unsteady, ill-developed, half-personal, inquisitive, and covetous +of everything? + + + + +173. + + +THE FLATTERERS OF WORK.--In the glorification of "work" and the +never-ceasing talk about the "blessing of labour," I see the same secret +_arrire-pense_ as I do in the praise bestowed on impersonal acts of a +general interest, viz. a fear of everything individual. For at the sight +of work--that is to say, severe toil from morning till night--we have the +feeling that it is the best police, viz. that it holds every one in check +and effectively hinders the development of reason, of greed, and of desire +for independence. For work uses up an extraordinary proportion of nervous +force, withdrawing it from reflection, meditation, dreams, cares, love, +and hatred; it dangles unimportant aims before the eyes of the worker and +affords easy and regular gratification. Thus it happens that a society +where work is continually being performed will enjoy greater security, and +it is security which is now venerated as the supreme deity.--And now, +horror of horrors! it is the "workman" himself who has become dangerous; +the whole world is swarming with "dangerous individuals," and behind them +follows the danger of dangers--_the_ individuum! + + + + +174. + + +THE MORAL FASHION OF A COMMERCIAL COMMUNITY.--Behind the principle of the +present moral fashion: "Moral actions are actions performed out of +sympathy for others," I see the social instinct of fear, which thus +assumes an intellectual disguise: this instinct sets forth as its supreme, +most important, and most immediate principle that life shall be relieved +of all the dangerous characteristics which it possessed in former times, +and that every one must help with all his strength towards the attainment +of this end. It is for that reason that only those actions which keep in +view the general security and the feeling of security of society are +called "good." How little joy must men now have in themselves when such a +tyranny of fear prescribes their supreme moral law, if they make no +objection when commanded to turn their eyes from themselves and to look +aside from themselves! And yet at the same time they have lynx eyes for +all distress and suffering elsewhere! Are we not, then, with this gigantic +intention of ours of smoothing down every sharp edge and corner in life, +utilising the best means of turning mankind into sand! Small, soft, round, +infinite sand! Is that your ideal, ye harbingers of the "sympathetic +affections"? In the meantime even the question remains unanswered whether +we are of more use to our neighbour in running immediately and continually +to his help,--which for the most part can only be done in a very +superficial way, as otherwise it would become a tyrannical meddling and +changing,--or by transforming ourselves into something which our neighbour +can look upon with pleasure,--something, for example, which may be compared +to a beautiful, quiet, and secluded garden, protected by high walls +against storms and the dust of the roads, but likewise with a hospitable +gate. + + + + +175. + + +FUNDAMENTAL BASIS OF A CULTURE OF TRADERS.--We have now an opportunity of +watching the manifold growth of the culture of a society of which commerce +is the soul, just as personal rivalry was the soul of culture among the +ancient Greeks, and war, conquest, and law among the ancient Romans. The +tradesman is able to value everything without producing it, and to value +it according to the requirements of the consumer rather than his own +personal needs. "How many and what class of people will consume this?" is +his question of questions. Hence, he instinctively and incessantly employs +this mode of valuation and applies it to everything, including the +productions of art and science, and of thinkers, scholars, artists, +statesmen, nations, political parties, and even entire ages: with respect +to everything produced or created he inquires into the supply and demand +in order to estimate for himself the value of a thing. This, when once it +has been made the principle of an entire culture, worked out to its most +minute and subtle details, and imposed upon every kind of will and +knowledge, this is what you men of the coming century will be proud of,--if +the prophets of the commercial classes are right in putting that century +into your possession! But I have little belief in these prophets. _Credat +Judus Apella_--to speak with Horace. + + + + +176. + + +THE CRITICISM OF OUR ANCESTORS.--Why should we now endure the truth, even +about the most recent past? Because there is now always a new generation +which feels itself in contradiction to the past and enjoys in this +criticism the first-fruits of its sense of power. In former times the new +generation, on the contrary, wished to base itself on the old and began to +feel conscious of its power, not only in accepting the opinions of its +ancestors but, if possible, taking them even more seriously. To criticise +ancestral authority was in former times a vice; but at the present time +our idealists begin by making it their starting-point. + + + + +177. + + +TO LEARN SOLITUDE.--O ye poor fellows in the great centres of the world's +politics, ye young and talented men, who, urged on by ambition, think it +your duty to propound your opinion of every event of the day,--for +something is always happening,--who, by thus making a noise and raising a +cloud of dust, mistake yourselves for the rolling chariot of history; who, +because ye always listen, always suit the moment when ye can put in your +word or two, thereby lose all real productiveness. Whatever may be your +desire to accomplish great deeds, the deep silence of pregnancy never +comes to you! The event of the day sweeps you along like straws before the +wind whilst ye lie under the illusion that ye are chasing the event,--poor +fellows! If a man wishes to act the hero on the stage he must not think of +forming part of the chorus; he should not even know how the chorus is made +up. + + + + +178. + + +DAILY WEAR AND TEAR.--These young men are lacking neither in character, nor +talent, nor zeal, but they have never had sufficient time to choose their +own path; they have, on the contrary, been habituated from the most tender +age to have their path pointed out to them. At the time when they were +ripe enough to be sent into the "desert," something else was done with +them. They were turned to account, estranged from themselves, and brought +up in such a way that they became accustomed to be worn out by their daily +toil. This was imposed on them as a duty, and now they cannot do without +it; they would not wish it to be otherwise. The only thing that cannot be +refused to these poor beasts of burden is their "holidays"--such is the +name they give to this ideal of leisure in an overworked century; +"holidays," in which they may for once be idle, idiotic, and childish to +their heart's content. + + + + +179. + + +AS LITTLE STATE AS POSSIBLE!--All political and economic matters are not of +such great value that they ought to be dealt with by the most talented +minds: such a waste of intellect is at bottom worse than any state of +distress. These matters are, and ever will be, the province of smaller +minds, and others than the smaller minds should not be at the service of +this workshop: it would be better to let the machinery work itself to +pieces again! But as matters stand at the present time, when not only do +all people believe that they must know all about it day by day, but wish +likewise to be always busy about it, and in so doing neglect their own +work, it is a great and ridiculous mistake. The price that has to be paid +for the "public safety" is far too high, and, what is maddest of all, we +effect the very opposite of "public safety" a fact which our own dear +century has undertaken to prove, as if this had never been proved before! +To make society secure against thieves and fire, and to render it +thoroughly fit for all kinds of trade and traffic, and to transform the +State in a good and evil sense into a kind of Providence--these aims are +low, mediocre, and not by any means indispensable; and we should not seek +to attain them by the aid of the highest means and instruments which +exist--means which we should reserve precisely for our highest and rarest +aims! Our epoch, however much it may babble about economy, is a +spendthrift: it wastes intellect, the most precious thing of all. + + + + +180. + + +WARS.--The great wars of our own day are the outcome of historical study. + + + + +181. + + +GOVERNING.--Some people govern because of their passion for governing; +others in order that they may not be governed,--the latter choose it as the +lesser of two evils. + + + + +182. + + +ROUGH AND READY CONSISTENCY.--People say of a man with great respect, "He +is a character"--that is, when he exhibits a rough and ready consistency, +when it is evident even to the dullest eye. But, whenever a more subtle +and profound intellect sets itself up and shows consistency in a higher +manner, the spectators deny the existence of any character. That is why +cunning statesmen usually act their comedy under the cloak of a kind of +rough and ready consistency. + + + + +183. + + +THE OLD AND THE YOUNG.--"There is something immoral about Parliaments,"--so +many people still think,--"for in them views even against the Government +may be expressed."--"We should always adopt that view of a subject which +our gracious Lord commands,"--this is the eleventh commandment in many an +honest old head, especially in Northern Germany. We laugh at it as an +out-of-date fashion, but in former times it was the moral law itself. +Perhaps we shall again some day laugh at that which is now considered as +moral by a generation brought up under a parliamentary rgime, namely, the +policy of placing one's party before one's own wisdom, and of answering +every question concerning the public welfare in such a way as to fill the +sails of the party with a favourable gust of wind. "We must take that view +of a subject which the position of our party calls for"--such would be the +canon. In the service of such morals we may now behold every kind of +sacrifice, even martyrdom and conquest over one's self. + + + + +184. + + +THE STATE AS A PRODUCTION OF ANARCHISTS.--In countries inhabited by +tractable men there are always a few backsliders and intractable people. +For the present the latter have joined the Socialists more than any other +party. If it should happen that these people once come to have the making +of the laws, they may be relied upon to impose iron chains upon +themselves, and to practise a dreadful discipline,--they know themselves! +and they will endure these harsh laws with the knowledge that they +themselves have imposed them--the feeling of power and of this particular +power will be too recent among them and too attractive for them not to +suffer anything for its sake. + + + + +185. + + +BEGGARS.--Beggars ought to be suppressed; because we get angry both when we +help them and when we do not. + + + + +186. + + +BUSINESS MEN.--Your business is your greatest prejudice, it binds you to +your locality, your society and your tastes. Diligent in business but lazy +in thought, satisfied with your paltriness and with the cloak of duty +concealing this contentment: thus you live, and thus you like your +children to be. + + + + +187. + + +A POSSIBLE FUTURE.--Is it impossible for us to imagine a social state in +which the criminal will publicly denounce himself and dictate his own +punishment, in the proud feeling that he is thus honouring the law which +he himself has made, that he is exercising his power, the power of a +lawmaker, in thus punishing himself? He may offend for once, but by his +own voluntary punishment he raises himself above his offence, and not only +expiates it by his frankness, greatness, and calmness, but adds to it a +public benefit.--Such would be the criminal of a possible future, a +criminal who would, it is true, presuppose a future legislation based upon +this fundamental idea: "I yield in great things as well as in small only +to the law which I myself have made." How many experiments must yet be +made! How many futures have yet to dawn upon mankind! + + + + +188. + + +STIMULANTS AND FOOD.--Nations are deceived so often because they are always +looking for a deceiver, _i.e._ a stimulating wine for their senses. When +they can only have this wine they are glad to put up even with inferior +bread. Intoxication is to them more than nutriment--this is the bait with +which they always let themselves be caught! What, to them, are men chosen +from among themselves--although they may be the most expert specialists--as +compared with the brilliant conquerors, or ancient and magnificent +princely houses! In order that he may inspire them with faith, the +demagogue must at least exhibit to them a prospect of conquest and +splendour. People will always obey, and even do more than obey, provided +that they can become intoxicated in doing so. We may not even offer them +repose and pleasure without this laurel crown and its maddening influence. + +This vulgar taste which ascribes greater importance to intoxication than +nutrition did not by any means originate in the lower ranks of the +population: it was, on the contrary, transplanted there, and on this +backward soil it grows in great abundance, whilst its real origin must be +sought amongst the highest intellects, where it flourished for thousands +of years. The people is the last virgin soil upon which this brilliant +weed can grow. Well, then, is it really to the people that we should +entrust politics in order that they may thereby have their daily +intoxication? + + + + +189. + + +HIGH POLITICS.--Whatever may be the influence in high politics of +utilitarianism and the vanity of individuals and nations, the sharpest +spur which urges them onwards is their need for the feeling of power--a +need which rises not only in the souls of princes and rulers, but also +gushes forth from time to time from inexhaustible sources in the people. +The time comes again and again when the masses are ready to stake their +lives and their fortunes, their consciences and their virtue, in order +that they may secure that highest of all enjoyments and rule as a +victorious, tyrannical, and arbitrary nation over other nations (or at all +events think that they do). + +On occasions such as these, feelings of prodigality, sacrifice, hope, +confidence, extraordinary audacity, and enthusiasm will burst forth so +abundantly that a sovereign who is ambitious or far-sighted will be able +to seize the opportunity for making war, counting upon the good conscience +of his people to hide his injustice. Great conquerors have always given +utterance to the pathetic language of virtue; they have always been +surrounded by crowds of people who felt themselves, as it were, in a state +of exaltation and would listen to none but the most elevated oratory. The +strange madness of moral judgments! When man experiences the sensation of +power he feels and calls himself good; and at exactly the same time the +others who have to endure his power call him evil!--Hesiod, in his fable of +the epochs of man, has twice in succession depicted the same epoch, that +of the heroes of Homer, and has thus made two epochs out of one: to those +who lived under the terrible iron heel of those adventurous despots, or +had heard their ancestors speak of them, the epoch appeared to be evil; +but the descendants of those chivalric races worshipped it as the "good +old times," and as an almost ideally blissful age. The poet could thus not +help doing what he did,--his audience probably included the descendants of +both races. + + + + +190. + + +FORMER GERMAN CULTURE.--When the Germans began to interest other European +nations, which is not so very long ago, it was owing to a culture which +they no longer possess to-day, and which they have indeed shaken off with +a blind ardour, as if it had been some disease; and yet they have not been +able to replace it by anything better than political and national lunacy. +They have in this way succeeded in becoming even more interesting to other +nations than they were formerly through their culture: and may that +satisfy them! It is nevertheless undeniable that this German culture has +fooled Europeans, and that it did not deserve the interest shown in it, +and much less the imitation and emulation displayed by other nations in +trying to rival it. + +Let us look back for a moment upon Schiller, Wilhelm von Humboldt, +Schleiermacher, Hegel, and Schelling; let us read their correspondence and +mingle for a time with the large circle of their followers: what have they +in common, what characteristics have they, that fill us, as we are now, +partly with a feeling of nausea and partly with pitiful and touching +emotions? First and foremost, the passion for appearing at all costs to be +morally exalted, and then the desire for giving utterance to brilliant, +feeble, and inconsequential remarks, together with their fixed purpose of +looking upon everything (characters, passions, times, customs) as +beautiful--"beautiful," alas, in accordance with a bad and vague taste, +which nevertheless pretended to be of Hellenic origin. We behold in these +people a weak, good-natured, and glistening idealism, which, above all, +wished to exhibit noble attitudes and noble voices, something at once +presumptuous and inoffensive, and animated by a cordial aversion to "cold" +or "dry" reality--as also to anatomy, complete passions, and every kind of +philosophical continence and scepticism, but especially towards the +knowledge of nature in so far as it was impossible to use it as religious +symbolism. + +Goethe, in his own characteristic fashion, observed from afar these +movements of German culture: placing himself beyond their influence, +gently remonstrating, silent, more and more confirmed in his own better +course. A little later, and Schopenhauer also was an observer of these +movements--a great deal of the world and devilry of the world had again +been revealed to him, and he spoke of it both roughly and +enthusiastically, for there is a certain beauty in this devilry! And what +was it, then, that really seduced the foreigners and prevented them from +viewing this movement as did Goethe and Schopenhauer, or, better, from +ignoring it altogether? It was that faint lustre, that inexplicable +starlight which formed a mysterious halo around this culture. The +foreigners said to themselves: "This is all very very remote from us; our +sight, hearing, understanding, enjoyment, and powers of valuations are +lost here, but in spite of that there may be some stars! There may be +something in it! Is it possible that the Germans have quietly discovered +some corner of heaven and settled there? We must try to come nearer to +these Germans." So they did begin to come nearer to the Germans, while not +so very long afterwards the Germans put themselves to some trouble to get +rid of this starlight halo: they knew only too well that they had not been +in heaven, but only in a cloud! + + + + +191. + + +BETTER MEN.--They tell me that our art is meant for the men of the present +day, these greedy, unsatisfied, undisciplined, disgusted, and harassed +spirits, and that it exhibits to them a picture of happiness, exaltation, +and unworldliness beside that of their own brutality, so that for once +they may forget and breathe freely; nay, perhaps find that they may derive +some encouragement towards flight and conversion from that oblivion. Poor +artists, with such a public as this; half of whose thoughts require the +attention of a priest, and the other half the attention of an alienist! +How much happier was Corneille--"Our great Corneille!" as Madame de Svign +exclaimed, with the accent of a woman in the presence of a whole man,--how +far superior was his audience, which he could please with pictures of +chivalric virtues, strict duty, generous devotion, and heroic self-denial! +How differently did he and they love existence, not as coming from blind +and confused "will," which we curse because we cannot destroy it; but +loving existence as a place, so to speak, where greatness joined with +humanity is possible, and where even the greatest restraint of form, such +as submission to the caprice of priests and princes, could not suppress +either the pride, chivalric feeling, the grace or the intellect of +individuals, but could, on the contrary, be felt as a charm and incentive, +as a welcome contrast to innate self-glorification and distinction and the +inherited power of volition and passion. + + + + +192. + + +THE DESIRE FOR PERFECT OPPONENTS.--It cannot be denied that the French have +been the most Christian nation in the world, not because the devotion of +masses in France has been greater than elsewhere, but because those +Christian ideals which are most difficult to realise have become +incarnated here instead of merely remaining fancies, intentions, or +imperfect beginnings. Take Pascal, for example, the greatest of all +Christians in his combination of ardour, intellect, and honesty, and +consider what elements had to be combined in his case! Take Fnelon, the +most perfect and attractive embodiment of ecclesiastical culture in all +its power: a sublime golden mean of whom a historian would be tempted to +prove the impossibility, whilst in reality he was merely the perfection of +something exceedingly difficult and improbable. Take Madame de Guyon among +her companions, the French Quietists: and everything that the eloquence +and ardour of the Apostle Paul has endeavoured to divine with regard to +the Christian's state of semi-divinity, this most sublime, loving, silent, +and ecstatic state is seen verified in her, without, however, that Jewish +obtrusiveness that Paul showed towards God--due in the case of Madame de +Guyon to the real old French artlessness in words and gestures, +artlessness at once womanly, subtle, and distinguished. Consider, again, +the founder of the Trappists--the last person who really took seriously the +ascetic ideal of Christianity, not because he was an exception among +Frenchmen, but because he was a true Frenchman: for up to our own day his +gloomy organisation has not been able to acclimatise itself and to +prosper, except among Frenchmen; and it has followed them into Alsace and +Algeria. + +Let us not forget the Huguenots, either: that combination of a martial and +industrial spirit, refined manners and Christian severity, has never been +more beautifully exhibited. And it was at Port Royal that the great +Christian erudition beheld its last era of prosperity; and in France more +than anywhere else great men know how to prosper. Though not at all +superficial, a great Frenchman has always his apparent superficiality;--he +has, so to speak, a natural skin for his real contents and depth,--while, +on the other hand, the depth of a great German is generally, as it were, +closed up in an ugly-shaped box, like an elixir, which, by means of a hard +and curious covering, endeavours to preserve itself from the light of day +and the touch of thoughtless hands. And now let us endeavour to find out +why a people like the French, so prolific in perfect types of Christians, +likewise necessarily brought forth the perfect contrary types, those of +unchristian free-thought! The French free-thinker, in his own inward +being, had to fight against truly great men, and not, like the +free-thinkers of other nations, merely against dogmas and sublime +abortions. + + + + +193. + + +_ESPRIT_ AND MORALS.--The German, who possesses the secret of knowing how +to be tedious in spite of wit, knowledge, and feeling, and who has +habituated himself to consider tediousness as moral, is in dread in the +presence of French _esprit_ lest it should tear out the eyes of +morality--but a dread mingled with "fascination," like that experienced by +the little bird in the presence of the rattlesnake. Amongst all the +celebrated Germans none possessed more _esprit_ than Hegel, but he also +had that great German dread of it which brought about his peculiar and +defective style. For the nature of this style resembles a kernel, which is +wrapped up so many times in an outer covering that it can scarcely peep +through, now and then glancing forth bashfully and inquisitively, like +"young women peeping through their veils," to use the words of that old +woman-hater, schylus. This kernel, however, is a witty though often +impertinent joke on intellectual subjects, a subtle and daring combination +of words, such as is necessary in a society of thinkers as gilding for a +scientific pill--but, enveloped as it is in an almost impenetrable cover, +it exhibits itself as the most abstruse science, and likewise as the worst +possible moral tediousness. Here the Germans had a permissible form of +_esprit_ and they revelled in it with such boundless delight that even +Schopenhauer's unusually fine understanding could not grasp it--during the +whole of his life he thundered against the spectacle that the Germans +offered to him, but he could never explain it. + + + + +194. + + +VANITY OF THE TEACHERS OF MORALS.--The relatively small success which +teachers of morals have met with may be explained by the fact that they +wanted too much at once, _i.e._ they were too ambitious and too fond of +laying down precepts for everybody. In other words, they were beating the +air and making speeches to animals in order to turn them into men; what +wonder, then, that the animals thought this tedious! We should rather +choose limited circles and endeavour to find and promote morals for them: +for instance, we should make speeches to wolves with the object of turning +them into dogs; but, above all, the greatest success will remain for the +man who does not seek to educate either everybody or certain limited +circles, but only one single individual, and who cannot be turned to the +right or left from his straight purpose. The last century was superior to +ours precisely because it possessed so many individually educated men, as +well as educators in the same proportion, who had made this their life's +task, and who with this task were dignified not only in their own eyes but +in those of all the remaining "good society." + + + + +195. + + +THE SO-CALLED CLASSICAL EDUCATION.--Alas! we discover that our life is +consecrated to knowledge and that we should throw it away, nay, that we +should even have to throw it away if this consecration did not protect us +from ourselves: we repeat this couplet, and not without deep emotion: + + + Thee, Fate, I follow, though I fain would not, + And yet I must, with many a sigh and groan! + + +And then, in looking backwards over the course of our lives, we discover +that there is one thing that cannot be restored to us: the wasted period +of our youth, when our teachers did not utilise these ardent and eager +years to lead us to the knowledge of things, but merely to this so-called +"classical education"! Only think of this wasted youth, when we were +inoculated clumsily and painfully with an imperfect knowledge of the +Greeks and Romans as well as of their languages, contrary to the highest +principle of all culture, which holds that we should not give food except +to those who hunger for it! Think of that period of our lives when we had +mathematics and physics forced down our throats, instead of being first of +all made acquainted with the despair of ignorance, instead of having our +little daily life, our activities, and everything occurring in our houses, +our workshops, in the sky, and in nature, split up into thousands of +problems, painful, humiliating and irritating problems--and thus having our +curiosity made acquainted with the fact that we first of all require a +mathematical and mechanical knowledge before we can be allowed to rejoice +in the absolute logic of this knowledge! If we had only been imbued with +reverence for those branches of science, if we had only been made to +tremble with emotion--were it only for once--at the struggles, the defeats, +and the renewed combats of those great men, of the martyrdom which is the +history of pure science! But, on the contrary, we were allowed to develop +a certain contempt for those sciences in favour of historical training, +formal education(4) and "classicism." + +And we allowed ourselves to be so easily deceived! Formal education! Might +we not have pointed to the best teachers at our high schools and asked +laughingly, "Where then do they keep their formal education? and, if it is +wanting in them, how can they teach it?" And classicism! Did we get any of +that instruction which the ancients used to impart to their youth? Did we +learn to speak or to write like them? Did we ceaselessly exercise +ourselves in that duel of speech, dialectic? Did we learn to move as +beautifully and proudly as they did, and to excel as they did in +wrestling, throwing, and boxing? Did we learn anything of that practical +asceticism of all the Greek philosophers? Did we receive any training in a +single ancient virtue, and in the way in which the ancients were trained +in it? Was not all meditation upon morals wanting in our education?--And +how much more the only possible criticism on the subject of morality, +those courageous and earnest attempts to live according to this or that +morality! Did our teachers ever stir up a feeling in us which the ancients +valued more highly than moderns? Did they in the spirit of the ancients +indicate to us the divisions of the day and of life, and those aims by +which the lives of the ancients were guided? Did we learn the ancient +languages as we now learn the modern ones, viz. that we might speak them +fluently and well? Nowhere can we find a real proficiency or any new +faculty as the result of those toilsome years! only the knowledge of what +men had learnt and were able to do in past ages! + +And what knowledge! Nothing becomes clearer to me year by year than the +fact that the entire Greek and ancient mode of life, however simple and +evident it must seem to our eyes, is in truth very difficult to +understand, and even scarcely accessible, and that the customary ease with +which we babble about the ancients is either giddy levity or the old +hereditary conceit of our thoughtlessness. We are deceived by words and +ideas which appear to resemble our own, but behind them there is always +concealed a feeling which must be strange, incomprehensible, or painful to +our modern conceptions. And these are realms in which boys are allowed to +roam about! Enough: we roamed about them in our childhood, and there we +became seized with an almost ineradicable antipathy for all antiquity, the +antipathy arising from an intimacy which was apparently too great! For so +great is the conceit of our classical teachers, who would almost make it +appear that they had gained full control over the ancients, that they pass +on this conceit to their pupils, together with the suspicion that such a +possession is of little use for making people happy, but is good enough +for honest, foolish old book-worms. "Let them brood over their treasure: +it is well worthy of them!"--It is with this unexpressed thought that we +completed our classical education. It can't be changed now--for us, at all +events! But let us not think of ourselves alone! + + + + +196. + + +THE MOST PERSONAL QUESTIONS OF TRUTH.--What am I really doing, and what do +I mean by doing it? That is the question of truth which is not taught +under our present system of education, and consequently not asked, because +there is no time for it. On the other hand, we have always time and +inclination for talking nonsense with children, rather than telling them +the truth; for flattering women who will later on be mothers, rather than +telling them the truth; and for speaking with young men about their future +and their pleasures, rather than about the truth! + +But what, after all, are seventy years!--Time passes, and they soon come to +an end; it matters as little to us as it does to the wave to know how and +whither it is rolling! No, it might even be wisdom not to know it. + +"Agreed; but it shows a want of pride not even to inquire into the matter; +our culture does not tend to make people proud." + +"So much the better!" + +"Is it really?" + + + + +197. + + +ENMITY OF THE GERMANS TOWARDS ENLIGHTENMENT.--Let us consider the +contributions which in the first half of this century the Germans made to +general culture by their intellectual work. In the first place, let us +take the German philosophers: they went back to the first and oldest stage +of speculation, for they were content with conceptions instead of +explanations, like the thinkers of dreamy epochs--a pre-scientific type of +philosophy was thus revived by them. Secondly, we have the German +historians and romanticists: their efforts on the whole aimed at restoring +to the place of honour certain old and primitive sentiments, especially +Christianity, the "soul of the people," folk-lore, folk-speech, +medivalism, Oriental asceticism, and Hinduism. In the third place, there +are the natural philosophers who fought against the spirit of Newton and +Voltaire, and, like Goethe and Schopenhauer, endeavoured to re-establish +the idea of a deified or diabolised nature, and of its absolute ethical +and symbolical meaning. The main general tendency of the Germans was +directed against enlightenment and against those social revolutions which +were stupidly mistaken for the consequences of enlightenment: the piety +towards everything that existed tried to become piety towards everything +that had ever existed, only in order that heart and mind might be +permitted to fill themselves and gush forth again, thus leaving no space +for future and novel aims. The cult of feeling took the place of the cult +of reason, and the German musicians, as the best exponents of all that is +invisible, enthusiastic, legendary, and passionate, showed themselves more +successful in building up the new temple than all the other artists in +words and thoughts. + +If, in considering these details, we have taken into account the fact that +many good things were said and investigated, and that many things have +since then been more fairly judged than on any previous occasion, there +yet remains to be said of the whole that it was a general danger, and one +by no means small, to set knowledge altogether below feeling under the +appearance of an entire and definitive acquaintance with the past--and, to +use that expression of Kant, who thus defined his own particular task--"To +make way again for belief by fixing the limits of knowledge." Let us once +more breathe freely, the hour of this danger is past! And yet, strange to +say, the very spirits which these Germans conjured up with such eloquence +have at length become the most dangerous for the intentions of those who +did conjure them up: history, the comprehension of origin and development, +sympathy with the past, the new passion for feeling and knowledge, after +they had been for a long time at the service of this obscure exalted and +retrograde spirit, have once more assumed another nature, and are now +soaring with outstretched wings above the heads of those who once upon a +time conjured them forth, as new and stronger genii of that very +enlightenment to combat which they had been resuscitated. It is this +enlightenment which we have now to carry forward,--caring nothing for the +fact that there has been and still is "a great revolution," and again a +great "reaction" against it: these are but playful crests of foam when +compared with the truly great current on which we float, and want to +float. + + + + +198. + + +ASSIGNING PRESTIGE TO ONE'S COUNTRY.--It is the men of culture who +determine the rank of their country, and they are characterised by an +innumerable number of great inward experiences, which they have digested +and can now value justly. In France and Italy this fell to the lot of the +nobility; in Germany, where up to now the nobility has been, as a rule, +composed of men who had not much intellect to boast about (perhaps this +will soon cease to be the case), it was the task of the priests, the +school teachers and their descendants. + + + + +199. + + +WE ARE NOBLER.--Fidelity, generosity, concern for one's good reputation: +these three qualities, combined in one sentiment, we call noble, +distinguished, aristocratic; and in this respect we excel the Greeks. We +do not wish to give this up at any cost under the pretext that the ancient +objects of these virtues have rightly fallen in esteem, but we wish +cautiously to substitute new objects for these most precious and +hereditary impulses. To understand why the sentiments of the noblest +Greeks must be considered as inferior and scarcely respectable in the +present age, where we are still under the influence of the chivalric and +feudal nobility, we must recall the words of consolation to which Ulysses +gave utterance in the midst of the most humiliating situations, "Bear with +it, my dear heart, bear with it! Thou hast borne with many more swinish +things(5) than these!" As an instance of this mythical example, consider +also the tale of that Athenian officer, who, when threatened with a stick +by another officer in the presence of the entire general staff, shook off +his disgrace with the words, "Strike, but listen to me." (This was +Themistocles, that ingenious Ulysses of the classical epoch, who was just +the man at the moment of disgrace to address to his "dear heart" that +verse of comfort and affliction.) + +The Greeks were far from making light of life and death because of an +insult, as we, influenced by a hereditary spirit of chivalric +adventurousness and self-devotion, are in the habit of doing; or from +looking for opportunities of honourably risking life and death, as in +duels; or from valuing the preservation of an unstained name (honour) more +than the acquirement of an evil reputation, when the latter was compatible +with glory and the feeling of power; or from remaining faithful to the +prejudices and the articles of faith of a caste, when these could prevent +them from becoming tyrants. For this is the ignoble secret of the good +Greek aristocrat: out of sheer jealousy he treats every one of the members +of his caste as being on an equal footing with himself, but he is ready at +every moment to spring like a tiger on his prey--despotism. What matter +lies, murders, treason, or the betrayal of his native city to him! Justice +was an extremely difficult matter for people of this kind to +understand--nay, justice was almost something incredible. "The just man" +was to the Greeks what "the saint" was to the Christians. When Socrates, +however, laid down the axiom, "The most virtuous man is the happiest," +they could not trust their ears; they thought they had heard a madman +speaking. For, as a picture of the happiest man, every nobleman had in his +mind the cheeky audacity and devilry of the tyrant who sacrifices +everything and every one to his own exuberance and pleasure. Among people +whose imagination secretly raved about such happiness, the worship of the +State could not, of course, have been too deeply implanted--but I think +that men whose desire for power does not rage so blindly as that of the +Greek noblemen no longer stand in need of such idolatry of the State, by +means of which, in past ages, such a passion was kept within due bounds. + + + + +200. + + +ENDURANCE OF POVERTY.--There is one great advantage in noble extraction: it +makes us endure poverty better. + + + + +201. + + +THE FUTURE OF THE NOBILITY.--The bearing of the aristocratic classes shows +that, in all the members of their body the consciousness of power is +continually playing its fascinating game. Thus people of aristocratic +habits, men or women, never sink worn out into a chair; when every one +else makes himself comfortable, as in a train, for example, they avoid +reclining at their ease; they do not appear to get tired after standing at +Court for hours at a stretch; they do not furnish their houses in a +comfortable manner, but in such a way as to produce the impression of +something grand and imposing, as if they had to serve as a residence for +greater and taller beings; they reply to a provoking speech with dignity +and clearness of mind, and not as if scandalised, crushed, shamed, or out +of breath in the plebeian fashion. As the aristocrat is able to preserve +the appearance of being possessed of a superior physical force which never +leaves him, he likewise wishes by his aspect of constant serenity and +civility of disposition, even in the most trying circumstances, to convey +the impression that his mind and soul are equal to all dangers and +surprises. A noble culture may resemble, so far as passions are concerned, +either a horseman who takes pleasure in making his proud and fiery animal +trot in the Spanish fashion,--we have only to recollect the age of Louis +XIV.,--or like the rider who feels his horse dart away with him like the +elemental forces, to such a degree that both horse and rider come near +losing their heads, but, owing to the enjoyment of the delight, do keep +very clear heads: in both these cases this aristocratic culture breathes +power, and if very often in its customs only the appearance of the feeling +of power is required, nevertheless the real sense of superiority continues +constantly to increase as the result of the impression which this display +makes upon those who are not aristocrats. + +This indisputable happiness of aristocratic culture, based as it is on the +feeling of superiority, is now beginning to rise to ever higher levels; +for now, thanks to the free spirits, it is henceforth permissible and not +dishonourable for people who have been born and reared in aristocratic +circles to enter the domain of knowledge, where they may secure more +intellectual consecrations and learn chivalric services even higher than +those of former times, and where they may look up to that ideal of +victorious wisdom which as yet no age has been able to set before itself +with so good a conscience as the period which is about to dawn. Lastly, +what is to be the occupation of the nobility in the future if it becomes +more evident from day to day that it is less and less indecorus to take +any part in politics? + + + + +202. + + +THE CARE OF THE HEALTH.--We have scarcely begun to devote any attention to +the physiology of criminals, and yet we have already reached the +inevitable conclusion that between criminals and madmen there is no really +essential difference: _if we suppose that the current moral fashion of +thinking is a healthy way of thinking_. No belief, however, is nowadays +more firmly believed in than this one, so we should not therefore shrink +from drawing the inevitable conclusion and treating the criminal like a +lunatic--above all, not with haughty pitifulness, but with medical skill +and good will. He may perhaps be in need of a change of air, a change of +society, or temporary absence: perhaps of solitude and new +occupations--very well! He may perhaps feel that it would be to his +advantage to live under surveillance for a short time in order thus to +obtain protection from himself and from a troublesome tyrannical +impulse--very well! We should make clear to him the possibility and the +means of curing him (the extermination, transformation, and sublimation of +these impulses), and also, in the worst cases, the improbability of a +cure; and we should offer to the incurable criminal, who has become a +useless burden to himself, the opportunity of committing suicide. While +holding this in reserve as an extreme measure of relief, we should neglect +nothing which would tend above all to restore to the criminal his good +courage and freedom of spirit; we should free his soul from all remorse, +as if it were something unclean, and show him how he may atone for a wrong +which he may have done some one by benefiting some one else, perhaps the +community at large, in such way that he might even do more than balance +his previous offence. + +All this must be done with the greatest tact! The criminal must, above +all, remain anonymous or adopt an assumed name, changing his place of +residence frequently, so that his reputation and future life may suffer as +little as possible. At the present time it is true that the man who has +been injured, apart altogether from the manner in which this injury might +be redressed, wishes for revenge in addition, and applies to the courts +that he may obtain it--and this is why our dreadful penal laws are still in +force: Justice, as it were, holding up a pair of shopkeeper's scales and +endeavouring to balance the guilt by punishment; but can we not take a +step beyond this? Would it not be a great relief to the general sentiment +of life if, while getting rid of our belief in guilt, we could also get +rid of our old craving for vengeance, and gradually come to believe that +it is a refined wisdom for happy men to bless their enemies and to do good +to those who have offended them, exactly in accordance with the spirit of +Christian teaching! Let us free the world from this idea of sin, and take +care to cast out with it the idea of punishment. May these monstrous ideas +henceforth live banished far from the abodes of men--if, indeed, they must +live at all, and do not perish from disgust with themselves. + +Let us not forget also, however, that the injury caused to society and to +the individual by the criminal is of the same species as that caused by +the sick: for the sick spread cares and ill-humour; they are +non-productive, consume the earnings of others, and at the same time +require attendance, doctors, and support, and they really live on the time +and strength of the healthy. In spite of this, however, we should +designate as inhuman any one who, for this reason, would wish to wreak +vengeance on the sick. In past ages, indeed, this was actually done: in +primitive conditions of society, and even now among certain savage +peoples, the sick man is treated as a criminal and as a danger to the +community, and it is believed that he is the resting-place of certain +demoniacal beings who have entered into his body as the result of some +offence he has committed--those ages and peoples hold that the sick are the +guilty! + +And what of ourselves? Are we not yet ripe for the contrary conception? +Shall we not be allowed to say, "The guilty are the sick"? No; the hour +for that has not yet come. We still lack, above all, those physicians who +have learnt something from what we have hitherto called practical morals +and have transformed it into the art and science of healing. We still lack +that intense interest in those things which some day perhaps may seem not +unlike the "storm and stress" of those old religious ecstasies. The +Churches have not yet come into the possession of those who look after our +health; the study of the body and of dietary are not yet amongst the +obligatory subjects taught in our primary and secondary schools; there are +as yet no quiet associations of those people who are pledged to one +another to do without the help of law courts, and who renounce the +punishment and vengeance now meted out to those who have offended against +society. No thinker has as yet been daring enough to determine the health +of society, and of the individuals who compose it, by the number of +parasites which it can support; and no statesman has yet been found to use +the ploughshare in the spirit of that generous and tender saying, "If thou +wilt till the land, till it with the plough; then the bird and the wolf, +walking behind thy plough, will rejoice in thee--all creatures will rejoice +in thee." + + + + +203. + + +AGAINST BAD DIET.--Fie upon the meals which people nowadays eat in hotels +and everywhere else where the well-off classes of society live! Even when +eminent men of science meet together their tables groan under the weight +of the dishes, in accordance with the principle of the bankers: the +principle of too many dishes and too much to eat. The result of this is +that dinners are prepared with a view to their mere appearance rather than +the consequences that may follow from eating them, and that stimulating +drinks are required to help in driving away the heaviness in the stomach +and in the brain. Fie on the dissoluteness and extreme nervousness which +must follow upon all this! Fie upon the dreams that such repasts bring! +Fie upon the arts and books which must be the desert of such meals! +Despite all the efforts of such people their acts will taste of pepper and +ill-temper, or general weariness! (The wealthy classes in England stand in +great need of their Christianity in order to be able to endure their bad +digestions and their headaches.) Finally, to mention not only the +disgusting but also the more pleasant side of the matter, these people are +by no means mere gluttons: our century and its spirit of activity has more +power over the limbs than the belly. What then is the meaning of these +banquets? They represent! What in Heaven's name do they represent? +Rank?--no, money! There is no rank now! We are all "individuals"! but money +now stands for power, glory, pre-eminence, dignity, and influence; money +at the present time acts as a greater or lesser moral prejudice for a man +in proportion to the amount he may possess. Nobody wishes to hide it under +a bushel or display it in heaps on a table: hence money must have some +representative which can be put on the table--so behold our banquets! + + + + +204. + + +DAN AND THE GOD OF GOLD.--Whence arises this excessive impatience in our +day which turns men into criminals even in circumstances which would be +more likely to bring about the contrary tendency? What induces one man to +use false weights, another to set his house on fire after having insured +it for more than its value, a third to take part in counterfeiting, while +three-fourths of our upper classes indulge in legalised fraud, and suffer +from the pangs of conscience that follow speculation and dealings on the +Stock Exchange: what gives rise to all this? It is not real want,--for +their existence is by no means precarious; perhaps they have even enough +to eat and drink without worrying,--but they are urged on day and night by +a terrible impatience at seeing their wealth pile up so slowly, and by an +equally terrible longing and love for these heaps of gold. In this +impatience and love, however, we see re-appear once more that fanaticism +of the desire for power which was stimulated in former times by the belief +that we were in the possession of truth, a fanaticism which bore such +beautiful names that we could dare to be inhuman with a good conscience +(burning Jews, heretics, and good books, and exterminating entire cultures +superior to ours, such as those of Peru and Mexico). The means of this +desire for power are changed in our day, but the same volcano is still +smouldering, impatience and intemperate love call for their victims, and +what was once done "for the love of God" is now done for the love of +money, _i.e._ for the love of that which at present affords us the highest +feeling of power and a good conscience. + + + + +205. + + +THE PEOPLE OF ISRAEL.--One of the spectacles which the next century will +invite us to witness is the decision regarding the fate of the European +Jews. It is quite obvious now that they have cast their die and crossed +their Rubicon: the only thing that remains for them is either to become +masters of Europe or to lose Europe, as they once centuries ago lost +Egypt, where they were confronted with similar alternatives. In Europe, +however, they have gone through a schooling of eighteen centuries such as +no other nation has ever undergone, and the experiences of this dreadful +time of probation have benefited not only the Jewish community but, even +to a greater extent, the individual. As a consequence of this, the +resourcefulness of the modern Jews, both in mind and soul, is +extraordinary. Amongst all the inhabitants of Europe it is the Jews least +of all who try to escape from any deep distress by recourse to drink or to +suicide, as other less gifted people are so prone to do. Every Jew can +find in the history of his own family and of his ancestors a long record +of instances of the greatest coolness and perseverance amid difficulties +and dreadful situations, an artful cunning in fighting with misfortune and +hazard. And above all it is their bravery under the cloak of wretched +submission, their heroic _spernere se sperni_ that surpasses the virtues +of all the saints. + +People wished to make them contemptible by treating them contemptibly for +nearly twenty centuries, and refusing them access to all honourable +positions and dignities, and by pushing them further down into the meaner +trades--and under this process indeed they have not become any cleaner. But +contemptible? They have never ceased for a moment from believing +themselves qualified for the very highest functions, nor have the virtues +of the suffering ever ceased to adorn them. Their manner of honouring +their parents and children, the rationality of their marriages and +marriage customs, distinguishes them amongst all Europeans. Besides this, +they have been able to create for themselves a sense of power and eternal +vengeance from the very trades that were left to them (or to which they +were abandoned). Even in palliation of their usury we cannot help saying +that, without this occasional pleasant and useful torture inflicted on +their scorners, they would have experienced difficulty in preserving their +self-respect for so long. For our self-respect depends upon our ability to +make reprisals in both good and evil things. Nevertheless, their revenge +never urges them on too far, for they all have that liberty of mind, and +even of soul, produced in men by frequent changes of place, climate, and +customs of neighbours and oppressors, they possess by far the greatest +experience in all human intercourse, and even in their passions they +exercise the caution which this experience has developed in them. They are +so certain of their intellectual versatility and shrewdness that they +never, even when reduced to the direst straits, have to earn their bread +by manual labour as common workmen, porters, or farm hands. In their +manners we can still see that they have never been inspired by chivalric +and noble feelings, or that their bodies have ever been girt with fine +weapons: a certain obtrusiveness alternates with a submissiveness which is +often tender and almost always painful. + +Now, however, that they unavoidably inter-marry more and more year after +year with the noblest blood of Europe, they will soon have a considerable +heritage of good intellectual and physical manners, so that in another +hundred years they will have a sufficiently noble aspect not to render +themselves, as masters, ridiculous to those whom they will have subdued. +And this is important! and therefore a settlement of the question is still +premature. They themselves know very well that the conquest of Europe or +any act of violence is not to be thought of; but they also know that some +day or other Europe may, like a ripe fruit, fall into their hands, if they +do not clutch at it too eagerly. In the meantime, it is necessary for them +to distinguish themselves in all departments of European distinction and +to stand in the front rank: until they shall have advanced so far as to +determine themselves what distinction shall mean. Then they will be called +the pioneers and guides of the Europeans whose modesty they will no longer +offend. + +And then where shall an outlet be found for this abundant wealth of great +impressions accumulated during such an extended period and representing +Jewish history for every Jewish family, this wealth of passions, virtues, +resolutions, resignations, struggles, and conquests of all kinds--where can +it find an outlet but in great intellectual men and works! On the day when +the Jews will be able to exhibit to us as their own work such jewels and +golden vessels as no European nation, with its shorter and less profound +experience, can or could produce, when Israel shall have changed its +eternal vengeance into an eternal benediction for Europe: then that +seventh day will once more appear when old Jehovah may rejoice in Himself, +in His creation, in His chosen people--and all, all of us, will rejoice +with Him! + + + + +206. + + +THE IMPOSSIBLE CLASS.--Poverty, cheerfulness, and independence--it is +possible to find these three qualities combined in one individual; +poverty, cheerfulness, and slavery--this is likewise a possible +combination: and I can say nothing better to the workmen who serve as +factory slaves; presuming that it does not appear to them altogether to be +a shameful thing to be utilised as they are, as the screws of a machine +and the stopgaps, as it were, of the human spirit of invention. Fie on the +thought that merely by means of higher wages the essential part of their +misery, _i.e._ their impersonal enslavement, might be removed! Fie, that +we should allow ourselves to be convinced that, by an increase of this +impersonality within the mechanical working of a new society, the disgrace +of slavery could be changed into a virtue! Fie, that there should be a +regular price at which a man should cease to be a personality and become a +screw instead! Are you accomplices in the present madness of nations which +desire above all to produce as much as possible, and to be as rich as +possible? Would it not be your duty to present a counter-claim to them, +and to show them what large sums of internal value are wasted in the +pursuit of such an external object? + +But where is your internal value when you no longer know what it is to +breathe freely; when you have scarcely any command over your own selves, +and often feel disgusted with yourselves as with some stale food; when you +zealously study the newspapers and look enviously at your wealthy +neighbour, made covetous by the rapid rise and fall of power, money, and +opinions; when you no longer believe in a philosophy in rags, or in the +freedom of spirit of a man who has few needs; when a voluntary and idyllic +poverty without profession or marriage, such as should suit the more +intellectual ones among you, has become for you an object of derision? On +the other hand, the piping of the Socialistic rat-catchers who wish to +inspire you with foolish hopes is continually sounding in your ears: they +tell you to be ready and nothing further, ready from this day to the next, +so that you wait and wait for something to come from outside, though +living in all other respects as you lived before--until this waiting is at +length changed into hunger and thirst and fever and madness, and the clay +of the _bestia triumphans_ at last dawns in all its glory. Every one of +you should on the contrary say to himself: "It would be better to emigrate +and endeavour to become a master in new and savage countries, and +especially to become master over myself, changing my place of abode +whenever the least sign of slavery threatens me, endeavouring to avoid +neither adventure nor war, and, if things come to the worst, holding +myself ready to die: anything rather than continuing in this state of +disgraceful thraldom, this bitterness, malice and rebelliousness!" This +would be the proper spirit: the workmen in Europe ought to make it clear +that their position as a class has become a human impossibility, and not +merely, as they at present maintain, the result of some hard and aimless +arrangement of society. They should bring about an age of great swarming +forth from the European beehive such as has never yet been seen, +protesting by this voluntary and huge migration against machines and +capital and the alternatives that now threaten them either of becoming +slaves of the State or slaves of some revolutionary party. + +May Europe be freed from one-fourth of her inhabitants! Both she and they +will experience a sensation of relief. It is only far in the distance, in +the undertaking of vast colonisations, that we shall be able to observe +how much rationality, fairness, and healthy suspicion mother Europe has +incorporated in her sons--these sons who could no longer endure life in the +home of the dull old woman, always running the danger of becoming as +bad-tempered, irritable, and pleasure-seeking as she herself. The European +virtues will travel along with these workmen far beyond the boundaries of +Europe; and those very qualities which on their native soil had begun to +degenerate into a dangerous discontent and criminal inclinations will, +when abroad, be transformed into a beautiful, savage naturalness and will +be called heroism; so that at last a purer air would again be wafted over +this old, over-populated, and brooding Europe of ours. What would it +matter if there was a scarcity of "hands"? Perhaps people would then +recollect that they had accustomed themselves to many wants merely because +it was easy to gratify them--it would be sufficient to unlearn some of +these wants! Perhaps also Chinamen would be called in, and these would +bring with them their modes of living and thinking, which would be found +very suitable for industrious ants. They would also perhaps help to imbue +this fretful and restless Europe with some of their Asiatic calmness and +contemplation, and--what is perhaps most needful of all--their Asiatic +stability. + + + + +207. + + +THE ATTITUDE OF THE GERMANS TO MORALITY.--A German is capable of great +things, but he is unlikely to accomplish them, for he obeys whenever he +can, as suits a naturally lazy intellect. If he is ever in the dangerous +situation of having to stand alone and cast aside his sloth, when he finds +it no longer possible to disappear like a cipher in a number (in which +respect he is far inferior to a Frenchman or an Englishman), he shows his +true strength: then he becomes dangerous, evil, deep, and audacious, and +exhibits to the light of day that wealth of latent energy which he had +previously carried hidden in himself, and in which no one, not even +himself, had ever believed. When in such a case a German obeys himself--it +is very exceptional for him to do so--he does so with the same heaviness, +inflexibility, and endurance with which he obeys his prince and performs +his official duties: so that, as I have said, he is then capable of great +things which bear no relation to the "weak disposition" he attributes to +himself. + +As a rule, however, he is afraid of depending upon himself alone, he is +afraid of taking the initiative: that is why Germany uses up so many +officials and so much ink. Light-heartedness is a stranger to the German; +he is too timid for it: but in entirely new situations which rouse him +from his torpor he exhibits an almost frivolous spirit--he then delights in +the novelty of his new position as if it were some intoxicating drink, and +he is, as we know, quite a connoisseur in intoxication. It thus happens +that the German of the present day is almost always frivolous in politics, +though even here he has the advantage and prejudice of thoroughness and +seriousness; and, although he may take full advantage of these qualities +in negotiations with other political powers, he nevertheless rejoices +inwardly at being able for once in his life to feel enthusiastic and +capricious, to show his fondness for innovations, and to change persons, +parties, and hopes as if they were masks. Those learned German scholars, +who hitherto have been considered as the most German of Germans, were and +perhaps still are as good as the German soldiers on account of their +profound and almost childish inclination to obey in all external things, +and on account of being often compelled to stand alone in science and to +answer for many things: if they can only preserve their proud, simple, and +patient disposition, and their freedom from political madness at those +times when the wind changes, we may yet expect great things from them--such +as they are or such as they were, they are the embryonic stage of +something higher. + +So far the advantages and disadvantages of the Germans, including even +their learned men, have been that they were more given to superstition and +showed greater eagerness to believe than any of the other nations; their +vices are, and always have been, their drunkenness and suicidal +inclinations (the latter a proof of the clumsiness of their intellect, +which is easily tempted to throw away the reins). Their danger is to be +sought in everything that binds down the faculties of reason and unchains +the passions (as, for example, the excessive use of music and spirits), +for the German passion acts contrarily to its own advantage, and is as +self-destructive as the passions of the drunkard. Indeed, German +enthusiasm is worth less than that of other nations, for it is barren. +When a German ever did anything great it was done at a time of danger, or +when his courage was high, with his teeth firmly set and his prudence on +the alert, and often enough in a fit of generosity.--Intercourse with these +Germans is indeed advisable, for almost every one of them has something to +give, if we can only understand how to make him find it, or rather recover +it (for he is very untidy in storing away his knowledge). + +Well: when people of this type occupy themselves with morals, what +precisely will be the morality that will satisfy them? In the first place, +they will wish to see idealised in their morals their sincere instinct for +obedience. "Man must have something which he can implicitly obey"--this is +a German sentiment, a German deduction; it is the basis of all German +moral teaching. How different is the impression, however, when we compare +this with the entire morality of the ancient world! All those Greek +thinkers, however varied they may appear to us, seem to resemble, as +moralists, the gymnastic teacher who encourages his pupils by saying, +"Come, follow me! Submit to my discipline! Then perhaps you may carry off +the prize from all the other Greeks." Personal distinction: such was the +virtue of antiquity. Submission, obedience, whether public or private: +such is German virtue. Long before Kant set forth his doctrine of the +Categorical Imperative, Luther, actuated by the same impulse, said that +there surely must be a being in whom man could trust implicitly--it was his +proof of the existence of God; it was his wish, coarser and more popular +than that of Kant, that people should implicitly obey a person and not an +idea, and Kant also finally took his roundabout route through morals +merely that he might secure obedience for the person. This is indeed the +worship of the German, the more so as there is now less worship left in +his religion. + +The Greeks and Romans had other opinions on these matters, and would have +laughed at such "there must be a being": it is part of the boldness of +their Southern nature to take up a stand against "implicit belief," and to +retain in their inmost heart a trace of scepticism against all and every +one, whether God, man, or idea. The thinker of antiquity went even +further, and said _nil admirari_: in this phrase he saw reflected all +philosophy. A German, Schopenhauer, goes so far in the contrary direction +as to say: _admirari id est philosophari_. But what if, as happens now and +then, the German should attain to that state of mind which would enable +him to perform great things? if the hour of exception comes, the hour of +disobedience? I do not think Schopenhauer is right in saying that the +single advantage the Germans have over other nations is that there are +more atheists among them than elsewhere; but I do know this: whenever the +German reaches the state in which he is capable of great things, he +invariably raises himself above morals! And why should he not? Now he has +something new to do, viz. to command--either himself or others! But this +German morality of his has not taught him how to command! Commanding has +been forgotten in it. + + + + + +BOOK IV. + + + + +208. + + +A QUESTION OF CONSCIENCE.--"Now, _in summa_, tell me what this new thing is +that you want."--"We no longer wish causes to be sinners and effects to be +executioners." + + + + +209. + + +THE UTILITY OF THE STRICTEST THEORIES.--People are indulgent towards a +man's moral weaknesses, and in this connection they use a coarse sieve, +provided that he always professes to hold the most strict moral theories. +On the other hand, the lives of free-thinking moralists have always been +examined closely through a microscope, in the tacit belief that an error +in their lives would be the best argument against their disagreeable +knowledge.(6) + + + + +210. + + +THE "THING IN ITSELF."--We used to ask formerly: What is the ridiculous?--as +if there were something above and beyond ourselves that possessed the +quality of provoking laughter, and we exhausted ourselves in trying to +guess what it was (a theologian even held that it might be "the _navet_ +of sin"). At the present time we ask: What is laughter? how does it arise? +We have considered the point, and finally reached the conclusion that +there is nothing which is good, beautiful, sublime, or evil in itself; but +rather that there are conditions of soul which lead us to attribute such +qualities to things outside ourselves and in us. We have taken back their +predicates from things; or we have at all events recollected that we have +merely lent the things these predicates. Let us be careful that this +insight does not cause us to lose the faculty of lending, and that we do +not become at the same time wealthier and more avaricious. + + + + +211. + + +TO THOSE WHO DREAM OF IMMORTALITY.--So you desire the everlasting +perpetuity of this beautiful consciousness of yourselves? Is it not +shameful? Do you forget all those other things which would in their turn +have to support _you_ for all eternity, just as they have borne with you +up to the present with more than Christian patience? Or do you think that +you can inspire them with an eternally pleasant feeling towards yourself? +A single immortal man on earth would imbue everyone around him with such a +disgust for him that a general epidemic of murder and suicide would be +brought about. And yet, ye petty dwellers on earth, with your narrow +conceptions of a few thousand little minutes of time, ye would wish to be +an everlasting burden on this everlasting universal existence! Could +anything be more impertinent? After all, however, let us be indulgent +towards a being of seventy years: he has not been able to exercise his +imagination in conceiving his own "eternal tediousness"--he had not time +enough for that! + + + + +212. + + +WHEREIN WE KNOW OURSELVES.--As soon as one animal sees another it mentally +compares itself with it; and men of uncivilised ages did the same. The +consequence is that almost all men come to know themselves only as regards +their defensive and offensive faculties. + + + + +213. + + +MEN WHOSE LIVES HAVE BEEN FAILURES.--Some men are built of such stuff that +society is at liberty to do what it likes with them--they will do well in +any case, and will not have to complain of having failed in life. Other +men are formed of such peculiar material--it need not be a particularly +noble one, but simply rarer--that they are sure to fare ill except in one +single instance: when they can live according to their own designs,--in all +other cases the injury has to be borne by society. For everything that +seems to the individual to be a wasted or blighted life, his entire burden +of discouragement, powerlessness, sickness, irritation, covetousness, is +attributed by him to society--and thus a heavy, vitiated atmosphere is +gradually formed round society, or, in the most favourable cases, a +thundercloud. + + + + +214. + + +WHAT INDULGENCE!--You suffer, and call upon us to be indulgent towards you, +even when in your suffering you are unjust towards things and men! But +what does our indulgence matter! You, however, should take greater +precautions for your own sake! That's a nice way of compensating yourself +for your sufferings, by imposing still further suffering on your own +judgment! Your own revenge recoils upon yourselves when you start reviling +something: you dim your own eyes in this way, and not the eyes of others; +you accustom yourself to looking at things in the wrong way, and with a +squint. + + + + +215. + + +THE MORALITY OF VICTIMS.--"Enthusiastic sacrifice," "self-immolation"--these +are the catch-words of your morality, and I willingly believe that you, as +you say, "mean it honestly": but I know you better than you know +yourselves, if your "honesty" is capable of going arm in arm with such a +morality. You look down from the heights of this morality upon that other +sober morality which calls for self-control, severity, and obedience; you +even go so far as to call it egoistic--and you are indeed frank towards +yourselves in saying that it displeases you--it must displease you! For, in +sacrificing and immolating yourselves with such enthusiasm, you delight in +the intoxication of the thought that you are now one with the powerful +being, God or man, to whom you are consecrating yourselves: you revel in +the feeling of his power, which is again attested by this sacrifice. + +In reality, however, you only _appear_ to sacrifice yourselves; for your +imagination turns you into gods and you enjoy yourselves as such. Judged +from the point of view of this enjoyment, how poor and feeble must that +other "egoistic" morality of obedience, duty, and reason seem to you: it +is displeasing to you because in this instance true self-sacrifice and +self-surrender are called for, without the victim thinking himself to be +transformed into a god, as you do. In a word, you want intoxication and +excess, and this morality which you despise takes up a stand against +intoxication and excess--no wonder it causes you some displeasure! + + + + +216. + + +EVIL PEOPLE AND MUSIC.--Should the full bliss of love, which consists in +unlimited confidence, ever have fallen to the lot of persons other than +those who are profoundly suspicious, evil, and bitter? For such people +enjoy in this bliss the gigantic, unlooked-for, and incredible _exception_ +of their souls! One day they are seized with that infinite, dreamy +sensation which is entirely opposed to the remainder of their private and +public life, like a delicious enigma, full of golden splendour, and +impossible to be described by mere words or similes. Implicit confidence +makes them speechless--there is even a species of suffering and heaviness +in this blissful silence; and this is why souls that are overcome with +happiness generally feel more grateful to music than others and better +ones do: for they see and hear through music, as through a coloured mist, +their love becoming, as it were, more distant, more touching, and less +heavy. Music is the only means that such people have of observing their +extraordinary condition and of becoming aware of its presence with a +feeling of estrangement and relief. When the sound of music reaches the +ears of every lover he thinks: "It speaks of me, it speaks in my stead; it +knows everything!" + + + + +217. + + +THE ARTIST.--The Germans wish to be transported by the artist into a state +of dreamy passion; by his aid the Italians wish to rest from their real +passions; the French wish him to give them an opportunity of showing their +judgment and of making speeches. So let us be just! + + + + +218. + + +TO DEAL LIKE AN ARTIST WITH ONE'S WEAKNESSES.--If we must positively have +weaknesses and come in the end to look upon them as laws beyond ourselves, +I wish that everybody may be possessed of as much artistic capacity as +will enable him to set off his virtues by means of his weaknesses, and to +make us, through his weaknesses, desirous of acquiring his virtues: a +power which great musicians have possessed in quite an exceptional degree. +How frequently do we notice in Beethoven's music a coarse, dogmatic, and +impatient tone; in Mozart, the joviality of an honest man, whose heart and +mind have not overmuch to give us; in Richard Wagner, an abrupt and +aggressive restlessness, in the midst of which, just as the most patient +listener is on the point of losing his temper, the composer regains his +powers, and likewise the others. Through their very weaknesses, these +musicians have created in us an ardent desire for their virtues, and have +given us a palate which is ten times more sensitive to every note of this +tuneful intellect, tuneful beauty, and tuneful goodness. + + + + +219. + + +DECEIT IN HUMILIATION.--By your foolishness you have done a great wrong to +your neighbour and destroyed his happiness irretrievably--and then, having +overcome your vanity, you humble yourself before him, surrender your +foolishness to his contempt, and fancy that, after this difficult scene, +which is an exceedingly painful one for you, everything has been set +right, that your own voluntary loss of honour compensates your neighbour +for the injury you have done to his happiness. With this feeling you take +your leave comforted, believing that your virtue has been re-established. + +Your neighbour, however, suffers as intensely as before. He finds nothing +to comfort him in the fact that you have been irrational and have told him +so: on the contrary, he remembers the painful appearance you presented to +him when you were disparaging yourself in his presence--it is as if another +wound had been inflicted on him. He does not think of revenging himself, +however; and cannot conceive how a proper balance can be struck between +you and him. In point of fact, you have been acting that scene for +yourself and before yourself: you invited a witness to be present, not on +his account, but on your own--don't deceive yourself! + + + + +220. + + +DIGNITY AND TIMIDITY.--Ceremonies, official robes and court dresses, grave +countenances, solemn aspects, the slow pace, involved speech--everything, +in short, known as dignity--are all pretences adopted by those who are +timid at heart: they wish to make themselves feared (themselves or the +things they represent). The fearless (_i.e._ originally those who +naturally inspire others with awe) have no need of dignity and ceremonies: +they bring into repute--or, still more, into ill-repute--honesty and +straightforward words and bearing, as characteristics of their +self-confident awefulness. + + + + +221. + + +THE MORALITY OF SACRIFICE.--The morality which is measured by the spirit of +sacrifice is that of a semi-civilised state of society. Reason in this +instance gains a hard-fought and bloody victory within the soul; for there +are powerful contrary instincts to be overcome. This cannot be brought +about without the cruelty which the sacrifices to cannibal gods demand. + + + + +222. + + +WHERE FANATICISM IS TO BE DESIRED.--Phlegmatic natures can be rendered +enthusiastic only by being fanaticised. + + + + +223. + + +THE DREADED EYE.--Nothing is dreaded more by artists, poets, and writers +than the eye which sees through their little deceptions and subsequently +notices how often they have stopped at the boundary where the paths branch +off either to innocent delight in themselves or to the straining after +effect; the eye which checks them when they try to sell little things +dear, or when they try to exalt and adorn without being exalted +themselves; the eye which, despite all the artifices of their art, sees +the thought as it first presented itself to them, perhaps as a charming +vision of light, perhaps also, however, as a theft from the whole world, +or as an everyday conception which they had to expand, contract, colour, +wrap up, and spice, in order to make something out of it, instead of the +thought making something out of them.--Oh, this eye, which sees in your +work all your restlessness, inquisitiveness, and covetousness, your +imitation and exaggeration (which is only envious imitation) which knows +both your blush of shame and your skill in concealing it from others and +interpreting it to yourselves! + + + + +224. + + +THE "EDIFYING" ELEMENT IN OUR NEIGHBOUR'S MISFORTUNE.--He is in distress, +and straightway the "compassionate" ones come to him and depict his +misfortune to him. At last they go away again, satisfied and elevated, +after having gloated over the unhappy man's misfortune and their own, and +spent a pleasant Sunday afternoon. + + + + +225. + + +TO BE QUICKLY DESPISED.--A man who speaks a great deal, and speaks quickly, +soon sinks exceedingly low in our estimation, even when he speaks +rationally--not only to the extent that he annoys us personally, but far +lower. For we conjecture how great a burden he has already proved to many +other people, and we thus add to the discomfort which he causes us all the +contempt which we presume he has caused to others. + + + + +226. + + +RELATIONS WITH CELEBRITIES.--_A._ But why do you shun this great man?--_B._ +I should not like to misunderstand him. Our defects are incompatible with +one another: I am short-sighted and suspicious, and he wears his false +diamonds as willingly as his real ones. + + + + +227. + + +THE CHAIN-WEARERS.--Beware of all those intellects which are bound in +chains! clever women, for example, who have been banished by fate to +narrow and dull surroundings, amid which they grow old. True, there they +lie in the sun, apparently lazy and half-blind; but at every unknown step, +at everything unexpected, they start up to bite: they revenge themselves +on everything that has escaped their kennel. + + + + +228. + + +REVENGE IN PRAISE.--Here we have a written page which is covered with +praise, and you call it flat; but when you find out that revenge is +concealed in this praise you will find it almost too subtle, and you will +experience a great deal of pleasure in its numerous delicate and bold +strokes and similes. It is not the man himself, but his revenge, which is +so subtle, rich, and ingenious: he himself is scarcely aware of it. + + + + +229. + + +PRIDE.--Ah, not one of you knows the feeling of the tortured man after he +has been put to the torture, when he is being carried back to his cell, +and his secret with him!--he still holds it in a stubborn and tenacious +grip. What know ye of the exultation of human pride? + + + + +230. + + +"UTILITARIAN."--At the present time men's sentiments on moral things run in +such labyrinthic paths that, while we demonstrate morality to one man by +virtue of its utility, we refute it to another on account of this utility. + + + + +231. + + +ON GERMAN VIRTUE.--How degenerate in its taste, how servile to dignities, +ranks, uniforms, pomp, and splendour must a nation have been, when it +began to consider the simple as the bad, the simple man (_schlicht_) as +the bad man (_schlecht_)! We should always oppose the moral bumptiousness +of the Germans with this one little word "bad," and nothing else. + + + + +232. + + +FROM A DISPUTE.--_A._ Friend, you have talked yourself hoarse.--_B._ Then I +am refuted, so let's drop the subject. + + + + +233. + + +THE "CONSCIENTIOUS" ONES.--Have you noticed the kind of men who attach the +greatest value to the most scrupulous conscientiousness? Those who are +conscious of many mean and petty sentiments, who are anxiously thinking of +and about themselves, are afraid of others, and are desirous of concealing +their inmost feelings as far as possible. They endeavour to impose upon +themselves by means of this strict conscientiousness and rigorousness of +duty, and by the stern and harsh impression which others, especially their +inferiors, cannot fail to receive of them. + + + + +234. + + +DREAD OF FAME.--_A._ The endeavour to avoid one's renown, the intentional +offending of one's panegyrists, the dislike of hearing opinions about +one's self, and all through fear of renown: instances like these are to be +met with; they actually exist--believe it or not!--_B._ They are found, no +doubt! They exist! A little patience, Sir Arrogance! + + + + +235. + + +REFUSING THANKS.--We are perfectly justified in refusing a request, but it +is never right to refuse thanks--or, what comes to the same thing, to +accept them coldly and conventionally. This gives deep offence--and why? + + + + +236. + + +PUNISHMENT.--A strange thing, this punishment of ours! It does not purify +the criminal; it is not a form of expiation; but, on the contrary, it is +even more defiling than the crime itself. + + + + +237. + + +PARTY GRIEVANCES.--In almost every party there is a ridiculous, but +nevertheless somewhat dangerous grievance. The sufferers from it are those +who have long been the faithful and honourable upholders of the doctrine +propagated by the party, and who suddenly remark that one day a much +stronger figure than themselves has got the ear of the public. How can +they bear being reduced to silence? So they raise their voices, sometimes +changing their notes. + + + + +238. + + +STRIVING FOR GENTLENESS.--When a vigorous nature has not an inclination +towards cruelty, and is not always preoccupied with itself; it +involuntarily strives after gentleness--this is its distinctive +characteristic. Weak natures, on the other hand, have a tendency towards +harsh judgments--they associate themselves with the heroes of the contempt +of mankind, the religious or philosophical traducers of existence, or they +take up their position behind strict habits and punctilious "callings": in +this way they seek to give themselves a character and a kind of strength. +This is likewise done quite involuntarily. + + + + +239. + + +A HINT TO MORALISTS.--Our musicians have made a great discovery. They have +found out that interesting ugliness is possible even in their art; this is +why they throw themselves with such enthusiastic intoxication into this +ocean of ugliness, and never before has it been so easy to make music. It +is only now that we have got the general, dark-coloured background, upon +which every luminous ray of fine music, however faint, seems tinged with +golden emerald lustre; it is only now that we dare to inspire our audience +with feelings of impetuosity and indignation, taking away their breath, so +to speak, in order that we may afterwards, in an interval of restful +harmony, inspire them with a feeling of bliss which will be to the general +advantage of a proper appreciation of music. + +We have discovered the contrast: it is only now that the strongest effects +are possible--and cheap. No one bothers any more about good music. But you +must hurry up! When any art has once made this discovery, it has but a +short space of time to live.--Oh, if only our thinkers could probe into the +depths of the souls of our musicians when listening to their music! How +long we must wait until we again have an opportunity of surprising the +inward man in the very act of his evil doing, and his innocence of this +act! For our musicians have not the slightest suspicion that it is their +own history, the history of the disfigurement of the soul, which they are +transposing into music. In former times a good musician was almost forced +by the exigencies of his art to become a good man--and now! + + + + +240. + + +THE MORALITY OF THE STAGE.--The man who imagines that the effect of +Shakespeare's plays is a moral one, and that the sight of Macbeth +irresistibly induces us to shun the evil of ambition, is mistaken, and he +is mistaken once more if he believes that Shakespeare himself thought so. +He who is truly obsessed by an ardent ambition takes delight in beholding +this picture of himself; and when the hero is driven to destruction by his +passion, this is the most pungent spice in the hot drink of this delight. +Did the poet feel this in another way? How royally and with how little of +the knave in him does his ambitious hero run his course from the moment of +his great crime! It is only from this moment that he becomes +"demoniacally" attractive, and that he encourages similar natures to +imitate him.--There is something demoniacal here: something which is in +revolt against advantage and life, in favour of a thought and an impulse. +Do you think that Tristan and Isolde are warnings against adultery, merely +because adultery has resulted in the death of both of them? This would be +turning poets upside down, these poets who, especially Shakespeare, are in +love with the passions in themselves, and not less so with the readiness +for death which they give rise to: this mood in which the heart no more +clings to life than a drop of water does to the glass. It is not the guilt +and its pernicious consequences which interests these poets--Shakespeare as +little as Sophocles (in the _Ajax_, _Philoctetes_, _OEdipus_)--however easy +it might have been in the cases just mentioned to make the guilt the lever +of the play, it was carefully avoided by the poets. + +In the same way the tragic poet by his images of life does not wish to set +us against life. On the contrary, he exclaims; "It is the charm of charms, +this exciting, changing, and dangerous existence of ours, so often gloomy +and so often bathed in sun! Life is an adventure--whichever side you may +take in life it will always retain this character!"--Thus speaks the poet +of a restless and vigorous age, an age which is almost intoxicated and +stupefied by its superabundance of blood and energy, in an age more evil +than our own: and this is why it is necessary for us to adapt and +accommodate ourselves first to the purpose of a Shakespearian play, that +is, by misunderstanding it. + + + + +241. + + +FEAR AND INTELLIGENCE.--If that which is now expressly maintained is true, +viz. that the cause of the black pigment of the skin must not be sought in +light, might this phenomenon perhaps be the ultimate effect of frequent +fits of passion accumulated for century after century (and an afflux of +blood under the skin)? while in other and more intelligent races the +equally frequent spasms of fear and blanching may have resulted in the +white colour of the skin?--For the degree of timidity is the standard by +which the intelligence may be measured; and the fact that men give +themselves up to blind anger is an indication that their animal nature is +still near the surface, and is longing for an opportunity to make its +presence felt once more. Thus a brownish-grey would probably be the +primitive colour of man--something of the ape and the bear, as is only +proper. + + + + +242. + + +INDEPENDENCE.--Independence (which in its weakest form is called "freedom +of thought") is the type of resignation which the tyrannical man ends by +accepting--he who for a long time had been looking for something to govern, +but without finding anything except himself. + + + + +243. + + +THE TWO COURSES.--When we endeavour to examine the mirror in itself we +discover in the end that we can detect nothing there but the things which +it reflects. If we wish to grasp the things reflected we touch nothing in +the end but the mirror.--This is the general history of knowledge. + + + + +244. + + +DELIGHT IN REALITY.--Our present inclination to take delight in reality--for +almost every one of us possesses it--can only be explained by the fact that +we have taken delight in the unreal for such a long time that we have got +tired of it. This inclination in its present form, without choice and +without refinement, is not without danger--its least danger is its want of +taste. + + + + +245. + + +THE SUBTLETY OF THE FEELING OF POWER.--Napoleon was greatly mortified at +the fact that he could not speak well, and he did not deceive himself in +this respect: but his thirst for power, which never despised the slightest +opportunity of showing itself, and which was still more subtle than his +subtle intellect, led him to speak even worse than he might have done. It +was in this way that he revenged himself upon his own mortification (he +was jealous of all his emotions because they possessed power) in order to +enjoy his autocratic pleasure. + +He enjoyed this pleasure a second time in respect to the ears and judgment +of his audience, as if it were good enough for them to be addressed in +this way. He even secretly enjoyed the thought of bewildering their +judgment and good taste by the thunder and lightning of his highest +authority--that authority which lies in the union of power and genius--while +both his judgment and his good taste held fast proudly and indifferently +to the truth that he did not speak well.--Napoleon, as the complete and +fully developed type of a single instinct, belongs to ancient humanity, +whose characteristic--the simple construction and ingenious development and +realisation of a single motive or a small number of motives--may be easily +enough recognised. + + + + +246. + + +ARISTOTLE AND MARRIAGE.--Insanity makes its appearance in the children of +great geniuses, and stupidity in those of the most virtuous--so says +Aristotle. Did he mean by this to invite exceptional men to marry? + + + + +247. + + +THE ORIGIN OF A BAD TEMPERAMENT.--Injustice and instability in the minds of +certain men, their disordered and immoderate manner, are the ultimate +consequences of the innumerable logical inexactitudes, superficialities, +and hasty conclusions of which their ancestors have been guilty. Men of a +good temperament, on the other hand, are descended from solid and +meditative races which have set a high value upon reason--whether for +praiseworthy or evil purposes is of no great importance. + + + + +248. + + +DISSIMULATION AS A DUTY.--Kindness has been best developed by the long +dissimulation which endeavoured to appear as kindness: wherever great +power existed the necessity for dissimulation of this nature was +recognised--it inspires security and confidence, and multiplies the actual +sum of our physical power. Falsehood, if not actually the mother, is at +all events the nurse of kindness. In the same way, honesty has been +brought to maturity by the need for a semblance of honesty and integrity: +in hereditary aristocracies. The persistent exercise of such a +dissimulation ends by bringing about the actual nature of the thing +itself: the dissimulation in the long run suppresses itself, and organs +and instincts are the unexpected fruits in this garden of hypocrisy. + + + + +249. + + +WHO, THEN, IS EVER ALONE.--The faint-hearted wretch does not know what it +means to be lonely. An enemy is always prowling in his tracks. Oh, for the +man who could give us the history of that subtle feeling called +loneliness! + + + + +250. + + +NIGHT AND MUSIC.--It was only at night time, and in the semi-obscurity of +dark forests and caverns, that the ear, the organ of fear, was able to +develop itself so well, in accordance with the mode of living of the +timid--that is, the longest human epoch which has ever yet existed: when it +is clear daylight the ear is less necessary. Hence the character of music, +which is an art of night and twilight. + + + + +251. + + +STOICAL.--The Stoic experiences a certain sense of cheerfulness when he +feels oppressed by the ceremonial which he has prescribed for himself: he +enjoys himself then as a ruler. + + + + +252. + + +CONSIDER.--The man who is being punished is no longer he who has done the +deed. He is always the scapegoat. + + + + +253. + + +APPEARANCE.--Alas! what must be best and most resolutely proved is +appearance itself; for only too many people lack eyes to observe it. But +it is so tiresome! + + + + +254. + + +THOSE WHO ANTICIPATE.--What distinguishes poetic natures, but is also a +danger for them, is their imagination, which exhausts itself in advance: +which anticipates what will happen or what may happen, which enjoys and +suffers in advance, and which at the final moment of the event or the +action is already fatigued. Lord Byron, who was only too familiar with +this, wrote in his diary: "If ever I have a son he shall choose a very +prosaic profession--that of a lawyer or a pirate." + + + + +255. + + +CONVERSATION ON MUSIC.-- + +_A._ What do you say to that music? + +_B._ It has overpowered me, I can say nothing about it. Listen! there it +is beginning again. + +_A._ All the better! This time let us do our best to overpower it. Will +you allow me to add a few words to this music? and also to show you a +drama which perhaps at your first hearing you did not wish to observe? + +_B._ Very well, I have two ears and even more if necessary; move up closer +to me. + +_A._ We have not yet heard what he wishes to say to us, up to the present +he has only promised to say something--something as yet unheard, so he +gives us to understand by his gestures, for they are gestures. How he +beckons! How he raises himself up! How he gesticulates! and now the moment +of supreme tension seems to have come to him: two more fanfares, and he +will present us with his superb and splendidly-adorned theme, rattling, as +it were, with precious stones. + +Is it a handsome woman? or a beautiful horse? Enough, he looks about him +as if enraptured, for he must assemble looks of rapture. It is only now +that his theme quite pleases him: it is only now that he becomes inventive +and risks new and audacious features. How he forces out his theme! Ah, +take care!--he not only understands how to adorn, but also how to gloss it +over! Yes, he knows what the colour of health is, and he knows how to make +it up,--he is more subtle in his self-consciousness than I thought. And now +he is convinced that he has convinced his hearers; he sets off his +impromptus as if they were the most important things under the sun: he +points to his theme with an insolent finger as if it were too good for +this world.--Ah, how distrustful he is! He is afraid we may get tired!--that +is why he buries his melody in sweet notes.--Now he even appeals to our +coarser senses that he may excite us and thus get us once again into his +power. Listen to him as he conjures up the elementary force of tempestuous +and thundering rhythms! + +And now that he sees that these things have captivated our attention, +strangle us, and almost overwhelm us, he once again ventures to introduce +his theme amidst this play of the elements in order to convince us, +confused and agitated as we are, that our confusion and agitation are the +effects of his miraculous theme. And from now onwards his hearers believe +in him: as soon as the theme is heard once more they are reminded of its +thrilling elementary effects. The theme profits by this recollection--now +it has become demoniacal! What a connoisseur of the soul he is! He gains +command over us by all the artifices of the popular orator. But the music +has stopped again. + +_B._ And I am glad of it; for I could no longer bear listening to your +observations! I should prefer ten times over to let myself be deceived to +knowing the truth once after your version. + +_A._ That is just what I wished to hear from you. The best people now are +just like you: you are quite content to let yourselves be deceived. You +come here with coarse, lustful ears, and you do not bring with you your +conscience of the art of listening. On the way here you have cast away +your intellectual honesty, and thus you corrupt both art and artists. +Whenever you applaud and cheer you have in your hands the conscience of +the artists--and woe to art if they get to know that you cannot distinguish +between innocent and guilty music! I do not indeed refer to "good" and +"bad" music--we meet with both in the two kinds of music mentioned! but I +call innocent music that which thinks only of itself and believes only in +itself, and which on account of itself has forgotten the world at +large--this spontaneous expression of the most profound solitude which +speaks of itself and with itself, and has entirely forgotten that there +are listeners, effects, misunderstandings and failures in the world +outside. In short, the music which we have just heard is precisely of this +rare and noble type; and everything I said about it was a fable--pardon my +little trick if you will! + +_B._ Oh, then you like _this_ music, too? In that case many sins shall be +forgiven you! + + + + +256. + + +THE HAPPINESS OF THE EVIL ONES.--These silent, gloomy, and evil men possess +a peculiar something which you cannot dispute with them--an uncommon and +strange enjoyment in the _dolce far niente_; a sunset and evening rest, +such as none can enjoy but a heart which has been too often devoured, +lacerated, and poisoned by the passions. + + + + +257. + + +WORDS PRESENT IN OUR MINDS.--We always express our thoughts with those +words which lie nearest to hand. Or rather, if I may reveal my full +suspicion; at every moment we have only the particular thought for the +words that are present in our minds. + + + + +258. + + +FLATTERING THE DOG.--You have only to stroke this dog's coat once, and he +immediately splutters and gives off sparks like any other flatterer--and he +is witty in his own way. Why should we not endure him thus? + + + + +259. + + +THE QUONDAM PANEGYRIST.--"He has now become silent now in regard to me, +although he knows the truth and could tell it; but it would sound like +vengeance--and he values truth so highly, this honourable man!" + + + + +260. + + +THE AMULET OF DEPENDENT MEN.--He who is unavoidably dependent upon some +master ought to possess something by which he can inspire his master with +fear, and keep him in check: integrity, for example, or probity, or an +evil tongue. + + + + +261. + + +WHY SO SUBLIME!--Oh, I know them well this breed of animals! Certainly it +pleases them better to walk on two legs "like a god"--but it pleases me +better when they fall back on their four feet. This is incomparably more +natural for them! + + + + +262. + + +THE DEMON OF POWER.--Neither necessity nor desire, but the love of power, +is the demon of mankind. You may give men everything possible--health, +food, shelter, enjoyment--but they are and remain unhappy and capricious, +for the demon waits and waits; and must be satisfied. Let everything else +be taken away from men, and let this demon be satisfied, and then they +will nearly be happy--as happy as men and demons can be; but why do I +repeat this? Luther has already said it, and better than I have done, in +the verses: + + + "And though they take our life, + Goods, honour, children, wife, + Yet is their profit small, + These things shall vanish all, + The Kingdom it remaineth." + + +The Kingdom! there it is again!(7) + + + + +263. + + +CONTRADICTION INCARNATE AND ANIMATED.--There is a physiological +contradiction in what is called genius: genius possesses on the one hand a +great deal of savage disorder and involuntary movement, and on the other +hand a great deal of superior activity in this movement. Joined to this a +genius possesses a mirror which reflects the two movements beside one +another, and within one another, but often opposed to one another. Genius +in consequence of this sight is often unhappy, and if it feels its +greatest happiness in creating, it is because it forgets that precisely +then, with the highest determinate activity, it does something fantastic +and irrational (such is all art) and cannot help doing it. + + + + +264. + + +DECEIVING ONE'S SELF.--Envious men with a discriminating intuition +endeavour not to become too closely acquainted with their rivals in order +that they may feel themselves superior to them. + + + + +265. + + +THERE IS A TIME FOR THE THEATRE.--When the imagination of a people begins +to diminish, there arises the desire to have its legends represented on +the stage: it then tolerates the coarse substitutes for imagination. In +the age of the epic rhapsodist, however, the theatre itself, and the actor +dressed up as a hero, form an obstacle in the path of the imagination +instead of acting as wings for it--too near, too definite, too heavy, and +with too little of dreamland and the flights of birds about them. + + + + +266. + + +WITHOUT CHARM.--He lacks charm and knows it. Ah, how skilful he is in +masking this defect! He does it by a strict virtue, gloomy looks, and +acquired distrust of all men, and of existence itself; by coarse jests, by +contempt for a more refined manner of living, by pathos and pretensions, +and by a cynical philosophy--yea, he has even developed into a character +through the continual knowledge of his deficiency. + + + + +267. + + +WHY SO PROUD?--A noble character is distinguished from a vulgar one by the +fact that the latter has not at ready command a certain number of habits +and points of view like the former: fate willed that they should not be +his either by inheritance or by education. + + + + +268. + + +THE ORATOR'S SCYLLA AND CHARYBDIS.--How difficult it was in Athens to speak +in such a way as to win over the hearers to one's cause without repelling +them at the same time by the form in which one's speech was cast, or +withdrawing their attention from the cause itself by this form! How +difficult it still is to write thus in France! + + + + +269. + + +SICK PEOPLE AND ART.--For all kinds of sadness and misery of soul we should +first of all try a change of diet and severe manual labour; but in such +cases men are in the habit of having recourse to mental intoxicants, to +art for example--which is both to their own detriment and that of art! Can +you not see that when you call for art as sick people you make the artists +themselves sick? + + + + +270. + + +APPARENT TOLERATION.--Those are good, benevolent, and rational words on and +in favour of science, but, alas! I see behind these words your toleration +of science. In a corner of your inmost mind you think, in spite of all you +say, that _it is not necessary for you_, that it shows magnanimity on your +part to admit and even to advocate it, more especially as science on its +part does not exhibit this magnanimity in regard to your opinion! Do you +know that you have no right whatever to exercise this toleration? that +this condescension of yours is an even coarser disparagement of science +than any of that open scorn which a presumptuous priest or artist might +allow himself to indulge in towards science? What is lacking in you is a +strong sense for everything that is true and actual, you do not feel +grieved and worried to find that science is in contradiction to your own +sentiments, you are unacquainted with that intense desire for knowledge +ruling over you like a law, you do not feel a duty in the need of being +present with your own eyes wherever knowledge exists, and to let nothing +that is "known" escape you. You do not know that which you are treating +with such toleration! and it is only because you do not know it that you +can succeed in adopting such a gracious attitude towards it. You, +forsooth, would look upon science with hatred and fanaticism if it for +once cast its shining and illuminating glance upon you! What does it +matter to us, then, if you do exhibit toleration--and towards a phantom! +and not even towards us!--and what do we matter! + + + + +271. + + +FESTIVE MOODS.--It is exactly those men who aspire most ardently towards +power who feel it indescribably agreeable to be overpowered! to sink +suddenly and deeply into a feeling as into a whirlpool! To suffer the +reins to be snatched out of their hand, and to watch a movement which +takes them they know not where! Whatever or whoever may be the person or +thing that renders us this service, it is nevertheless a great service: we +are so happy and breathless, and feel around us an exceptional silence, as +if we were in the most central bowels of the earth. To be for once +entirely powerless! the plaything of the elementary forces of nature! +There is a restfulness in this happiness, a casting away of the great +burden, a descent without fatigue, as if one had been given up to the +blind force of gravity. + +This is the dream of the mountain climber, who, although he sees his goal +far above him, nevertheless falls asleep on the way from utter exhaustion, +and dreams of the happiness of the contrast--this effortless rolling down +hill. I describe happiness as I imagine it to be in our present-day +society, the badgered, ambitious society of Europe and America. Now and +then they _wish_ to fall back into impotence--this enjoyment is offered +them by wars, arts, religions, and geniuses. When a man has temporarily +abandoned himself to a momentary impression which devours and crushes +everything--and this is the modern festive mood--he afterwards becomes +freer, colder, more refreshed, and more strict, and again strives +tirelessly after the contrary of all this: power. + + + + +272. + + +THE PURIFICATION OF RACES.--It is probable that there are no pure races, +but only races which have become purified, and even these are extremely +rare.(8) We more often meet with crossed races, among whom, together with +the defects in the harmony of the bodily forms (for example when the eyes +do not accord with the mouth) we necessarily always find defects of +harmony in habits and appreciations. (Livingstone heard some one say, "God +created white and black men, but the devil created the half-castes.") + +Crossed races are always at the same time crossed cultures and crossed +moralities: they are, as a rule, more evil, cruel, and restless. Purity is +the final result of innumerable adjustments, absorptions, and +eliminations; and progress towards purity in a race is shown by the fact +that the latent strength in the race is more and more restricted to a few +special functions, whilst it formerly had to carry out too many and often +contradictory things. Such a restriction will always have the appearance +of an impoverishment, and must be judged with prudence and moderation. In +the long run, however, when the process of purification has come to a +successful termination, all those forces which were formerly wasted in the +struggle between the disharmonious qualities are at the disposal of the +organism as a whole, and this is why purified races have always become +stronger and more beautiful.--The Greeks may serve us as a model of a +purified race and culture!--and it is to be hoped that some day a pure +European race and culture may arise. + + + + +273. + + +PRAISE.--Here is some one who, you perceive, wishes to praise you: you bite +your lips and brace up your heart: Oh, that _that_ cup might go hence! But +it does not, it comes! let us therefore drink the sweet impudence of the +panegyrist, let us overcome the disgust and profound contempt that we feel +for the innermost substance of his praise, let us assume a look of +thankful joy--for he wished to make himself agreeable to us! And now that +it is all over we know that he feels greatly exalted; he has been +victorious over us. Yes, and also over himself, the villain!--for it was no +easy matter for him to wring this praise from himself. + + + + +274. + + +THE RIGHTS AND PRIVILEGES OF MAN.--We human beings are the only creatures +who, when things do not go well with us, can blot ourselves out like a +clumsy sentence,--whether we do so out of honour for humanity or pity for +it, or on account of the aversion we feel towards ourselves. + + + + +275. + + +THE TRANSFORMED BEING.--Now he becomes virtuous; but only for the sake of +hurting others by being so. Don't pay so much attention to him. + + + + +276. + + +HOW OFTEN! HOW UNEXPECTED!--How may married men have some morning awakened +to the fact that their young wife is dull, although she thinks quite the +contrary! not to speak of those wives whose flesh is willing but whose +intellect is weak! + + + + +277. + + +WARM AND COLD VIRTUES.--Courage is sometimes the consequence of cold and +unshaken resolution, and at other times of a fiery and reckless lan. For +these two kinds of courage there is only the one name!--but how different, +nevertheless, are cold virtues and warm virtues! and the man would be a +fool who could suppose that "goodness" could only be brought about by +warmth, and no less a fool he who would only attribute it to cold. The +truth is that mankind has found both warm and cold courage very useful, +yet not often enough to prevent it from setting them both in the category +of precious stones. + + + + +278. + + +THE GRACIOUS MEMORY.--A man of high rank will do well to develop a gracious +memory, that is, to note all the good qualities of people and remember +them particularly; for in this way he holds them in an agreeable +dependence. A man may also act in this way towards himself: whether or not +he has a gracious memory determines in the end the superiority, +gentleness, or distrust with which he observes his own inclinations and +intentions, and finally even the nature of these inclinations and +intentions. + + + + +279. + + +WHEREIN WE BECOME ARTISTS.--He who makes an idol of some one endeavours to +justify himself in his own eyes by idealising this person: in other words, +he becomes an artist that he may have a clear conscience. When he suffers +he does not suffer from his ignorance, but from the lie he has told +himself to make himself ignorant. The inmost misery and desire of such a +man--and all passionate lovers are included in this category--cannot be +exhausted by normal means. + + + + +280. + + +CHILDLIKE.--Those who live like children--those who have not to struggle for +their daily bread, and do not think that their actions have any ultimate +signification--remain childlike. + + + + +281. + + +OUR EGO DESIRES EVERYTHING.--It would seem as if men in general were only +inspired by the desire to possess: languages at least would permit of this +supposition, for they view past actions from the standpoint that we have +been put in possession of something--"I _have_ spoken, struggled, +conquered"--as if to say, I am now in possession of my word, my struggle, +my victory. How greedy man appears in this light! he cannot even let the +past escape him: he even wishes to _have_ it still! + + + + +282. + + +DANGER IN BEAUTY.--This woman is beautiful and intelligent: alas, how much +more intelligent she would have become if she had not been beautiful! + + + + +283. + + +DOMESTIC AND MENTAL PEACE.--Our habitual mood depends upon the mood in +which we maintain our habitual entourage. + + + + +284. + + +NEW THINGS AS OLD ONES.--Many people seem irritated when something new is +told them: they feel the ascendancy which the news has given to the person +who has learnt it first. + + + + +285. + + +WHAT ARE THE LIMITS OF THE EGO.--The majority of people take under their +protection, as it were, something that they know, as if the fact of +knowing it was sufficient in itself to make it their property. The +acquisitiveness of the egoistic feeling has no limits: Great men speak as +if they had behind them the whole of time, and had placed themselves at +the head of this enormous host; and good women boast of the beauty of +their children, their clothes, their dog, their physician, or their native +town, but the only thing they dare not say is, "I am all that." _Chi non +ha non _--as they say in Italy. + + + + +286. + + +DOMESTIC ANIMALS, PETS AND THE LIKE.--Could there be anything more +repugnant than the sentimentality which is shown to plants and animals--and +this on the part of a creature who from the very beginning has made such +ravages among them as their most ferocious enemy,--and who ends by even +claiming affectionate feelings from his weakened and mutilated victims! +Before this kind of "nature" man must above all be serious, if he is any +sort of a thinking being. + + + + +287. + + +TWO FRIENDS.--They were friends once, but now they have ceased to be so, +and both of them broke off the friendship at the same time, the one +because he believed himself to be too greatly misunderstood, and the other +because he thought he was known too intimately--and both were wrong! For +neither of them knew himself well enough. + + + + +288. + + +THE COMEDY OF THE NOBLE SOULS.--Those who cannot succeed in exhibiting a +noble and cordial familiarity endeavour to let the nobleness of their +nature be seen by their exercise of reserve and strictness, and a certain +contempt for familiarity, as if their strong sense of confidence were +ashamed to show itself. + + + + +289. + + +WHERE WE MAY SAY NOTHING AGAINST VIRTUE.--Among cowards it is thought bad +form to say anything against bravery, for any expression of this kind +would give rise to some contempt; and unfeeling people are irritated when +anything is said against pity.(9) + + + + +290. + + +A WASTE.--We find that with irritable and abrupt people their first words +and actions generally afford no indication of their actual character--they +are prompted by circumstances, and are to some extent simply reproductions +of the spirit of these circumstances. Because, however, as the words have +been uttered and the deeds done, the subsequent words and deeds, +indicating the real nature of such people, have often to be used to +reconcile, amend, or extinguish the former. + + + + +291. + + +ARROGANCE.--Arrogance is an artificial and simulated pride; but it is +precisely the essential nature of pride to be incapable of artifice, +simulation, or hypocrisy--and thus arrogance is the hypocrisy of the +incapacity for hypocrisy, a very difficult thing, and one which is a +failure in most cases. But if we suppose that, as most frequently happens, +the presumptuous person betrays himself, then a treble annoyance falls to +his lot: people are angry with him because he has endeavoured to deceive +them, and because he wished to show himself superior to them, and finally +they laugh at him because he failed in both these endeavours. How +earnestly, therefore, should we dissuade our fellow-men from arrogance! + + + + +292. + + +A SPECIES OF MISCONCEPTION.--When we hear somebody speak it is often +sufficient for his pronunciation of a single consonant (the letter r, for +example) to fill us with doubts as to the honesty of his feelings: we are +not accustomed to this particular pronunciation, and should have to make +it ourselves as it were arbitrarily--it sounds "forced" to us. This is the +domain of the greatest possible misconception: and it is the same with the +style of a writer who has certain habits which are not the habits of +everybody. His "artlessness" is felt as such only by himself, and +precisely in regard to that which he himself feels to be "forced" (because +he has yielded in this matter to the prevailing fashion and to so called +"good taste"), he may perhaps give pleasure and inspire confidence. + + + + +293. + + +THANKFUL.--One superfluous grain of gratitude and piety makes one suffer as +from a vice--in spite of all one's independence and honesty one begins to +have a bad conscience. + + + + +294. + + +SAINTS.--It is the most sensual men who find it necessary to avoid women +and to torture their bodies. + + + + +295. + + +THE SUBTLETY OF SERVING.--One of the most subtle tasks in the great art of +serving is that of serving a more than usually ambitious man, who, indeed, +is excessively egoistic in all things, but is entirely adverse to being +thought so (this is part of his ambition). He requires that everything +shall be according to his own will and humour, yet in such a way as to +give him the appearance of always having sacrificed himself, and of rarely +desiring anything for himself alone. + + + + +296. + + +DUELLING.--I think it a great advantage, said some one, to be able to fight +a duel--if, of course, it is absolutely necessary; for I have at all times +brave companions about me. The duel is the last means of thoroughly +honourable suicide left to us; but it is unfortunately a circuitous means, +and not even a certain one. + + + + +297. + + +PERNICIOUS.--A young man can be most surely corrupted when he is taught to +value the like-minded more highly than the differently minded. + + + + +298. + + +HERO-WORSHIP AND ITS FANATICS.--The fanatic of an ideal that possesses +flesh and blood is right as a rule so long as he assumes a negative +attitude, and he is terrible in his negation: he knows what he denies as +well as he knows himself, for the simple reason that he comes thence, that +he feels at home there, and that he has always the secret fear of being +forced to return there some day. He therefore wishes to make his return +impossible by the manner of his negation. As soon as he begins to affirm, +however, he partly shuts his eyes and begins to idealise (frequently +merely for the sake of annoying those who have stayed at home). We might +say that there was something artistic about this--agreed, but there is also +something dishonest about it. + +The idealist of a person imagines this person to be so far from him that +he can no longer see him distinctly, and then he travesties that which he +can just perceive into something "beautiful"--that is to say, symmetrical, +vaguely outlined, uncertain. Since he wishes to worship from afar that +ideal which floats on high in the distance, he finds it essential to build +a temple for the object of his worship as a protection from the _profanum +vulgus_. He brings into this temple for the object of his worship all the +venerable and sanctified objects which he still possesses, so that his +ideal may benefit by their charm, and that, nourished in this way, it may +grow more and more divine. In the end he really succeeds in forming his +God, but, alas for him! there is some one who knows how all this has been +done, viz. his intellectual conscience; and there is also some one who, +quite unconsciously, begins to protest against these things, viz. the +deified one himself, who, in consequence of all this worship, praise, and +incense, now becomes completely unbearable and shows himself in the most +obvious and dreadful manner to be non-divine, and only too human. + +In a case like this there is only one means of escape left for such a +fanatic; he patiently suffers himself and his fellows to be maltreated, +and interprets all this misery _in maiorem dei gloriam_ by a new kind of +self-deceit and noble falsehood. He takes up a stand against himself, and +in doing so experiences, as an interpreter and ill-treated person, +something like martyrdom--and in this way he climbs to the height of his +conceit. Men of this kind to be found, for example, in the entourage of +Napoleon: indeed, perhaps it may have been he who inspired the soul of his +century with that romantic prostration in the presence of the "genius" and +the "hero," which was so foreign to the spirit of rationalism of the +nineteenth century--a man about whom even Byron was not ashamed to say that +he was a "worm compared with such a being." (The formul of this +prostration have been discovered by Thomas Carlyle, that arrogant old +muddle-head and grumbler, who spent his long life in trying to romanticise +the common sense of his Englishmen: but in vain!) + + + + +299. + + +THE APPEARANCE OF HEROISM.--Throwing ourselves in the midst of our enemies +may be a sign of cowardice. + + + + +300. + + +CONDESCENDING TOWARDS THE FLATTERER.--It is the ultimate prudence of +insatiably ambitious men not only to conceal their contempt for man which +the sight of flatterers causes them: but also to appear even condescending +to them, like a God who can be nothing if not condescending. + + + + +301. + + +"STRENGTH OF CHARACTER."--"What I have said once I will do"--This manner of +thinking is believed to indicate great strength of character. How many +actions are accomplished, not because they have been selected as being the +most rational, but because at the moment when we thought of them they +influenced our ambition and vanity by some means or another, so that we do +not stop until we have blindly carried them out. Thus they strengthen in +us our belief in our character and our good conscience, in short our +strength; whilst the choice of the most rational acts possible brings +about a certain amount of scepticism towards ourselves, and thus +encourages a sense of weakness in us. + + + + +302. + + +ONCE, TWICE, AND THRICE TRUE.--Men lie unspeakably and often, but they do +not think about it afterwards, and generally do not believe in it. + + + + +303. + + +THE PASTIME OF THE PSYCHOLOGIST.--He thinks he knows me, and fancies +himself to be subtle and important when he has any kind of relations with +me; and I take care not to undeceive him. For in such a case I should +suffer for it, while now he wishes me well because I arouse in him a +feeling of conscious superiority.--There is another, who fears that I think +I know him, and feels a sense of inferiority at this. As a result he +behaves in a timid and vacillating manner, in my presence, and endeavours +to mislead me in regard to himself so that he may regain an ascendancy +over me. + + + + +304. + + +THE DESTROYERS OF THE WORLD.--When some men fail to accomplish what they +desire to do they exclaim angrily, "May the whole world perish!" This +odious feeling is the height of envy which reasons thus: because I cannot +have one thing the whole world in general must have nothing! the whole +world shall not exist! + + + + +305. + + +GREED.--When we set out to buy something our greed increases with the +cheapness of the object--Why? Is it because the small differences in price +make up the little eye of greed? + + + + +306. + + +THE GREEK IDEAL.--What did the Greeks admire in Ulysses? Above all his +capacity for lying and for taking a shrewd and dreadful revenge, his being +equal to circumstances, his appearing to be nobler than the noblest when +necessary, his ability to be everything he desired, his heroic +pertinacity, having all means within his command, possessing genius--the +genius of Ulysses is an object of the admiration of the gods, they smile +when they think of it--all this is the Greek ideal! What is most remarkable +about it is that the contradiction between seeming and being was not felt +in any way, and that as a consequence it could not be morally estimated. +Were there ever such accomplished actors? + + + + +307. + + +FACTA! YES, FACTA FICTA!--The historian need not concern himself with +events which have actually happened, but only those which are supposed to +have happened; for none but the latter have produced an effect. The same +remark applies to the imaginary heroes. His theme--this so-called +world-history--what is it but opinions on imaginary actions and their +imaginary motives, which in their turn give rise to opinions and actions +the reality of which, however, is at once evaporated, and is only +effective as vapour,--a continual generating and impregnating of phantoms +above the dense mists of unfathomable reality. All historians record +things which have never existed, except in imagination. + + + + +308. + + +NOT TO UNDERSTAND TRADE IS NOBLE.--To sell one's virtue only at the highest +price, or even to carry on usury with it as a teacher, a civil servant, or +an artist, for instance, brings genius and talent down to the level of the +common tradesman. We must be careful not to be clever with our wisdom! + + + + +309. + + +FEAR AND LOVE.--The general knowledge of mankind has been furthered to a +greater extent by fear than by love; for fear endeavours to find out who +the other is, what he can do, and what he wants: it would be dangerous and +prejudicial to be deceived on this point. On the other hand, love is +induced by its secret craving to discover as many beautiful qualities as +possible in the loved object, or to raise this loved object as high as +possible: it is a joy and an advantage to love to be deceived in this +way--and this is why it does it. + + + + +310. + + +GOOD-NATURED PEOPLE.--Good-natured people have acquired their character +from the continual fear of foreign attacks in which their ancestors +lived,--these ancestors, who were in the habit of mitigating and +tranquillising, humbling themselves, preventing, distracting, flattering, +and apologising, concealing their grief and anger, and preserving an +unruffled countenance,--and they ultimately bequeathed all this delicate +and well-formed mechanism to their children and grandchildren. These +latter, thanks to their more favourable lot, did not experience this +feeling of dread, but they nevertheless continue in the same groove. + + + + +311. + + +THE SO-CALLED SOUL.--The sum-total of those internal movements which come +naturally to men, and which they can consequently set in motion readily +and gracefully, is called the soul--men are looked upon as void of soul +when they let it be seen that their inward emotions are difficult and +painful to them. + + + + +312. + + +THE FORGETFUL ONES.--In outbursts of passion and the delusions of dreams +and madness, man rediscovers his own primitive history, and that of +humanity: animality and its savage grimaces. For once his memory stretches +back into the past, while his civilised condition is developed from the +forgetfulness of these primitive experiences, that is to say, from the +failing of this memory. He who, as a forgetful man of a higher nature, has +always remained aloof from these things, does not understand men--but it is +an advantage if from time to time there are individuals who do not +understand men, individuals who are, so to speak, created from the divine +seed and born of reason. + + + + +313. + + +THE FRIEND WHOM WE WANT NO LONGER.--That friend whose hopes we cannot +satisfy we should prefer to have as an enemy. + + + + +314. + + +IN THE SOCIETY OF THINKERS.--In the midst of the ocean of becoming we +adventurers and birds of passage wake up on an island no larger than a +small boat, and here we look round us for a moment with as much haste and +curiosity as possible; for how quickly may some gale blow us away or some +wave sweep over the little island and leave nothing of us remaining! Here, +however, upon this little piece of ground we meet with other birds of +passage and hear of still earlier ones,--and thus we live together for one +precious minute of recognition and divining, amid the cheerful fluttering +of wings and joyful chirping, and then adventure in spirit far out on the +ocean, feeling no less proud than the ocean itself. + + + + +315. + + +PARTING WITH SOMETHING.--To give up some of our property, or to waive a +right, gives pleasure when it denotes great wealth. Generosity may be +placed in this category. + + + + +316. + + +WEAK SECTS.--Those sects which feel that they will always remain weak hunt +up a few intelligent individual adherents, wishing to make up in quality +what they lack in quantity. This gives rise to no little danger for +intelligent minds. + + + + +317. + + +THE JUDGMENT OF THE EVENING.--The man who meditates upon his day's and +life's work when he has reached the end of his journey and feels weary, +generally arrives at a melancholy conclusion; but this is not the fault of +the day or his life, but of weariness.--In the midst of creative work we do +not take time, as a rule, to meditate upon life and existence, nor yet in +the midst of our pleasures: but if by a chance this did happen once we +should no longer believe him to be right who waited for the seventh day +and for repose to find everything that exists very beautiful.--He had +missed the right moment. + + + + +318. + + +BEWARE OF SYSTEMISERS!--There is a certain amount of comedy about +systemisers: in trying to complete a system and to round off its horizon +they have to try to let their weaker qualities appear in the same style as +their stronger ones.--They wish to represent complete and uniformly strong +natures. + + + + +319. + + +HOSPITALITY.--The object of hospitality is to paralyse all hostile feeling +in a stranger. When we cease to look upon strangers as enemies, +hospitality diminishes; it flourishes so long as its evil presupposition +does. + + + + +320. + + +THE WEATHER.--An exceptional and uncertain state of the weather makes men +suspicious even of one another: at the same time they come to like +innovations, for they must diverge from their accustomed habits. This is +why despots like those countries where the weather is moral. + + + + +321. + + +DANGER IN INNOCENCE.--Innocent people become easy victims in all +circumstances because their lack of knowledge prevents them from +distinguishing between moderation and excess, and from being betimes on +their guard against themselves. It is as a result of this that innocent, +that is, ignorant young women become accustomed to the frequent enjoyment +of sexual intercourse, and feel the want of it very much in later years +when their husbands fall ill or grow prematurely old. It is on account of +this harmless and orthodox conception, as if frequent sexual intercourse +were right and proper, that they come to experience a need which +afterwards exposes them to the severest tribulations, and even worse. + +Considering the matter, however, from a higher and more general point of +view, whoever loves a man or a thing without knowing him or it, falls a +prey to something which he would not love if he could see it. In all cases +where experience, precautions, and prudent steps are required, it is the +innocent man who will be most thoroughly corrupted, for he has to drink +with closed eyes the dregs and most secret poison of everything put before +him. Let us consider the procedure of all princes, churches, sects, +parties, and corporations: Is not the innocent man always used as the +sweetest bait for the most dangerous and wicked traps?--just as Ulysses +availed himself of the services of the innocent Neoptolemos to cheat the +old and infirm anchorite and ogre of Lemnos out of his bow and arrows. +Christianity, with its contempt for the world, has made ignorance a +virtue--innocence, perhaps because the most frequent result of this +innocence is precisely, as I have indicated above, guilt, the sense of +guilt, and despair: In other words, a virtue which leads to Heaven by the +circuitous route of Hell; for only then can the gloomy propyla of +Christian salvation be thrown open, and only then is the promise of a +posthumous second innocence effective. This is one of the finest +inventions of Christianity! + + + + +322. + + +LIVING WITHOUT A DOCTOR WHEN POSSIBLE.--It seems to me that a sick man +lives more carelessly when he is under medical observation than when he +attends to his own health. In the first case it suffices for him to obey +strictly all his Doctor's prescriptions; but in the second case he gives +more attention to the ultimate object of these prescriptions, namely, his +health; he observes much more, and submits himself to a more severe +discipline than the directions of his physician would compel him to do. + +All rules have this effect: they distract our attention from the +fundamental aim of the rule, and make us more thoughtless. But to what +heights of immoderation and destruction would men have risen if ever they +had completely and honestly left everything to the Godhead as to their +physician, and acted in accordance with the words "as God will"! + + + + +323. + + +THE DARKENING OF THE HEAVENS.--Do you know the vengeance of those timid +people who behave in society just as if they had stolen their limbs? The +vengeance of the humble, Christian-like souls who just manage to slink +quietly through the world? The vengeance of those who always judge +hastily, and are as hastily said to be in the wrong? The vengeance of all +classes of drunkards, for whom the morning is always the most miserable +part of the day? and also of all kinds of invalids and sick and depressed +people who have no longer the courage to become healthy? + +The number of these petty vengeful people, and, even more, the number of +their petty acts of revenge, is incalculable. The air around us is +continually whizzing with the discharged arrows of their malignity, so +that the sun and the sky of their lives become darkened thereby,--and, +alas! not only theirs, but more often ours and other men's: and this is +worse than the frequent wounds which they make on our skins and hearts. Do +we not occasionally deny the existence of the sun and sky merely because +we have not seen them for so long?--Well then, solitude! because of this, +solitude! + + + + +324. + + +THE PSYCHOLOGY OF THE ACTOR.--It is the blissful illusion of all great +actors to imagine that the historical personages whom they are +representing were really in the same state of mind as they themselves are +when interpreting them--but in this they are very much mistaken. Their +powers of imitation and divination, which they would fain exhibit as a +clairvoyant faculty, penetrate only far enough to explain gestures, +accent, and looks, and in general anything exterior: that is, they can +grasp the shadow of the soul of a great hero, statesman, or warrior, or of +an ambitious, jealous, or desperate person--they penetrate fairly near to +the soul, but they never reach the inmost spirit of the man they are +imitating. + +It would, indeed, be a fine thing to discover that instead of thinkers, +psychologists, or experts we required nothing but clairvoyant actors to +throw light upon the essence of any condition. Let us never forget, +whenever such pretensions are heard, that the actor is nothing but an +ideal ape--so much of an ape is he, indeed, that he is not capable of +believing in the "essence" or in the "essential": everything becomes for +him merely performance, intonation, attitude, stage, scenery, and public. + + + + +325. + + +LIVING AND BELIEVING APART.--The means of becoming the prophet and +wonder-worker of one's age are the same to-day as in former times: one +must live apart, with little knowledge, some ideas, and a great deal of +presumption--we then finish by believing that mankind cannot do without us, +because it is clear that we can do without it. When we are inspired with +this belief we find faith. Finally, a piece of advice to him who needs it +(it was given to Wesley by Boehler, his spiritual teacher): "Preach faith +until you have it; then you will preach it because you have it!" + + + + +326. + + +KNOWING OUR CIRCUMSTANCES.--We may estimate our powers, but not our power. +Not only do circumstances conceal it from us and show it to us time about, +but they even exaggerate or diminish it. We must consider ourselves as +variable quantities whose productive capacity may in favourable +circumstances reach the greatest possible heights: we must therefore +reflect upon these circumstances, and spare no pains in studying them. + + + + +327. + + +A FABLE.--The Don Juan of knowledge--no philosopher or poet has yet +succeeded in discovering him. He is wanting in love for the things he +recognises, but he possesses wit, a lust for the hunting after knowledge, +and the intrigues in connection with it, and he finds enjoyment in all +these, even up to the highest and most distant stars of knowledge--until at +last there is nothing left for him to pursue but the absolutely injurious +side of knowledge, just as the drunkard who ends by drinking absinthe and +aquafortis. That is why last of all he feels a longing for hell, for this +is the final knowledge which seduces him. Perhaps even this would +disappoint him, as all things do which one knows! and then he would have +to stand still for all eternity, a victim to eternal deception, and +transformed into his enemy, the Stony Guest, who longs for an evening meal +of knowledge which will never more fall to his share! for the whole world +of things will not have another mouthful left to offer to these hungry +men. + + + + +328. + + +WHAT IDEALISTIC THEORIES DISCLOSE.--We are most certain to find idealistic +theories among unscrupulously practical men; for such men stand in need of +the lustre of these theories for the sake of their reputation. They adopt +them instinctively without by any means feeling hypocritical in doing +so--no more hypocritical than Englishmen with their Christianity and their +Sabbath-keeping. On the other hand, contemplative natures who have to keep +themselves on the guard against all kinds of fantasies and who dread to be +reputed as enthusiasts, are only to be satisfied with hard realistic +theories: they take possession of them under the same instinctive +compulsion without thereby losing their honesty. + + + + +329. + + +THE CALUMNIATORS OF CHEERFULNESS.--People who have been deeply wounded by +the disappointments of life look with suspicion upon all cheerfulness as +if it were something childish and puerile, and revealed a lack of common +sense that moves them to pity and tenderness, such as one would experience +when seeing a dying child caressing his toys on his death-bed. Such men +appear to see hidden graves under every rose; rejoicings, tumult, and +cheerful music appear to them to be the voluntary illusions of a man who +is dangerously ill and yet wishes to take a momentary draught from the +intoxicating cup of life. But this judgment about cheerfulness is merely +the reflection of the latter on the dark background of weariness and +ill-health: in itself it is something touching, irrational, and pitiable, +even childlike and puerile, but connected with that second childhood which +follows in the train of old age, and is the harbinger of death. + + + + +330. + + +NOT YET ENOUGH!--It is not sufficient to prove a case, we must also tempt +or raise men to it: hence the wise man must learn to convey his wisdom; +and often in such a manner that it may sound like foolishness! + + + + +331. + + +RIGHT AND LIMITS.--Asceticism is the proper mode of thinking for those who +must extirpate their carnal instincts, because these are ferocious +beasts,--but only for such people! + + + + +332. + + +THE BOMBASTIC STYLE.--An artist who does not wish to put his elevated +feelings into a work and thus unburden himself, but who rather wishes to +impart these feelings of elevation to others, becomes pompous, and his +style becomes the bombastic style. + + + + +333. + + +"HUMANITY."--We do not consider animals as moral beings. But do you think +that animals consider us as moral beings? An animal which had the power of +speech once said: "Humanity is a prejudice from which we animals at least +do not suffer." + + + + +334. + + +THE CHARITABLE MAN.--The charitable man gratifies a need of his own inward +feelings when doing good. The stronger this need is the less does such a +man try to put himself in the place of those who serve the purpose of +gratifying his desire: he becomes indelicate and sometimes even offensive. +(This remark applies to the benevolence and charity of the Jews, which, as +is well known, is somewhat more effusive than that of other peoples.)(10) + + + + +335. + + +THAT LOVE MAY BE FELT AS LOVE.--We must be honest towards ourselves, and +must know ourselves very well indeed, to be able to practise upon others +that humane dissimulation known as love and kindness. + + + + +336. + + +WHAT ARE WE CAPABLE OF?--A man who had been tormented all day by his wicked +and malicious son slew him in the evening, and then with a sigh of relief +said to the other members of his family: "Well now we can sleep in peace." +Who knows what circumstances might drive us to! + + + + +337. + + +"NATURAL."--To be natural, at least in his deficiencies, is perhaps the +last praise that can be bestowed upon an artificial artist, who is in +other respects theatrical and half genuine. Such a man will for this very +reason boldly parade his deficiencies. + + + + +338. + + +CONSCIENCE-SUBSTITUTE.--One man is another's conscience: and this is +especially important when the other has none else. + + + + +339. + + +THE TRANSFORMATION OF DUTIES.--When our duties cease to be difficult of +accomplishment, and after long practice become changed into agreeable +delights and needs, then the rights of others to whom our duties (though +now our inclinations) refer change into something else: that is, they +become the occasion of pleasant feelings for us. Henceforth the "other," +by virtue of his rights, becomes an object of love to us instead of an +object of reverence and awe as formerly. It is our own pleasure we seek +when we recognise and maintain the extent of his power. When the Quietists +no longer felt their Christian faith as a burden, and experienced their +delight only in God, they took the motto: "Do all to the glory of God." +Whatever they performed henceforth in this sense was no longer a +sacrifice, it was as much as to say, "Everything for the sake of our +pleasure." To demand that duty should be always rather burdensome, as Kant +does, is to demand that it shall never develop into a habit or custom. +There is a small residue of ascetic cruelty in this demand. + + + + +340. + + +APPEARANCES ARE AGAINST THE HISTORIAN.--It is a sufficiently demonstrated +fact that human beings come from the womb; nevertheless when children grow +up and stand by the side of their mother this hypothesis appears very +absurd--all appearances are against it. + + + + +341. + + +THE ADVANTAGE OF IGNORANCE.--Some one has said that in his childhood he +experienced such a contempt for the caprices and whims of a melancholy +temperament that, until he had grown up and had become a middle-aged man, +he did not know what his own temperament was like: it was precisely a +melancholy temperament. He declared that this was the best of all possible +kinds of ignorance. + + + + +342. + + +DO NOT BE DECEIVED!--Yes, he examined the matter from every side and you +think him to be a man of profound knowledge. But he only wishes to lower +the price--he wants to buy it! + + + + +343. + + +A MORAL PRETENCE.--You refuse to be dissatisfied with yourselves or to +suffer from yourselves, and this you call your moral tendency! Very well; +another may perhaps call it your cowardice! One thing, however, is +certain, and that is that you will never take a trip round the world (and +you yourselves are this world), and you will always remain in yourselves +an accident and a clod on the face of the earth! Do you fancy that we who +hold different views from you are merely exposing ourselves out of pure +folly to the journey through our own deserts, swamps, and glaciers, and +that we are voluntarily choosing grief and disgust with ourselves, like +the Stylites? + + + + +344. + + +SUBTLETY IN MISTAKES.--If Homer, as they say, sometimes nodded, he was +wiser than all the artists of sleepless ambition. We must allow admirers +to stop for a time and take breath by letting them find fault now and +then; for nobody can bear an uninterruptedly brilliant and untiring +excellence--and instead of doing good such a master would merely become a +taskmaster, whom we hate while he precedes us. + + + + +345. + + +OUR HAPPINESS IS NOT AN ARGUMENT EITHER PRO OR CON.--Many men are only +capable of a small share of happiness: and it is not an argument against +their wisdom if this wisdom is unable to afford them a greater degree of +happiness, any more than it is an argument against medical skill that many +people are incurable, and others always ailing. May every one have the +good fortune to discover the conception of existence which will enable him +to realise _his_ greatest share of happiness! though this will not +necessarily prevent his life from being miserable and not worth envying. + + + + +346. + + +THE ENEMIES OF WOMEN.--"Woman is our enemy"--The man who speaks to men in +this way exhibits an unbridled lust which not only hates itself but also +its means. + + + + +347. + + +THE SCHOOL OF THE ORATOR.--When a man has kept silence for a whole year he +learns to stop chattering, and to discourse instead. The Pythagoreans were +the best statesmen of their age. + + + + +348. + + +THE FEELING OF POWER.--Note the distinction: the man who wishes to acquire +the feeling of power seizes upon any means, and looks upon nothing as too +petty which can foster this feeling. He who already possesses power, +however, has grown fastidious and refined in his tastes; few things can be +found to satisfy him. + + + + +349. + + +NOT SO VERY IMPORTANT.--When we are present at a death-bed there regularly +arises in us a thought that we immediately suppress from a false sense of +propriety: the thought that the act of dying is less important than the +customary veneration of it would wish us to believe, and that the dying +man has probably lost in his life things which were more important than he +is now about to lose by his death. In this case the end is certainly not +the goal. + + + + +350. + + +THE BEST WAY TO PROMISE.--When a man makes a promise it is not merely the +word that promises, but what lies unexpressed behind the word. Words +indeed weaken a promise by discharging and using up a power which forms +part of that power which promises. Therefore shake hands when making a +promise, but put your finger on your lips--in this way you will make the +safest promises. + + + + +351. + + +GENERALLY MISUNDERSTOOD.--In conversation we sometimes observe people +endeavouring to set a trap in which to catch others--not out of +evil-mindedness, as one might suppose, but from delight in their own +shrewdness. Others again prepare a joke so that some one else may utter +it, they tie the knot so that others may undo it: not out of goodwill, as +might be supposed, but from wickedness, and their contempt for coarse +intellects. + + + + +352. + + +CENTRE.--The feeling, "I am the centre of the world," forcibly comes to us +when we are unexpectedly overtaken by disgrace: we then feel as if we were +standing dazed in the midst of a surge, and dazzled by the glance of one +enormous eye which gazes down upon us from all sides and looks us through +and through. + + + + +353. + + +FREEDOM OF SPEECH.--"The truth must be told, even if the world should be +shivered in fragments"--so cries the eminent and grandiloquent Fichte.--Yes, +certainly; but we must have it first.--What he really means, however, is +that each man should speak his mind, even if everything were to be turned +upside down. This point, however, is open to dispute. + + + + +354. + + +THE COURAGE FOR SUFFERING.--Such as we now are, we are capable of bearing a +tolerable amount of displeasure, and our stomach is suited to such +indigestible food. If we were deprived of it, indeed, we should perhaps +think the banquet of life insipid; and if it were not for our willingness +to suffer pain we should have to let too many pleasures escape us! + + + + +355. + + +ADMIRERS.--The man who admires up to the point that he would be ready to +crucify any one who did not admire, must be reckoned among the +executioners of his party--beware of shaking hands with him, even when he +belongs to your own side. + + + + +356. + + +THE EFFECT OF HAPPINESS.--The first effect of happiness is the feeling of +power, and this feeling longs to manifest itself, whether towards +ourselves or other men, or towards ideas and imaginary beings. Its most +common modes of manifestation are making presents, derision, and +destruction--all three being due to a common fundamental instinct. + + + + +357. + + +MORAL MOSQUITOES.--Those moralists who are lacking in the love of +knowledge, and who are only acquainted with the pleasure of giving pain, +have the spirit and tediousness of provincials. Their pastime, as cruel as +it is lamentable, is to observe their neighbour with the greatest possible +closeness, and, unperceived, to place a pin in such position that he +cannot help pricking himself with it. Such men have preserved something of +the wickedness of schoolboys, who cannot amuse themselves without hunting +and torturing either the living or the dead. + + + + +358. + + +REASONS AND THEIR UNREASON.--You feel a dislike for him, and adduce +innumerable reasons for this dislike, but I only believe in your dislike +and not in your reasons! You flatter yourself by adducing as a rational +conclusion, both to yourself and to me, that which happens to be merely a +matter of instinct. + + + + +359. + + +APPROVING OF SOMETHING.--We approve of marriage in the first place because +we are not yet acquainted with it, in the second place because we have +accustomed ourselves to it, and in the third place because we have +contracted it--that is to say, in most cases. And yet nothing has been +proved thereby in favour of the value of marriage in general. + + + + +360. + + +NO UTILITARIANS.--"Power which has greatly suffered both in deed and in +thought is better than powerlessness which only meets with kind +treatment"--such was the Greek way of thinking. In other words, the feeling +of power was prized more highly by them than any mere utility or fair +renown. + + + + +361. + + +UGLY IN APPEARANCE.--Moderation appears to itself to be quite beautiful: it +is unaware of the fact that in the eyes of the immoderate it seems coarse +and insipid, and consequently ugly. + + + + +362. + + +DIFFERENT IN THEIR HATRED.--There are men who do not begin to hate until +they feel weak and tired: in other respects they are fair-minded and +superior. Others only begin to hate when they see an opportunity for +revenge: in other respects they carefully avoid both secret and open +wrath, and overlook it whenever there is any occasion for it. + + + + +363. + + +MEN OF CHANCE.--It is pure hazard which plays the essential part in every +invention, but most men do not meet with this hazard. + + + + +364. + + +CHOICE OF ENVIRONMENT.--We should beware of living in an environment where +we are neither able to maintain a dignified silence nor to express our +loftier thoughts, so that only our complaints and needs and the whole +story of our misery are left to be told. We thus become dissatisfied with +ourselves and with our surroundings, and to the discomfort which brings +about our complaints we add the vexation which we feel at always being in +the position of grumblers. But we should, on the contrary, live in a place +where we should be ashamed to speak of ourselves and where it would not be +necessary to do so.--Who, however, thinks of such things, or of the choice +in such things? We talk about our "fate," brace up our shoulders, and +sigh, "Unfortunate Atlas that I am!" + + + + +365. + + +VANITY.--Vanity is the dread of appearing to be original. Hence it is a +lack of pride, but not necessarily a lack of originality. + + + + +366. + + +THE CRIMINAL'S GRIEF.--The criminal who has been found out does not suffer +because of the crime he has committed, but because of the shame and +annoyance caused him either by some blunder which he has made or by being +deprived of his habitual element; and keen discernment is necessary to +distinguish such cases. Every one who has had much experience of prisons +and reformatories is astonished at the rare instances of really genuine +"remorse," and still more so at the longing shown to return to the old +wicked and beloved crime. + + + + +367. + + +ALWAYS APPEARING HAPPY.--When, in the Greece of the third century, +philosophy had become a matter of public emulation, there were not a few +philosophers who became happy through the thought that others who lived +according to different principles, and suffered from them, could not but +feel envious of their happiness. They thought they could refute these +other people with their happiness better than anything else, and to +achieve this object they were content to appear to be always happy; but, +following this practice, they were obliged to become happy in the long +run! This, for example, was the case of the cynics. + + + + +368. + + +THE CAUSE OF MUCH MISUNDERSTANDING.--The morality of increasing nervous +force is joyful and restless; the morality of diminishing nervous force, +towards evening, or in invalids and old people, is passive, calm, patient, +and melancholy, and not rarely even gloomy. In accordance with what we may +possess of one or other of these moralities, we do not understand that +which we lack, and we often interpret it in others as immorality and +weakness. + + + + +369. + + +RAISING ONE'S SELF ABOVE ONE'S OWN LOWNESS.--"Proud" fellows they are +indeed, those who, in order to establish a sense of their own dignity and +importance, stand in need of other people whom they may tyrannise and +oppress--those whose powerlessness and cowardice permits some one to make +sublime and furious gestures in their presence with impunity, so that they +require the baseness of their surroundings to raise themselves for one +short moment above their own baseness!--For this purpose one man requires a +dog, another a friend, a third a wife, a fourth a party, a fifth, again, +one very rarely to be met with, a whole age. + + + + +370. + + +TO WHAT EXTENT THE THINKER LOVES HIS ENEMY.--Make it a rule never to +withhold or conceal from yourself anything that may be thought against +your own thoughts. Vow it! This is the essential requirement of honest +thinking. You must undertake such a campaign against yourself every day. A +victory and a conquered position are no longer your concern, but that of +truth--and your defeat also is no longer your concern! + + + + +371. + + +THE EVIL OF STRENGTH.--Violence as the outcome of passion, for example, of +rage, must be understood from the physiological point of view as an +attempt to avoid an imminent fit of suffocation. Innumerable acts arising +from animal spirits and vented upon others are simply outlets for getting +rid of sudden congestion by a violent muscular exertion: and perhaps the +entire "evil of strength" must be considered from this point of view. +(This evil of strength wounds others unintentionally--it must find an +outlet somewhere; while the evil of weakness wishes to wound and to see +signs of suffering.) + + + + +372. + + +TO THE CREDIT OF THE CONNOISSEUR.--As soon as some one who is no +connoisseur begins to pose as a judge we should remonstrate, whether it is +a male or female whipper-snapper. Enthusiasm or delight in a thing or a +human being is not an argument; neither is repugnance or hatred. + + + + +373. + + +TREACHEROUS BLAME.--"He has no knowledge of men" means in the mouth of some +"He does not know what baseness is"; and in the mouths of others, "He does +not know the exception and knows only too well what baseness means." + + + + +374. + + +THE VALUE OF SACRIFICE.--The more the rights of states and princes are +questioned as to their right to sacrifice the individual (for example, in +the administration of justice, conscription, etc.), the more will the +value of self-sacrifice rise. + + + + +375. + + +SPEAKING TOO DISTINCTLY.--There are several reasons why we articulate our +words too distinctly: in the first place, from distrust of ourselves when +using a new and unpractised language; secondly, when we distrust others on +account of their stupidity or their slowness of comprehension. The same +remark applies to intellectual matters: our communications are sometimes +too distinct, too painful, because if it were otherwise those to whom we +communicate our ideas would not understand us. Consequently the perfect +and easy style is only permissible when addressing a perfect audience. + + + + +376. + + +PLENTY OF SLEEP.--What can we do to arouse ourselves when we are weary and +tired of our ego? Some recommend the gambling table, others Christianity, +and others again electricity. But the best remedy, my dear hypochondriac, +is, and always will be, plenty of sleep in both the literal and figurative +sense of the word. Thus another morning will at length dawn upon us. The +knack of worldly wisdom is to find the proper time for applying this +remedy in both its forms. + + + + +377. + + +WHAT WE MAY CONCLUDE FROM FANTASTIC IDEALS.--Where our deficiencies are, +there also is our enthusiasm. The enthusiastic principle "love your +enemies" had to be invented by the Jews, the best haters that ever +existed; and the finest glorifications of chastity have been written by +those who in their youth led dissolute and licentious lives. + + + + +378. + + +CLEAN HANDS AND CLEAN WALLS.--Do not paint the picture either of God or the +devil on your walls: for in so doing you will spoil your walls as well as +your surroundings.(11) + + + + +379. + + +PROBABLE AND IMPROBABLE.--A woman secretly loved a man, raised him far +above her, and said to herself hundreds of times in her inmost heart, "If +a man like that were to love me, I should look upon it as a condescension +before which I should have to humble myself in the dust."--And the man +entertained the same feelings towards the woman, and in his inmost heart +he felt the very same thought. When at last both their tongues were +loosened, and they had communicated their most secret thoughts to one +another, a deep and meditative silence ensued. Then the woman said in a +cold voice: "The thing is quite clear! We are neither of us that which we +loved! If you are what you say you are, and nothing more, then I have +humbled myself in vain and loved you; the demon misled me as well as you." +This very probable story never happens--and why doesn't it? + + + + +380. + + +TESTED ADVICE.--Of all the means of consolation there is none so +efficacious for him who has need of it as the declaration that in his case +no consolation can be given. This implies such a distinction that the +afflicted person will at once raise his head again. + + + + +381. + + +KNOWING ONE'S "INDIVIDUALITY".--We too often forget that in the eyes of +strangers who see us for the first time we are quite different beings from +what we consider ourselves to be--in most cases we exhibit nothing more +than one particular characteristic which catches the eye of the stranger, +and determines the impression we make on him. Thus the most peaceful and +fair-minded man, if only he has a big moustache, may, as it were, repose +in the shade of this moustache; for ordinary eyes will merely see in him +the accessory of a big moustache, that is to say, a military, irascible, +and occasionally violent character, and will act accordingly. + + + + +382. + + +GARDENERS AND GARDENS.--Wet dreary days, loneliness, and unkind words give +rise within us to conclusions like fungi; some morning we find that they +have grown up in front of us we know not whence, and there they scowl at +us, sullen and morose. Woe to the thinker who instead of being the +gardener of his plants, is merely the soil from which they spring. + + + + +383. + + +THE COMEDY OF PITY.--However much we may feel for an unhappy friend of +ours, we always act with a certain amount of insincerity in his presence: +we refrain from telling him everything we think, and how we think it, with +all the circumspection of a doctor standing by the bedside of a patient +who is seriously ill. + + + + +384. + + +CURIOUS SAINTS.--There are pusillanimous people who have a bad opinion of +everything that is best in their works, and who at the same time interpret +and comment upon them badly: but also, by a kind of revenge, they +entertain a bad opinion of the sympathy of others, and do not believe in +sympathy at all; they are ashamed to appear to be carried away from +themselves, and feel a defiant comfort in appearing or becoming +ridiculous.--States of soul like these are to be found in melancholy +artists. + + + + +385. + + +VAIN PEOPLE.--We are like shop-windows, where we ourselves are constantly +arranging, concealing, or setting in the foreground those supposed +qualities which others attribute to us--in order to deceive _ourselves_. + + + + +386. + + +PATHETIC AND NAVE.--It may be a very vulgar habit to let no opportunity +slip of assuming a pathetic air for the sake of the enjoyment to be +experienced in imagining the spectator striking his breast and feeling +himself to be small and miserable. Consequently it may also be the +indication of a noble mind to make fun of pathetic situations, and to +behave in an undignified manner in them. The old, warlike nobility of +France possessed that kind of distinction and delicacy. + + + + +387. + + +A REFLECTION BEFORE MARRIAGE.--Supposing she loved me, what a burden she +would be to me in the long run! and supposing that she did not love me, +what a much greater burden she would be to me in the long run! We have to +choose between two different kinds of burdens; therefore let us marry. + + + + +388. + + +RASCALITY WITH A GOOD CONSCIENCE.--It is exceedingly annoying to be cheated +in small bargains in certain countries,--in the Tyrol, for +example,--because, in addition to the bad bargain, we are compelled to +accept the evil countenance and coarse greediness of the man who has +cheated us, together with his bad conscience and his hostile feeling +against us. At Venice, on the other hand, the cheater is highly delighted +at his successful fraud, and is not in the least angry with the man he has +cheated--nay, he is even inclined to show him some kindness, and above all +to have a hearty laugh with him if he likes.--In short, one must possess +wit and a good conscience in order to be a knave, and this will almost +reconcile the cheated one with the cheat.(12) + + + + +389. + + +RATHER TOO AWKWARD.--Good people who are too awkward to be polite and +amiable promptly endeavour to return an act of politeness by an important +service, or by a contribution beyond their power. It is touching to see +them timidly producing their gold coins when others have offered them +their gilded coppers! + + + + +390. + + +HIDING ONE'S INTELLIGENCE.--When we surprise some one in the act of hiding +his intelligence from us we call him evil: the more so if we suspect that +it is his civility and benevolence which have induced him to do so. + + + + +391. + + +THE EVIL MOMENT.--Lively dispositions only lie for a moment: after this +they have deceived themselves, and are convinced and honest. + + + + +392. + + +THE CONDITION OF POLITENESS.--Politeness is a very good thing, and really +one of the four chief virtues (although the last), but in order that it +may not result in our becoming tiresome to one another the person with +whom I have to deal must be either one degree more or less polite than +I--otherwise we should never get on, and the ointment would not only anoint +us, but would cement us together. + + + + +393. + + +DANGEROUS VIRTUES.--"He forgets nothing, but forgives everything"--wherefore +he shall be doubly detested, for he causes us double shame by his memory +and his magnanimity. + + + + +394. + + +WITHOUT VANITY.--Passionate people think little of what others may think; +their state of mind raises them above vanity. + + + + +395. + + +CONTEMPLATION.--In some thinkers the contemplative state peculiar to a +thinker is always the consequence of a state of fear, in others always of +desire. In the former, contemplation thus seems allied to the feeling of +security, in the latter to the feeling of surfeit--in other words, the +former are spirited in their mood, the latter over-satiated and neutral. + + + + +396. + + +HUNTING.--The one is hunting for agreeable truths, the other for +disagreeable ones. But even the former takes greater pleasure in the hunt +than in the booty. + + + + +397. + + +EDUCATION.--Education is a continuation of procreation, and very often a +kind of supplementary varnishing of it. + + + + +398. + + +HOW TO RECOGNISE THE CHOLERIC.--Of two persons who are struggling together, +or who love and admire one another, the more choleric will always be at a +disadvantage. The same remark applies to two nations. + + + + +399. + + +SELF-EXCUSE.--Many men have the best possible right to act in this or that +way; but as soon as they begin to excuse their actions we no longer +believe that they are right--and we are mistaken. + + + + +400. + + +MORAL PAMPERING.--There are tender, moral natures who are ashamed of all +their successes and feel remorse after every failure. + + + + +401. + + +DANGEROUS UNLEARNING.--We begin by unlearning to love others, and end by +finding nothing lovable in ourselves. + + + + +402. + + +ANOTHER FORM OF TOLERATION.--"To remain a minute too long on red-hot coals +and to be burnt a little does no harm either to men or to chestnuts. The +slight bitterness and hardness makes the kernel all the sweeter."--Yes, +this is your opinion, you who enjoy the taste! You sublime cannibals! + + + + +403. + + +DIFFERENT PRIDE.--Women turn pale at the thought that their lover may not +be worthy of them; Men turn pale at the thought that they may not be +worthy of the women they love. I speak of perfect women, perfect men. Such +men, who are self-reliant and conscious of power at ordinary times, grow +diffident and doubtful of themselves when under the influence of a strong +passion. Such women, on the other hand, though always looking upon +themselves as the weak and devoted sex, become proud and conscious of +their power in the great exception of passion,--they ask: "Who then is +worthy of me?" + + + + +404. + + +WHEN WE SELDOM DO JUSTICE.--Certain men are unable to feel enthusiasm for a +great and good cause without committing a great injustice in some other +quarter: this is _their_ kind of morality. + + + + +405. + + +LUXURY.--The love of luxury is rooted in the depths of a man's heart: it +shows that the superfluous and immoderate is the sea wherein his soul +prefers to float. + + + + +406. + + +TO IMMORTALISE.--Let him who wishes to kill his opponent first consider +whether by doing so he will not immortalise him in himself. + + + + +407. + + +AGAINST OUR CHARACTER.--If the truth which we have to utter goes against +our character--as very often happens--we behave as if we had uttered a +clumsy falsehood, and thus rouse suspicion. + + + + +408. + + +WHERE A GREAT DEAL OF GENTLENESS IS NEEDED.--Many natures have only the +choice of being either public evil-doers or secret sorrow-bearers. + + + + +409. + + +ILLNESS.--Among illness are to be reckoned the premature approach of old +age, ugliness, and pessimistic opinions--three things that always go +together. + + + + +410. + + +TIMID PEOPLE.--It is the awkward and timid people who easily become +murderers: they do not understand slight but sufficient means of defence +or revenge, and their hatred, owing to their lack of intelligence and +presence of mind, can conceive of no other expedient than destruction. + + + + +411. + + +WITHOUT HATRED.--You wish to bid farewell to your passion? Very well, but +do so without hatred against it! Otherwise you have a second passion.--The +soul of the Christian who has freed himself from sin is generally ruined +afterwards by the hatred for sin. Just look at the faces of the great +Christians! they are the faces of great haters. + + + + +412. + + +INGENIOUS AND NARROW-MINDED.--He can appreciate nothing beyond himself, and +when he wishes to appreciate other people he must always begin by +transforming them into himself. In this, however, he is ingenious. + + + + +413. + + +PRIVATE AND PUBLIC ACCUSERS.--Watch closely the accuser and inquirer,--for +he reveals his true character; and it is not rare for this to be a worse +character than that of the victim whose crime he is investigating. The +accuser believes in all innocence that the opponent of a crime and +criminal must be by nature of good character, or at least must appear as +such--and this is why he lets himself go, that is to say, he drops his +mask. + + + + +414. + + +VOLUNTARY BLINDNESS.--There is a kind of enthusiastic and extreme devotion +to a person or a party which reveals that in our inmost hearts we feel +ourselves superior to this person or party, and for this reason we feel +indignant with ourselves. We blind ourselves, as it were, of our own free +will to punish our eyes for having seen too much. + + + + +415. + + +_REMEDIUM AMORIS._--That old radical remedy for love is now in most cases +as effective as it always was: love in return. + + + + +416. + + +WHERE IS OUR WORST ENEMY?--He who can look after his own affairs well, and +knows that he can do so, is as a rule conciliatory towards his adversary. +But to believe that we have right on our side, and to know that we are +incapable of defending it--this gives rise to a fierce and implacable +hatred against the opponent of our cause. Let every one judge accordingly +where his worst enemies are to be sought. + + + + +417. + + +THE LIMITS OF ALL HUMILITY.--Many men may certainly have attained that +humility which says _credo quia absurdum est_, and sacrifices its reason; +but, so far as I know, not one has attained to that humility which after +all is only one step further, and which says _creda quia absurdus sum_. + + + + +418. + + +ACTING THE TRUTH.--Many a man is truthful, not because he would be ashamed +to exhibit hypocritical feelings, but because he would not succeed very +well in inducing others to believe in his hypocrisy. In a word, he has no +confidence in his talent as an actor, and therefore prefers honestly to +act the truth. + + + + +419. + + +COURAGE IN A PARTY.--The poor sheep say to their bell-wether: "Only lead +us, and we shall never lack courage to follow you." But the poor +bell-wether thinks in his heart: "Only follow me, and I shall never lack +courage to lead you." + + + + +420. + + +CUNNING OF THE VICTIM.--What a sad cunning there is in the wish to deceive +ourselves with respect to the person for whom we have sacrificed +ourselves, when we give him an opportunity in which he must appear to us +as we should wish him to be! + + + + +421. + + +THROUGH OTHERS.--There are men who do not wish to be seen except through +the eyes of others: a wish which implies a great deal of wisdom. + + + + +422. + + +MAKING OTHERS HAPPY.--Why is the fact of our making others happy more +gratifying to us than all other pleasures?--Because in so doing we gratify +fifty cravings at one time. Taken separately they would, perhaps, be very +small pleasures; but when put into one hand, that hand will be fuller than +ever before--and the heart also. + + + + + +BOOK V. + + + + +423. + + +IN THE GREAT SILENCE.--Here is the sea, here may we forget the town. It is +true that its bells are still ringing the Angelus--that solemn and foolish +yet sweet sound at the junction between day and night,--but one moment +more! now all is silent. Yonder lies the ocean, pale and brilliant; it +cannot speak. The sky is glistening with its eternal mute evening hues, +red, yellow, and green: it cannot speak. The small cliffs and rocks which +stretch out into the sea as if each one of them were endeavouring to find +the loneliest spot--they too are dumb. Beautiful and awful indeed is this +vast silence, which so suddenly overcomes us and makes our heart swell. + +Alas! what deceit lies in this dumb beauty! How well could it speak, and +how evilly, too, if it wished! Its tongue, tied up and fastened, and its +face of suffering happiness--all this is but malice, mocking at your +sympathy: be it so! I do not feel ashamed to be the plaything of such +powers! but I pity thee, oh nature, because thou must be silent, even +though it be only malice that binds thy tongue: nay, I pity thee for the +sake of thy malice! + +Alas! the silence deepens, and once again my heart swells within me: it is +startled by a fresh truth--it, too, is dumb; it likewise sneers when the +mouth calls out something to this beauty; it also enjoys the sweet malice +of its silence. I come to hate speaking; yea, even thinking. Behind every +word I utter do I not hear the laughter of error, imagination, and +insanity? Must I not laugh at my pity and mock my own mockery? Oh sea, oh +evening, ye are bad teachers! Ye teach man how to cease to be a man. Is he +to give himself up to you? Shall he become as you now are, pale, +brilliant, dumb, immense, reposing calmly upon himself?--exalted above +himself? + + + + +424. + + +FOR WHOM THE TRUTH EXISTS.--Up to the present time errors have been the +power most fruitful in consolations: we now expect the same effects from +accepted truths, and we have been waiting rather too long for them. What +if these truths could not give us this consolation we are looking for? +Would that be an argument against them? What have these truths in common +with the sick condition of suffering and degenerate men that they should +be useful to them? It is, of course, no proof against the truth of a plant +when it is clearly established that it does not contribute in any way to +the recovery of sick people. Formerly, however, people were so convinced +that man was the ultimate end of nature that they believed that knowledge +could reveal nothing that was not beneficial and useful to man--nay, there +could not, should not be, any other things in existence. + +Perhaps all this leads to the conclusion that truth as an entity and a +coherent whole exists only for those natures who, like Aristotle, are at +once powerful and harmless, joyous and peaceful: just as none but these +would be in a position to seek such truths; for the others seek remedies +for themselves--however proud they may be of their intellect and its +freedom, they do not seek truth. Hence it comes about that these others +take no real joy in science, but reproach it for its coldness, dryness, +and inhumanity. This is the judgment of sick people about the games of the +healthy.--Even the Greek gods were unable to administer consolation; and +when at length the entire Greek world fell ill, this was a reason for the +destruction of such gods. + + + + +425. + + +WE GODS IN EXILE.--Owing to errors regarding their descent, their +uniqueness, their mission, and by claims based upon these errors, men have +again and again "surpassed themselves"; but through these same errors the +world has been filled with unspeakable suffering, mutual persecution, +suspicion, misunderstanding, and an even greater amount of individual +misery. Men have become suffering creatures in consequence of their +morals, and the sum-total of what they have obtained by those morals is +simply the feeling that they are far too good and great for this world, +and that they are enjoying merely a transitory existence on it. As yet the +"proud sufferer" is the highest type of mankind. + + + + +426. + + +THE COLOUR-BLINDNESS OF THINKERS.--How differently from us the Greeks must +have viewed nature, since, as we cannot help admitting, they were quite +colour-blind in regard to blue and green, believing the former to be a +deeper brown, and the latter to be yellow. Thus, for instance, they used +the same word to describe the colour of dark hair, of the corn-flower, and +the southern sea; and again they employed exactly the same expression for +the colour of the greenest herbs, the human skin, honey, and yellow +raisins: whence it follows that their greatest painters reproduced the +world they lived in only in black, white, red, and yellow. How different +and how much nearer to mankind, therefore, must nature have seemed to +them, since in their eyes the tints of mankind predominated also in +nature, and nature was, as it were, floating in the coloured ether of +humanity! (blue and green more than anything else dehumanise nature). It +is this defect which developed the playful facility that characterised the +Greeks of seeing the phenomena of nature as gods and demi-gods--that is to +say, as human forms. + +Let this, however, merely serve as a simile for another supposition. Every +thinker paints his world and the things that surround him in fewer colours +than really exist, and he is blind to individual colours. This is +something more than a mere deficiency. Thanks to this nearer approach and +simplification, he imagines he sees in things those harmonies of colours +which possess a great charm, and may greatly enrich nature. Perhaps, +indeed, it was in this way that men first learnt to take delight in +viewing existence, owing to its being first of all presented to them in +one or two shades, and consequently harmonised. They practised these few +shades, so to speak, before they could pass on to any more. And even now +certain individuals endeavour to get rid of a partial colour-blindness +that they may obtain a richer faculty of sight and discernment, in the +course of which they find that they not only discover new pleasures, but +are also obliged to lose and give up some of their former ones. + + + + +427. + + +THE EMBELLISHMENT OF SCIENCE.--In the same way that the feeling that +"nature is ugly, wild, tedious--we must embellish it (_embellir la +nature_)"--brought about rococo horticulture, so does the view that +"science is ugly, difficult, dry, dreary and weary, we must embellish it," +invariably gives rise to something called philosophy. This philosophy sets +out to do what all art and poetry endeavour to do, viz., giving amusement +above all else; but it wishes to do this, in conformity with its +hereditary pride, in a higher and more sublime fashion before an audience +of superior intellects. It is no small ambition to create for these +intellects a kind of horticulture, the principal charm of which--like that +of the usual gardening--is to bring about an optical illusion (by means of +temples, perspective, grottos, winding walks, and waterfalls, to speak in +similes), exhibiting science in a condensed form and in all kinds of +strange and unexpected illuminations, infusing into it as much indecision, +irrationality, and dreaminess as will enable us to walk about in it "as in +savage nature," but without trouble and boredom. + +Those who are possessed of this ambition even dream of making religion +superfluous--religion, which among men of former times served as the +highest kind of entertainment. All this is now running its course, and +will one day attain its highest tide. Even now hostile voices are being +raised against philosophy, exclaiming: "Return to science, to nature, and +the naturalness of science!" and thus an age may begin which may discover +the most powerful beauty precisely in the "savage and ugly" domains of +science, just as it is only since the time of Rousseau that we have +discovered the sense for the beauty of high mountains and deserts. + + + + +428. + + +TWO KINDS OF MORALISTS.--To see a law of nature for the first time, and to +see it whole (for example, the law of gravity or the reflection of light +and sound), and afterwards to explain such a law, are two different things +and concern different classes of minds. In the same way, those moralists +who observe and exhibit human laws and habits--moralists with +discriminating ears, noses, and eyes--differ entirely from those who +interpret their observations. These latter must above all be inventive, +and must possess an imagination untrammelled by sagacity and knowledge. + + + + +429. + + +THE NEW PASSION.--Why do we fear and dread a possible return to barbarism? +Is it because it would make people less happy than they are now? Certainly +not! the barbarians of all ages possessed more happiness than we do: let +us not deceive ourselves on this point!--but our impulse towards knowledge +is too widely developed to allow us to value happiness without knowledge, +or the happiness of a strong and fixed delusion: it is painful to us even +to imagine such a state of things! Our restless pursuit of discoveries and +divinations has become for us as attractive and indispensable as hapless +love to the lover, which on no account would he exchange for +indifference,--nay, perhaps we, too, are hapless lovers! Knowledge within +us has developed into a passion, which does not shrink from any sacrifice, +and at bottom fears nothing but its own extinction. We sincerely believe +that all humanity, weighed down as it is by the burden of this passion, +are bound to feel more exalted and comforted than formerly, when they had +not yet overcome the longing for the coarser satisfaction which +accompanies barbarism. + +It may be that mankind may perish eventually from this passion for +knowledge!--but even that does not daunt us. Did Christianity ever shrink +from a similar thought? Are not love and death brother and sister? Yes, we +detest barbarism,--we all prefer that humanity should perish rather than +that knowledge should enter into a stage of retrogression. And, finally, +if mankind does not perish through some passion it will perish through +some weakness: which would we prefer? This is the main question. Do we +wish its end to be in fire and light, or in the sands? + + + + +430. + + +LIKEWISE HEROIC.--To do things of the worst possible odour, things of which +we scarcely dare to speak, but which are nevertheless useful and +necessary, is also heroic. The Greeks were not ashamed of numbering even +the cleansing of a stable among the great tasks of Hercules. + + + + +431. + + +THE OPINIONS OF OPPONENTS.--In order to measure the natural subtlety or +weakness of even the cleverest heads, we must consider the manner in which +they take up and reproduce the opinions of their adversaries, for the +natural measure of any intellect is thereby revealed. The perfect sage +involuntarily idealises his opponent and frees his inconsistencies from +all defects and accidentalities: he only takes up arms against him when he +has thus turned his opponent into a god with shining weapons. + + + + +432. + + +INVESTIGATOR AND ATTEMPTER.--There is no exclusive method of knowing in +science. We must deal with things tentatively, treating them by turns +harshly or justly, passionately or coldly. One investigator deals with +things like a policeman, another like a confessor, and yet a third like an +inquisitive traveller. We force something from them now by sympathy and +now by violence: the one is urged onward and led to see clearly by the +veneration which the secrets of the things inspire in him, and the other +again by the indiscretion and malice met with in the explanation of these +secrets. We investigators, like all conquerors, explorers, navigators, and +adventurers, are men of a daring morality, and we must put up with our +liability to be in the main looked upon as evil. + + + + +433. + + +SEEING WITH NEW EYES.--Presuming that by the term "beauty in art" is always +implied the imitation of something that is happy--and this I consider to be +true--according as an age or a people or a great autocratic individuality +represents happiness: what then is disclosed by the so-called realism of +our modern artists in regard to the happiness of our epoch? It is +undoubtedly its type of beauty which we now understand most easily and +enjoy best of any. As a consequence, we are induced to believe that this +happiness which is now peculiar to us is based on realism, on the sharpest +possible senses, and on the true conception of the actual--that is to say, +not upon reality, but upon what we know of reality. The results of science +have already gained so much in depth and extent that the artists of our +century have involuntarily become the glorifiers of scientific "blessings" +_per se_. + + + + +434. + + +INTERCESSION.--Unpretentious regions are subjects for great landscape +painters; remarkable and rare regions for inferior painters: for the great +things of nature and humanity must intercede in favour of their little, +mediocre, and vain admirers--whereas the great man intercedes in favour of +unassuming things. + + + + +435. + + +NOT TO PERISH UNNOTICED.--It is not only once but continuously that our +excellence and greatness are constantly crumbling away; the weeds that +grow among everything and cling to everything ruin all that is great in +us--the wretchedness of our surroundings, which we always try to overlook +and which is before our eyes at every hour of the day, the innumerable +little roots of mean and petty feelings which we allow to grow up all +about us, in our office, among our companions, or our daily labours. If we +permit these small weeds to escape our notice we shall perish through them +unnoticed!--And, if you must perish, then do so immediately and suddenly; +for in that case you will perhaps leave proud ruins behind you! and not, +as is now to be feared, merely molehills, covered with grass and +weeds--these petty and miserable conquerors, as humble as ever, and too +wretched even to triumph. + + + + +436. + + +CASUISTIC.--We are confronted with a very bitter and painful dilemma, for +the solution of which not every one's bravery and character are equal: +when, as passengers on board a steamer, we discover that the captain and +the helmsman are making dangerous mistakes, and that we are their +superiors in nautical science--and then we ask ourselves: "What would +happen if we organised a mutiny against them, and made them both +prisoners? Is it not our duty to do so in view of our superiority? and +would not they in their turn be justified in putting us in irons for +encouraging disobedience?" + +This is a simile for higher and worse situations; and the final question +to be decided is, What guarantees our superiority and our faith in +ourselves in such a case? Success? but in order to do that we must do the +very thing in which all the danger lies--not only dangerous for ourselves, +but also for the ship. + + + + +437. + + +PRIVILEGES.--The man who really owns himself, that is to say, he who has +finally conquered himself, regards it as his own right to punish, to +pardon, or to pity himself: he need not concede this privilege to any one, +though he may freely bestow it upon some one else--a friend, for +example--but he knows that in doing this he is conferring a right, and that +rights can only be conferred by one who is in full possession of power. + + + + +438. + + +MAN AND THINGS.--Why does the man not see the things? He himself is in the +way: he conceals the things. + + + + +439. + + +CHARACTERISTICS OF HAPPINESS.--There are two things common to all +sensations of happiness: a profusion of feelings, accompanied by animal +spirits, so that, like the fishes, we feel ourselves to be in our element +and play about in it. Good Christians will understand what Christian +exuberance means. + + + + +440. + + +NEVER RENOUNCE.--Renouncing the world without knowing it, like a nun, +results in a fruitless and perhaps melancholy solitude. This has nothing +in common with the solitude of the _vita contemplativa_ of the thinker: +when he chooses this form of solitude he wishes to renounce nothing; but +he would on the contrary regard it as a renunciation, a melancholy +destruction of his own self, if he were obliged to continue in the _vita +practica_. He forgoes this latter because he knows it, because he knows +himself. So he jumps into _his_ water, and thus gains _his_ cheerfulness. + + + + +441. + + +WHY THE NEAREST THINGS BECOME EVER MORE DISTANT FOR US.--The more we give +up our minds to all that has been and will be, the paler will become that +which actually is. When we live with the dead and participate in their +death, what are our "neighbours" to us? We grow lonelier simply because +the entire flood of humanity is surging round about us. The fire that +burns within us, and glows for all that is human, is continually +increasing--and hence we look upon everything that surrounds us as if it +had become more indifferent, more shadowy,--but our cold glance is +offensive. + + + + +442. + + +THE RULE.--"The rule always appears to me to be more interesting than the +exception"--whoever thinks thus has made considerable progress in +knowledge, and is one of the initiated. + + + + +443. + + +ON EDUCATION.--I have gradually come to see daylight in regard to the most +general defect in our methods of education and training: nobody learns, +nobody teaches, nobody wishes, to endure solitude. + + + + +444. + + +SURPRISE AT RESISTANCE.--Because we have reached the point of being able to +see through a thing we believe that henceforth it can offer us no further +resistance--and then we are surprised to find that we can see through it +and yet cannot penetrate through it. This is the same kind of foolishness +and surprise as that of the fly on a pane of glass. + + + + +445. + + +WHERE THE NOBLEST ARE MISTAKEN.--We give some one at length our dearest and +most valued possession, and then love has nothing more to give: but the +recipient of the gift will certainly not consider it as his dearest +possession, and will consequently be wanting in that full and complete +gratitude which we expect from him. + + + + +446. + + +HIERARCHY.--First and foremost, there are the superficial thinkers, and +secondly the profound thinkers--such as dive into the depths of a +thing,--thirdly, the thorough thinkers, who get to the bottom of a +thing--which is of much greater importance than merely diving into its +depths,--and, finally, those who leap head foremost into the marsh: though +this must not be looked upon as indicating either depth or thoroughness! +these are the lovers of obscurity.(13) + + + + +447. + + +MASTER AND PUPIL.--By cautioning his pupils against himself the teacher +shows his humanity. + + + + +448. + + +HONOURING REALITY.--How can we look at this exulting multitude without +tears and acquiescence? at one time we thought little of the object of +their exultation, and we should still think so if we ourselves had not +come through a similar experience. And what may these experiences lead us +to! what are our opinions! In order that we may not lose ourselves and our +reason we must fly from experiences. It was thus that Plato fled from +actuality, and wished to contemplate things only in their pale mental +concepts: he was full of sensitiveness, and knew how easily the waves of +this sensitiveness would drown his reason.--Must the sage therefore say, "I +will honour reality, but I will at the same time turn my back to it +because I know and dread it?" Ought he to behave as certain African tribes +do in the presence of their sovereign, whom they approach backwards, thus +showing their reverence at the same time as their dread? + + + + +449. + + +WHERE ARE THE POOR IN SPIRIT?--Oh, how greatly it goes against my grain to +impose my own thoughts upon others! How I rejoice over every mood and +secret change within me as the result of which the thoughts of others are +victorious over my own! but from time to time I enjoy an even greater +satisfaction, when I am allowed to give away my intellectual possessions, +like the confessor sitting in his box and anxiously awaiting the arrival +of some distressed person who stands in need of consolation, and will be +only too glad to relate the full misery of his thoughts so that the +listener's hand and heart will once again be filled, and the troubled soul +eased! Not only has the confessor no desire for renown: he would fain shun +gratitude as well, for it is obtrusive, and does not stand in awe of +solitude or silence. + +But to live without a name, and even to be slightly sneered at; too +obscure to arouse envy or enmity; with a head free from fever, a handful +of knowledge, and a pocketful of experience; a physician, as it were, of +the poor in spirit, helping this one or that one whose head is troubled +with opinions, without the latter perceiving who has actually helped him! +without any desire to appear to be in the right in the presence of his +patient, or to carry off a victory. To speak to him in such a way that, +after a short and almost imperceptible hint or objection, the listener may +find out for himself what is right and proudly walk away! To be like an +obscure and unknown inn which turns no one away who is in need, but which +is afterwards forgotten and laughed at! To be without any advantages over +others--neither possessing better food nor purer air, nor a more cheerful +mind--but always to be giving away, returning, communicating, and becoming +poorer! To know how to be humble in order to be accessible to many people +and humiliating to none! To take a great deal of injustice on his +shoulders and creep through the cracks and crannies of all kinds of +errors, in order that we may reach many obscure souls on their secret +paths! ever in possession of some kind of love, and some kind of egoism +and self-enjoyment! in possession of power, and yet at the same time +hidden and resigned! constantly basking in the sunshine and sweetness of +grace, and yet knowing that quite near to us stands the ladder leading to +the sublime!--that would be life! that would indeed be a reason for a long +life! + + + + +450. + + +THE TEMPTATIONS OF KNOWLEDGE.--A glance through the gate of science acts +upon passionate spirits as the charm of charms: they will probably become +dreamers, or in the most favourable cases poets, so great is their desire +for the happiness of the man who can discern. Does it not enter into all +your senses, this note of sweet temptation by which science has announced +its joyful message in a thousand ways, and in the thousand and first way, +the noblest of all, "Begone, illusion! for then 'Woe is me' also vanished, +and with it woe itself is gone" (Marcus Aurelius). + + + + +451. + + +FOR WHOM A COURT JESTER IS NEEDFUL.--Those who are very beautiful, very +good, and very powerful scarcely ever learn the full and naked truth about +anything,--for in their presence we involuntarily lie a little, because we +feel their influence, and in view of this influence convey a truth in the +form of an adaptation (by falsifying the shades and degrees of facts, by +omitting or adding details, and withholding that which is insusceptible of +adaptation). If, however, in spite of all this, people of this description +insist upon hearing the truth, they must keep a court jester--a being with +the madman's privilege of being unable to adapt himself. + + + + +452. + + +IMPATIENCE.--There is a certain degree of impatience in men of thought and +action, which in cases of failure at once drives them to the opposite +camp, induces them to take a great interest in it, and to give themselves +up to new undertakings--until here again the slowness of their success +drives them away. Thus they rove about, like so many reckless adventurers, +through the practices of many kingdoms and natures; and in the end, as the +result of their wide knowledge of men and things, acquired by their +unheard of travel and practice, and with a certain moderation of their +craving, they become powerful practical men. Hence a defect in character +may become the school of genius. + + + + +453. + + +A MORAL INTERREGNUM.--Who is now in a position to describe that which will +one day supplant moral feelings and judgments!--however certain we may be +that these are founded on error, and that the building erected upon such +foundations cannot be repaired: their obligation must gradually diminish +from day to day, in so far as the obligation of reason does not diminish! +To carry out the task of re-establishing the laws of life and action is +still beyond the power of our sciences of physiology and medicine, society +and solitude: though it is only from them that we can borrow the +foundation-stones of new ideals (but not the ideals themselves). Thus we +live a preliminary or after existence, according to our tastes and +talents, and the best we can do in this interregnum is to be as much as +possible our own "_reges_," and to establish small experimental states. We +are experiments: if we want to be so! + + + + +454. + + +A DIGRESSION.--A book like this is not intended to be read through at once, +or to be read aloud. It is intended more particularly for reference, +especially on our walks and travels: we must take it up and put it down +again after a short reading, and, more especially, we ought not to be +amongst our usual surroundings. + + + + +455. + + +THE PRIMARY NATURE.--As we are now brought up, we begin by acquiring a +secondary nature, and we possess it when the world calls us mature, of +age, efficient. A few have sufficient of the serpent about them to cast +this skin some day, when their primary nature has come to maturity under +it. But in the majority of people the germ of it withers away. + + + + +456. + + +A VIRTUE IN PROCESS OF BECOMING.--Such assertions and promises as those of +the ancient philosophers on the unity of virtue and felicity, or that of +Christianity, "Seek ye first the Kingdom of God and His righteousness, and +all these things shall be added unto you," have never been made with +absolute sincerity, but always without a bad conscience nevertheless. +People were in the habit of boldly laying down principles--which they +wished to be true--exactly as if they were truth itself, in spite of all +appearances to the contrary, and in doing this they felt neither religious +nor moral compunction; for it was _in honorem maiorem_ of virtue or of God +that one had gone beyond truth, without, however, any selfish intention! + +Many good people still act up to this degree of truthfulness: when they +feel unselfish they think it permissible to treat truth more lightly. Let +it be remembered that the word honesty is neither to be found among the +Socratic nor the Christian virtues: it is one of our most recent virtues, +not yet quite mature, frequently misconstrued and misunderstood, scarcely +conscious of itself--something in embryo, which we may either promote or +check according to our inclination. + + + + +457. + + +FINAL TACITURNITY.--There are some men who fare like the digger after +hidden treasures: they quite accidentally discover the carefully-preserved +secrets of another's soul, and as a result come into the possession of +knowledge which it is often a heavy burden to bear. In certain +circumstances we may know the living and the dead, and sound their inmost +thoughts to such an extent that it becomes painful to us to speak to +others about them: at every word we utter we are afraid of being +indiscreet.--I can easily imagine a sudden silence on the part of the +wisest historian. + + + + +458. + + +THE GREAT PRIZE.--There is a very rare thing, but a very delightful one, +viz. the man with a nobly-formed intellect who possesses at the same time +the character and inclinations, and even meets with the experiences, +suited to such an intellect. + + + + +459. + + +THE MAGNANIMITY OF THE THINKER.--Both Rousseau and Schopenhauer were proud +enough to inscribe upon their lives the motto, _Vitam impendere vero_. And +how they both must have suffered in their pride because they could not +succeed in _verum impendere vit!_--_verum_, such as each of them +understood it,--when their lives ran side by side with their knowledge like +an uncouth bass which is not in tune with the melody. + +Knowledge, however, would be in a bad way if it were measured out to every +thinker only in proportion as it can be adapted to his own person. And +thinkers would be in a bad way if their vanity were so great that they +could only endure such an adaptation, for the noblest virtue of a great +thinker is his magnanimity, which urges him on in his search for knowledge +to sacrifice himself and his life unshrinkingly, often shamefacedly, and +often with sublime scorn, and smiling. + + + + +460. + + +UTILISING OUR HOURS OF DANGER.--Those men and conditions whose every +movement may mean danger to our possessions, honour, and life or death, +and to those most dear to us, we shall naturally learn to know thoroughly. +Tiberius, for instance, must have meditated much more deeply on the +character and methods of government of the Emperor Augustus, and must have +known far more about them than even the wisest historian. + +At the present day we all live, relatively speaking, in a security which +is much too great to make us true psychologists: some survey their +fellow-men as a hobby, others out of ennui, and others again merely from +habit; but never to the extent they would do if they were told "Discern or +perish!" As long as truths do not cut us to the quick we assume an +attitude of contempt towards them: they still appear to us too much like +the "winged dreams," as if we could or could not have them at our +discretion, as if we could likewise be aroused from these truths as from a +dream! + + + + +461. + + +_HIC RHODUS, HIC SALTA._--Our music, which can and must change into +everything, because like the demon of the sea, it has no character of its +own: this music in former times devoted its attention to the Christian +savant, and transposed his ideals into sounds: why cannot it likewise find +those brighter, more cheerful, and universal sounds which correspond to +the ideal thinker?--a music which could rock itself at ease in the vast +floating vaults of the soul? So far our music has been so great and so +good; nothing seemed impossible to its powers. May it therefore prove +possible to create these three sensations at one time: sublimity, deep and +warm light, and rapture of the greatest possible consistency! + + + + +462. + + +SLOW CURES.--Chronic illnesses of the soul, like those of the body, are +very rarely due to one gross offence against physical and mental reason, +but as a general rule they arise from innumerable and petty negligences of +a minor order.--A man, for example, whose breathing becomes a trifle weaker +every day, and whose lungs, by inhaling too little air, are deprived of +their proper amount of exercise, will end by being struck down by some +chronic disease of the lungs. The only remedy for cases like these is a +countless number of minor exercises of a contrary tendency--making it a +rule, for example, to take a long and deep breath every quarter of an +hour, lying flat on the ground if possible. For this purpose a clock which +strikes the quarters should be chosen as a lifelong companion. + +All these remedies are slow and trifling; but yet the man who wishes to +cure his soul will carefully consider a change, even in his least +important habits. Many a man will utter a cold and angry word to his +surroundings ten times a day without thinking about it, and he will forget +that after a few years it will have become a regular habit with him to put +his surroundings out of temper ten times a day. But he can also acquire +the habit of doing good to them ten times. + + + + +463. + + +ON THE SEVENTH DAY.--"You praise this as my creation? but I have only put +aside what was a burden to me! my soul is above the vanity of +creators.--You praise this as my resignation? but I have only stripped +myself of what had become burdensome! My soul is above the vanity of the +resigned ones!" + + + + +464. + + +THE DONOR'S MODESTY.--There is such a want of generosity in always posing +as the donor and benefactor, and showing one's face when doing so! But to +give and bestow, and at the same time to conceal one's name and favour! or +not to have a name at all, like nature, in whom this fact is more +refreshing to us than anything else--here at last we no more meet with the +giver and bestower, no more with a "gracious countenance."--It is true that +you have now forfeited even this comfort, for you have placed a God in +this nature--and now everything is once again fettered and oppressed! Well? +are we never to have the right of remaining alone with ourselves? are we +always to be watched, guarded, surrounded by leading strings and gifts? If +there is always some one round about us, the best part of courage and +kindness will ever remain impossible of attainment in this world. Are we +not tempted to fly to hell before this continual obtrusiveness of heaven, +this inevitable supernatural neighbour? Never mind, it was only a dream; +let us wake up! + + + + +465. + + +AT A MEETING.-- + +_A._ What are you looking at? you have been standing here for a very long +time. + +_B._ Always the new and the old over again! the helplessness of a thing +urges me on to plunge into it so deeply that I end by penetrating to its +deepest depths, and perceive that in reality it is not worth so very much. +At the end of all experiences of this kind we meet with a kind of sorrow +and stupor. I experience this on a small scale several times a day. + + + + +466. + + +A LOSS OF RENOWN.--What an advantage it is to be able to speak as a +stranger to mankind! When they take away our anonymity, and make us +famous, the gods deprive us of "half our virtue." + + + + +467. + + +DOUBLY PATIENT.--"By doing this you will hurt many people."--I know that, +and I also know that I shall have to suffer for it doubly: in the first +place out of pity for their suffering, and secondly from the revenge they +will take on me. But in spite of this I cannot help doing what I do. + + + + +468. + + +THE KINGDOM OF BEAUTY IS GREATER.--We move about in nature, cunning and +cheerful, in order that we may surprise everything in the beauty peculiar +to it; we make an effort, whether in sunshine or under a stormy sky, to +see a distant part of the coast with its rocks, bays, and olive and pine +trees under an aspect in which it achieves its perfection and +consummation. Thus also we should walk about among men as their +discoverers and explorers, meting out to them good and evil in order that +we may unveil the peculiar beauty which is seen with some in the sunshine, +in others under thunder-clouds, or with others again only in twilight and +under a rainy sky. + +Are we then forbidden to enjoy the evil man like some savage landscape +which possesses its own bold and daring lines and luminous effects, while +this same man, so long as he behaves well, and in conformity with the law, +appears to us to be an error of drawing, and a mere caricature which +offends us like a defect in nature?--Yes, this is forbidden: for as yet we +have only been permitted to seek beauty in anything that is morally +good,--and this is sufficient to explain why we have found so little and +have been compelled to look for beauty without either flesh or bones!--in +the same way as evil men are familiar with innumerable kinds of happiness +which the virtuous never dream of, we may also find among them innumerable +types of beauty, many of them as yet undiscovered. + + + + +469. + + +THE INHUMANITY OF THE SAGE.--The heavy and grinding progress of the sage, +who in the words of the Buddhist song, "Wanders lonely like the +rhinoceros," now and again stands in need of proofs of a conciliatory and +softened humanity, and not only proofs of those accelerated steps, those +polite and sociable witticisms; not only of humour and a certain +self-mockery, but likewise of contradictions and occasional returns to the +predominating inconsistencies. In order that he may not resemble the heavy +roller that rolls along like fate, the sage who wishes to teach must take +advantage of his defects, and utilise them for his own adornment; and when +saying "despise me" he will implore permission to be the advocate of a +presumptuous truth. + +This sage wishes to lead you to the mountains, and he will perhaps +endanger your life: therefore as the price of his enjoyment he willingly +authorises you to take your revenge either before or afterwards on such a +guide. Do you remember what thoughts came into your head when he once led +you to a gloomy cavern over a slippery path? Your distrustful heart beat +rapidly, and said inwardly, "This guide might surely do something better +than crawl about here! he is one of those idle people who are full of +curiosity--is it not doing him too much honour to appear to attach any +value at all to him by following him?" + + + + +470. + + +MANY AT THE BANQUET.--How happy we are when we are fed like the birds by +the hand of some one who throws them their crumbs without examining them +too closely, or inquiring into their worthiness! To live like a bird which +comes and flies away, and does not carry its name on its beak! I take +great pleasure in satisfying my appetite at the banquet of the many. + + + + +471. + + +ANOTHER TYPE OF LOVE FOR ONE'S NEIGHBOUR.--Everything that is agitated, +noisy, fitful, and nervous forms a contrast to the great passion which, +glowing in the heart of man like a quiet and gloomy flame, and gathering +about it all that is flaming and ardent, gives to man the appearance of +coldness and indifference, and stamps a certain impassiveness on his +features. Such men are occasionally capable of showing their love for +their neighbour, but this love is different from that of sociable people +who are anxious to please. It is a mild, contemplative, and calm +amiability: these people, as it were, look out of the windows of the +castle which serves them as a stronghold, and consequently as a prison; +for the outlook into the far distance, the open air, and a different world +is so pleasant for them! + + + + +472. + + +NOT JUSTIFYING ONESELF.-- + +_A._ But why are you not willing to justify yourself? + +_B._ I could do it in this instance, as in dozens of others; but I despise +the pleasure which lies in justification, for all that matters little to +me, and I would rather bear a stained reputation than give those petty +folks the spiteful pleasure of saying, "He takes these things very +seriously." This is not true. Perhaps I ought to have more consideration +for myself, and look upon it as a duty to rectify erroneous opinions about +myself--I am too indifferent and too indolent regarding myself, and +consequently also regarding everything that is brought about through my +agency. + + + + +473. + + +WHERE TO BUILD ONE'S HOUSE.--If you feel great and productive in solitude, +society will belittle and isolate you, and _vice versa_. A powerful +mildness such as that of a father:--wherever this feeling takes possession +of you, _there_ build your house, whether in the midst of the multitude, +or on some silent spot. _Ubi pater sum, ibi patria._(14) + + + + +474. + + +THE ONLY MEANS.--"Dialectic is the only means of reaching the divine +essence, and penetrating behind the veil of appearance." This declaration +of Plato in regard to dialectic is as solemn and passionate as that of +Schopenhauer in regard to the contrary of dialectic--and both are wrong. +For that to which they wish to point out the way to us does not exist.--And +so far have not all the great passions of mankind been passions for +something non-existent?--and all their ceremonies--ceremonies for something +non-existent also? + + + + +475. + + +BECOMING HEAVY.--You know him not; whatever weights he may attach to +himself he will nevertheless be able to raise them all with him. But you, +judging from the weak flapping of your own wings, come to the conclusion +that he wishes to remain below, merely because he does burden himself with +those weights. + + + + +476. + + +AT THE HARVEST THANKSGIVING OF THE INTELLECT.--There is a daily increase +and accumulation of experiences, events, opinions upon these experiences +and events, and dreams upon these opinions--a boundless and delightful +display of wealth! its aspect dazzles the eyes: I can no longer understand +how the poor in spirit can be called blessed! Occasionally, however, I +envy them when I am tired: for the superintendence of such vast wealth is +no easy task, and its weight frequently crushes all happiness.--Alas, if +only the mere sight of it were sufficient! If only we could be misers of +our knowledge! + + + + +477. + + +FREED FROM SCEPTICISM.-- + +_A._ Some men emerge from a general moral scepticism bad-tempered and +feeble, corroded, worm-eaten, and even partly consumed--but I on the other +hand, more courageous and healthier than ever, and with my instincts +conquered once more. Where a strong wind blows, where the waves are +rolling angrily, and where more than usual danger is to be faced, there I +feel happy. I did not become a worm, although I often had to work and dig +like a worm. + +_B._ You have just ceased to be a sceptic; for you deny! + +_A._ And in doing so I have learnt to say yea again. + + + + +478. + + +LET US PASS BY.--Spare him! Leave him in his solitude! Do you wish to crush +him down entirely? He became cracked like a glass into which some hot +liquid was poured suddenly--and he was such a precious glass! + + + + +479. + + +LOVE AND TRUTHFULNESS.--Through our love we have become dire offenders +against truth, and even habitual dissimulators and thieves, who give out +more things as true than seem to us to be true. On this account the +thinker must from time to time drive away those whom he loves (not +necessarily those who love him), so that they may show their sting and +wickedness, and cease to tempt him. Consequently the kindness of the +thinker will have its waning and waxing moon. + + + + +480. + + +INEVITABLE.--No matter what your experience may be, any one who does not +feel well disposed towards you will find in this experience some pretext +for disparaging you! You may undergo the greatest possible revolutions of +mind and knowledge, and at length, with the melancholy smile of the +convalescent, you may be able to step out into freedom and bright +stillness, and yet some one will say: "This fellow looks upon his illness +as an argument, and takes his impotence to be a proof of the impotence of +all others--he is vain enough to fall ill that he may feel the superiority +of the sufferer." And again, if somebody were to break the chains that +bound him down, and wounded himself severely in doing so, some one else +would point at him mockingly and cry: "How awkward he is! there is a man +who had got accustomed to his chains, and yet he is fool enough to burst +them asunder!" + + + + +481. + + +TWO GERMANS.--If we compare Kant and Schopenhauer with Plato, Spinoza, +Pascal, Rousseau, and Goethe, with reference to their souls and not their +intellects, we shall see that the two first-named thinkers are at a +disadvantage: their thoughts do not constitute a passionate history of +their souls--we are not led to expect in them romance, crises, +catastrophies, or death struggles. Their thinking is not at the same time +the involuntary biography of a soul, but in the case of Kant merely of a +head; and in the case of Schopenhauer again merely the description and +reflection of a character ("the invariable") and the pleasure which this +reflection causes, that is to say, the pleasure of meeting with an +intellect of the first order. + +Kant, when he shimmers through his thoughts, appears to us as an honest +and honourable man in the best sense of the words, but likewise as an +insignificant one: he is wanting in breadth and power; he had not come +through many experiences, and his method of working did not allow him +sufficient time to undergo experiences. Of course, in speaking of +experiences, I do not refer to the ordinary external events of life, but +to those fatalities and convulsions which occur in the course of the most +solitary and quiet life which has some leisure and glows with the passion +for thinking. Schopenhauer has at all events one advantage over him; for +he at least was distinguished by a certain fierce ugliness of disposition, +which showed itself in hatred, desire, vanity, and suspicion: he was of a +rather more ferocious disposition, and had both time and leisure to +indulge this ferocity. But he lacked "development," which was also wanting +in his range of thought: he had no "history." + + + + +482. + + +SEEKING ONE'S COMPANY.--Are we then looking for too much when we seek the +company of men who have grown mild, agreeable to the taste, and nutritive, +like chestnuts which have been put into the fire and taken out just at the +right moment? Of men who expect little from life, and prefer to accept +this little as a present rather than as a merit of their own, as if it +were carried to them by birds and bees? Of men who are too proud ever to +feel themselves rewarded, and too serious in their passion for knowledge +and honesty to have time for or pleasure in fame? Such men we should call +philosophers; but they themselves will always find some more modest +designation. + + + + +483. + + +SATIATED WITH MANKIND.-- + +_A._ Seek for knowledge! Yes! but always as a man! What? must I always be +a spectator of the same comedy, and always play a part in the same comedy, +without ever being able to observe things with other eyes than those? and +yet there may be countless types of beings whose organs are better adapted +for knowledge than ours! At the end of all their searching for knowledge +what will men at length come to know? Their organs! which perhaps is as +much as to say: the impossibility of knowledge! misery and disgust! + +_B._ This is a bad attack you have--reason is attacking you! to-morrow, +however, you will again be in the midst of knowledge, and hence of +irrationality--that is to say, delighted about all that is human. Let us go +to the sea! + + + + +484. + + +GOING OUR OWN WAY.--When we take the decisive step, and make up our minds +to follow our own path, a secret is suddenly revealed to us: it is clear +that all those who had hitherto been friendly to us and on intimate terms +with us judged themselves to be superior to us, and are offended now. The +best among them are indulgent, and are content to wait patiently until we +once more find the "right path"--they know it, apparently. Others make fun +of us, and pretend that we have been seized with a temporary attack of +mild insanity, or spitefully point out some seducer. The more malicious +say we are vain fools, and do their best to blacken our motives; while the +worst of all see in us their greatest enemy, some one who is thirsting for +revenge after many years of dependence,--and are afraid of us. What, then, +are we to do? My own opinion is that we should begin our sovereignty by +promising to all our acquaintances in advance a whole year's amnesty for +sins of every kind. + + + + +485. + + +FAR-OFF PERSPECTIVES.-- + +_A._ But why this solitude? + +_B._ I am not angry with anybody. But when I am alone it seems to me that +I can see my friends in a clearer and rosier light than when I am with +them; and when I loved and felt music best I lived far from it. It would +seem that I must have distant perspectives in order that I may think well +of things. + + + + +486. + + +GOLD AND HUNGER.--Here and there we meet with a man who changes into gold +everything that he touches. But some fine evil day he will discover that +he himself must starve through this gift of his. Everything around him is +brilliant, superb, and unapproachable in its ideal beauty, and now he +eagerly longs for things which it is impossible for him to turn into +gold--and how intense is this longing! like that of a starving man for a +meal! Query: What will he seize? + + + + +487. + + +SHAME.--Look at that noble steed pawing the ground, snorting, longing for a +ride, and loving its accustomed rider--but, shameful to relate, the rider +cannot mount to-day, he is tired.--Such is the shame felt by the weary +thinker in the presence of his own philosophy! + + + + +488. + + +AGAINST THE WASTE OF LOVE.--Do we not blush when we surprise ourselves in a +state of violent aversion? Well, then, we should also blush when we find +ourselves possessed of strong affections on account of the injustice +contained in them. More: there are people who feel their hearts weighed +down and oppressed when some one gives them the benefit of his love and +sympathy to the extent that he deprives others of a share. The tone of his +voice reveals to us the fact that we have been specially selected and +preferred! but, alas! I am not thankful for being thus selected: I +experience within myself a certain feeling of resentment against him who +wishes to distinguish me in this way--he shall not love me at the expense +of others! I shall always try to look after myself and to endure myself, +and my heart is often filled to overflowing, and with some reason. To such +a man nothing ought to be given of which others stand so greatly in need. + + + + +489. + + +FRIENDS IN NEED.--We may occasionally remark that one of our friends +sympathises with another more than with us. His delicacy is troubled +thereby, and his selfishness is not equal to the task of breaking down his +feelings of affection: in such a case we should facilitate the separation +for him, and estrange him in some way in order to widen the distance +between us.--This is also necessary when we fall into a habit of thinking +which might be detrimental to him: our affection for him should induce us +to ease his conscience in separating himself from us by means of some +injustice which we voluntarily take upon ourselves. + + + + +490. + + +THOSE PETTY TRUTHS.--"You know all that, but you have never lived through +it--so I will not accept your evidence. Those 'petty truths'--you deem them +petty because you have not paid for them with your blood!"--But are they +really great, simply because they have been bought at so high a price? and +blood is always too high a price!--"Do you really think so? How stingy you +are with your blood!" + + + + +491. + + +SOLITUDE, THEREFORE!-- + +_A._ So you wish to go back to your desert? + +_B._ I am not a quick thinker; I must wait for myself a long time--it is +always later and later before the water from the fountain of my own ego +spurts forth, and I have often to go thirsty longer than suits my +patience. That is why I retire into solitude in order that I may not have +to drink from the common cisterns. When I live in the midst of the +multitude my life is like theirs, and I do not think like myself; but +after some time it always seems to me as if the multitude wished to banish +me from myself and to rob me of my soul. Then I get angry with all these +people, and afraid of them; and I must have the desert to become well +disposed again. + + + + +492. + + +UNDER THE SOUTH WIND.-- + +_A._ I can no longer understand myself! It was only yesterday that I felt +myself so tempestuous and ardent, and at the same time so warm and sunny +and exceptionally bright! but to-day! Now everything is calm, wide, +oppressive, and dark like the lagoon at Venice. I wish for nothing, and +draw a deep breath, and yet I feel inwardly indignant at this "wish for +nothing"--so the waves rise and fall in the ocean of my melancholy. + +_B._ You describe a petty, agreeable illness. The next wind from the +north-east will blow it away. + +_A._ Why so? + + + + +493. + + +ON ONE'S OWN TREE.-- + +_A._ No thinker's thoughts give me so much pleasure as my own: this, of +course, proves nothing in favour of their value; but I should be foolish +to neglect fruits which are tasteful to me only because they happen to +grow on my own tree!--and I was once such a fool. + +_B._ Others have the contrary feeling: which likewise proves nothing in +favour of their thoughts, nor yet is it any argument against their value. + + + + +494. + + +THE LAST ARGUMENT OF THE BRAVE MAN.--There are snakes in this little clump +of trees.--Very well, I will rush into the thicket and kill them.--But by +doing that you will run the risk of falling a victim to them, and not they +to you.--But what do I matter? + + + + +495. + + +OUR TEACHERS.--During our period of youth we select our teachers and guides +from our own times, and from those circles which we happen to meet with: +we have the thoughtless conviction that the present age must have teachers +who will suit us better than any others, and that we are sure to find them +without having to look very far. Later on we find that we have to pay a +heavy penalty for this childishness: we have to expiate our teachers in +ourselves, and then perhaps we begin to look for the proper guides. We +look for them throughout the whole world, including even present and past +ages--but perhaps it may be too late, and at the worst we discover that +they lived when we were young--and that at that time we lost our +opportunity. + + + + +496. + + +THE EVIL PRINCIPLE.--Plato has marvellously described how the philosophic +thinker must necessarily be regarded as the essence of depravity in the +midst of every existing society: for as the critic of all its morals he is +naturally the antagonist of the moral man, and, unless he succeeds in +becoming the legislator of new morals, he lives long in the memory of men +as an instance of the "evil principle." From this we may judge to how +great an extent the city of Athens, although fairly liberal and fond of +innovations, abused the reputation of Plato during his lifetime. What +wonder then that he--who, as he has himself recorded, had the "political +instinct" in his body--made three different attempts in Sicily, where at +that time a united Mediterranean Greek State appeared to be in process of +formation? + +It was in this State, and with its assistance, that Plato thought he could +do for the Greeks what Mohammed did for the Arabs several centuries later: +viz. establishing both minor and more important customs, and especially +regulating the daily life of every man. His ideas were quite practicable +just as certainly as those of Mohammed were practicable; for even much +more incredible ideas, those of Christianity, proved themselves to be +practicable! a few hazards less and a few hazards more--and then the world +would have witnessed the Platonisation of Southern Europe; and, if we +suppose that this state of things had continued to our own days, we should +probably be worshipping Plato now as the "good principle." But he was +unsuccessful, and so his traditional character remains that of a dreamer +and a Utopian--stronger epithets than these passed away with ancient +Athens. + + + + +497. + + +THE PURIFYING EYE.--We have the best reason for speaking of "genius" in +men--for example, Plato, Spinoza, and Goethe--whose minds appear to be but +loosely linked to their character and temperament, like winged beings +which easily separate themselves from them, and then rise far above them. +On the other hand, those who never succeeded in cutting themselves loose +from their temperament, and who knew how to give to it the most +intellectual, lofty, and at times even cosmic expression (Schopenhauer, +for instance) have always been very fond of speaking about their genius. + +These geniuses could not rise above themselves, but they believed that, +fly where they would, they would always find and recover themselves--this +is their "greatness," and this can be greatness!--The others who are +entitled to this name possess the pure and purifying eye which does not +seem to have sprung out of their temperament and character, but separately +from them, and generally in contradiction to them, and looks out upon the +world as on a God whom it loves. But even people like these do not come +into possession of such an eye all at once: they require practice and a +preliminary school of sight, and he who is really fortunate will at the +right moment also fall in with a teacher of pure sight. + + + + +498. + + +NEVER DEMAND!--You do not know him! it is true that he easily and readily +submits both to men and things, and that he is kind to both--his only wish +is to be left in peace--but only in so far as men and things do not +_demand_ his submission. Any demand makes him proud, bashful, and warlike. + + + + +499. + + +THE EVIL ONE.--"Only the solitary are evil!"--thus spake Diderot, and +Rousseau at once felt deeply offended. Thus he proved that Diderot was +right. Indeed, in society, or amid social life, every evil instinct is +compelled to restrain itself, to assume so many masks, and to press itself +so often into the Procrustean bed of virtue, that we are quite justified +in speaking of the martyrdom of the evil man. In solitude, however, all +this disappears. The evil man is still more evil in solitude--and +consequently for him whose eye sees only a drama everywhere he is also +more beautiful. + + + + +500. + + +AGAINST THE GRAIN.--A thinker may for years at a time force himself to +think against the grain: that is, not to pursue the thoughts that spring +up within him, but, instead, those which he is compelled to follow by the +exigencies of his office, an established division of time, or any +arbitrary duty which he may find it necessary to fulfil. In the long run, +however, he will fall ill; for this apparently moral self-command will +destroy his nervous system as thoroughly and completely as regular +debauchery. + + + + +501. + + +MORTAL SOULS.--Where knowledge is concerned perhaps the most useful +conquest that has ever been made is the abandonment of the belief in the +immortality of the soul. Humanity is henceforth at liberty to wait: men +need no longer be in a hurry to swallow badly-tested ideas as they had to +do in former times. For in those times the salvation of this poor +"immortal soul" depended upon the extent of the knowledge which could be +acquired in the course of a short existence: decisions had to be reached +from one day to another, and "knowledge" was a matter of dreadful +importance! + +Now we have acquired good courage for errors, experiments, and the +provisional acceptance of ideas--all this is not so very important!--and for +this very reason individuals and whole races may now face tasks so vast in +extent that in former years they would have looked like madness, and +defiance of heaven and hell. Now we have the right to experiment upon +ourselves! Yes, men have the right to do so! the greatest sacrifices have +not yet been offered up to knowledge--nay, in earlier periods it would have +been sacrilege, and a sacrifice of our eternal salvation, even to surmise +such ideas as now precede our actions. + + + + +502. + + +ONE WORD FOR THREE DIFFERENT CONDITIONS.--When in a state of passion one +man will be forced to let loose the savage, dreadful, unbearable animal. +Another when under the influence of passion will raise himself to a high, +noble, and lofty demeanour, in comparison with which his usual self +appears petty. A third, whose whole person is permeated with nobility of +feeling, has also the most noble storm and stress: and in this state he +represents Nature in her state of savageness and beauty, and stands only +one degree lower than Nature in her periods of greatness and serenity, +which he usually represents. It is while in this state of passion, +however, that men understand him better, and venerate him more highly at +these moments--for then he is one step nearer and more akin to them. They +feel at once delighted and horrified at such a sight and call it--divine. + + + + +503. + + +FRIENDSHIP.--The objection to a philosophic life that it renders us useless +to our friends would never have arisen in a modern mind: it belongs rather +to classical antiquity. Antiquity knew the stronger bonds of friendship, +meditated upon it, and almost took it to the grave with it. This is the +advantage it has over us: we, on the other hand, can point to our +idealisation of sexual love. All the great excellencies of ancient +humanity owed their stability to the fact that man was standing side by +side with man, and that no woman was allowed to put forward the claim of +being the nearest and highest, nay even sole object of his love, as the +feeling of passion would teach. Perhaps our trees do not grow so high now +owing to the ivy and the vines that cling round them. + + + + +504. + + +RECONCILIATION.--Should it then be the task of philosophy to reconcile what +the child has learnt with what the man has come to recognise? Should +philosophy be the task of young men because they stand midway between +child and man and possess intermediate necessities? It would almost appear +to be so if you consider at what ages of their life philosophers are now +in the habit of setting forth their conceptions: at a time when it is too +late for faith and too early for knowledge. + + + + +505. + + +PRACTICAL PEOPLE.--We thinkers have the right of deciding good taste in all +things, and if necessary of decreeing it. The practical people finally +receive it from us: their dependence upon us is incredibly great, and is +one of the most ridiculous spectacles in the world, little though they +themselves know it and however proudly they like to carp at us unpractical +people. Nay, they would even go so far as to belittle their practical life +if we should show a tendency to despise it--whereto at times we might be +urged on by a slightly vindictive feeling. + + + + +506. + + +THE NECESSARY DESICCATION OF EVERYTHING GOOD.--What! must we conceive of a +work exactly in the spirit of the age that has produced it? but we +experience greater delight and surprise, and get more information out of +it when we do not conceive it in this spirit! Have you not remarked that +every new and good work, so long as it is exposed to the damp air of its +own age is least valuable--just because it still has about it all the odour +of the market, of opposition, of modern ideas, and of all that is +transient from day to day? Later on, however, it dries up, its "actuality" +dies away: and then only does it obtain its deep lustre and its +perfume--and also, if it is destined for it, the calm eye of eternity. + + + + +507. + + +AGAINST THE TYRANNY OF TRUTH.--Even if we were mad enough to consider all +our opinions as truth, we should nevertheless not wish them alone to +exist. I cannot see why we should ask for an autocracy and omnipotence of +truth: it is sufficient for me to know that it is a great power. Truth, +however, must meet with opposition and be able to fight, and we must be +able to rest from it at times in falsehood--otherwise truth will grow +tiresome, powerless, and insipid, and will render us equally so. + + + + +508. + + +NOT TO TAKE A THING PATHETICALLY.--What we do to benefit ourselves should +not bring us in any moral praise, either from others or from ourselves, +and the same remark applies to those things which we do to please +ourselves. It is looked upon as _bon ton_ among superior men to refrain +from taking things pathetically in such cases, and to refrain from all +pathetic feelings: the man who has accustomed himself to this has +retrieved his _navet_. + + + + +509. + + +THE THIRD EYE.--What! You are still in need of the theatre! are you still +so young? Be wise, and seek tragedy and comedy where they are better +acted, and where the incidents are more interesting, and the actors more +eager. It is indeed by no means easy to be merely a spectator in these +cases--but learn! and then, amid all difficult or painful situations, you +will have a little gate leading to joy and refuge, even when your passions +attack you. Open your stage eye, that big third eye of yours, which looks +out into the world through the other two. + + + + +510. + + +ESCAPING FROM ONE'S VIRTUES.--Of what account is a thinker who does not +know how to escape from his own virtues occasionally! Surely a thinker +should be more than "a moral being"! + + + + +511. + + +THE TEMPTRESS.--Honesty is the great temptress of all fanatics.(15) What +seemed to tempt Luther in the guise of the devil or a beautiful woman, and +from which he defended himself in that uncouth way of his, was probably +nothing but honesty, and perhaps in a few rarer cases even truth. + + + + +512. + + +BOLD TOWARDS THINGS.--The man who, in accordance with his character, is +considerate and timid towards persons, but is courageous and bold towards +things, is afraid of new and closer acquaintances, and limits his old ones +in order that he may thus make his incognito and his inconsiderateness +coincide with truth. + + + + +513. + + +LIMITS AND BEAUTY.--Are you looking for men with a fine culture? Then you +will have to be satisfied with restricted views and sights, exactly as +when you are looking for fine countries.--There are, of course, such +panoramic men: they are like panoramic regions, instructive and +marvellous: but not beautiful. + + + + +514. + + +TO THE STRONGER.--Ye stronger and arrogant intellects, we ask you for only +one thing: throw no further burdens upon our shoulders, but take some of +our burdens upon your own, since ye are stronger! but ye delight in doing +the exact contrary: for ye wish to soar, so that we must carry your burden +in addition to our own--we must crawl! + + + + +515. + + +THE INCREASE OF BEAUTY.--Why has beauty increased by the progress of +civilisation? because the three occasions for ugliness appear ever more +rarely among civilised men: first, the wildest outbursts of ecstasy; +secondly, extreme bodily exertion, and, thirdly, the necessity of inducing +fear by one's very sight and presence--a matter which is so frequent and of +so great importance in the lower and more dangerous stages of culture that +it even lays down the proper gestures and ceremonials and makes ugliness a +duty. + + + + +516. + + +NOT TO IMBUE OUR NEIGHBOURS WITH OUR OWN DEMON.--Let us in our age continue +to hold the belief that benevolence and beneficence are the +characteristics of a good man; but let us not fail to add "provided that +in the first place he exhibits his benevolence and beneficence towards +himself." For if he acts otherwise--that is to say, if he shuns, hates, or +injures himself--he is certainly not a good man. He then merely saves +himself through others: and let these others take care that they do not +come to grief through him, however well disposed he may appear to be to +them!--but to shun and hate one's own ego, and to live in and for others, +this has up to the present, with as much thoughtlessness as conviction, +been looked upon as "unselfish," and consequently as "good." + + + + +517. + + +TEMPTING INTO LOVE.--We ought to fear a man who hates himself; for we are +liable to become the victims of his anger and revenge. Let us therefore +try to tempt him into self-love. + + + + +518. + + +RESIGNATION.--What is resignation? It is the most comfortable position of a +patient, who, after having suffered a long time from tormenting pains in +order to find it, at last became tired--and then found it. + + + + +519. + + +DECEPTION.--When you wish to act you must close the door upon doubt, said a +man of action.--And are you not afraid of being deceived in doing so? +replied the man of a contemplative mind. + + + + +520. + + +ETERNAL OBSEQUIES.--Both within and beyond the confines of history we might +imagine that we were listening to a continual funeral oration: we have +buried, and are still burying, all that we have loved best, our thoughts, +and our hopes, receiving in exchange pride, _gloria mundi_--that is, the +pomp of the graveside speech. It is thus that everything is made good! +Even at the present time the funeral orator remains the greatest public +benefactor. + + + + +521. + + +EXCEPTIONAL VANITY.--Yonder man possesses one great quality which serves as +a consolation for him: his look passes with contempt over the remainder of +his being, and almost his entire character is included in this. But he +recovers from himself when, as it were, he approaches his sanctuary; +already the road leading to it appears to him to be an ascent on broad +soft steps--and yet, ye cruel ones, ye call him vain on this account! + + + + +522. + + +WISDOM WITHOUT EARS.--To hear every day what is said about us, or even to +endeavour to discover what people think of us, will in the end kill even +the strongest man. Our neighbours permit us to live only that they may +exercise a daily claim upon us! They certainly would not tolerate us if we +wished to claim rights over them, and still less if we wished to be right! +In short, let us offer up a sacrifice to the general peace, let us not +listen when they speak of us, when they praise us, blame us, wish for us, +or hope for us--nay, let us not even think of it. + + + + +523. + + +A QUESTION OF PENETRATION.--When we are confronted with any manifestation +which some one has permitted us to see, we may ask: what is it meant to +conceal? What is it meant to draw our attention from? What prejudices does +it seek to raise? and again, how far does the subtlety of the +dissimulation go? and in what respect is the man mistaken? + + + + +524. + + +THE JEALOUSY OF THE LONELY ONES.--This is the difference between sociable +and solitary natures, provided that both possess an intellect: the former +are satisfied, or nearly satisfied, with almost anything whatever; from +the moment that their minds have discovered a communicable and happy +version of it they will be reconciled even with the devil himself! But the +lonely souls have their silent rapture, and their speechless agony about a +thing: they hate the ingenious and brilliant display of their inmost +problems as much as they dislike to see the women they love too loudly +dressed--they watch her mournfully in such a case, as if they were just +beginning to suspect that she was desirous of pleasing others. This is the +jealousy which all lonely thinkers and passionate dreamers exhibit with +regard to the _esprit_. + + + + +525. + + +THE EFFECT OF PRAISE.--Some people become modest when highly praised, +others insolent. + + + + +526. + + +UNWILLING TO BE A SYMBOL.--I sympathise with princes: they are not at +liberty to discard their high rank even for a short time, and thus they +come to know people only from the very uncomfortable position of constant +dissimulation--their continual compulsion to represent something actually +ends by making solemn ciphers of them.--Such is the fate of all those who +deem it their duty to be symbols. + + + + +527. + + +THE HIDDEN MEN.--Have you never come across those people who check and +restrain even their enraptured hearts, and who would rather become mute +than lose the modesty of moderation? and have you never met those +embarrassing, and yet so often good-natured people who do not wish to be +recognised, and who time and again efface the tracks they have made in the +sand? and who even deceive others as well as themselves in order to remain +obscure and hidden? + + + + +528. + + +UNUSUAL FORBEARANCE.--It is often no small indication of kindness to be +unwilling to criticise some one, and even to refuse to think of him. + + + + +529. + + +HOW MEN AND NATIONS GAIN LUSTRE.--How many really individual actions are +left undone merely because before performing them we perceive or suspect +that they will be misunderstood!--those actions, for example, which have +some intrinsic value, both in good and evil. The more highly an age or a +nation values its individuals, therefore, and the more right and +ascendancy we accord them, the more will actions of this kind venture to +make themselves known,--and thus in the long run a lustre of honesty, of +genuineness in good and evil, will spread over entire ages and nations, so +that they--the Greeks, for example--like certain stars, will continue to +shed light for thousands of years after their sinking. + + + + +530. + + +DIGRESSIONS OF THE THINKER.--The course of thought in certain men is strict +and inflexibly bold. At times it is even cruel towards such men, although +considered individually they may be gentle and pliable. With well-meaning +hesitation they will turn the matter ten times over in their heads, but +will at length continue their strict course. They are like streams that +wind their way past solitary hermitages: there are places in their course +where the stream plays hide and seek with itself, and indulges in short +idylls with islets, trees, grottos, and cascades--and then it rushes ahead +once more, passes by the rocks, and forces its way through the hardest +stones. + + + + +531. + + +DIFFERENT FEELINGS TOWARDS ART.--From the time when we begin to live as a +hermit, consuming and consumed, our only company being deep and prolific +thoughts, we expect from art either nothing more, or else something quite +different from what we formerly expected--in a word, we change our taste. +For in former times we wished to penetrate for a moment by means of art +into the element in which we are now living permanently: at that time we +dreamt ourselves into the rapture of a possession which we now actually +possess. Indeed, flinging away from us for the time being what we now +have, and imagining ourselves to be poor, or to be a child, a beggar, or a +fool, may now at times fill us with delight. + + + + +532. + + +"LOVE EQUALISES."--Love wishes to spare the other to whom it devotes itself +any feeling of strangeness: as a consequence it is permeated with disguise +and simulation; it keeps on deceiving continuously, and feigns an equality +which in reality does not exist. And all this is done so instinctively +that women who love deny this simulation and constant tender trickery, and +have even the audacity to assert that love equalises (in other words that +it performs a miracle)! + +This phenomenon is a simple matter if one of the two permits himself or +herself to be loved, and does not deem it necessary to feign, but leaves +this to the other. No drama, however, could offer a more intricate and +confused instance than when both persons are passionately in love with one +another; for in this case both are anxious to surrender and to endeavour +to conform to the other, and finally they are both at a loss to know what +to imitate and what to feign. The beautiful madness of this spectacle is +too good for this world, and too subtle for human eyes. + + + + +533. + + +WE BEGINNERS.--How many things does an actor see and divine when he watches +another on the stage! He notices at once when a muscle fails in some +gesture; he can distinguish those little artificial tricks which are so +calmly practised separately before the mirror, and are not in conformity +with the whole; he feels when the actor is surprised on the stage by his +own invention, and when he spoils it amid this surprise.--How differently, +again, does a painter look at some one who happens to be moving before +him! He will see a great deal that does not actually exist in order to +complete the actual appearance of the person, and to give it its full +effect. In his mind he attempts several different illuminations of the +same object, and divides the whole by an additional contrast.--Oh, that we +now possessed the eyes of such an actor and such a painter for the +province of the human soul! + + + + +534. + + +SMALL DOSES.--If we wish a change to be as deep and radical as possible, we +must apply the remedy in minute doses, but unremittingly for long periods. +What great action can be performed all at once? Let us therefore be +careful not to exchange violently and precipitately the moral conditions +with which we are familiar for a new valuation of things,--nay, we may even +wish to continue living in the old way for a long time to come, until +probably at some very remote period we become aware of the fact that the +new valuation has made itself the predominating power within us, and that +its minute doses to which we must henceforth become accustomed have set up +a new nature within us.--We now also begin to understand that the last +attempt at a great change of valuations--that which concerned itself with +political affairs (the "great revolution")--was nothing more than a +pathetic and sanguinary piece of quackery which, by means of sudden +crises, was able to inspire a credulous Europe with the hope of a sudden +recovery, and has therefore made all political invalids impatient and +dangerous up to this very moment. + + + + +535. + + +TRUTH REQUIRES POWER.--Truth in itself is no power at all, in spite of all +that flattering rationalists are in the habit of saying to the contrary. +Truth must either attract power to its side, or else side with power, for +otherwise it will perish again and again. This has already been +sufficiently demonstrated, and more than sufficiently! + + + + +536. + + +THE THUMBSCREW.--It is disgusting to observe with what cruelty every one +charges his two or three private virtues to the account of others who may +perhaps not possess them, and whom he torments and worries with them. Let +us therefore deal humanely with the "sense of honesty," although we may +possess in it a thumbscrew with which we can worry to death all these +presumptuous egoists who even yet wish to impose their own beliefs upon +the whole world--we have tried this thumbscrew on ourselves! + + + + +537. + + +MASTERY.--We have reached mastery when we neither mistake nor hesitate in +the achievement. + + + + +538. + + +THE MORAL INSANITY OF GENIUS.--In a certain category of great intellects we +may observe a painful and partly horrible spectacle: in their most +productive moments their flights aloft and into the far distance appear to +be out of harmony with their general constitution and to exceed their +power in one way or another, so that each time there remains a deficiency, +and also in the long run a defectiveness in the entire machinery, which +latter is manifested among those highly intellectual natures by various +kinds of moral and intellectual symptoms more regularly than by conditions +of bodily distress. + +Thus those incomprehensible characteristics of their nature--all their +timidity, vanity, hatefulness, envy, their narrow and narrowing +disposition--and that too personal and awkward element in natures like +those of Rousseau and Schopenhauer, may very well be the consequences of a +periodical attack of heart disease; and this in its turn may be the result +of a nervous complaint, and this latter the consequence of ----(16) + +So long as genius dwells within us we are full of audacity, yea, almost +mad, and heedless of health, life, and honour; we fly through the day as +free and swift as an eagle, and in the darkness we feel as confident as an +owl.--But let genius once leave us and we are instantly overcome by a +feeling of the most profound despondency: we can no longer understand +ourselves; we suffer from everything that we experience and do not +experience; we feel as if we were in the midst of shelterless rocks with +the tempest raging round us, and we are at the same time like pitiful +childish souls, afraid of a rustle or a shadow.--Three-fourths of all the +evil committed in the world is due to timidity; and this is above all a +physiological process. + + + + +539. + + +DO YOU KNOW WHAT YOU WANT?--Have you never been troubled by the fear that +you might not be at all fitted for recognising what is true? by the fear +that your senses might be too dull, and even your delicacy of sight far +too blunt? If you could only perceive, even once, to what extent your +volition dominates your sight! How, for example, you wished yesterday to +see more than some one else, while to-day you wish to see it differently! +and how from the start you were anxious to see something which would be in +conformity with or in opposition to anything that people thought they had +observed up to the present. Oh, those shameful cravings! How often you +keep your eyes open for what is efficacious, for what is soothing, just +because you happen to be tired at the moment! Always full of secret +predeterminations of what truth should be like, so that you--you, +forsooth!--might accept it! or do you think that to-day, because you are as +frozen and dry as a bright winter morning, and because nothing is weighing +on your mind, you have better eyesight! Are not ardour and enthusiasm +necessary to do justice to the creations of thought?--and this indeed is +what is called sight! as if you could treat matters of thought any +differently from the manner in which you treat men. In all relations with +thought there is the same morality, the same honesty of purpose, the same +_arrire-pense_, the same slackness, the same faint-heartedness--your +whole lovable and hateful self! Your physical exhaustion will lend the +things pale colours whilst your feverishness will turn them into monsters! +Does not your morning show the things in a different light from the +evening? Are you not afraid of finding in the cave of all knowledge your +own phantom, the veil in which truth is wrapped up and hidden from your +sight? Is it not a dreadful comedy in which you so thoughtlessly wish to +take part? + + + + +540. + + +LEARNING.--Michelangelo considered Raphael's genius as having been acquired +by study, and upon his own as a natural gift: learning as opposed to +talent; though this is mere pedantry, with all due respect to the great +pedant himself. For what is talent but a name for an older piece of +learning, experience, exercise, appropriation, and incorporation, perhaps +as far back as the times of our ancestors, or even earlier! And again: he +who learns forms his own talents, only learning is not such an easy matter +and depends not only upon our willingness, but also upon our being able to +learn at all. + +Jealousy often prevents this in an artist, or that pride which, when it +experiences any strange feeling, at once assumes an attitude of defence +instead of an attitude of scholarly receptiveness. Raphael, like Goethe, +lacked this pride, on which account they were great learners, and not +merely the exploiters of those quarries which had been formed by the +manifold genealogy of their forefathers. Raphael vanishes before our eyes +as a learner in the midst of that assimilation of what his great rival +called _his_ "nature": this noblest of all thieves daily carried off a +portion of it; but before he had appropriated all the genius of +Michelangelo he died--and the final series of his works, because it is the +beginning of a new plan of study, is less perfect and good, for the simple +reason that the great student was interrupted by death in the midst of his +most difficult task, and took away with him that justifying and final goal +which he had in view. + + + + +541. + + +HOW WE SHOULD TURN TO STONE.--By slowly, very, very slowly, becoming hard +like a precious stone, and at last lie still, a joy to all eternity. + + + + +542. + + +THE PHILOSOPHER AND OLD AGE.--It is not wise to permit evening to act as a +judge of the day; for only too often in this case weariness becomes the +judge of success and good will. We should also take the greatest +precautions in regard to everything connected with old age and its +judgment upon life, more especially since old age, like the evening, is +fond of assuming a new and charming morality, and knows well enough how to +humiliate the day by the glow of the evening skies, twilight and a +peaceful and wistful silence. The reverence which we feel for an old man, +especially if he is an old thinker and sage, easily blinds us to the +deterioration of his intellect, and it is always necessary to bring to +light the hidden symptoms of such a deterioration and lassitude, that is +to say, to uncover the physiological phenomenon which is still concealed +behind the old man's moral judgments and prejudices, in case we should be +deceived by our veneration for him, and do something to the disadvantage +of knowledge. For it is not seldom that the illusion of a great moral +renovation and regeneration takes possession of the old man. Basing his +views upon this, he then proceeds to express his opinions on the work and +development of his life as if he had only then for the first time become +clearsighted--and nevertheless it is not wisdom, but fatigue, which prompts +his present state of well-being and his positive judgments. + +The most dangerous indication of this weariness is above all the belief in +genius, which as a rule only arises in great and semi-great men of +intellect at this period of their lives: the belief in an exceptional +position, and exceptional rights. The thinker who thus believes himself to +be inspired by genius henceforth deems it permissible for him to take +things more easily, and takes advantage of his position as a genius to +decree rather than to prove. It is probable, however, that the need felt +by the weary intellect for alleviation is the main source of this +belief--it precedes it in time, though appearances may indicate the +contrary. + +At this time too, as the result of the love which all weary and old people +feel for enjoyment, such men as those I am speaking of wish to enjoy the +results of their thinking instead of again testing them and scattering the +seeds abroad once more. This leads them to make their thoughts palatable +and enjoyable, and to take away their dryness, coldness, and want of +flavour; and thus it comes about that the old thinker apparently raises +himself above his life's work, while in reality he spoils it by infusing +into it a certain amount of fantasy, sweetness, flavour, poetic mists, and +mystic lights. This is how Plato ended, as did also that great and honest +Frenchman, Auguste Comte, who, as a conqueror of the exact sciences, +cannot be matched either among the Germans or the Englishmen of this +century. + +There is a third symptom of fatigue: that ambition which actuated the +great thinker when he was young, and which could not then find anything to +satisfy it, has also grown old, and, like one that has no more time to +lose, it begins to snatch at the coarser and more immediate means of its +gratification, means which are peculiar to active, dominating, violent, +and conquering dispositions. From this time onwards the thinker wishes to +found institutions which shall bear his name, instead of erecting mere +brain-structures. What are now to him the ethereal victories and honours +to be met with in the realm of proofs and refutations, or the perpetuation +of his fame in books, or the thrill of exultation in the soul of the +reader? But the institution, on the other hand, is a temple, as he well +knows--a temple of stone, a durable edifice, which will keep its god alive +with more certainty than the sacrifices of rare and tender souls.(17) + +Perhaps, too, at this period of his life the old thinker will for the +first time meet with that love which is fitted for a god rather than for a +human being, and his whole nature becomes softened and sweetened in the +rays of such a sun, like fruit in autumn. Yes, he grows more divine and +beautiful, this great old man,--and nevertheless it is old age and +weariness which permit him to ripen in this way, to grow more silent, and +to repose in the luminous adulation of a woman. Now it is all up with his +former desire--a desire which was superior even to his own ego--for real +disciples, followers who would carry on his thought, that is, true +opponents. This desire arose from his hitherto undiminished energy, the +conscious pride he felt in being able at any time to become an opponent +himself,--nay, even the deadly enemy of his own doctrine,--but now his +desire is for resolute partisans, unwavering comrades, auxiliary forces, +heralds, a pompous train of followers. He is now no longer able to bear +that dreadful isolation in which every intellect that advances beyond the +others is compelled to live. From this time forward he surrounds himself +with objects of veneration, companionship, tenderness, and love; but he +also wishes to enjoy the privileges of all religious people, and to +worship what he venerates most highly in his little community--he will even +go as far as to invent a religion for the purpose of having a community. + +Thus lives the wise old man, and in living thus he falls almost +imperceptibly into such a deplorable proximity to priestly and poetic +extravagances that it is difficult to recollect all his wise and severe +period of youth, the former rigid morality of his mind, and his truly +virile dread of fancies and misplaced enthusiasm. When he was formerly in +the habit of comparing himself with the older thinkers, he did so merely +that he might measure his weakness against their strength, and that he +might become colder and more audacious towards himself; but now he only +makes this comparison to intoxicate himself with his own delusions. +Formerly he looked forward with confidence to future thinkers, and he even +took a delight in imagining himself to be cast into the shade by their +brighter light. Now, however, he is mortified to think that he cannot be +the last: he endeavours to discover some way of imposing upon mankind, +together with the inheritance which he is leaving to them, a restriction +of sovereign thinking. He fears and reviles the pride and the love of +freedom of individual minds: after him no one must allow his intellect to +govern with absolute unrestriction: he himself wishes to remain for ever +the bulwark on which the waves of ideas may break--these are his secret +wishes, and perhaps, indeed, they are not always secret. + +The hard fact upon which such wishes are based, however, is that he +himself has come to a halt before his teaching, and has set up his +boundary stone, his "thus far and no farther." In canonising himself he +has drawn up his own death warrant: from now on his mind cannot develop +further. His race is run; the hour-hand stops. Whenever a great thinker +tries to make himself a lasting institution for posterity, we may readily +suppose that he has passed the climax of his powers, and is very tired, +very near the setting of his sun. + + + + +543. + + +WE MUST NOT MAKE PASSION AN ARGUMENT FOR TRUTH.--Oh, you kind-hearted and +even noble enthusiasts, I know you! You wish to seem right in our eyes as +well as in your own, but especially in your own!--and an irritable and +subtle evil conscience so often spurs you on against your very enthusiasm! +How ingenious you then become in deceiving your conscience, and lulling it +to sleep! How you hate honest, simple, and clean souls; how you avoid +their innocent glances! That better knowledge whose representatives they +are, and whose voice you hear only too distinctly within yourselves when +it questions your belief,--how you try to cast suspicion upon it as a bad +habit, as a disease of the age, as the neglect and infection of your own +intellectual health! It drives you on to hate even criticism, science, +reason! You must falsify history to make it testify in your favour; you +must deny virtues in case they should obscure those of your own idols and +ideals. + +Coloured images where arguments are needed! Ardour and power of +expression! Silver mists! Ambrosian nights! well do you know how to +enlighten and to darken--to darken by means of light! and indeed when your +passion can no longer be kept within bounds the moment comes when you say +to yourselves, "Now I have won for myself a good conscience, now I am +exalted, courageous, self-denying, magnanimous; now I am honest!" How you +long for these moments when your passion will confer upon you full and +absolute rights, and also, as it were, innocence. How happy you are when +engaged in battle and inspired with ecstasy or courage, when you are +elated beyond yourself, when gnawing doubt has left you, and when you can +even decree: "Any man who is not in ecstasy as we are cannot by any chance +know what or where truth is." How you long to meet with those who share +your belief in this state--which is a state of intellectual depravity--and +to set your own fire alight with their flames! Oh, for your martyrdom, +your victory of the sanctified lie! Must you really inflict so much pain +upon yourselves?--_Must_ you? + + + + +544. + + +HOW PHILOSOPHY IS NOW PRACTISED.--I can see quite well that our +philosophising youths, women, and artists require from philosophy exactly +the opposite of what the Greeks derived from it. What does he who does not +hear the continual exultation that resounds through every speech and +counter-argument in a Platonic dialogue, this exultation over the new +invention of rational thinking, know about Plato or about ancient +philosophy? At that time souls were filled with enthusiasm when they gave +themselves up to the severe and sober sport of ideas, generalisations, +refutations,--that enthusiasm which perhaps those old, great, severe, and +prudent contrapuntists in music have also known. At that time the Greek +palate still possessed that older and formerly omnipotent taste: and by +the side of this taste their new taste appeared to be enveloped in so much +charm that the divine art of dialectic was sung by hesitating voices as if +its followers were intoxicated with the frenzy of love. That old form of +thinking, however, was thought within the bounds of morality, and for it +nothing existed but fixed judgments and established facts, and it had no +reasons but those of authority. Thinking, therefore, was simply a matter +of repetition, and all the enjoyment of speech and dialogue could only lie +in their form. + +Wherever the substance of a thing is looked upon as eternal and +universally approved, there is only one great charm, the charm of variable +forms, that is, of fashion. Even in the poets ever since the time of +Homer, and later on in the case of the sculptors, the Greeks did not enjoy +originality, but its contrary. It was Socrates who discovered another +charm, that of cause and effect, of reason and sequence, and we moderns +have become so used to it, and have been brought up to the necessity of +logic that we look upon it as the normal taste, and as such it cannot but +be repugnant to ardent and presumptuous people. Such people are pleased by +whatever stands out boldly from the normal: their more subtle ambition +leads them to believe only too readily that they are exceptional souls, +not dialectic and rational beings, but, let us say, "intuitive" beings +gifted with an "inner sense," or with a certain "intellectual perception." +Above all, however, they wish to be "artistic natures" with a genius in +their heads, and a demon in their bodies, and consequently with special +rights in this world and in the world to come--especially the divine +privilege of being incomprehensible. + +And people like these are "going in for" philosophy nowadays! I fear they +will discover one day that they have made a mistake--what they are looking +for is religion! + + + + +545. + + +BUT WE DO NOT BELIEVE YOU.--You would fain pass for psychologists, but we +shall not allow it! Are we not to notice that you pretend to be more +experienced, profound, passionate, and perfect than you actually are?--just +as we notice in yonder painter that there is a trifling presumptuousness +in his manner of wielding the brush, and in yonder musician that he brings +forward his theme with the desire to make it appear superior to what it +really is. Have you experienced history within yourselves, commotions, +earthquakes, long and profound sadness, and sudden flashes of happiness? +Have you acted foolishly with great and little fools? Have you really +undergone the delusions and woe of the good people? and also the woe and +the peculiar happiness of the most evil? Then you may speak to me of +morality, but not otherwise! + + + + +546. + + +SLAVE AND IDEALIST.--The followers of Epictetus would doubtless not be to +the taste of those who are now striving after the ideal. The constant +tension of his being, the indefatigable inward glance, the prudent and +reserved incommunicativeness of his eye whenever it happens to gaze upon +the outer world, and above all, his silence or laconic speech: all these +are characteristics of the strictest fortitude,--and what would our +idealists, who above all else are desirous of expansion, care for this? +But in spite of all this the Stoic is not fanatical. He detests the +display and boasting of our idealists: his pride, however great it may be, +is not eager to disturb others. It permits of a certain gentle approach, +and has no desire to spoil anybody's good humour--nay, it can even smile. A +great deal of ancient humanity is to be seen exemplified in this ideal. +The most excellent feature about it, however, is that the thinker is +completely free from the fear of God, strictly believes in reason, and is +no preacher of penitence. + +Epictetus was a slave: his ideal man is without any particular rank, and +may exist in any grade of society, but above all he is to be sought in the +deepest and lowest social classes, as the silent and self-sufficient man +in the midst of a general state of servitude, a man who defends himself +alone against the outer world, and is constantly living in a state of the +highest fortitude. He is distinguished from the Christian especially, +because the latter lives in hope in the promise of "unspeakable glory," +permits presents to be made to him, and expects and accepts the best +things from divine love and grace, and not from himself. Epictetus, on the +other hand, neither hopes nor allows his best treasure to be given him--he +possesses it already, holds it bravely in his hand, and defies the world +to take it away from him. Christianity was devised for another class of +ancient slaves, for those who had a weak will and weak reason--that is to +say, for the majority of slaves. + + + + +547. + + +THE TYRANTS OF THE INTELLECT.--The progress of science is at the present +time no longer hindered by the purely accidental fact that man attains to +about seventy years, which was the case far too long. In former times +people wished to master the entire extent of knowledge within this period, +and all the methods of knowledge were valued according to this general +desire. Minor questions and individual experiments were looked upon as +unworthy of notice: people wanted to take the shortest path under the +impression that, since everything in this world seemed to be arranged with +a view to man's needs, even the acquirement of knowledge was regulated in +view of the limits of human life. + +To solve everything at a single stroke, with one word--this was the secret +desire; and the task was represented in the symbol of the Gordian knot or +the egg of Columbus. No one doubted that it was possible to reach the goal +of knowledge after the manner of Alexander or Columbus, and to settle all +questions with one answer. "There is a mystery to be solved," seemed to be +the aim of life in the eyes of the philosopher: it was necessary in the +first place to find out what this enigma was, and to condense the problem +of the world into the simplest enigmatical formula possible. The boundless +ambition and delight of being the "unraveller of the world" charmed the +dreams of many a thinker: nothing seemed to him worth troubling about in +this world but the means of bringing everything to a satisfactory +conclusion. Philosophy thus became a kind of supreme struggle for the +tyrannical sway over the intellect, and no one doubted that such a +tyrannical domination was reserved for some very happy, subtle, ingenious, +bold, and powerful person--a single individual!--and many (the last was +Schopenhauer) fancied themselves to be this privileged person. + +From this it follows that, on the whole, science has up to the present +remained in a rather backward state owing to the moral narrow-mindedness +of its disciples, and that henceforth it will have to be pursued from a +higher and more generous motive. "What do I matter?" is written over the +door of the thinker of the future. + + + + +548. + + +VICTORY OVER POWER.--If we consider all that has been venerated up to the +present as "superhuman intellect" or "genius," we must come to the sad +conclusion that, considered as a whole, the intellectuality of mankind +must have been extremely low and poor: so little mind has hitherto been +necessary in order to feel at once considerably superior to all this! Alas +for the cheap glory of "genius"! How quickly has it been raised to the +throne, and its worship grown into a custom! We still fall on our knees +before power--according to the old custom of slaves--and nevertheless, when +the degree of venerability comes to be determined, only the degree of +reason in the power will be the deciding factor. We must find out, indeed, +to how great an extent power has been overcome by something higher, which +it now obeys as a tool and instrument. + +As yet, however, there have been too few eyes for such investigations: +even in the majority of cases the mere valuation of genius has almost been +looked upon as blasphemy. And thus perhaps everything that is most +beautiful still takes place in the midst of darkness and vanishes in +endless night almost as soon as it has made its appearance,--I refer to the +spectacle of that power which a genius does not lay out upon works, but +upon himself as a work, that is, his own self-control, the purifying of +his own imagination, the order and selection in his inspirations and +tasks. The great man ever remains invisible in the greatest thing that +claims worship, like some distant star: his victory over power remains +without witnesses, and hence also without songs and singers. The hierarchy +of the great men in all the past history of the human race has not yet +been determined. + + + + +549. + + +FLIGHT FROM ONE'S SELF.--Those sufferers from intellectual spasms who are +impatient towards themselves and look upon themselves with a gloomy +eye--such as Byron or Alfred de Musset--and who, in everything that they do, +resemble runaway horses, and from their own works derive only a transient +joy and an ardent passion which almost bursts their veins, followed by +sterility and disenchantment--how are they able to bear up! They would fain +attain to something "beyond themselves." If we happen to be Christians, +and are seized by such a desire as this, we strive to reach God and to +become one with Him; if we are a Shakespeare we shall be glad to perish in +images of a passionate life; if we are like Byron we long for actions, +because these detach us from ourselves to an even greater extent than +thoughts, feelings, and works. + +And should the desire for performing great deeds really be at bottom +nothing but a flight from our own selves?--as Pascal would ask us. And +indeed this assertion might be proved by considering the most noble +representations of this desire for action: in this respect let us +remember, bringing the knowledge of an alienist to our aid, that four of +the greatest men of all ages who were possessed of this lust for action +were epileptics--Alexander the Great, Csar, Mohammed, and Napoleon; and +Byron likewise was subject to the same complaint. + + + + +550. + + +KNOWLEDGE AND BEAUTY.--If men, as they are still in the habit of doing, +reserve their veneration and feelings of happiness for works of fancy and +imagination, we should not be surprised if they feel chilled and +displeased by the contrary of fancy and imagination. The rapture which +arises from even the smallest, sure, and definite step in advance into +insight, and which our present state of science yields to so many in such +abundance--this rapture is in the meantime not believed in by all those who +are in the habit of feeling enraptured only when they leave reality +altogether and plunge into the depths of vague appearance--romanticism. +These people look upon reality as ugly, but they entirely overlook the +fact that the knowledge of even the ugliest reality is beautiful, and that +the man who can discern much and often is in the end very far from +considering as ugly the main items of that reality, the discovery of which +has always inspired him with the feeling of happiness. + +Is there anything "beautiful in itself"? The happiness of those who can +recognise augments the beauty of the world, bathing everything that exists +in a sunnier light: discernment not only envelops all things in its own +beauty, but in the long run permeates the things themselves with its +beauty--may ages to come bear witness to the truth of this statement! In +the meantime let us recall an old experience: two men so thoroughly +different in every respect as Plato and Aristotle were agreed in regard to +what constituted superior happiness--not merely their own and that of men +in general, but happiness in itself, even the happiness of the gods. They +found this happiness to lie in knowledge, in the activity of a well +practised and inventive understanding (not in "intuition" like the German +theologians and semi-theologians; not in visions, like the mystics; and +not in work, like the merely practical men). Similar opinions were +expressed by Descartes and Spinoza. What great delight must all these men +have felt in knowledge! and how great was the danger that their honesty +might give way, and that they themselves might become panegyrists of +things! + + + + +551. + + +FUTURE VIRTUES.--How has it come about that, the more intelligible the +world has become, the more all kinds of ceremonies have diminished? Was +fear so frequently the fundamental basis of that awe which overcame us at +the sight of anything hitherto unknown and mysterious, and which taught us +to fall upon our knees before the unintelligible, and to beg for mercy? +And has the world, perhaps, through the very fact that we have grown less +timid, lost some of the charms it formerly had for us? Is it not possible +that our own dignity and stateliness, our formidable character, has +decreased together with our spirit of dread? Perhaps we value the world +and ourselves less highly since we have begun to think more boldly about +it and ourselves? Perhaps there will come a moment in the future when this +courageous spirit of thinking will have reached such a point that it will +feel itself soaring in supreme pride, far above men and things--when the +wise man, being also the boldest, will see himself and even more +particularly existence, the lowest of all beneath himself? + +This type of courage, which is not far removed from excessive generosity, +has been lacking in humanity up to the present.--Oh, that our poets might +once again become what they once were: seers, telling us something about +what might possibly happen! now that what is real and what is past are +being ever more and more taken from them, and must continue to be taken +from them--for the time of innocent counterfeiting is at an end! Let them +try to enable us to anticipate future virtues, or virtues that will never +be found on earth, although they may exist somewhere in the +world!--purple-glowing constellations and whole Milky Ways of the +beautiful! Where are ye, ye astronomers of the ideal? + + + + +552. + + +IDEAL SELFISHNESS.--Is there a more sacred state than that of pregnancy? To +perform every one of our actions in the silent conviction that in one way +or another it will be to the benefit of that which is being generated +within us--that it must augment its mysterious value, the very thought of +which fills us with rapture? At such a time we refrain from many things +without having to force ourselves to do so: we suppress the angry word, we +grasp the hand forgivingly; our child must be born from all that is best +and gentlest. We shun our own harshness and brusqueness in case it should +instil a drop of unhappiness into the cup of the beloved unknown. +Everything is veiled, ominous; we know nothing about what is going on, but +simply wait and try to be prepared. During this time, too, we experience a +pure and purifying feeling of profound irresponsibility, similar to that +felt by a spectator before a drawn curtain; _it_ is growing, _it_ is +coming to light; we have nothing to do with determining its value, or the +hour of its arrival. We are thrown back altogether upon indirect, +beneficent and defensive influences. "Something greater than we are is +growing here"--such is our most secret hope: we prepare everything with a +view to his birth and prosperity--not merely everything that is useful, but +also the noblest gifts of our souls. + +We should, and can, live under the influence of such a blessed +inspiration! Whether what we are looking forward to is a thought or a +deed, our relationship to every essential achievement is none other than +that of pregnancy, and all our vainglorious boasting about "willing" and +"creating" should be cast to the winds! True and ideal selfishness +consists in always watching over and restraining the soul, so that our +productiveness may come to a beautiful termination. Thus in this indirect +manner we must provide for and watch over the good of all; and the frame +of mind, the mood in which we live, is a kind of soothing oil which +spreads far around us on the restless souls.--Still, these pregnant ones +are funny people! let us therefore dare to be funny also, and not reproach +others if they must be the same. And even when this phenomenon becomes +dangerous and evil we must not show less respect to that which is +generating within us or others than ordinary worldly justice, which does +not allow the judge or the hangman to interfere with a pregnant woman. + + + + +553. + + +CIRCUITOUS ROUTES.--Where does all this philosophy mean to end with its +circuitous routes? Does it do more than transpose into reason, so to +speak, a continuous and strong impulse--a craving for a mild sun, a bright +and bracing atmosphere, southern plants, sea breezes, short meals of meat, +eggs, and fruit, hot water to drink, quiet walks for days at a time, +little talking, rare and cautious reading, living alone, pure, simple, and +almost soldier-like habits--a craving, in short, for all things which are +suited to my own personal taste? a philosophy which is in the main the +instinct for a personal regimen--an instinct that longs for my air, my +height, my temperature, and my kind of health, and takes the circuitous +route of my head to persuade me to it! + +There are many other and certainly more lofty philosophies, and not only +such as are more gloomy and pretentious than mine--and are they perhaps, +taking them as a whole, nothing but intellectual circuitous routes of the +same kind of personal impulses?--In the meantime I look with a new eye upon +the mysterious and solitary flight of a butterfly high on the rocky banks +of the lake where so many plants are growing: there it flies hither and +thither, heedless of the fact that its life will last only one more day, +and that the night will be too cold for its winged fragility. For it, too, +a philosophy might be found, though it might not be my own. + + + + +554. + + +LEADING.(18)--When we praise progress we only praise the movement and those +who do not let us remain on the same spot, and in the circumstances this +is certainly something, especially if we live among Egyptians. In +changeable Europe, however, where movement is "understood," to use their +own expression, "as a matter of course"--alas, if _we_ only understood +something about it too!--I praise leaders and forerunners: that is to say, +those who always leave themselves behind, and do not care in the least +whether any one is following them or not. "Wherever I halt I find myself +alone: why should I halt! the desert is still so wide!"--such is the +sentiment of the true leader. + + + + +555. + + +THE LEAST IMPORTANT ARE SUFFICIENT.--We ought to avoid events when we know +that even the least important of them frequently enough leave a strong +impression upon us--and these we cannot avoid.--The thinker must possess an +approximate canon of all the things he still wishes to experience. + + + + +556. + + +THE FOUR VIRTUES.--Honest towards ourselves, and to all and everything +friendly to us; brave in the face of our enemy; generous towards the +vanquished; polite at all times: such do the four cardinal virtues wish us +to be. + + + + +557. + + +MARCHING AGAINST AN ENEMY.--How pleasant is the sound of even bad music and +bad motives when we are setting out to march against an enemy! + + + + +558. + + +NOT CONCEALING ONE'S VIRTUES.--I love those men who are as transparent as +water, and who, to use Pope's expression, hide not from view the turbid +bottom of their stream. Even they, however, possess a certain vanity, +though of a rare and more sublimated kind: some of them would wish us to +see nothing but the mud, and to take no notice of the clearness of the +water which enables us to look right to the bottom. No less a man than +Gautama Buddha has imagined the vanity of these few in the formula, "Let +your sins appear before men, and conceal your virtues." But this would +exhibit a disagreeable spectacle to the world--it would be a sin against +good taste. + + + + +559. + + +"NOTHING IN EXCESS!"--How often is the individual recommended to set up a +goal which it is beyond his power to reach, in order that he may at least +attain that which lies within the scope of his abilities and most +strenuous efforts! Is it really so desirable, however, that he should do +so? Do not the best men who try to act according to this doctrine, +together with their best deeds, necessarily assume a somewhat exaggerated +and distorted appearance on account of their excessive tension? and in the +future will not a grey mist of failure envelop the world, owing to the +fact that we may see everywhere struggling athletes and tremendous +gestures, but nowhere a conqueror crowned with the laurel, and rejoicing +in his victory? + + + + +560. + + +WHAT WE ARE FREE TO DO.--We can act as the gardeners of our impulses, +and--which few people know--we may cultivate the seeds of anger, pity, +vanity, or excessive brooding, and make these things fecund and +productive, just as we can train a beautiful plant to grow along +trellis-work. We may do this with the good or bad taste of a gardener, and +as it were, in the French, English, Dutch, or Chinese style. We may let +nature take its own course, only trimming and embellishing a little here +and there; and finally, without any knowledge or consideration, we may +even allow the plants to spring up in accordance with their own natural +growth and limitations, and fight out their battle among themselves,--nay, +we can even take delight in such chaos, though we may possibly have a hard +time with it! All this is at our option: but how many know that it is? Do +not the majority of people believe in themselves as complete and perfect +facts? and have not the great philosophers set their seal on this +prejudice through their doctrine of the unchangeability of character? + + + + +561. + + +LETTING OUR HAPPINESS ALSO SHINE.--In the same way as painters are unable +to reproduce the deep brilliant hue of the natural sky, and are compelled +to use all the colours they require for their landscapes a few shades +deeper than nature has made them--just as they, by means of this trick, +succeed in approaching the brilliancy and harmony of nature's own hues, so +also must poets and philosophers, for whom the luminous rays of happiness +are inaccessible, endeavour to find an expedient. By picturing all things +a shade or two darker than they really are, their light, in which they +excel, will produce almost exactly the same effect as the sunlight, and +will resemble the light of true happiness.--The pessimist, on the other +hand, who paints all things in the blackest and most sombre hues, only +makes use of bright flames, lightning, celestial glories, and everything +that possesses a glaring, dazzling power, and bewilders our eyes: to him +light only serves the purpose of increasing the horror, and of making us +look upon things as being more dreadful than they really are. + + + + +562. + + +THE SETTLED AND THE FREE.--It is only in the Underworld that we catch a +glimpse of that gloomy background of all that bliss of adventure which +forms an everlasting halo around Ulysses and his like, rivalling the +eternal phosphorescence of the sea,--that background which we can never +forget: the mother of Ulysses died of grief and yearning for her child. +The one is driven on from place to place, and the heart of the other, the +tender stay-at-home friend, breaks through it--so it always is. Affliction +breaks the hearts of those who live to see that those whom they love best +are deserting their former views and faith,--it is a tragedy brought about +by the free spirits,--a tragedy which, indeed, occasionally comes to their +own knowledge. Then, perhaps, they too, like Ulysses, will be forced to +descend among the dead to get rid of their sorrow and to relieve their +affliction. + + + + +563. + + +THE ILLUSION OF THE MORAL ORDER OF THE UNIVERSE.--There is no "eternal +justice" which requires that every fault shall be atoned and paid for,--the +belief that such a justice existed was a terrible delusion, and useful +only to a limited extent; just as it is also a delusion that everything is +guilt which is felt as such. It is not the things themselves, but the +opinions about things that do not exist, which have been such a source of +trouble to mankind. + + + + +564. + + +BY THE SIDE OF EXPERIENCE.--Even great intellects have only a hand-breadth +experience--in the immediate proximity of this experience their reflection +ceases, and its place is taken by unlimited vacuity and stupidity. + + + + +565. + + +DIGNITY AND IGNORANCE.--Wherever we understand we become amiable, happy, +and ingenious; and when we have learnt enough, and have trained our eyes +and ears, our souls show greater plasticity and charm. We understand so +little, however, and are so insufficiently informed, that it rarely +happens that we seize upon a thing and make ourselves lovable at the same +time,--on the contrary we pass through cities, nature, and history with +stiffness and indifference, at the same time taking a pride in our stiff +and indifferent attitude, as if it were simply due to superiority. Thus +our ignorance and our mediocre desire for knowledge understand quite well +how to assume a mask of dignity and character. + + + + +566. + + +LIVING CHEAPLY.--The cheapest and most innocent mode of life is that of the +thinker; for, to mention at once its most important feature, he has the +greatest need of those very things which others neglect and look upon with +contempt. In the second place he is easily pleased and has no desire for +any expensive pleasures. His task is not difficult, but, so to speak, +southern; his days and nights are not wasted by remorse; he moves, eats, +drinks, and sleeps in a manner suited to his intellect, in order that it +may grow calmer, stronger, and clearer. Again, he takes pleasure in his +body and has no reason to fear it; he does not require society, except +from time to time in order that he may afterwards go back to his solitude +with even greater delight. He seeks and finds in the dead compensation for +the living, and can even replace his friends in this way--viz., by seeking +out among the dead the best who have ever lived.--Let us consider whether +it is not the contrary desires and habits which have made the life of man +expensive, and as a consequence difficult and often unbearable. In another +sense, however, the thinker's life is certainly the most expensive, for +nothing is too good for him; and it would be an intolerable privation for +him to be deprived of the best. + + + + +567. + + +IN THE FIELD.--"We should take things more cheerfully than they deserve; +especially because for a very long time we have taken them more seriously +than they deserved." So speak the brave soldiers of knowledge. + + + + +568. + + +POET AND BIRD.--The bird Phoenix showed the poet a glowing scroll which was +being gradually consumed in the flames. "Be not alarmed," said the bird, +"it is your work! It does not contain the spirit of the age, and to a +still less extent the spirit of those who are against the age: so it must +be burnt. But that is a good sign. There is many a dawn of day." + + + + +569. + + +TO THE LONELY ONES.--If we do not respect the honour of others in our +soliloquies as well as in what we say publicly, we are not gentlemen. + + + + +570. + + +LOSSES.--There are some losses which communicate to the soul a sublimity in +which it ceases from wailing, and wanders about silently, as if in the +shade of some high and dark cypresses. + + + + +571. + + +THE BATTLE-FIELD DISPENSARY OF THE SOUL.--What is the most efficacious +remedy?--Victory. + + + + +572. + + +LIFE SHALL COMFORT US.--If, like the thinker, we live habitually amid the +great current of ideas and feelings, and even our dreams follow this +current, we expect comfort and peacefulness from life, while others wish +to rest from life when they give themselves up to meditation. + + + + +573. + + +CASTING ONE'S SKIN.--The snake that cannot cast its skin perishes. So too +with those minds which are prevented from changing their views: they cease +to be minds. + + + + +574. + + +NEVER FORGET!--The higher we soar the smaller we appear to those who cannot +fly. + + + + +575. + + +WE AERONAUTS OF THE INTELLECT.--All those daring birds that soar far and +ever farther into space, will somewhere or other be certain to find +themselves unable to continue their flight, and they will perch on a mast +or some narrow ledge--and will be grateful even for this miserable +accommodation! But who could conclude from this that there was not an +endless free space stretching far in front of them, and that they had +flown as far as they possibly could? In the end, however, all our great +teachers and predecessors have come to a standstill, and it is by no means +in the noblest or most graceful attitude that their weariness has brought +them to a pause: the same thing will happen to you and me! but what does +this matter to either of us? _Other birds will fly farther!_ Our minds and +hopes vie with them far out and on high; they rise far above our heads and +our failures, and from this height they look far into the distant horizon +and see hundreds of birds much more powerful than we are, striving whither +we ourselves have also striven, and where all is sea, sea, and nothing but +sea! + +And where, then, are we aiming at? Do we wish to cross the sea? whither +does this over-powering passion urge us, this passion which we value more +highly than any other delight? Why do we fly precisely in this direction, +where all the suns of humanity have hitherto set? Is it possible that +people may one day say of us that we also steered westward, hoping to +reach India--but that it was our fate to be wrecked on the infinite? Or, my +brethren? or--? + + + + + + +FOOTNOTES + + + 1 The book was first published in 1881, the preface being added to the + second edition, 1886.--TR. + + 2 This refers, of course, to the different genders of the nouns in + other languages. In German, for example, the sun is feminine, and in + French masculine.--TR. + + 3 M. Henri Albert points out that this refers to a line of Paul + Gerhardt's well-known song: "Befiel du deine Wege." TR. + + 4 "Formal education" is the name given in Germany to those branches of + learning which tend to develop the logical faculties, as opposed to + "material" education which deals with the acquisition of facts and + all kinds of "useful" knowledge.--TR. + + 5 The reference is to the _Odyssey_, XX. 18: "{~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ETA WITH OXIA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ETA~}; {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER TAU~}{~GREEK KORONIS~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER FINAL SIGMA~}..." etc. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, from {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}, "a dog," lit. + more dog-like, _i.e._ shameless, horrible, audacious.--TR. + + 6 If this aphorism seems obscure, the reader may take Tolstoi as an + example of the first class and Nietzsche as an example of the + second. Tolstoi's inconsistencies are generally glossed over, + because he professed the customary moral theories of the age, while + Nietzsche has had to endure the most searching criticism because he + did not. In Nietzsche's case, however, the scrutiny has been in + vain; for, having no unworkable Christian theories to uphold, unlike + Tolstoi, Nietzsche's life is not a series of compromises. The career + of the great pagan philosopher was, in essence, much more saintly + than that of the great Christian. How different from Tolstoi, too, + was that noble Christian, Pascal, who, from the inevitable clash of + his creed and his nature, died at thirty-eight, while his weaker + epigone lived in the fulness of his fame until he was over + eighty!--TR. + + 7 A hit at the German Empire, which Nietzsche always despised, since + it led to the utter extinction of the old German spirit. "Kingdom" + (in "Kingdom of God") and "Empire" are both represented by the one + German word _Reich_.--TR. + + 8 This sentence is a complete refutation of a book which caused so + much stir in Germany about a decade ago, and in England quite + recently, Chamberlain's _Nineteenth Century_, in which a purely + imaginary Teutonic race is held up as the Chosen People of the + world. Nietzsche says elsewhere, "Peoples and Countries," aphorism + 21, "Associate with no man who takes part in the mendacious + race-swindle."--TR. + + 9 The fiercest protests against Nietzsche's teaching even now come + from the "unfeeling people." Hence the difficulty--now happily + past--of introducing him into Anglo-Saxon countries.--TR. + + 10 The German Jews are well known for their charity, by means of which + they probably wish to prove that they are not so bad as the + Anti-Semites paint them.--TR. + + 11 That is, do not speak either of God or the devil. The German proverb + runs: "Man soll den Teufel nicht an die Wand malen, sonst kommt + er."--TR. + + 12 The case of that other witty Venetian, Casanova.--TR. + + 13 The play upon the words _grndlich_ (thorough) thinkers, and + _Untergrndlichen_ (lit. those underground) cannot be rendered in + English.--TR. + + 14 A variation of the well-known proverb, _Ubi bene, ibi patria_.--TR. + + 15 Hence the violence of all fanatics, who do not wish to shout down + the outer world so much as to shout down their own inner enemy, viz. + truth.--TR. + + 16 This omission is in the original.--TR. + + 17 This, of course, refers to Richard Wagner, as does also the + following paragraph.--TR. + + 18 The play upon the words _Vorschritt_ (leading) and _Fortschritt_ + (progress) cannot be rendered in English.--TR. + + + + + +***END OF THE PROJECT GUTENBERG EBOOK THE DAWN OF DAY*** + + + +CREDITS + + +June 9, 2012 + + Project Gutenberg TEI edition 1 + Produced by Dianna Adair, Joe C, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. (This + file was produced from images generously made available by The + Internet Archive/American Libraries.) + + + +A WORD FROM PROJECT GUTENBERG + + +This file should be named 39955-8.txt or 39955-8.zip. + +This and all associated files of various formats will be found in: + + + http://www.gutenberg.org/dirs/3/9/9/5/39955/ + + +Updated editions will replace the previous one -- the old editions will be +renamed. + +Creating the works from public domain print editions means that no one +owns a United States copyright in these works, so the Foundation (and +you!) can copy and distribute it in the United States without permission +and without paying copyright royalties. Special rules, set forth in the +General Terms of Use part of this license, apply to copying and +distributing Project Gutenberg{~TRADE MARK SIGN~} electronic works to protect the Project +Gutenberg{~TRADE MARK SIGN~} concept and trademark. Project Gutenberg is a registered +trademark, and may not be used if you charge for the eBooks, unless you +receive specific permission. If you do not charge anything for copies of +this eBook, complying with the rules is very easy. You may use this eBook +for nearly any purpose such as creation of derivative works, reports, +performances and research. They may be modified and printed and given away +-- you may do practically _anything_ with public domain eBooks. +Redistribution is subject to the trademark license, especially commercial +redistribution. + + + +THE FULL PROJECT GUTENBERG LICENSE + + +_Please read this before you distribute or use this work._ + +To protect the Project Gutenberg{~TRADE MARK SIGN~} mission of promoting the free +distribution of electronic works, by using or distributing this work (or +any other work associated in any way with the phrase "Project Gutenberg"), +you agree to comply with all the terms of the Full Project Gutenberg{~TRADE MARK SIGN~} +License (available with this file or online at +http://www.gutenberg.org/license). + + +Section 1. + + +General Terms of Use & Redistributing Project Gutenberg{~TRADE MARK SIGN~} electronic works + + +1.A. + + +By reading or using any part of this Project Gutenberg{~TRADE MARK SIGN~} electronic work, +you indicate that you have read, understand, agree to and accept all the +terms of this license and intellectual property (trademark/copyright) +agreement. If you do not agree to abide by all the terms of this +agreement, you must cease using and return or destroy all copies of +Project Gutenberg{~TRADE MARK SIGN~} electronic works in your possession. If you paid a fee +for obtaining a copy of or access to a Project Gutenberg{~TRADE MARK SIGN~} electronic work +and you do not agree to be bound by the terms of this agreement, you may +obtain a refund from the person or entity to whom you paid the fee as set +forth in paragraph 1.E.8. + + +1.B. + + +"Project Gutenberg" is a registered trademark. It may only be used on or +associated in any way with an electronic work by people who agree to be +bound by the terms of this agreement. There are a few things that you can +do with most Project Gutenberg{~TRADE MARK SIGN~} electronic works even without complying +with the full terms of this agreement. See paragraph 1.C below. There are +a lot of things you can do with Project Gutenberg{~TRADE MARK SIGN~} electronic works if you +follow the terms of this agreement and help preserve free future access to +Project Gutenberg{~TRADE MARK SIGN~} electronic works. See paragraph 1.E below. + + +1.C. + + +The Project Gutenberg Literary Archive Foundation ("the Foundation" or +PGLAF), owns a compilation copyright in the collection of Project +Gutenberg{~TRADE MARK SIGN~} electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an individual +work is in the public domain in the United States and you are located in +the United States, we do not claim a right to prevent you from copying, +distributing, performing, displaying or creating derivative works based on +the work as long as all references to Project Gutenberg are removed. Of +course, we hope that you will support the Project Gutenberg{~TRADE MARK SIGN~} mission of +promoting free access to electronic works by freely sharing Project +Gutenberg{~TRADE MARK SIGN~} works in compliance with the terms of this agreement for +keeping the Project Gutenberg{~TRADE MARK SIGN~} name associated with the work. You can +easily comply with the terms of this agreement by keeping this work in the +same format with its attached full Project Gutenberg{~TRADE MARK SIGN~} License when you +share it without charge with others. + + +1.D. + + +The copyright laws of the place where you are located also govern what you +can do with this work. Copyright laws in most countries are in a constant +state of change. If you are outside the United States, check the laws of +your country in addition to the terms of this agreement before +downloading, copying, displaying, performing, distributing or creating +derivative works based on this work or any other Project Gutenberg{~TRADE MARK SIGN~} work. +The Foundation makes no representations concerning the copyright status of +any work in any country outside the United States. + + +1.E. + + +Unless you have removed all references to Project Gutenberg: + + +1.E.1. + + +The following sentence, with active links to, or other immediate access +to, the full Project Gutenberg{~TRADE MARK SIGN~} License must appear prominently whenever +any copy of a Project Gutenberg{~TRADE MARK SIGN~} work (any work on which the phrase +"Project Gutenberg" appears, or with which the phrase "Project Gutenberg" +is associated) is accessed, displayed, performed, viewed, copied or +distributed: + + + This eBook is for the use of anyone anywhere at no cost and with + almost no restrictions whatsoever. You may copy it, give it away + or re-use it under the terms of the Project Gutenberg License + included with this eBook or online at http://www.gutenberg.org + + +1.E.2. + + +If an individual Project Gutenberg{~TRADE MARK SIGN~} electronic work is derived from the +public domain (does not contain a notice indicating that it is posted with +permission of the copyright holder), the work can be copied and +distributed to anyone in the United States without paying any fees or +charges. If you are redistributing or providing access to a work with the +phrase "Project Gutenberg" associated with or appearing on the work, you +must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 +or obtain permission for the use of the work and the Project Gutenberg{~TRADE MARK SIGN~} +trademark as set forth in paragraphs 1.E.8 or 1.E.9. + + +1.E.3. + + +If an individual Project Gutenberg{~TRADE MARK SIGN~} electronic work is posted with the +permission of the copyright holder, your use and distribution must comply +with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed +by the copyright holder. Additional terms will be linked to the Project +Gutenberg{~TRADE MARK SIGN~} License for all works posted with the permission of the +copyright holder found at the beginning of this work. + + +1.E.4. + + +Do not unlink or detach or remove the full Project Gutenberg{~TRADE MARK SIGN~} License +terms from this work, or any files containing a part of this work or any +other work associated with Project Gutenberg{~TRADE MARK SIGN~}. + + +1.E.5. + + +Do not copy, display, perform, distribute or redistribute this electronic +work, or any part of this electronic work, without prominently displaying +the sentence set forth in paragraph 1.E.1 with active links or immediate +access to the full terms of the Project Gutenberg{~TRADE MARK SIGN~} License. + + +1.E.6. + + +You may convert to and distribute this work in any binary, compressed, +marked up, nonproprietary or proprietary form, including any word +processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg{~TRADE MARK SIGN~} work in a format other than +"Plain Vanilla ASCII" or other format used in the official version posted +on the official Project Gutenberg{~TRADE MARK SIGN~} web site (http://www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other form. +Any alternate format must include the full Project Gutenberg{~TRADE MARK SIGN~} License as +specified in paragraph 1.E.1. + + +1.E.7. + + +Do not charge a fee for access to, viewing, displaying, performing, +copying or distributing any Project Gutenberg{~TRADE MARK SIGN~} works unless you comply +with paragraph 1.E.8 or 1.E.9. + + +1.E.8. + + +You may charge a reasonable fee for copies of or providing access to or +distributing Project Gutenberg{~TRADE MARK SIGN~} electronic works provided that + + - You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg{~TRADE MARK SIGN~} works calculated using the method you + already use to calculate your applicable taxes. The fee is owed to + the owner of the Project Gutenberg{~TRADE MARK SIGN~} trademark, but he has agreed to + donate royalties under this paragraph to the Project Gutenberg + Literary Archive Foundation. Royalty payments must be paid within 60 + days following each date on which you prepare (or are legally + required to prepare) your periodic tax returns. Royalty payments + should be clearly marked as such and sent to the Project Gutenberg + Literary Archive Foundation at the address specified in Section 4, + "Information about donations to the Project Gutenberg Literary + Archive Foundation." + + - You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg{~TRADE MARK SIGN~} License. + You must require such a user to return or destroy all copies of the + works possessed in a physical medium and discontinue all use of and + all access to other copies of Project Gutenberg{~TRADE MARK SIGN~} works. + + - You provide, in accordance with paragraph 1.F.3, a full refund of + any money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days of + receipt of the work. + + - You comply with all other terms of this agreement for free + distribution of Project Gutenberg{~TRADE MARK SIGN~} works. + + +1.E.9. + + +If you wish to charge a fee or distribute a Project Gutenberg{~TRADE MARK SIGN~} electronic +work or group of works on different terms than are set forth in this +agreement, you must obtain permission in writing from both the Project +Gutenberg Literary Archive Foundation and Michael Hart, the owner of the +Project Gutenberg{~TRADE MARK SIGN~} trademark. Contact the Foundation as set forth in +Section 3 below. + + +1.F. + + +1.F.1. + + +Project Gutenberg volunteers and employees expend considerable effort to +identify, do copyright research on, transcribe and proofread public domain +works in creating the Project Gutenberg{~TRADE MARK SIGN~} collection. Despite these +efforts, Project Gutenberg{~TRADE MARK SIGN~} electronic works, and the medium on which they +may be stored, may contain "Defects," such as, but not limited to, +incomplete, inaccurate or corrupt data, transcription errors, a copyright +or other intellectual property infringement, a defective or damaged disk +or other medium, a computer virus, or computer codes that damage or cannot +be read by your equipment. + + +1.F.2. + + +LIMITED WARRANTY, DISCLAIMER OF DAMAGES -- Except for the "Right of +Replacement or Refund" described in paragraph 1.F.3, the Project Gutenberg +Literary Archive Foundation, the owner of the Project Gutenberg{~TRADE MARK SIGN~} +trademark, and any other party distributing a Project Gutenberg{~TRADE MARK SIGN~} +electronic work under this agreement, disclaim all liability to you for +damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE +NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH +OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE +FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT +WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, +PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY +OF SUCH DAMAGE. + + +1.F.3. + + +LIMITED RIGHT OF REPLACEMENT OR REFUND -- If you discover a defect in this +electronic work within 90 days of receiving it, you can receive a refund +of the money (if any) you paid for it by sending a written explanation to +the person you received the work from. If you received the work on a +physical medium, you must return the medium with your written explanation. +The person or entity that provided you with the defective work may elect +to provide a replacement copy in lieu of a refund. If you received the +work electronically, the person or entity providing it to you may choose +to give you a second opportunity to receive the work electronically in +lieu of a refund. If the second copy is also defective, you may demand a +refund in writing without further opportunities to fix the problem. + + +1.F.4. + + +Except for the limited right of replacement or refund set forth in +paragraph 1.F.3, this work is provided to you 'AS-IS,' WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. + + +1.F.5. + + +Some states do not allow disclaimers of certain implied warranties or the +exclusion or limitation of certain types of damages. If any disclaimer or +limitation set forth in this agreement violates the law of the state +applicable to this agreement, the agreement shall be interpreted to make +the maximum disclaimer or limitation permitted by the applicable state +law. The invalidity or unenforceability of any provision of this agreement +shall not void the remaining provisions. + + +1.F.6. + + +INDEMNITY -- You agree to indemnify and hold the Foundation, the trademark +owner, any agent or employee of the Foundation, anyone providing copies of +Project Gutenberg{~TRADE MARK SIGN~} electronic works in accordance with this agreement, and +any volunteers associated with the production, promotion and distribution +of Project Gutenberg{~TRADE MARK SIGN~} electronic works, harmless from all liability, costs +and expenses, including legal fees, that arise directly or indirectly from +any of the following which you do or cause to occur: (a) distribution of +this or any Project Gutenberg{~TRADE MARK SIGN~} work, (b) alteration, modification, or +additions or deletions to any Project Gutenberg{~TRADE MARK SIGN~} work, and (c) any Defect +you cause. + + +Section 2. + + + Information about the Mission of Project Gutenberg{~TRADE MARK SIGN~} + + +Project Gutenberg{~TRADE MARK SIGN~} is synonymous with the free distribution of electronic +works in formats readable by the widest variety of computers including +obsolete, old, middle-aged and new computers. It exists because of the +efforts of hundreds of volunteers and donations from people in all walks +of life. + +Volunteers and financial support to provide volunteers with the assistance +they need, is critical to reaching Project Gutenberg{~TRADE MARK SIGN~}'s goals and ensuring +that the Project Gutenberg{~TRADE MARK SIGN~} collection will remain freely available for +generations to come. In 2001, the Project Gutenberg Literary Archive +Foundation was created to provide a secure and permanent future for +Project Gutenberg{~TRADE MARK SIGN~} and future generations. To learn more about the Project +Gutenberg Literary Archive Foundation and how your efforts and donations +can help, see Sections 3 and 4 and the Foundation web page at +http://www.pglaf.org. + + +Section 3. + + + Information about the Project Gutenberg Literary Archive Foundation + + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the state of +Mississippi and granted tax exempt status by the Internal Revenue Service. +The Foundation's EIN or federal tax identification number is 64-6221541. +Its 501(c)(3) letter is posted at +http://www.gutenberg.org/fundraising/pglaf. Contributions to the Project +Gutenberg Literary Archive Foundation are tax deductible to the full +extent permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. +S. Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at 809 North +1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact information +can be found at the Foundation's web site and official page at +http://www.pglaf.org + +For additional contact information: + + + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + + +Section 4. + + + Information about Donations to the Project Gutenberg Literary Archive + Foundation + + +Project Gutenberg{~TRADE MARK SIGN~} depends upon and cannot survive without wide spread +public support and donations to carry out its mission of increasing the +number of public domain and licensed works that can be freely distributed +in machine readable form accessible by the widest array of equipment +including outdated equipment. Many small donations ($1 to $5,000) are +particularly important to maintaining tax exempt status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United States. +Compliance requirements are not uniform and it takes a considerable +effort, much paperwork and many fees to meet and keep up with these +requirements. We do not solicit donations in locations where we have not +received written confirmation of compliance. To SEND DONATIONS or +determine the status of compliance for any particular state visit +http://www.gutenberg.org/fundraising/donate + +While we cannot and do not solicit contributions from states where we have +not met the solicitation requirements, we know of no prohibition against +accepting unsolicited donations from donors in such states who approach us +with offers to donate. + +International donations are gratefully accepted, but we cannot make any +statements concerning tax treatment of donations received from outside the +United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation methods +and addresses. Donations are accepted in a number of other ways including +checks, online payments and credit card donations. To donate, please +visit: http://www.gutenberg.org/fundraising/donate + + +Section 5. + + + General Information About Project Gutenberg{~TRADE MARK SIGN~} electronic works. + + +Professor Michael S. Hart is the originator of the Project Gutenberg{~TRADE MARK SIGN~} +concept of a library of electronic works that could be freely shared with +anyone. For thirty years, he produced and distributed Project Gutenberg{~TRADE MARK SIGN~} +eBooks with only a loose network of volunteer support. + +Project Gutenberg{~TRADE MARK SIGN~} eBooks are often created from several printed editions, +all of which are confirmed as Public Domain in the U.S. unless a copyright +notice is included. Thus, we do not necessarily keep eBooks in compliance +with any particular paper edition. + +Each eBook is in a subdirectory of the same number as the eBook's eBook +number, often in several formats including plain vanilla ASCII, compressed +(zipped), HTML and others. + +Corrected _editions_ of our eBooks replace the old file and take over the +old filename and etext number. The replaced older file is renamed. +_Versions_ based on separate sources are treated as new eBooks receiving +new filenames and etext numbers. + +Most people start at our Web site which has the main PG search facility: + + + http://www.gutenberg.org + + +This Web site includes information about Project Gutenberg{~TRADE MARK SIGN~}, including how +to make donations to the Project Gutenberg Literary Archive Foundation, +how to help produce our new eBooks, and how to subscribe to our email +newsletter to hear about new eBooks. + + + + + + +***FINIS*** +
\ No newline at end of file diff --git a/39955-8.zip b/39955-8.zip Binary files differnew file mode 100644 index 0000000..452c5da --- /dev/null +++ b/39955-8.zip diff --git a/39955-h.zip b/39955-h.zip Binary files differnew file mode 100644 index 0000000..e3f6b88 --- /dev/null +++ b/39955-h.zip diff --git a/39955-h/39955-h.html b/39955-h/39955-h.html new file mode 100644 index 0000000..e35a0bd --- /dev/null +++ b/39955-h/39955-h.html @@ -0,0 +1,17896 @@ +<?xml version="1.0" encoding="utf-8"?> +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml" lang="en" xml:lang="en"> +<head> + <meta name="generator" content= + "HTML Tidy for Linux/x86 (vers 25 March 2009), see www.w3.org" /> + <meta http-equiv="Content-Type" content="text/html; charset=utf-8" /> + <meta http-equiv="Content-Style-Type" content="text/css" /> + <link rel="schema.DC" href="http://purl.org/dc/elements/1.1/" /> + <meta name="DC.Creator" content="Friedrich Wilhelm Nietzsche" /> + <meta name="DC.Title" content="The Dawn of Day" /> + <meta name="DC.Date" content="June 9, 2012" /> + <meta name="DC.Language" content="English" /> + <meta name="DC.Publisher" content="Project Gutenberg" /> + <meta name="DC.Identifier" content= + "http://www.gutenberg.org/etext/39955" /> + <meta name="DC.Rights" content="This text is in the public domain." /> + + <title>The Project Gutenberg EBook of The Dawn of Day by Friedrich Wilhelm + Nietzsche</title> + <style type="text/css"> +/*<![CDATA[*/ + /* + The Gnutenberg Press - default CSS2 stylesheet + + Any generated element will have a class "tei" and a class "tei-elem" + where elem is the element name in TEI. + The order of statements is important !!! + */ + + .tei { margin: 0; padding: 0; + font-size: 100%; font-weight: normal; font-style: normal } + + .block { display: block; } + .inline { display: inline; } + .floatleft { float: left; margin: 1em 2em 1em 0; } + .floatright { float: right; margin: 1em 0 1em 2em; } + .shaded { margin-top: 1em; margin-bottom: 1em; + padding: 1em; background-color: #eee; } + .boxed { margin-top: 1em; margin-bottom: 1em; + padding: 1em; border: 1px solid black; } + + body.tei { margin: 4ex 10%; text-align: justify } + div.tei { margin: 2em 0em } + p.tei { margin: 0em 0em 1em 0em; text-indent: 0em; } + blockquote.tei { margin: 2em 4em } + + div.tei-lg { margin: 1em 0em; } + div.tei-l { margin: 0em; text-align: left; } + div.tei-tb { text-align: center; } + div.tei-epigraph { margin: 0em 0em 1em 10em; } + div.tei-dateline { margin: 1ex 0em; text-align: right } + div.tei-salute { margin: 1ex 0em; } + div.tei-signed { margin: 1ex 0em; text-align: right } + div.tei-byline { margin: 1ex 0em; } + + /* calculate from size of body = 80% */ + div.tei-marginnote { margin: 0em 0em 0em -12%; width: 11%; float: left; } + + div.tei-sp { margin: 1em 0em 1em 2em } + div.tei-speaker { margin: 0em 0em 1em -2em; + font-weight: bold; text-indent: 0em } + div.tei-stage { margin: 1em 0em; font-weight: normal; font-style: italic } + span.tei-stage { font-weight: normal; font-style: italic } + + div.tei-eg { padding: 1em; + color: black; background-color: #eee } + + hr.doublepage { margin: 4em 0em; height: 5px; } + hr.page { margin: 4em 0em; height: 2px; } + + ul.tei-index { list-style-type: none } + + dl.tei { margin: 1em 0em } + + dt.tei-notelabel { font-weight: normal; text-align: right; + float: left; width: 3em } + dd.tei-notetext { margin: 0em 0em 1ex 4em } + + span.tei-pb { position: absolute; left: 1%; width: 8%; + font-style: normal; } + + span.code { font-family: monospace; font-size: 110%; } + + ul.tei-castlist { margin: 0em; list-style-type: none } + li.tei-castitem { margin: 0em; } + table.tei-castgroup { margin: 0em; } + ul.tei-castgroup { margin: 0em; list-style-type: none; + padding-right: 2em; border-right: solid black 2px; } + caption.tei-castgroup-head { caption-side: right; width: 50%; text-align: left; + vertical-align: middle; padding-left: 2em; } + *.tei-roledesc { font-style: italic } + *.tei-set { font-style: italic } + + table.rules { border-collapse: collapse; } + table.rules caption, + table.rules th, + table.rules td { border: 1px solid black; } + + table.tei { border-collapse: collapse; } + table.tei-list { width: 100% } + + th.tei-head-table { padding: 0.5ex 1em } + + th.tei-cell { padding: 0em 1em } + td.tei-cell { padding: 0em 1em } + + td.tei-item { padding: 0; font-weight: normal; + vertical-align: top; text-align: left; } + th.tei-label, + td.tei-label { width: 3em; padding: 0; font-weight: normal; + vertical-align: top; text-align: right; } + + th.tei-label-gloss, + td.tei-label-gloss { text-align: left } + + td.tei-item-gloss, + th.tei-headItem-gloss { padding-left: 4em; } + + img.tei-formula { vertical-align: middle; } + + /*]]>*/ + </style> +</head> + +<body class="tei"> + <div lang="en" class="tei tei-text" style= + "margin-bottom: 2.00em; margin-top: 2.00em" xml:lang="en"> + <div class="tei tei-front" style= + "margin-bottom: 6.00em; margin-top: 2.00em"> + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <div id="pgheader" class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <p class="tei tei-p" style="margin-bottom: 2.00em">The Project + Gutenberg EBook of The Dawn of Day by Friedrich Wilhelm + Nietzsche</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <p class="tei tei-p" style="margin-bottom: 1.00em">This eBook is + for the use of anyone anywhere at no cost and with almost no + restrictions whatsoever. You may copy it, give it away or re-use + it under the terms of the Project Gutenberg License <a href= + "#pglicense" class="tei tei-ref">included with this eBook</a> or + online at <a href="http://www.gutenberg.org/license" class= + "tei tei-xref">http://www.gutenberg.org/license</a></p> + </div> + <pre class="pre tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> +Title: The Dawn of Day + +Author: Friedrich Wilhelm Nietzsche + +Release Date: June 9, 2012 [Ebook #39955] + +Language: English + +Character set encoding: UTF-8 + + +***START OF THE PROJECT GUTENBERG EBOOK THE DAWN OF DAY*** +</pre> + </div> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"></div> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.44em"><span style= + "font-size: 144%">Friedrich Nietzsche</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.73em"><span style= + "font-size: 173%">The Dawn of Day</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.20em"><span style= + "font-size: 120%">Translated by</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.44em"><span style= + "font-size: 144%">John McFarland Kennedy</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.73em"><span style= + "font-size: 173%">Author of</span> <span class="tei tei-q" style= + "text-align: center"><span style= + "font-size: 173%">“</span><span style="font-size: 173%">The + Quintessence of Nietzsche</span><span style= + "font-size: 173%">”</span></span><span style= + "font-size: 173%">,</span> <span class="tei tei-q" style= + "text-align: center"><span style= + "font-size: 173%">“</span><span style="font-size: 173%">Religions and + Philosophers of the East</span><span style= + "font-size: 173%">”</span></span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em">There are many dawns + which have yet to shed their light.—<span class="tei tei-hi" style= + "text-align: center"><span style= + "font-variant: small-caps">Rig-Veda</span></span>.</p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em">New York</p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em">The MacMillan Company</p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em">1911</p> + </div> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Contents</span></h1> + + <ul class="tei tei-index tei-index-toc"> + <li><a href="#toc1">Introduction.</a></li> + + <li><a href="#toc3">Author's Preface.</a></li> + + <li><a href="#toc5">Book I.</a></li> + + <li><a href="#toc7">Book II.</a></li> + + <li><a href="#toc9">Book III.</a></li> + + <li><a href="#toc11">Book IV.</a></li> + + <li><a href="#toc13">Book V.</a></li> + + <li><a href="#toc15">Footnotes</a></li> + </ul> + </div> + </div> + + <div class="tei tei-body" style= + "margin-bottom: 6.00em; margin-top: 6.00em"> + <span class="tei tei-pb" id="pagev">[pg v]</span><a name="Pgv" id="Pgv" + class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc1" id="toc1"></a> <a name="pdf2" id="pdf2"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Introduction.</span></h1> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When Nietzsche + called his book <span class="tei tei-hi"><span style= + "font-style: italic">The Dawn of Day</span></span>, he was far from + giving it a merely fanciful title to attract the attention of that + large section of the public which judges books by their titles rather + than by their contents. <span class="tei tei-hi"><span style= + "font-style: italic">The Dawn of Day</span></span> represents, + figuratively, the dawn of Nietzsche's own philosophy. Hitherto he had + been considerably influenced in his outlook, if not in his actual + thoughts, by Schopenhauer, Wagner, and perhaps also Comte. + <span class="tei tei-hi"><span style="font-style: italic">Human, + all-too-Human</span></span>, belongs to a period of transition. After + his rupture with Bayreuth, Nietzsche is, in both parts of that work, + trying to stand on his own legs, and to regain his spiritual freedom; + he is feeling his way to his own philosophy. <span class= + "tei tei-hi"><span style="font-style: italic">The Dawn of + Day</span></span>, written in 1881 under the invigorating influence + of a Genoese spring, is the dawn of this new Nietzsche. <span class= + "tei tei-q">“With this book I open my campaign against + morality,”</span> he himself said later in his autobiography, the + <span class="tei tei-hi"><span style="font-style: italic">Ecce + Homo</span></span>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Just as in the + case of the books written in his prime—<span class= + "tei tei-hi"><span style="font-style: italic">The Joyful + Wisdom</span></span>, <span class="tei tei-hi"><span style= + "font-style: italic">Zarathustra</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Beyond Good and + Evil</span></span>, and <span class="tei tei-hi"><span style= + "font-style: italic">The Genealogy of Morals</span></span>—we cannot + fail to be impressed in this work by Nietzsche's deep psychological + insight, the insight that showed him to be a powerful judge of men + and things unequalled in the nineteenth or, perhaps, any <span class= + "tei tei-pb" id="pagevi">[pg vi]</span><a name="Pgvi" id="Pgvi" + class="tei tei-anchor"></a> other century. One example of this is + seen in his searching analysis of the Apostle Paul (Aphorism <a href= + "#Sect_68" class="tei tei-ref">68</a>), in which the soul of the + <span class="tei tei-q">“First Christian”</span> is ruthlessly and + realistically laid bare to us. Nietzsche's summing-up of the Founder + of Christianity—for of course, as is now generally recognised, it was + Paul, and not Christ, who founded the Christian Church—has not yet + called forth those bitter attacks from theologians that might have + been expected, though one reason for this apparent neglect is no + doubt that the portrait is so true, and in these circumstances + silence is certainly golden on the part of defenders of the faith, + who are otherwise, as a rule, loquacious enough. Nor has the taunt in + Aphorism <a href="#Sect_84" class="tei tei-ref">84</a> elicited an + answer from the quarter whither it was directed; and the <span class= + "tei tei-q">“free”</span> (not to say dishonest) interpretation of + the Bible by Christian scholars and theologians, which is still + proceeding merrily, is now being turned to Nietzsche's own writings. + For the philosopher's works are now being <span class= + "tei tei-q">“explained away”</span> by German theologians in a most + naïve and daring fashion, and with an ability which has no doubt been + acquired as the result of centuries of skilful interpretation of the + Holy Writ.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Nor are + professional theologians the only ones who have failed to answer + Nietzsche; for in other than religious matters the majority of + savants have not succeeded in plumbing his depths. There is, for + example, the question of race. Ten years ago, twenty years after the + publication of <span class="tei tei-hi"><span style= + "font-style: italic">The Dawn of Day</span></span>, Nietzsche's + countrymen enthusiastically hailed a book which has recently been + translated into English, Chamberlain's <span class= + "tei tei-hi"><span style="font-style: italic">Foundations of</span> + <span class="tei tei-pb" id="pagevii">[pg vii]</span><a name="Pgvii" + id="Pgvii" class="tei tei-anchor"></a><span style= + "font-style: italic">the Nineteenth Century</span></span>. In this + book the Teutons are said to be superior to all the other peoples in + the world, the reason given being that they have kept their race + pure. It is due to this purity of race that they have produced so + many great men; for every <span class="tei tei-q">“good”</span> man + in history is a Teuton, and every bad man something else. + Considerable skill is exhibited by the author in filching from his + opponents the Latins their best trump cards, and likewise <em class= + "tei tei-emph"><span style="font-style: italic">the</span></em> trump + card, Jesus Christ, from the Jews; for Jesus Christ, according to + Chamberlain's very plausible argument, was not a Jew but an Aryan, + <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> a member of that great family + of which the Teutons are a branch.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">What would + Nietzsche have said to this legerdemain? He has constantly pointed + out that the Teutons are so far from being a pure race that they + have, on the contrary, done everything in their power to ruin even + the idea of a pure race for ever. For the Teutons, through their + Reformation and their Puritan revolt in England, and the philosophies + developed by the democracies that necessarily followed, were the + spiritual forbears of the French Revolution and of the Socialistic + régime under which we are beginning to suffer nowadays. Thus this + noble race has left nothing undone to blot out the last remnant of + race in Europe, and it even stands in the way of the creation of a + new race. And with such a record in history the Germans write books, + eulogising themselves as the salt of the earth, the people of + peoples, the race of races, while in truth they are nothing else than + <span lang="fr" class="tei tei-foreign" xml:lang="fr"><span style= + "font-style: italic">nouveaux-riches</span></span> endeavouring to + draw up a decent pedigree for themselves. <span class="tei tei-pb" + id="pageviii">[pg viii]</span><a name="Pgviii" id="Pgviii" class= + "tei tei-anchor"></a> We know that honesty is not a prerequisite of + such pedigrees, and that patriotism may be considered as a good + excuse even for a wrong pedigree; but the race-pandemonium that + followed the publication of Mr. Chamberlain's book in Germany was + really a very unwise proceeding in view of the false and misleading + document produced. What, it may be asked again, would Nietzsche have + said if he had heard his countrymen screaming odes to their own glory + as the <span class="tei tei-q">“flower of Europe”</span>? He would + assuredly have dismissed their exalted pretensions with a + good-natured smile; for his study of history had shown him that even + slaves must have their saturnalia now and then. But as to his + philosophical answer there can be no doubt; for in Aphorism <a href= + "#Sect_272" class="tei tei-ref">272</a> of <span class= + "tei tei-hi"><span style="font-style: italic">The Dawn of + Day</span></span> there is a single sentence which completely refutes + the view of modern racemongers like Chamberlain and his followers: + <span class="tei tei-q">“It is probable,”</span> we read, + <span class="tei tei-q">“that there are no pure races, but only races + which have become purified, and even these are extremely + rare.”</span> There are even stronger expressions to be met with in + <span class="tei tei-q">“Peoples and Countries”</span> (Aphorism 20; + see the <span class="tei tei-hi"><span style= + "font-style: italic">Genealogy of Morals</span></span>, p. 226): + <span class="tei tei-q">“What quagmires and mendacity must there be + about if it is possible, in the modern European hotch-potch, to raise + the question of <span class="tei tei-q">‘race’</span>!”</span> and + again, in Aphorism 21: <span class="tei tei-q">“Maxim—to associate + with no man who takes any part in the mendacious + race-swindle.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A man like + Nietzsche, who makes so little impression upon mankind in general, is + certainly not, as some people have thought and openly said, a public + danger, so the guardians of the State need not <span class= + "tei tei-pb" id="pageix">[pg ix]</span><a name="Pgix" id="Pgix" + class="tei tei-anchor"></a> be uneasy. There is little danger of + Nietzsche's revolutionising either the masses or the classes; for, as + Goethe used to say, <span class="tei tei-q">“Seulement celui qui + ressemble le peuple, l'émeut.”</span> Nietzsche's voice has as yet + hardly been lifted in this country; and, until it is fully heard, + both masses and classes will calmly proceed on their way to the + extremes of democracy and anarchy, as they now appear to be doing. + Anarchy, though, may be too strong a word; for there is some doubt + whether, throughout Europe and America at all events, the people are + not now too weak even for anarchy. A revolt is a sign of strength in + a slave; but our modern slaves have no strength left.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the meantime, + however, it will have become clear that Nietzsche tried to stop this + threatening degradation of the human race, that he endeavoured to + supplant the morality of altruism—the cause of this degradation—by + another, a super-Christian morality, and that he has succeeded in + this aim, if not where the masses and the classes are concerned, at + any rate in the case of that small minority of thinkers to which he + really wished to appeal. And this minority is naturally grateful to + the philosopher for having supplied them with a morality which + enables them to be <span class="tei tei-q">“good”</span> without + being fools—an unpleasant combination which, unfortunately, the + Nazarene morality is seldom able to avoid. This Nazarene morality has + doubtless its own merits, and its <span class= + "tei tei-q">“good”</span> and <span class="tei tei-q">“evil”</span> + in many cases coincide with ours; but common sense and certain + intellectual qualities are not too highly appreciated in the table of + Christian values (see, for instance, 1 Cor. iii. 19), whence it will + be observed that the enlightenment <span class="tei tei-pb" id= + "pagex">[pg x]</span><a name="Pgx" id="Pgx" class= + "tei tei-anchor"></a> of a Christian is not always quite equal to his + otherwise excellent intentions. We Nietzschians, however, must show + that patience to them which they always pretend to show to their + opponents. Nietzsche himself, indeed, recommends this in Aphorism + <a href="#Sect_103" class="tei tei-ref">103</a> of this book, an + aphorism which is almost too well known to need repetition; for it + likewise disproves the grotesque though widely circulated supposition + that all kinds of immorality would be indulged in under the sway of + the <span class="tei tei-q">“Immoralistic”</span> philosopher:</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“I should not, of course, deny—unless I were a fool—that + many actions which are called immoral should be avoided and resisted; + and in the same way that many which are called moral should be + performed and encouraged; but I hold that in both cases these actions + should be performed from motives other than those which have + prevailed up to the present time. We must learn anew in order that at + last, perhaps very late in the day, we may be able to do something + more: feel anew.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In regard to the + translation itself—which owes a good deal to many excellent + suggestions made by Mr. Thomas Common—it adheres, as a rule, closely + to the German text; and in only two or three instances has a slightly + freer rendering been adopted in order to make the sense quite clear. + There are one or two cases in which a punning or double meaning could + not be adequately rendered in English: <span class= + "tei tei-hi"><span style="font-style: italic">e.g.</span></span> + Aphorism <a href="#Sect_50" class="tei tei-ref">50</a>, where the + German word <span class="tei tei-q">“Rausch”</span> means both + <span class="tei tei-q">“intoxication”</span> and also <span class= + "tei tei-q">“elation”</span> (<span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> the exalted feelings of the + religious fanatic). Again, we have <span class= + "tei tei-q">“Einleid,”</span> <span class= + "tei tei-q">“Einleidigkeit,”</span> <span class="tei tei-pb" id= + "pagexi">[pg xi]</span><a name="Pgxi" id="Pgxi" class= + "tei tei-anchor"></a> in Aphorism <a href="#Sect_63" class= + "tei tei-ref">63</a>—words which do not quite correspond to pity, + compassion, or fellow-feeling, and which, indeed, are not yet known + to German lexicographers. A literal translation, <span class= + "tei tei-q">“one-feeling,”</span> would be almost meaningless. What + is actually signified is that both sufferer and sympathiser have + nerves and feelings in common: an experience which Schopenhauer, as + Nietzsche rightly points out, mistook for compassion or pity + (<span class="tei tei-q">“Mitleid”</span>), and which lacked a word, + even in German, until the later psychologist coined <span class= + "tei tei-q">“Einleid.”</span> Again, in Aphorism <a href="#Sect_554" + class="tei tei-ref">554</a> we have a play upon the words + <span class="tei tei-q">“Vorschritt”</span> (leading, guidance) and + <span class="tei tei-q">“Fortschritt”</span> (progress).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">All these, + however, are trifling matters in comparison with the substance of the + book, and they are of more interest to philologists than to + psychologists. It is for psychologists that this book was written; + and such minds, somewhat rare in our time, may read in it with much + profit.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">J. M. Kennedy.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">London</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">September</span></span> + 1911.</p> + </div><span class="tei tei-pb" id="page001">[pg 001]</span><a name= + "Pg001" id="Pg001" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc3" id="toc3"></a> <a name="pdf4" id="pdf4"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Author's Preface.</span></h1> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In this book we + find a <span class="tei tei-q">“subterrestrial”</span> at work, + digging, mining, undermining. You can see him, always provided that + you have eyes for such deep work,—how he makes his way slowly, + cautiously, gently but surely, without showing signs of the weariness + that usually accompanies a long privation of light and air. He might + even be called happy, despite his labours in the dark. Does it not + seem as if some faith were leading him on, some solace recompensing + him for his toil? Or that he himself desires a long period of + darkness, an unintelligible, hidden, enigmatic something, knowing as + he does that he will in time have his own morning, his own + redemption, his own rosy dawn?—Yea, verily he will return: ask him + not what he seeketh in the depths; for he himself will tell you, this + apparent Trophonius and subterrestrial, whensoever he once again + becomes man. One easily unlearns how to hold one's tongue when one + has for so long been a mole, and all alone, like him.—</p> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">2.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Indeed, my + indulgent friends, I will tell you—here, in this late + preface,<a id="noteref_1" name="noteref_1" href= + "#note_1"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1</span></span></a> which + might easily have <span class="tei tei-pb" id="page002">[pg + 002]</span><a name="Pg002" id="Pg002" class="tei tei-anchor"></a> + become an obituary or a funeral oration—what I sought in the depths + below: for I have come back, and—I have escaped. Think not that I + will urge you to run the same perilous risk! or that I will urge + you on even to the same solitude! For whoever proceeds on his own + path meets nobody: this is the feature of one's <span class= + "tei tei-q">“own path.”</span> No one comes to help him in his + task: he must face everything quite alone—danger, bad luck, + wickedness, foul weather. He goes his own way; and, as is only + right, meets with bitterness and occasional irritation because he + pursues this <span class="tei tei-q">“own way”</span> of his: for + instance, the knowledge that not even his friends can guess who he + is and whither he is going, and that they ask themselves now and + then: <span class="tei tei-q">“Well? Is he really moving at all? + Has he still ... a path before him?”</span>—At that time I had + undertaken something which could not have been done by everybody: I + went down into the deepest depths; I tunnelled to the very bottom; + I started to investigate and unearth an old <em class= + "tei tei-emph"><span style="font-style: italic">faith</span></em> + which for thousands of years we philosophers used to build on as + the safest of all foundations—which we built on again and again + although every previous structure fell in: I began to undermine our + <em class="tei tei-emph"><span style="font-style: italic">faith in + morals</span></em>. But ye do not understand me?—</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">3.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">So far it is on + Good and Evil that we have meditated least profoundly: this was + always too dangerous a subject. Conscience, a good reputation, + hell, and at times even the police, have not <span class= + "tei tei-pb" id="page003">[pg 003]</span><a name="Pg003" id="Pg003" + class="tei tei-anchor"></a> allowed and do not allow of + impartiality; in the presence of morality, as before all authority, + we <em class="tei tei-emph"><span style= + "font-style: italic">must</span></em> not even think, much less + speak: here we must obey! Ever since the beginning of the world, no + authority has permitted itself to be made the subject of criticism; + and to criticise morals—to look upon morality as a problem, as + problematic—what! was that not—<em class= + "tei tei-emph"><span style="font-style: italic">is</span></em> that + not—immoral?—But morality has at its disposal not only every means + of intimidation wherewith to keep itself free from critical hands + and instruments of torture: its security lies rather in a certain + art of enchantment, in which it is a past master—it knows how to + <span class="tei tei-q">“enrapture.”</span> It can often paralyse + the critical will with a single look, or even seduce it to itself: + yea, there are even cases where morality can turn the critical will + against itself; so that then, like the scorpion, it thrusts the + sting into its own body. Morality has for ages been an expert in + all kinds of devilry in the art of convincing: even at the present + day there is no orator who would not turn to it for assistance + (only hearken to our anarchists, for instance: how morally they + speak when they would fain convince! In the end they even call + themselves <span class="tei tei-q">“the good and the just”</span>). + Morality has shown herself to be the greatest mistress of seduction + ever since men began to discourse and persuade on earth—and, what + concerns us philosophers even more, she is the veritable <em class= + "tei tei-emph"><span style="font-style: italic">Circe of + philosophers</span></em>. For, to what is it due that, from Plato + onwards, all the philosophic architects in Europe have built in + vain? that everything which they themselves honestly believed to be + <span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">aere perennius</span></span> <span class= + "tei tei-pb" id="page004">[pg 004]</span><a name="Pg004" id="Pg004" + class="tei tei-anchor"></a> threatens to subside or is already laid + in ruins? Oh, how wrong is the answer which, even in our own day, + rolls glibly off the tongue when this question is asked: + <span class="tei tei-q">“Because they have all neglected the + prerequisite, the examination of the foundation, a critique of all + reason”</span>—that fatal answer made by Kant, who has certainly + not thereby attracted us modern philosophers to firmer and less + treacherous ground! (and, one may ask apropos of this, was it not + rather strange to demand that an instrument should criticise its + own value and effectiveness? that the intellect itself should + <span class="tei tei-q">“recognise”</span> its own worth, power, + and limits? was it not even just a little ridiculous?) The right + answer would rather have been, that all philosophers, including + Kant himself were building under the seductive influence of + morality—that they aimed at certainty and <span class= + "tei tei-q">“truth”</span> only in appearance; but that in reality + their attention was directed towards <span class= + "tei tei-q">“<em class="tei tei-emph"><span style= + "font-style: italic">majestic moral edifices</span></em>,”</span> + to use once more Kant's innocent mode of expression, who deems it + his <span class="tei tei-q">“less brilliant, but not + undeserving”</span> task and work <span class="tei tei-q">“to level + the ground and prepare a solid foundation for the erection of those + majestic moral edifices”</span> (<span class= + "tei tei-hi"><span style="font-style: italic">Critique of Pure + Reason</span></span>, ii. 257). Alas! He did not succeed in his + aim, quite the contrary—as we must acknowledge to-day. With this + exalted aim, Kant was merely a true son of his century, which more + than any other may justly be called the century of exaltation: and + this he fortunately continued to be in respect to the more valuable + side of this century (with that solid piece of sensuality, for + example, which he introduced into his theory of <span class= + "tei tei-pb" id="page005">[pg 005]</span><a name="Pg005" id="Pg005" + class="tei tei-anchor"></a> knowledge). He, too, had been bitten by + the moral tarantula, Rousseau; he, too, felt weighing on his soul + that moral fanaticism of which another disciple of Rousseau's, + Robespierre, felt and proclaimed himself to be the executor: + <span lang="fr" class="tei tei-foreign" xml:lang="fr"><span style= + "font-style: italic">de fonder sur la terre l'empire de la sagesse, + de la justice, et de la vertu</span></span>. (Speech of June 4th, + 1794.) On the other hand, with such a French fanaticism in his + heart, no one could have cultivated it in a less French, more deep, + more thorough and more German manner—if the word German is still + permissible in this sense—than Kant did: in order to make room for + <em class="tei tei-emph"><span style= + "font-style: italic">his</span></em> <span class="tei tei-q">“moral + kingdom,”</span> he found himself compelled to add to it an + indemonstrable world, a logical <span class= + "tei tei-q">“beyond”</span>—that was why he required his critique + of pure reason! In other words, <em class= + "tei tei-emph"><span style="font-style: italic">he would not have + wanted it</span></em>, if he had not deemed one thing to be more + important than all the others: to render his moral kingdom + unassailable by—or, better still, invisible to, reason,—for he felt + too strongly the vulnerability of a moral order of things in the + face of reason. For, when confronted with nature and history, when + confronted with the ingrained <em class="tei tei-emph"><span style= + "font-style: italic">immorality</span></em> of nature and history, + Kant was, like all good Germans from the earliest times, a + pessimist: he believed in morality, not because it is demonstrated + through nature and history, but despite its being steadily + contradicted by them. To understand this <span class= + "tei tei-q">“despite,”</span> we should perhaps recall a somewhat + similar trait in Luther, that other great pessimist, who once urged + it upon his friends with true Lutheran audacity: <span class= + "tei tei-q">“If we could conceive by reason alone how that God who + shows so much <span class="tei tei-pb" id="page006">[pg + 006]</span><a name="Pg006" id="Pg006" class="tei tei-anchor"></a> + wrath and malignity could be merciful and just, what use should we + have for faith?”</span> For, from the earliest times, nothing has + ever made a deeper impression upon the German soul, nothing has + ever <span class="tei tei-q">“tempted”</span> it more, than that + deduction, the most dangerous of all, which for every true Latin is + a sin against the intellect: <span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">credo quia absurdum est</span></span>.—With it + German logic enters for the first time into the history of + Christian dogma; but even to-day, a thousand years later, we + Germans of the present, late Germans in every way, catch the scent + of truth, a <em class="tei tei-emph"><span style= + "font-style: italic">possibility</span></em> of truth, at the back + of the famous fundamental principle of dialectics with which Hegel + secured the victory of the German spirit over Europe—<span class= + "tei tei-q">“contradiction moves the world; all things contradict + themselves.”</span> We are pessimists—even in logic.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">4.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But logical + judgments are not the deepest and most fundamental to which the + daring of our suspicion descends: the confidence in reason which is + inseparable from the validity of these judgments, is, as + confidence, a <em class="tei tei-emph"><span style= + "font-style: italic">moral</span></em> phenomenon ... perhaps + German pessimism has yet to take its last step? Perhaps it has once + more to draw up its <span class="tei tei-q">“credo”</span> opposite + its <span class="tei tei-q">“absurdum”</span> in a terrible manner? + And if this book is pessimistic even in regard to morals, even + above the confidence in morals—should it not be a German book for + that very reason? For, in fact, it represents a contradiction, and + one which it does not fear: in it confidence in morals is + retracted—but why? Out of <em class="tei tei-emph"><span style= + "font-style: italic">morality</span></em>! Or how <span class= + "tei tei-pb" id="page007">[pg 007]</span><a name="Pg007" id="Pg007" + class="tei tei-anchor"></a> shall we call that which takes place in + it—in <em class="tei tei-emph"><span style= + "font-style: italic">us</span></em>? for our taste inclines to the + employment of more modest phrases. But there is no doubt that to us + likewise there speaketh a <span class="tei tei-q">“thou + shalt”</span>; we likewise obey a strict law which is set above + us—and this is the last cry of morals which is still audible to us, + which we too must <em class="tei tei-emph"><span style= + "font-style: italic">live</span></em>: here, if anywhere, are we + still <em class="tei tei-emph"><span style="font-style: italic">men + of conscience</span></em>, because, to put the matter in plain + words, we will not return to that which we look upon as decayed, + outlived, and superseded, we will not return to something + <span class="tei tei-q">“unworthy of belief,”</span> whether it be + called God, virtue, truth, justice, love of one's neighbour, or + what not; we will not permit ourselves to open up a lying path to + old ideals; we are thoroughly and unalterably opposed to anything + that would intercede and mingle with us; opposed to all forms of + present-day faith and Christianity; opposed to the lukewarmness of + all romanticism and fatherlandism; opposed also to the artistic + sense of enjoyment and lack of principle which would fain make us + worship where we no longer believe—for we are artists—opposed, in + short, to all this European feminism (or idealism, if this term be + thought preferable) which everlastingly <span class= + "tei tei-q">“draws upward,”</span> and which in consequence + everlastingly <span class="tei tei-q">“lowers”</span> and + <span class="tei tei-q">“degrades.”</span> Yet, being men of + <em class="tei tei-emph"><span style= + "font-style: italic">this</span></em> conscience, we feel that we + are related to that German uprightness and piety which dates back + thousands of years, although we immoralists and atheists may be the + late and uncertain offspring of these virtues—yea, we even consider + ourselves, in a certain respect, as their heirs, the executors of + their inmost will: a pessimistic will, as I have already + <span class="tei tei-pb" id="page008">[pg 008]</span><a name= + "Pg008" id="Pg008" class="tei tei-anchor"></a> pointed out, which + is not afraid to deny itself, because it denies itself with + <em class="tei tei-emph"><span style= + "font-style: italic">joy</span></em>! In us is consummated, if you + desire a formula—<em class="tei tei-emph"><span style= + "font-style: italic">the autosuppression of morals</span></em>.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">5.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But, after all, + why must we proclaim so loudly and with such intensity what we are, + what we want, and what we do not want? Let us look at this more + calmly and wisely; from a higher and more distant point of view. + Let us proclaim it, as if among ourselves, in so low a tone that + all the world fails to hear it and <em class= + "tei tei-emph"><span style="font-style: italic">us</span></em>! + Above all, however, let us say it <em class= + "tei tei-emph"><span style= + "font-style: italic">slowly</span></em>.... This preface comes + late, but not too late: what, after all, do five or six years + matter? Such a book, and such a problem, are in no hurry; besides, + we are friends of the <span lang="it" class="tei tei-foreign" + xml:lang="it"><span style="font-style: italic">lento</span></span>, + I and my book. I have not been a philologist in vain—perhaps I am + one yet: a teacher of slow reading. I even come to write slowly. At + present it is not only my habit, but even my taste—a perverted + taste, maybe—to write nothing but what will drive to despair every + one who is <span class="tei tei-q">“in a hurry.”</span> For + philology is that venerable art which exacts from its followers one + thing above all—to step to one side, to leave themselves spare + moments, to grow silent, to become slow—the leisurely art of the + goldsmith applied to language: an art which must carry out slow, + fine work, and attains nothing if not <span lang="it" class= + "tei tei-foreign" xml:lang="it"><span style= + "font-style: italic">lento</span></span>. For this very reason + philology is now more desirable than ever before; for this very + reason it is the highest attraction and incitement in an age of + <span class="tei tei-q">“work”</span>: that is to say, of haste, of + unseemly and immoderate hurry-skurry, <span class="tei tei-pb" id= + "page009">[pg 009]</span><a name="Pg009" id="Pg009" class= + "tei tei-anchor"></a> which is intent upon <span class= + "tei tei-q">“getting things done”</span> at once, even every book, + whether old or new. Philology itself, perhaps, will not + <span class="tei tei-q">“get things done”</span> so hurriedly: it + teaches how to read <em class="tei tei-emph"><span style= + "font-style: italic">well</span></em>: <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + slowly, profoundly, attentively, prudently, with inner thoughts, + with the mental doors ajar, with delicate fingers and eyes ... my + patient friends, this book appeals only to perfect readers and + philologists: <em class="tei tei-emph"><span style= + "font-style: italic">learn</span></em> to read me well!</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Ruta, near + Genoa</span></span>,</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">Autumn</span></span>, + 1886.</p> + </div> + </div><span class="tei tei-pb" id="page011">[pg 011]</span><a name= + "Pg011" id="Pg011" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc5" id="toc5"></a> <a name="pdf6" id="pdf6"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Book I.</span></h1> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">1.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Subsequent + Judgment.</span></span>—All things that endure for a long time are + little by little so greatly permeated by reason that their origin + in unreason becomes improbable. Does not almost every exact + statement of an origin strike us as paradoxical and sacrilegious? + Indeed, does not the true historian constantly contradict?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">2.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Prejudice of + the Learned.</span></span>—Savants are quite correct in maintaining + the proposition that men in all ages believed that they <em class= + "tei tei-emph"><span style="font-style: italic">knew</span></em> + what was good and evil, praiseworthy and blamable. But it is a + prejudice of the learned to say <em class= + "tei tei-emph"><span style="font-style: italic">that we now know it + better</span></em> than any other age.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">3.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">A Time for + Everything.</span></span>—When man assigned a sex to all things, he + did not believe that he <span class="tei tei-pb" id="page012">[pg + 012]</span><a name="Pg012" id="Pg012" class="tei tei-anchor"></a> + was merely playing; but he thought, on the contrary, that he had + acquired a profound insight:—it was only at a much later period, + and then only partly, that he acknowledged the enormity of his + error. In the same way, man has attributed a moral relationship to + everything that exists, throwing the cloak of <em class= + "tei tei-emph"><span style="font-style: italic">ethical + significance</span></em> over the world's shoulders. One day all + that will be of just as much value, and no more, as the amount of + belief existing to-day in the masculinity or femininity of the + sun.<a id="noteref_2" name="noteref_2" href="#note_2"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">2</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">4.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Against the + Fanciful Disharmony of the Spheres.</span></span>—We must once more + sweep out of the world all this <em class= + "tei tei-emph"><span style="font-style: italic">false</span></em> + grandeur, for it is contrary to the justice that all things about + us may claim. And for this reason we must not see or wish the world + to be more disharmonic than it is!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">5.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Be + Thankful!</span></span>—The most important result of the past + efforts of humanity is that we need no longer go about in continual + fear of wild beasts, barbarians, gods, and our own dreams.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">6.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Juggler and + his Counterpart.</span></span>—That which is wonderful in science + is contrary to that <span class="tei tei-pb" id="page013">[pg + 013]</span><a name="Pg013" id="Pg013" class="tei tei-anchor"></a> + which is wonderful in the art of the juggler. For the latter would + wish to make us believe that we see a very simple causality, where, + in reality, an exceedingly complex causality is in operation. + Science, on the other hand, forces us to give up our belief in the + simple causality exactly where everything looks so easily + comprehensible and we are merely the victims of appearances. The + simplest things are <em class="tei tei-emph"><span style= + "font-style: italic">very</span> <span class= + "tei tei-q">“complicated”</span></em>—we can never be sufficiently + astonished at them!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">7.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Reconceiving + Our Feeling of Space.</span></span>—Is it real or imaginary things + which have built up the greater proportion of man's happiness? It + is certain, at all events, that the extent of the distance between + the highest point of happiness and the lowest point of unhappiness + has been established only with the help of imaginary things. As a + consequence, <em class="tei tei-emph"><span style= + "font-style: italic">this</span></em> kind of a conception of space + is always, under the influence of science, becoming smaller and + smaller: in the same way as science has taught us, and is still + teaching us, to look upon the earth as small—yea, to look upon the + entire solar system as a mere point.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">8.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Transfiguration.</span></span>—Perplexed + sufferers, confused dreamers, the hysterically ecstatic—here we + have the three classes into which Raphael divided mankind. We no + longer consider the world in this <span class="tei tei-pb" id= + "page014">[pg 014]</span><a name="Pg014" id="Pg014" class= + "tei tei-anchor"></a> light—and Raphael himself dare not do so: his + own eyes would show him a new transfiguration.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">9.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Conception of + the Morality of Custom.</span></span>—In comparison with the mode + of life which prevailed among men for thousands of years, we men of + the present day are living in a very immoral age: the power of + custom has been weakened to a remarkable degree, and the sense of + morality is so refined and elevated that we might almost describe + it as volatilised. That is why we late comers experience such + difficulty in obtaining a fundamental conception of the origin of + morality: and even if we do obtain it, our words of explanation + stick in our throats, so coarse would they sound if we uttered + them! or to so great an extent would they seem to be a slander upon + morality! Thus, for example, the fundamental clause: morality is + nothing else (and, above all, nothing more) than obedience to + customs, of whatsoever nature they may be. But customs are simply + the traditional way of acting and valuing. Where there is no + tradition there is no morality; and the less life is governed by + tradition, the narrower the circle of morality. The free man is + immoral, because it is his <em class="tei tei-emph"><span style= + "font-style: italic">will</span></em> to depend upon himself and + not upon tradition: in all the primitive states of humanity + <span class="tei tei-q">“evil”</span> is equivalent to <span class= + "tei tei-q">“individual,”</span> <span class= + "tei tei-q">“free,”</span> <span class= + "tei tei-q">“arbitrary,”</span> <span class= + "tei tei-q">“unaccustomed,”</span> <span class= + "tei tei-q">“unforeseen,”</span> <span class= + "tei tei-q">“incalculable.”</span> In such primitive conditions, + always measured by this standard, any action performed—<em class= + "tei tei-emph"><span style="font-style: italic">not</span></em> + because tradition commands <span class="tei tei-pb" id= + "page015">[pg 015]</span><a name="Pg015" id="Pg015" class= + "tei tei-anchor"></a> it, but for other reasons (<span class= + "tei tei-hi"><span style="font-style: italic">e.g.</span></span> on + account of its individual utility), even for the same reasons as + had been formerly established by custom—is termed immoral, and is + felt to be so even by the very man who performs it, for it has not + been done out of obedience to the tradition.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">What is + tradition? A higher authority, which is obeyed, not because it + commands what is useful to us, but merely because it commands. And + in what way can this feeling for tradition be distinguished from a + general feeling of fear? It is the fear of a higher intelligence + which commands, the fear of an incomprehensible power, of something + that is more than personal—there is <em class= + "tei tei-emph"><span style= + "font-style: italic">superstition</span></em> in this fear. In + primitive times the domain of morality included education and + hygienics, marriage, medicine, agriculture, war, speech and + silence, the relationship between man and man, and between man and + the gods—morality required that a man should observe her + prescriptions without thinking of <em class= + "tei tei-emph"><span style="font-style: italic">himself</span></em> + as individual. Everything, therefore, was originally custom, and + whoever wished to raise himself above it, had first of all to make + himself a kind of lawgiver and medicine-man, a sort of demi-god—in + other words, he had to create customs, a dangerous and fearful + thing to do!—Who is the most moral man? On the one hand, he who + most frequently obeys the law: <span class= + "tei tei-hi"><span style="font-style: italic">e.g.</span></span> he + who, like the Brahmins, carries a consciousness of the law about + with him wherever he may go, and introduces it into the smallest + divisions of time, continually exercising his mind in finding + opportunities for obeying the law. On the other <span class= + "tei tei-pb" id="page016">[pg 016]</span><a name="Pg016" id="Pg016" + class="tei tei-anchor"></a> hand, he who obeys the law in the most + difficult cases. The most moral man is he who makes the greatest + <em class="tei tei-emph"><span style= + "font-style: italic">sacrifices</span></em> to morality; but what + are the greatest sacrifices? In answering this question several + different kinds of morality will be developed: but the distinction + between the morality of the <em class="tei tei-emph"><span style= + "font-style: italic">most frequent obedience</span></em> and the + morality of the <em class="tei tei-emph"><span style= + "font-style: italic">most difficult obedience</span></em> is of the + greatest importance. Let us not be deceived as to the motives of + that moral law which requires, as an indication of morality, + obedience to custom in the most difficult cases! Self-conquest is + required, not by reason of its useful consequences for the + individual; but that custom and tradition may appear to be + dominant, in spite of all individual counter desires and + advantages. The individual shall sacrifice himself—so demands the + morality of custom.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">On the other + hand, those moralists who, like the followers of Socrates, + recommend self-control and sobriety to the <em class= + "tei tei-emph"><span style= + "font-style: italic">individual</span></em> as his greatest + possible advantage and the key to his greatest personal happiness, + are <em class="tei tei-emph"><span style= + "font-style: italic">exceptions</span></em>—and if we ourselves do + not think so, this is simply due to our having been brought up + under their influence. They all take a new path, and thereby bring + down upon themselves the utmost disapproval of all the + representatives of the morality of custom. They sever their + connection with the community, as immoralists, and are, in the + fullest sense of the word, evil ones. In the same way, every + Christian who <span class="tei tei-q">“sought, above all things, + his <em class="tei tei-emph"><span style= + "font-style: italic">own</span></em> salvation,”</span> must have + seemed evil to a virtuous Roman of the old school. Wherever a + community exists, and consequently also a <span class="tei tei-pb" + id="page017">[pg 017]</span><a name="Pg017" id="Pg017" class= + "tei tei-anchor"></a> morality of custom, the feeling prevails that + any punishment for the violation of a custom is inflicted, above + all, on the community: this punishment is a supernatural + punishment, the manifestations and limits of which are so difficult + to understand, and are investigated with such superstitious fear. + The community can compel any one member of it to make good, either + to an individual or to the community itself, any ill consequences + which may have followed upon such a member's action. It can also + call down a sort of vengeance upon the head of the individual by + endeavouring to show that, as the result of his action, a storm of + divine anger has burst over the community,—but, above all, it + regards the guilt of the individual more particularly as <em class= + "tei tei-emph"><span style="font-style: italic">its own</span></em> + guilt, and bears the punishment of the isolated individual as its + own punishment—<span class="tei tei-q">“Morals,”</span> they bewail + in their innermost heart, <span class="tei tei-q">“morals have + grown lax, if such deeds as these are possible.”</span> And every + individual action, every individual mode of thinking, causes dread. + It is impossible to determine how much the more select, rare, and + original minds must have suffered in the course of time by being + considered as evil and dangerous, <em class= + "tei tei-emph"><span style="font-style: italic">yea, because they + even looked upon themselves as such</span></em>. Under the + dominating influence of the morality of custom, originality of + every kind came to acquire a bad conscience; and even now the sky + of the best minds seems to be more overcast by this thought than it + need be.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">10.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Counter-motion + between the Sense of Morality and the Sense of + Causality.</span></span>—As <span class="tei tei-pb" id= + "page018">[pg 018]</span><a name="Pg018" id="Pg018" class= + "tei tei-anchor"></a> the sense of causality increases, so does the + extent of the domain of morality decrease: for every time one has + been able to grasp the necessary effects, and to conceive them as + distinct from all incidentals and chance possibilities (<span lang= + "la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">post hoc</span></span>), one has, at the same + time, destroyed an enormous number of <em class= + "tei tei-emph"><span style="font-style: italic">imaginary + causalities</span></em>, which had hitherto been believed in as the + basis of morals—the real world is much smaller than the world of + our imagination—and each time also one casts away a certain amount + of one's anxiousness and coercion, and some of our reverence for + the authority of custom is lost: morality in general undergoes a + diminution. He who, on the other hand, wishes to increase it must + know how to prevent results from becoming controllable.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">11.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Morals and + Medicines of the People.</span></span>—Every one is continuously + occupied in bringing more or less influence to bear upon the morals + which prevail in a community: most of the people bring forward + example after example to show the <em class= + "tei tei-emph"><span style="font-style: italic">alleged + relationship between cause and effect</span></em>, guilt and + punishment, thus upholding it as well founded and adding to the + belief in it. A few make new observations upon the actions and + their consequences, drawing conclusions therefrom and laying down + laws; a smaller number raise objections and allow belief in these + things to become weakened.—But they are all alike in the crude and + <em class="tei tei-emph"><span style= + "font-style: italic">unscientific</span></em> manner in which they + set about their work: if it is a question of objections to a law, + or examples or <span class="tei tei-pb" id="page019">[pg + 019]</span><a name="Pg019" id="Pg019" class="tei tei-anchor"></a> + observations of it, or of its proof, confirmation, expression or + refutation, we always find the material and method entirely + valueless, as valueless as the material and form of all popular + medicine. Popular medicines and popular morals are closely related, + and should not be considered and valued, as is still customary, in + so different a way: both are most dangerous and make-believe + sciences.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">12.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Consequence as + Adjuvant Cause.</span></span>—Formerly the consequences of an + action were considered, not as the result of that action, but a + voluntary adjuvant—<span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> on the part of God. Can a + greater confusion be imagined? Entirely different practices and + means have to be brought into use for actions and effects!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">13.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Towards the New + Education of Mankind.</span></span>—Help us, all ye who are + well-disposed and willing to assist, lend your aid in the endeavour + to do away with that conception of punishment which has swept over + the whole world! No weed more harmful than this! It is not only to + the consequences of our actions that this conception has been + applied—and how horrible and senseless it is to confuse cause and + effect with cause and punishment!—but worse has followed: the pure + accidentality of events has been robbed of its innocence by this + execrable manner of interpreting conception of punishment. Yea, + they have even pushed their folly to such extremes <span class= + "tei tei-pb" id="page020">[pg 020]</span><a name="Pg020" id="Pg020" + class="tei tei-anchor"></a> that they would have us look upon + existence itself as a punishment—from which it would appear that + the education of mankind had hitherto been confided to cranky + gaolers and hangmen.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">14.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Signification of Madness in the History of + Morality.</span></span>—If, despite that formidable pressure of the + <span class="tei tei-q">“morality of custom,”</span> under which + all human communities lived—thousands of years before our own era, + and during our own era up to the present day (we ourselves are + dwelling in the small world of exceptions, and, as it were, in an + evil zone):—if, I say, in spite of all this, new and divergent + ideas, valuations, and impulses have made their appearance time + after time, this state of things has been brought about only with + the assistance of a dreadful associate: it was insanity almost + everywhere that paved the way for the new thought and cast off the + spell of an old custom and superstition. Do ye understand why this + had to be done through insanity? by something which is in both + voice and appearance as horrifying and incalculable as the demoniac + whims of wind and sea, and consequently calling for like dread and + respect? by something bearing upon it the signs of entire lack of + consciousness as clearly as the convulsions and foam of the + epileptic, which appeared to typify the insane person as the mask + and speaking-trumpet of some divine being? by something that + inspired even the bearer of the new thought with awe and fear of + himself, and that, suppressing all remorse, drove <span class= + "tei tei-pb" id="page021">[pg 021]</span><a name="Pg021" id="Pg021" + class="tei tei-anchor"></a> him on to become its prophet and + martyr?—Well, in our own time, we continually hear the statement + reiterated that genius is tinctured with madness instead of good + sense. Men of earlier ages were far more inclined to believe that, + wherever traces of insanity showed themselves, a certain proportion + of genius and wisdom was likewise present—something <span class= + "tei tei-q">“divine,”</span> as they whispered to one another. More + than this, they expressed their opinions on the point with + sufficient emphasis. <span class="tei tei-q">“All the greatest + benefits of Greece have sprung from madness,”</span> said Plato, + setting on record the opinion of the entire ancient world. Let us + take a step further: all those superior men, who felt themselves + irresistibly urged on to throw off the yoke of some morality or + other, had no other resource—<em class="tei tei-emph"><span style= + "font-style: italic">if they were not really mad</span></em>—than + to feign madness, or actually to become insane. And this holds good + for innovators in every department of life, and not only in + religion and politics. Even the reformer of the poetic metre was + forced to justify himself by means of madness. (Thus even down to + gentler ages madness remained a kind of convention in poets, of + which Solon, for instance, took advantage when urging the Athenians + to reconquer Salamis.)—<span class="tei tei-q">“How can one make + one's self mad when one is not mad and dare not feign to be + so?”</span> Almost all the eminent men of antiquity have given + themselves up to this dreadful mode of reasoning: a secret doctrine + of artifices and dietetic jugglery grew up around this subject and + was handed down from generation to generation, together with the + feeling of the innocence, even sanctity, of such plans and + meditations. The means of becoming <span class="tei tei-pb" id= + "page022">[pg 022]</span><a name="Pg022" id="Pg022" class= + "tei tei-anchor"></a> a medicine-man among the Indians, a saint + among Christians of the Middle Ages, an angecok among Greenlanders, + a Pagee among Brazilians, are the same in essence: senseless + fasting, continual abstention from sexual intercourse, isolation in + a wilderness, ascending a mountain or a pillar, <span class= + "tei tei-q">“sitting on an aged willow that looks out upon a + lake,”</span> and thinking of absolutely nothing but what may give + rise to ecstasy or mental derangements.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Who would dare + to glance at the desert of the bitterest and most superfluous + agonies of spirit, in which probably the most productive men of all + ages have pined away? Who could listen to the sighs of those lonely + and troubled minds: <span class="tei tei-q">“O ye heavenly powers, + grant me madness! Madness, that I at length may believe in myself! + Vouchsafe delirium and convulsions, sudden flashes of light and + periods of darkness; frighten me with such shivering and + feverishness as no mortal ever experienced before, with clanging + noises and haunting spectres; let me growl and whine and creep + about like a beast, if only I can come to believe in myself! I am + devoured by doubt. I have slain the law, and I now dread the law as + a living person dreads a corpse. If I am not <em class= + "tei tei-emph"><span style="font-style: italic">above</span></em> + the law, I am the most abandoned of wretches. Whence cometh this + new spirit that dwelleth within me but from you? Prove to me, then, + that I am one of you—nothing but madness will prove it to + me.”</span> And only too often does such a fervour attain its + object: at the very time when Christianity was giving the greatest + proof of its fertility in the production of saints and martyrs, + believing that it was thus proving itself, Jerusalem <span class= + "tei tei-pb" id="page023">[pg 023]</span><a name="Pg023" id="Pg023" + class="tei tei-anchor"></a> contained large lunatic asylums for + shipwrecked saints, for those whose last spark of good sense had + been quenched by the floods of insanity.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">15.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The most + Ancient Means of Solace.</span></span>—First stage: In every + misfortune or discomfort man sees something for which he must make + somebody else suffer, no matter who—in this way he finds out the + amount of power still remaining to him; and this consoles him. + Second stage: In every misfortune or discomfort, man sees a + punishment, <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> an expiation of guilt and + the means by which he may get rid of the malicious enchantment of a + real or apparent wrong. When he perceives the <em class= + "tei tei-emph"><span style= + "font-style: italic">advantage</span></em> which misfortune bring + with it, he believes he need no longer make another person suffer + for it—he gives up this kind of satisfaction, because he now has + another.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">16.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">First Principle + of Civilisation.</span></span>—Among savage tribes there is a + certain category of customs which appear to aim at nothing but + custom. They therefore lay down strict, and, on the whole, + superfluous regulations (<span class="tei tei-hi"><span style= + "font-style: italic">e.g.</span></span> the rules of the + Kamchadales, which forbid snow to be scraped off the boots with a + knife, coal to be stuck on the point of a knife, or a piece of iron + to be put into the fire—and death to be the portion of every one + who shall act contrariwise!) Yet these laws serve to keep people + continually reminded of the custom, and <span class="tei tei-pb" + id="page024">[pg 024]</span><a name="Pg024" id="Pg024" class= + "tei tei-anchor"></a> the imperative necessity on their parts to + conform to it: and all this in support of the great principle which + stands at the beginning of all civilisation: any custom is better + than none.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">17.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Goodness and + Malignity.</span></span>—At first men imposed their own + personalities on Nature: everywhere they saw themselves and their + like, <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> their own evil and + capricious temperaments, hidden, as it were, behind clouds, + thunder-storms, wild beasts, trees, and plants: it was then that + they declared Nature was evil. Afterwards there came a time, that + of Rousseau, when they sought to distinguish themselves from + Nature: they were so tired of each other that they wished to have + separate little hiding-places where man and his misery could not + penetrate: then they invented <span class="tei tei-q">“nature is + good.”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">18.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Morality of + Voluntary Suffering.</span></span>—What is the highest enjoyment + for men living in a state of war in a small community, the + existence of which is continually threatened, and the morality of + which is the strictest possible? <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + for souls which are vigorous, vindictive, malicious, full of + suspicion, ready to face the direst events, hardened by privation + and morality? The enjoyment of cruelty: just as, in such souls and + in such circumstances, it would be regarded as a virtue to be + ingenious and insatiable in cruelty. Such a community would + <span class="tei tei-pb" id="page025">[pg 025]</span><a name= + "Pg025" id="Pg025" class="tei tei-anchor"></a> find its delight in + performing cruel deeds, casting aside, for once, the gloom of + constant anxiety and precaution. Cruelty is one of the most ancient + enjoyments at their festivities. As a consequence it is believed + that the gods likewise are pleased by the sight of cruelty and + rejoice at it—and in this way the belief is spread that <em class= + "tei tei-emph"><span style="font-style: italic">voluntary + suffering</span></em>, self-chosen martyrdom, has a high + signification and value of its own. In the community custom + gradually brings about a practice in conformity with this belief: + henceforward people become more suspicious of all exuberant + well-being, and more confident as they find themselves in a state + of great pain; they think that the gods may be unfavourable to them + on account of happiness, and favourable on account of pain—not + compassionate! For compassion is looked upon with contempt, and + unworthy of a strong and awe-inspiring soul—but agreeable to them, + because the sight of human suffering put these gods into good + humour and makes them feel powerful, and a cruel mind revels in the + sensation of power. It was thus that the <span class= + "tei tei-q">“most moral man”</span> of the community was considered + as such by virtue of his frequent suffering, privation, laborious + existence, and cruel mortification—not, to repeat it again and + again, as a means of discipline or self-control or a desire for + individual happiness—but a a virtue which renders the evil gods + well-disposed towards the community, a virtue which continually + wafts up to them the odour of an expiatory sacrifice. All those + intellectual leaders of the nations who reached the point of being + able to stir up the sluggish though <span class="tei tei-pb" id= + "page026">[pg 026]</span><a name="Pg026" id="Pg026" class= + "tei tei-anchor"></a> prolific mire of their customs had to possess + this factor of voluntary martyrdom as well as insanity in order to + obtain belief—especially, and above all, as is always the case, + belief in themselves! The more their minds followed new paths, and + were consequently tormented by pricks of conscience, the more + cruelly they battled against their own flesh, their own desires, + and their own health—as if they were offering the gods a + compensation in pleasure, lest these gods should wax wroth at the + neglect of ancient customs and the setting up of new aims.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Let no one be + too hasty in thinking that we have now entirely freed ourselves + from such a logic of feeling! Let the most heroic souls among us + question themselves on this very point. The least step forward in + the domain of free thought and individual life has been achieved in + all ages to the accompaniment of physical and intellectual + tortures: and not only the mere step forward, no! but every form of + movement and change has rendered necessary innumerable martyrs, + throughout the entire course of thousands of years which sought + their paths and laid down their foundation-stones, years, however, + which we do not think of when we speak about <span class= + "tei tei-q">“world-history,”</span> that ridiculously small + division of mankind's existence. And even in this so-called + world-history, which in the main is merely a great deal of noise + about the latest novelties, there is no more important theme than + the old, old tragedy of the martyrs <em class= + "tei tei-emph"><span style="font-style: italic">who tried to move + the mire</span></em>. Nothing has been more dearly bought than the + minute portion of human reason and feeling of liberty upon which we + now pride ourselves. But <span class="tei tei-pb" id="page027">[pg + 027]</span><a name="Pg027" id="Pg027" class="tei tei-anchor"></a> + it is this very pride which makes it almost impossible for us + to-day to be conscious of that enormous lapse of time, preceding + the period of <span class="tei tei-q">“world-history”</span> when + <span class="tei tei-q">“morality of custom”</span> held the field, + and to consider this lapse of time as <em class= + "tei tei-emph"><span style="font-style: italic">the real and + decisive epoch that established the character of + mankind</span></em>: an epoch when suffering was considered as a + virtue, cruelty as a virtue, hypocrisy as a virtue, revenge as a + virtue, and the denial of the reason as a virtue, whereas, on the + other hand, well-being was regarded as a danger, longing for + knowledge as a danger, peace as a danger, compassion as a danger: + an epoch when being pitied was looked upon as an insult, work as an + insult, madness as a divine attribute, and every kind of change as + immoral and pregnant with ruin! You imagine that all this has + changed, and that humanity must likewise have changed its + character? Oh, ye poor psychologists, learn to know yourselves + better!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">19.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Morality and + Stupefaction.</span></span>—Custom represents the experiences of + men of earlier times in regard to what they considered as useful + and harmful; but the <em class="tei tei-emph"><span style= + "font-style: italic">feeling of custom</span></em> (morality) does + not relate to these feelings as such, but to the age, the sanctity, + and the unquestioned authority of the custom. Hence this feeling + hinders our acquiring new experiences and amending morals: + <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> morality is opposed to the + formation of new and better morals: it stupefies.</p> + </div><span class="tei tei-pb" id="page028">[pg 028]</span><a name= + "Pg028" id="Pg028" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">20.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Free-doers and + Free-thinkers.</span></span>—Compared with free-thinkers, + free-doers are at a disadvantage, because it is evident that men + suffer more from the consequences of actions than of thoughts. If + we remember, however, that both seek their own satisfaction, and + that free-thinkers have already found their satisfaction in + reflection upon and utterance of forbidden things, there is no + difference in the motives; but in respect of the consequences the + issue will be decided against the free-thinker, provided that it be + not judged from the most superficial and vulgar external + appearance, <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> not as every one would + judge it. We must make up for a good deal of the calumny with which + men have covered all those who have, by their actions, broken away + from the authority of some custom—they are generally called + criminals. Every one who has hitherto overthrown a law of + established morality has always at first been considered as a + <em class="tei tei-emph"><span style="font-style: italic">wicked + man</span></em>: but when it was afterwards found impossible to + re-establish the law, and people gradually became accustomed to the + change, the epithet was changed by slow degrees. History deals + almost exclusively with these <em class="tei tei-emph"><span style= + "font-style: italic">wicked men</span></em>, who later on came to + be recognised as <em class="tei tei-emph"><span style= + "font-style: italic">good men</span></em>.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">21.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-variant: small-caps">Fulfilment of the + Law.</span></span>”</span>—In cases where the observance of a moral + precept has led to different consequence from that expected and + <span class="tei tei-pb" id="page029">[pg 029]</span><a name= + "Pg029" id="Pg029" class="tei tei-anchor"></a> promised, and does + not bestow upon the moral man the happiness he had hoped for, but + leads rather to misfortune and misery, the conscientious and timid + man has always his excuse ready: <span class="tei tei-q">“Something + was lacking in the proper <em class="tei tei-emph"><span style= + "font-style: italic">carrying out</span></em> of the law.”</span> + If the worst comes to the worst, a deeply-suffering and + down-trodden humanity will even decree: <span class="tei tei-q">“It + is impossible to carry out the precept faithfully: we are too weak + and sinful, and, in the depths of our soul, incapable of morality: + consequently we have no claim to happiness and success. Moral + precepts and promises have been given for better beings than + ourselves.”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">22.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Works and + Faith.</span></span>—Protestant teachers are still spreading the + fundamental error that faith only is of consequence, and that works + must follow naturally upon faith. This doctrine is certainly not + true, but it is so seductive in appearance that it has succeeded in + fascinating quite other intellects than that of Luther + (<span class="tei tei-hi"><span style= + "font-style: italic">e.g.</span></span> the minds of Socrates and + Plato): though the plain evidence and experience of our daily life + prove the contrary. The most assured knowledge and faith cannot + give us either the strength or the dexterity required for action, + or the practice in that subtle and complicated mechanism which is a + prerequisite for anything to be changed from an idea into action. + Then, I say, let us first and foremost have works! and this means + practice! practice! practice! The necessary faith will come + later—be certain of that!</p> + </div><span class="tei tei-pb" id="page030">[pg 030]</span><a name= + "Pg030" id="Pg030" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">23.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">In what Respect + we are most Subtle.</span></span>—By the fact that, for thousands + of years, <em class="tei tei-emph"><span style= + "font-style: italic">things</span></em> (nature, tools, property of + all kinds) were thought to be alive and to possess souls, and able + to hinder and interfere with the designs of man, the feeling of + impotence among men has become greater and more frequent than it + need have been: for one had to secure one's things like men and + beasts, by means of force, compulsion, flattery, treaties, + sacrifices—and it is here that we may find the origin of the + greater number of superstitious customs, <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> of + an important, <em class="tei tei-emph"><span style= + "font-style: italic">perhaps paramount</span></em>, and + nevertheless wasted and useless division of mankind's activity!—But + since the feeling of impotence and fear was so strong, and for such + a length of time in a state of constant stimulation, the feeling of + <em class="tei tei-emph"><span style= + "font-style: italic">power</span></em> in man has been developed in + so subtle a manner that, in this respect, he can compare favourably + with the most delicately-adjusted balance. This feeling has become + his strongest propensity: and the means he discovered for creating + it form almost the entire history of culture.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">24.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Proof of a + Precept.</span></span>—The worth or worthlessness of a recipe—that + for baking bread, for example—is proved, generally speaking, by the + result expected coming to pass or not, provided, of course, that + the directions given have been carefully <span class="tei tei-pb" + id="page031">[pg 031]</span><a name="Pg031" id="Pg031" class= + "tei tei-anchor"></a> followed. The case is different, however, + when we come to deal with moral precepts, for here the results + cannot be ascertained, interpreted, and divined. These precepts, + indeed, are based upon hypotheses of but little scientific value, + the proof or refutation of which by means of results is + impossible:—but in former ages, when all science was crude and + primitive, and when a matter was <em class= + "tei tei-emph"><span style="font-style: italic">taken for + granted</span></em> on the smallest evidence, then the worth or + worthlessness of a moral recipe was determined as we now determine + any other precept: by reference to the results. If the natives of + Alaska believe in a command which says: <span class= + "tei tei-q">“Thou shalt not throw a bone into the fire or give it + to a dog,”</span> this will be proved by the warning: <span class= + "tei tei-q">“If thou dost thou wilt have no luck when + hunting.”</span> Yet, in one sense or another, it almost invariably + happens that one has <span class="tei tei-q">“no luck when + hunting.”</span> It is no easy matter to <em class= + "tei tei-emph"><span style="font-style: italic">refute</span></em> + the worth of the precept in this way, the more so as it is the + community, and not the individual, which is regarded as the bearer + of the punishment; and, again, some occurrence is almost certain to + happen which seems to prove the rule.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">25.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Customs and + Beauty.</span></span>—In justice to custom it must not be + overlooked that, in the case of all those who conform to it + whole-heartedly from the very start, the organs of attack and + defence, both physical and intellectual, begin to waste away; + <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> these individuals gradually + become more beautiful! For it is the exercise of these organs and + their corresponding <span class="tei tei-pb" id="page032">[pg + 032]</span><a name="Pg032" id="Pg032" class="tei tei-anchor"></a> + feelings that brings about ugliness and helps to preserve it. It is + for this reason that the old baboon is uglier than the young one, + and that the young female baboon most closely resembles man, and is + hence the most handsome.—Let us draw from this our own conclusions + as to the origin of female beauty!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">26.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Animals and + Morals.</span></span>—The rules insisted upon in polite society, + such, for example, as the avoidance of everything ridiculous, + fantastic, presumptuous; the suppression of one's virtues just as + much as of one's most violent desires, the instant bringing of + one's self down to the general level, submitting one's self to + etiquette and self-depreciation: all this, generally speaking, is + to be found, as a social morality, even in the lowest scale of the + animal world—and it is only in this low scale that we see the + innermost plan of all these amiable precautionary regulations: one + wishes to escape from one's pursuers and to be aided in the search + for plunder. Hence animals learn to control and to disguise + themselves to such an extent that some of them can even adapt the + colour of their bodies to that of their surroundings (by means of + what is known as the <span class="tei tei-q">“chromatic + function”</span>). Others can simulate death, or adopt the forms + and colours of other animals, or of sand, leaves, moss, or fungi + (known to English naturalists as <span class= + "tei tei-q">“mimicry”</span>).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is in this + way that an individual conceals himself behind the universality of + the generic term <span class="tei tei-pb" id="page033">[pg + 033]</span><a name="Pg033" id="Pg033" class="tei tei-anchor"></a> + <span class="tei tei-q">“man”</span> or <span class= + "tei tei-q">“society,”</span> or adapts and attaches himself to + princes, castes, political parties, current opinions of the time, + or his surroundings: and we may easily find the animal equivalent + of all those subtle means of making ourselves happy, thankful, + powerful, and fascinating. Even that sense of truth, which is at + bottom merely the sense of security, is possessed by man in common + with the animals: we do not wish to be deceived by others or by + ourselves; we hear with some suspicion the promptings of our own + passions, we control ourselves and remain on the watch against + ourselves. Now, the animal does all this as well as man; and in the + animal likewise self-control originates in the sense of reality + (prudence). In the same way, the animal observes the effects it + exercises on the imagination of other beasts: it thus learns to + view itself from their position, to consider itself <span class= + "tei tei-q">“objectively”</span>; it has its own degree of + self-knowledge. The animal judges the movements of its friends and + foes, it learns their peculiarities by heart and acts accordingly: + it gives up, once and for all, the struggle against individual + animals of certain species, and it likewise recognises, in the + approach of certain varieties, whether their intentions are + agreeable and peaceful. The beginnings of justice, like those of + wisdom—in short, everything which we know as the <em class= + "tei tei-emph"><span style="font-style: italic">Socratic + virtues</span></em>—are of an <em class="tei tei-emph"><span style= + "font-style: italic">animal</span></em> nature: a consequence of + those instincts which teach us to search for food and to avoid our + enemies. If we remember that the higher man has merely raised and + refined himself in the <em class="tei tei-emph"><span style= + "font-style: italic">quality</span></em> of his food and in the + conception of what is contrary to his nature, it <span class= + "tei tei-pb" id="page034">[pg 034]</span><a name="Pg034" id="Pg034" + class="tei tei-anchor"></a> may not be going too far to describe + the entire moral phenomenon as of an animal origin.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">27.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Value of + the Belief in Superhuman Passions.</span></span>—The institution of + marriage stubbornly upholds the belief that love, although a + passion, is nevertheless capable of duration as such, yea, that + lasting, lifelong love may be taken as a general rule. By means of + the tenacity of a noble belief, in spite of such frequent and + almost customary refutations—thereby becoming a <span class= + "tei tei-foreign"><span style="font-style: italic">pia + fraus</span></span>—marriage has elevated love to a higher rank. + Every institution which has conceded to a passion the <em class= + "tei tei-emph"><span style="font-style: italic">belief in the + duration of the latter</span></em>, and responsibility for this + duration, in spite of the nature of the passion itself, has raised + the passion to a higher level: and he who is thenceforth seized + with such a passion does not, as formerly, think himself lowered in + the estimation of others or brought into danger on that account, + but on the contrary believes himself to be raised, both in the + opinion of himself and of his equals. Let us recall institutions + and customs which, out of the fiery devotion of a moment, have + created eternal fidelity; out of the pleasure of anger, eternal + vengeance; out of despair, eternal mourning; out of a single hasty + word, eternal obligation. A great deal of hypocrisy and falsehood + came into the world as the result of such transformations; but each + time, too, at the cost of such disadvantages, a new and <em class= + "tei tei-emph"><span style= + "font-style: italic">superhuman</span></em> conception which + elevates mankind.</p> + </div><span class="tei tei-pb" id="page035">[pg 035]</span><a name= + "Pg035" id="Pg035" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">28.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">State of Mind + as Argument.</span></span>—Whence arises within us a cheerful + readiness for action?—such is the question which has greatly + occupied the attention of men. The most ancient answer, and one + which we still hear, is: God is the cause; in this way He gives us + to understand that He approves of our actions. When, in former + ages, people consulted the oracles, they did so that they might + return home strengthened by this cheerful readiness; and every one + answered the doubts which came to him, if alternative actions + suggested themselves, by saying: <span class="tei tei-q">“I shall + do whatever brings about that feeling.”</span> They did not decide, + in other words, for what was most reasonable, but upon some plan + the conception of which imbued the soul with courage and hope. A + cheerful outlook was placed in the scales as an argument and proved + to be heavier than reasonableness; for the state of mind was + interpreted in a superstitious manner as the action of a god who + promises success; and who, by this argument, lets his reason speak + as the highest reasonableness. Now, let the consequences of such a + prejudice be considered when shrewd men, thirsting for power, + availed themselves of it—and still do so! <span class= + "tei tei-q">“Bring about the right state of mind!”</span>—in this + way you can do without all arguments and overcome every + objection!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">29.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Actors of + Virtue and Sin.</span></span>—Among the ancients who became + celebrated for their virtue <span class="tei tei-pb" id= + "page036">[pg 036]</span><a name="Pg036" id="Pg036" class= + "tei tei-anchor"></a> there were many, it would seem, <em class= + "tei tei-emph"><span style="font-style: italic">who acted to + themselves</span></em>, especially the Greeks, who, being actors by + nature, must have acted quite unconsciously, seeing no reason why + they should not do so. In addition, every one was striving to outdo + some one else's virtue with his own, so why should they not have + made use of every artifice to show off their virtues, especially + among themselves, if only for the sake of practice! Of what use was + a virtue which one could not display, and which did not know how to + display itself!—Christianity put an end to the career of these + actors of virtue; instead it devised the disgusting ostentation and + parading of sins: it brought into the world a state of <em class= + "tei tei-emph"><span style="font-style: italic">mendacious + sinfulness</span></em> (even at the present day this is considered + as <span class="tei tei-foreign"><span style= + "font-style: italic">bon ton</span></span> among orthodox + Christians).</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">30.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Refined Cruelty + as Virtue.</span></span>—Here we have a morality which is based + entirely upon our thirst for distinction—do not therefore entertain + too high an opinion of it! Indeed, we may well ask what kind of an + impulse it is, and what is its fundamental signification? It is + sought, by our appearance, to grieve our neighbour, to arouse his + envy, and to awaken his feelings of impotence and degradation; we + endeavour to make him taste the bitterness of his fate by dropping + a little of <em class="tei tei-emph"><span style= + "font-style: italic">our</span></em> honey on his tongue, and, + while conferring this supposed benefit on him, looking sharply and + triumphantly into his eyes.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Behold such a + man, now become humble, and perfect in his humility—and seek those + for whom, through his humility, he has for a long time been + <span class="tei tei-pb" id="page037">[pg 037]</span><a name= + "Pg037" id="Pg037" class="tei tei-anchor"></a> preparing a torture; + for you are sure to find them! Here is another man who shows mercy + towards animals, and is admired for doing so—but there are certain + people on whom he wishes to vent his cruelty by this very means. + Look at that great artist: the pleasure he enjoyed beforehand in + conceiving the envy of the rivals he had outstripped, refused to + let his powers lie dormant until he became a great man—how many + bitter moments in the souls of other men has he asked for as + payment for his own greatness! The nun's chastity: with what + threatening eyes she looks into the faces of other women who live + differently from her! what a vindictive joy shines in those eyes! + The theme is short, and its variations, though they might well be + innumerable, could not easily become tiresome—for it is still too + paradoxical a novelty, and almost a painful one, to affirm that the + morality of distinction is nothing, at bottom, but joy in refined + cruelty. When I say <span class="tei tei-q">“at bottom,”</span> I + mean here, every time in the first generation. For, when the habit + of some distinguished action becomes <em class= + "tei tei-emph"><span style= + "font-style: italic">hereditary</span></em>, its root, so to speak, + is not transmitted, but only its fruits (for only feelings, and not + thoughts, can become hereditary): and, if we presuppose that this + root is not reintroduced by education, in the second generation the + joy in the cruelty is no longer felt: but only pleasure in the + habit as such. <em class="tei tei-emph"><span style= + "font-style: italic">This</span></em> joy, however, is the first + degree of the <span class="tei tei-q">“good.”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">31.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Pride in + Spirit.</span></span>—The pride of man, which strives to oppose the + theory of our own descent <span class="tei tei-pb" id="page038">[pg + 038]</span><a name="Pg038" id="Pg038" class="tei tei-anchor"></a> + from animals and establishes a wide gulf between nature and man + himself—this pride is founded upon a prejudice as to what the mind + is; and this prejudice is relatively recent. In the long + prehistorical period of humanity it was supposed that the mind was + everywhere, and men did not look upon it as a particular + characteristic of their own. Since, on the contrary, everything + spiritual (including all impulses, maliciousness, and inclinations) + was regarded as common property, and consequently accessible to + everybody, primitive mankind was not ashamed of being descended + from animals or trees (the noble races thought themselves honoured + by such legends), and saw in the spiritual that which unites us + with nature, and not that which severs us from her. Thus man was + brought up in modesty—and this likewise was the result of a + prejudice.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">32.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Brake.</span></span>—To suffer morally, and then to learn + afterwards that this kind of suffering was founded upon an error, + shocks us. For there is a unique consolation in acknowledging, by + our suffering, a <span class="tei tei-q">“deeper world of + truth”</span> than any other world, and we would much rather suffer + and feel ourselves above reality by doing so (through the feeling + that, in this way, we approach nearer to that <span class= + "tei tei-q">“deeper world of truth”</span>), than live without + suffering and hence without this feeling of the sublime. Thus it is + pride, and the habitual fashion of satisfying it, which opposes + this new interpretation of morality. What power, then, must we + bring into operation to <span class="tei tei-pb" id="page039">[pg + 039]</span><a name="Pg039" id="Pg039" class="tei tei-anchor"></a> + get rid of this brake? Greater pride? A new pride?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">33.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Contempt of + Causes, Consequences, and Reality.</span></span>—Those unfortunate + occurrences which take place at times in the community, such as + sudden storms, bad harvests, or plagues, lead members of the + community to suspect that offences against custom have been + committed, or that new customs must be invented to appease a new + demoniac power and caprice. Suspicion and reasoning of this kind, + however, evade an inquiry into the real and natural causes, and + take the demoniac cause for granted. This is one source of the + hereditary perversion of the human intellect; and the other one + follows in its train, for, proceeding on the same principle, people + paid much less attention to the real and natural consequences of an + action than to the supernatural consequences (the so-called + punishments and mercies of the Divinity). It is commanded, for + instance, that certain baths are to be taken at certain times: and + the baths are taken, not for the sake of cleanliness, but because + the command has been made. We are not taught to avoid the real + consequences of dirt, but merely the supposed displeasure of the + gods because a bath has been omitted. Under the pressure of + superstitious fear, people began to suspect that these ablutions + were of much greater importance than they seemed; they ascribed + inner and supplementary meanings to them, gradually lost their + sense of and pleasure in reality, and finally reality is considered + as valuable <span class="tei tei-pb" id="page040">[pg + 040]</span><a name="Pg040" id="Pg040" class="tei tei-anchor"></a> + <em class="tei tei-emph"><span style="font-style: italic">only to + the extent that it is a symbol.</span></em> Hence a man who is + under the influence of the morality of custom comes to despise + causes first of all, secondly consequences, and thirdly reality, + and weaves all his higher feelings (reverence, sublimity, pride, + gratitude, love) <em class="tei tei-emph"><span style= + "font-style: italic">into an imaginary world</span></em>: the + so-called higher world. And even to-day we can see the consequences + of this: wherever, and in whatever fashion, man's feelings are + raised, that imaginary world is in evidence. It is sad to have to + say it; but for the time being <em class= + "tei tei-emph"><span style="font-style: italic">all higher + sentiments</span></em> must be looked upon with suspicion by the + man of science, to so great an extent are they intermingled with + illusion and extravagance. Not that they need necessarily be + suspected <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">per se</span></span> and for + ever; but there is no doubt that, of all the gradual <em class= + "tei tei-emph"><span style= + "font-style: italic">purifications</span></em> which await + humanity, the purification of the higher feelings will be one of + the slowest.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">34.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Moral Feelings + and Conceptions.</span></span>—It is clear that moral feelings are + transmitted in such a way that children perceive in adults violent + predilections and aversions for certain actions, and then, like + born apes, imitate such likes and dislikes. Later on in life, when + they are thoroughly permeated by these acquired and well-practised + feelings, they think it a matter of propriety and decorum to + provide a kind of justification for these predilections and + aversions. These <span class="tei tei-q">“justifications,”</span> + however, are in no way connected with the origin or the degree of + the feeling: people simply <span class="tei tei-pb" id= + "page041">[pg 041]</span><a name="Pg041" id="Pg041" class= + "tei tei-anchor"></a> accommodate themselves to the rule that, as + rational beings, they must give reasons for their pros and cons, + reasons which must be assignable and acceptable into the bargain. + Up to this extent the history of the moral feelings is entirely + different from the history of moral conceptions. The + first-mentioned are powerful <em class="tei tei-emph"><span style= + "font-style: italic">before</span></em> the action, and the latter + especially after it, in view of the necessity for making one's self + clear in regard to them.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">35.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Feelings and + their Descent from Judgments.</span></span>—<span class= + "tei tei-q">“Trust in your feelings!”</span> But feelings comprise + nothing final, original; feelings are based upon the judgments and + valuations which are transmitted to us in the shape of feelings + (inclinations, dislikes). The inspiration which springs from a + feeling is the grandchild of a judgment—often an erroneous + judgment!—and certainly not one's own judgment! Trusting in our + feelings simply means obeying our grandfather and grandmother more + than the gods within <em class="tei tei-emph"><span style= + "font-style: italic">ourselves</span></em>: our reason and + experience.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">36.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">A Foolish + Piety, with</span> <span lang="fr" class="tei tei-foreign" + xml:lang="fr"><span style= + "font-style: italic; font-variant: small-caps">Arrière-pensées</span></span><span style="font-variant: small-caps">.</span></span>—What! + the inventors of ancient civilisations, the first makers of tools + and tape lines, the first builders of vehicles, ships, and houses, + the first observers of the laws of the heavens and the + multiplication tables—is it contended that they were entirely + different from the inventors and observers of our own time, + <span class="tei tei-pb" id="page042">[pg 042]</span><a name= + "Pg042" id="Pg042" class="tei tei-anchor"></a> and superior to + them? And that the first slow steps forward were of a value which + has not been equalled by the discoveries we have made with all our + travels and circumnavigations of the earth? It is the voice of + prejudice that speaks thus, and argues in this way to depreciate + the importance of the modern mind. And yet it is plain to be seen + that, in former times, hazard was the greatest of all discoverers + and observers and the benevolent prompter of these ingenious + ancients, and that, in the case of the most insignificant invention + now made, a greater intellect, discipline, and scientific + imagination are required than formerly existed throughout long + ages.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">37.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Wrong + Conclusions From Usefulness.</span></span>—When we have + demonstrated the highest utility of a thing, we have nevertheless + made no progress towards an explanation of its origin; in other + words, we can never explain, by mere utility, the necessity of + existence. But precisely the contrary opinion has been maintained + up to the present time, even in the domain of the most exact + science. In astronomy, for example, have we not heard it stated + that the (supposed) usefulness of the system of + satellites—(replacing the light which is diminished in intensity by + the greater distance of the sun, in order that the inhabitants of + the various celestial bodies should not want for light)—was the + final object of this system and explained its origin? Which may + remind us of the conclusions of Christopher Columbus The earth has + been <span class="tei tei-pb" id="page043">[pg 043]</span><a name= + "Pg043" id="Pg043" class="tei tei-anchor"></a> created for man, + ergo, if there are countries, they must be inhabited. <span class= + "tei tei-q">“Is it probable that the sun would throw his rays on + nothing, and that the nocturnal vigils of the stars should be + wasted upon untravelled seas and unpeopled countries?”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">38.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Impulses + Transformed by Moral Judgments.</span></span>—The same impulse, + under the impression of the blame cast upon it by custom, develops + into the painful feeling of cowardice, or else the pleasurable + feeling of <em class="tei tei-emph"><span style= + "font-style: italic">humility</span></em>, in case a morality, like + that of Christianity, has taken it to its heart and called it + <em class="tei tei-emph"><span style= + "font-style: italic">good</span></em>. In other words, this + instinct will fall under the influence of either a good conscience + or a bad one! In itself, <em class="tei tei-emph"><span style= + "font-style: italic">like every instinct</span></em>, it does not + possess either this or indeed any other moral character and name, + or even a definite accompanying feeling of pleasure or displeasure; + it does not acquire all these qualities as its second nature until + it comes into contact with impulses which have already been + baptized as good and evil, or has been recognised as the attribute + of beings already weighed and valued by the people from a moral + point of view. Thus the ancient conception of envy differed + entirely from ours. Hesiod reckons it among the qualities of the + <em class="tei tei-emph"><span style= + "font-style: italic">good</span></em>, benevolent Eris, and it was + not considered as offensive to attribute some kind of envy even to + the gods. This is easy to understand in a state of things inspired + mainly by emulation, but emulation was looked upon as good, and + valued accordingly.</p><span class="tei tei-pb" id="page044">[pg + 044]</span><a name="Pg044" id="Pg044" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Greeks were + likewise different from us in the value they set upon hope: they + conceived it as blind and deceitful. Hesiod in one of his poems has + made a strong reference to it—a reference so strong, indeed, that + no modern commentator has quite understood it; for it runs contrary + to the modern mind, which has learnt from Christianity to look upon + hope as a virtue. Among the Greeks, on the other hand, the portal + leading to a knowledge of the future seemed only partly closed, + and, in innumerable instances, it was impressed upon them as a + religious obligation to inquire into the future, in those cases + where we remain satisfied with hope. It thus came about that the + Greeks, thanks to their oracles and seers, held hope in small + esteem, and even lowered it to the level of an evil and a + danger.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Jews, again, + took a different view of anger from that held by us, and sanctified + it: hence they have placed the sombre majesty of the wrathful man + at an elevation so high that a European cannot conceive it. They + moulded their wrathful and holy Jehovah after the images of their + wrathful and holy prophets. Compared with them, all the Europeans + who have exhibited the greatest wrath are, so to speak, only + second-hand creatures.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">39.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Prejudice + concerning</span> <span class="tei tei-q"><span style= + "font-variant: small-caps">“</span><span style= + "font-variant: small-caps">Pure Spirit.</span><span style= + "font-variant: small-caps">”</span></span></span>—Wherever the + doctrine of <em class="tei tei-emph"><span style= + "font-style: italic">pure spirituality</span></em> has prevailed, + its excesses have resulted in the destruction of the tone of the + nerves: it taught that the <span class="tei tei-pb" id= + "page045">[pg 045]</span><a name="Pg045" id="Pg045" class= + "tei tei-anchor"></a> body should be despised, neglected, or + tormented, and that, on account of his impulses, man himself should + be tortured and regarded with contempt. It gave rise to gloomy, + strained, and downcast souls—who, besides, thought they knew the + reason of their misery and how it might possibly be relieved! + <span class="tei tei-q">“It <em class="tei tei-emph"><span style= + "font-style: italic">must</span></em> be in the body! For it still + <em class="tei tei-emph"><span style= + "font-style: italic">thrives</span></em> too well!”</span>—such was + their conclusion, whilst the fact was that the body, through its + agonies, protested time after time against this never-ending + mockery. Finally, a universal and chronic hyper-nervousness seized + upon those virtuous representatives of the pure spirit: they + learned to recognise joy only in the shape of ecstasies and other + preliminary symptoms of insanity—and their system reached its + climax when it came to look upon ecstasy as the highest aim of + life, and as the standard by which all earthly things must be + <em class="tei tei-emph"><span style= + "font-style: italic">condemned</span></em>.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">40.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Meditations + upon Observances.</span></span>—Numerous moral precepts, carelessly + drawn from a single event, quickly became incomprehensible; it was + as difficult a matter to deduce their intentions with any degree of + certainty as it was to recognise the punishment which was to follow + the breaking of the rule. Doubts were even held regarding the order + of the ceremonies; but, while people guessed at random about such + matters, the object of their investigations increased in + importance, it was precisely the greatest absurdity <span class= + "tei tei-pb" id="page046">[pg 046]</span><a name="Pg046" id="Pg046" + class="tei tei-anchor"></a> of an observance that developed into a + holy of holies. Let us not think too little of the energy wasted by + man in this regard throughout thousands of years, and least of all + of the effects of such <em class="tei tei-emph"><span style= + "font-style: italic">meditations upon observances</span></em>! Here + we find ourselves on the wide training-ground of the intellect—not + only do religions develop and continue to increase within its + boundaries: but here also is the venerable, though dreadful, + primeval world of science; here grow up the poet, the thinker, the + physician, the lawgiver. The dread of the unintelligible, which, in + an ambiguous fashion, demanded ceremonies from us, gradually + assumed the charm of the intricate, and where man could not unravel + he learnt to create.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">41.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">To Determine + the Value of the</span> <span lang="la" class="tei tei-foreign" + xml:lang="la"><span style= + "font-style: italic; font-variant: small-caps">Vita + Contemplativa</span></span><span style= + "font-variant: small-caps">.</span></span>—Let us not forget, as + men leading a contemplative life, what kind of evil and misfortunes + have overtaken the men of the <span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">vita activa</span></span> as the result of + contemplation—in short, what sort of contra-account the <span lang= + "la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">vita activa</span></span> has to offer + <em class="tei tei-emph"><span style= + "font-style: italic">us</span></em>, if we exhibit too much + boastfulness before it with respect to our good deeds. It would + show us, in the first place, those so-called religious natures, who + predominate among the lovers of contemplation and consequently + represent their commonest type. They have at all times acted in + such a manner as to render life difficult to practical men, and + tried to make them disgusted with it, if possible: to darken the + sky, to obliterate the <span class="tei tei-pb" id="page047">[pg + 047]</span><a name="Pg047" id="Pg047" class="tei tei-anchor"></a> + sun, to cast suspicion upon joy, to depreciate hope, to paralyse + the active hand—all this they knew how to do, just as, for + miserable times and feelings, they had their consolations, alms, + blessings, and benedictions. In the second place, it can show us + the artists, a species of men leading the <span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">vita contemplativa</span></span>, rarer than + the religious element, but still often to be met with. As beings, + these people are usually intolerable, capricious, jealous, violent, + quarrelsome: this, however, must be deduced from the joyous and + exalting effects of their works.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thirdly, we have + the philosophers, men who unite religious and artistic qualities, + combined, however, with a third element, namely, dialectics and the + love of controversy. They are the authors of evil in the same sense + as the religious men and artists, in addition to which they have + wearied many of their fellow-men with their passion for dialectics, + though their number has always been very small. Fourthly, the + thinkers and scientific workers. They but rarely strove after + effects, and contented themselves with silently sticking to their + own groove. Thus they brought about little envy and discomfort, and + often, as objects of mockery and derision, they served, without + wishing to do so, to make life easier for the men of the + <span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">vita activa</span></span>. Lastly, science + ended by becoming of much advantage to all; and if, <em class= + "tei tei-emph"><span style="font-style: italic">on account of this + utility</span></em>, many of the men who were destined for the + <span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">vita activa</span></span> are now slowly + making their way along the road to science in the sweat of their + brow, and not without brain-racking and maledictions, this is not + the <span class="tei tei-pb" id="page048">[pg 048]</span><a name= + "Pg048" id="Pg048" class="tei tei-anchor"></a> fault of the crowd + of thinkers and scientific workers: it is <span class= + "tei tei-q">“self-wrought pain.”</span><a id="noteref_3" name= + "noteref_3" href="#note_3"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">3</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">42.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Origin of + the</span> <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style= + "font-style: italic; font-variant: small-caps">Vita + Contemplativa</span></span><span style= + "font-variant: small-caps">.</span></span>—During barbarous ages, + when pessimistic judgments held sway over men and the world, the + individual, in the consciousness of his full power, always + endeavoured to act in conformity with such judgments, that is to + say, he put his ideas into action by means of hunting, robbery, + surprise attacks, brutality, and murder: including the weaker forms + of such acts, as far as they are tolerated within the community. + When his strength declines, however, and he feels tired, ill, + melancholy, or satiated—consequently becoming temporarily void of + wishes or desires—he is a relatively better man, that is to say, + less dangerous; and his pessimistic ideas will now discharge + themselves only in words and reflections—upon his companions, for + example, or his wife, his life, his gods,—his judgments will be + <em class="tei tei-emph"><span style= + "font-style: italic">evil</span></em> ones. In this frame of mind + he develops into a thinker and prophet, or he adds to his + superstitions and invents new observances, or mocks his enemies. + Whatever he may devise, however, all the productions of his brain + will necessarily reflect his frame of mind, such as the increase of + fear and weariness, and the lower value he attributes to action and + enjoyment. The substance of these productions must correspond to + the substance of <span class="tei tei-pb" id="page049">[pg + 049]</span><a name="Pg049" id="Pg049" class="tei tei-anchor"></a> + these poetic, thoughtful, and priestly moods; the evil judgment + must be supreme.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In later years, + all those who acted continuously as this man did in those special + circumstances—<span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> those who gave out + pessimistic judgments, and lived a melancholy life, poor in + action—were called poets, thinkers, priests, or <span class= + "tei tei-q">“medicine-men.”</span> The general body of men would + have liked to disregard such people, because they were not active + enough, and to turn them out of the community; but there was a + certain risk in doing so: these inactive men had found out and were + following the tracks of superstition and divine power, and no one + doubted that they had unknown means of power at their disposal. + This was the value which was set upon <em class= + "tei tei-emph"><span style="font-style: italic">the ancient race of + contemplative natures</span></em>—despised as they were in just the + same degree as they were not dreaded! In such a masked form, in + such an ambiguous aspect, with an evil heart and often with a + troubled head, did Contemplation make its first appearance on + earth: both weak and terrible at the same time, despised in secret, + and covered in public with every mark of superstitious veneration. + Here, as always, we must say: <span class= + "tei tei-foreign"><span style="font-style: italic">pudenda + origo</span></span>!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">43.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">How many Forces + must now be united in a Thinker.</span></span>—To rise superior to + considerations of the senses, to raise one's self to abstract + contemplations: this is what was formerly regarded as <em class= + "tei tei-emph"><span style= + "font-style: italic">elevation</span></em>; but now it is not + practicable for us to share the same feelings. Luxuriating in the + <span class="tei tei-pb" id="page050">[pg 050]</span><a name= + "Pg050" id="Pg050" class="tei tei-anchor"></a> most shadowy images + of words and things; playing with those invisible, inaudible, + imperceptible beings, was considered as existence in another and + <em class="tei tei-emph"><span style= + "font-style: italic">higher</span></em> world, a world that sprang + from the deep contempt felt for the world which was perceptible to + the senses, this seductive and wicked world of ours. <span class= + "tei tei-q">“These <span class="tei tei-foreign"><span style= + "font-style: italic">abstracta</span></span> no longer mislead us, + but they may lead us”</span>—with such words men soared aloft. It + was not the <em class="tei tei-emph"><span style= + "font-style: italic">substance</span></em> of these intellectual + sports, but the sports themselves, which was looked upon as + <span class="tei tei-q">“the higher thing”</span> in the primeval + ages of science. Hence we have Plato's admiration for dialectics, + and his enthusiastic belief in the necessary relationship of + dialectics to the good man who has risen superior to the + considerations of his senses. It was not only knowledge that was + discovered little by little, but also the different means of + acquiring it, the conditions and operations which precede knowledge + in man. And it always seemed as if the newly-discovered operation + or the newly-experienced condition were not a means of acquiring + knowledge, but was even the substance, goal, and sum-total of + everything that was worth knowing. What does the thinker + require?—imagination, inspiration, abstraction, spirituality, + invention, presentiment, induction, dialectics, deduction, + criticism, ability to collect materials, an impersonal mode of + thinking, contemplation, comprehensiveness, and lastly, but not + least, justice, and love for everything that exists—but each one of + these means was at one time considered, in the history of the + <span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">vita contemplativa</span></span>, as a goal + and final purpose, and they all secured for <span class= + "tei tei-pb" id="page051">[pg 051]</span><a name="Pg051" id="Pg051" + class="tei tei-anchor"></a> their inventors that perfect happiness + which fills the human soul when its final purpose dawns upon + it.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">44.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Origin and + Meaning.</span></span>—Why does this thought come into my mind + again and again, always in more and more vivid colours?—that, in + former times, investigators, in the course of their search for the + origin of things, always thought that they found something which + would be of the highest importance for all kinds of action and + judgment: yea, that they even invariably postulated that the + salvation of mankind depended upon <em class= + "tei tei-emph"><span style="font-style: italic">insight into the + origin of things</span></em>—whereas now, on the other hand, the + more we examine into origins, the less do they concern our + interests: on the contrary, all the valuations and interestedness + which we have placed upon things begin to lose their meaning, the + more we retrogress where knowledge is concerned and approach the + things themselves. <em class="tei tei-emph"><span style= + "font-style: italic">The origin becomes of less significance in + proportion as we acquire insight into it</span></em>; whilst things + nearest to ourselves, around and within us, gradually begin to + manifest their wealth of colours, beauties, enigmas, and diversity + of meaning, of which earlier humanity never dreamed. In former ages + thinkers used to move furiously about, like wild animals in cages, + steadily glaring at the bars which hemmed them in, and at times + springing up against them in a vain endeavour to break through + them: and happy indeed was he who could look through a gap to the + outer world and could fancy that <span class="tei tei-pb" id= + "page052">[pg 052]</span><a name="Pg052" id="Pg052" class= + "tei tei-anchor"></a> he saw something of what lay beyond and afar + off.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">45.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">A Tragic + Termination to Knowledge.</span></span>—Of all the means of + exaltation, human sacrifices have at times done most to elevate + man. And perhaps the one powerful thought—the idea of <em class= + "tei tei-emph"><span style="font-style: italic">self-sacrificing + humanity</span></em>—might be made to prevail over every other + aspiration, and thus to prove the victor over even the most + victorious. But to whom should the sacrifice be made? We may + already swear that, if ever the constellation of such an idea + appeared on the horizon, the knowledge of truth would remain the + single but enormous object with which a sacrifice of such a nature + would be commensurate—because no sacrifice is too great for it. In + the meantime the problem has never been expounded as to how far + humanity, considered as a whole, could take steps to encourage the + advancement of knowledge; and even less as to what thirst for + knowledge could impel humanity to the point of sacrificing itself + with the light of an anticipated wisdom in its eyes. When, perhaps, + with a view to the advancement of knowledge, we are able to enter + into communication with the inhabitants of other stars, and when, + during thousands of years, wisdom will have been carried from star + to star, the enthusiasm of knowledge may rise to such a dizzy + height!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">46.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Doubt in + Doubt.</span></span>—<span class="tei tei-q">“What a good pillow + doubt is for a well-balanced head!”</span> This saying of + <span class="tei tei-pb" id="page053">[pg 053]</span><a name= + "Pg053" id="Pg053" class="tei tei-anchor"></a> Montaigne always + made Pascal angry, for nobody ever wanted a good pillow so much as + he did. Whatever was the matter with him?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">47.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Words block up + our Path.</span></span>—Wherever primitive men put down a word, + they thought they had made a discovery. How different the case + really was!—they had come upon a problem, and, while they thought + they had solved it, they had in reality placed an obstacle in the + way of its solution. Now, with every new piece of knowledge, we + stumble over petrified words and mummified conceptions, and would + rather break a leg than a word in doing so.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">48.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span class="tei tei-q"><span style= + "font-variant: small-caps">“</span><span style= + "font-variant: small-caps">Know Thyself</span><span style= + "font-variant: small-caps">”</span></span> <span style= + "font-variant: small-caps">is the Whole of + Science.</span></span>—Only when man shall have acquired a + knowledge of all things will he be able to know himself. For things + are but the boundaries of man.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">49.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The New + Fundamental Feeling: our Final Corruptibility.</span></span>—In + former times people sought to show the feeling of man's greatness + by pointing to his divine descent. This, however, has now become a + forbidden path, for the ape stands at its entrance, and likewise + other fearsome animals, showing their teeth in a knowing fashion, + as if to say, No further this way! Hence people now try the + opposite direction: the road along which humanity is proceeding + shall stand as an indication of their <span class="tei tei-pb" id= + "page054">[pg 054]</span><a name="Pg054" id="Pg054" class= + "tei tei-anchor"></a> greatness and their relationship to God. But + alas! this, too, is useless! At the far end of this path stands the + funeral urn of the last man and grave-digger (with the inscription, + <span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">Nihil humani a me alienum puto</span></span>). + To whatever height mankind may have developed—and perhaps in the + end it will not be so high as when they began!—there is as little + prospect of their attaining to a higher order as there is for the + ant and the earwig to enter into kinship with God and eternity at + the end of their career on earth. What is to come will drag behind + it that which has passed: why should any little star, or even any + little species on that star, form an exception to that eternal + drama? Away with such sentimentalities!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="Sect_50" id="Sect_50" class="tei tei-anchor"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">50.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Belief in + Inebriation.</span></span>—Those men who have moments of sublime + ecstasy, and who, on ordinary occasions, on account of the contrast + and the excessive wearing away of their nervous forces, usually + feel miserable and desolate, come to consider such moments as the + true manifestation of their real selves, of their <span class= + "tei tei-q">“ego,”</span> and their misery and dejection, on the + other hand, as the <em class="tei tei-emph"><span style= + "font-style: italic">effect of the</span> <span class= + "tei tei-q">“non-ego”</span></em>. This is why they think of their + environment, the age in which they live, and the whole world in + which they have their being, with feelings of vindictiveness. This + intoxication appears to them as their true life, their actual ego; + and everywhere else they see only those who strive to oppose and + prevent this intoxication, whether of an intellectual, moral, + religious, or artistic nature.</p><span class="tei tei-pb" id= + "page055">[pg 055]</span><a name="Pg055" id="Pg055" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Humanity owes no + small part of its evils to these fantastic enthusiasts; for they + are the insatiable sowers of the weed of discontent with one's self + and one's neighbour, of contempt for the world and the age, and, + above all, of world-lassitude. An entire hell of criminals could + not, perhaps, bring about such unfortunate and far-reaching + consequences, such heavy and disquieting effects that corrupt earth + and sky, as are brought about by that <span class= + "tei tei-q">“noble”</span> little community of unbridled, + fantastic, half-mad people—of geniuses, too—who cannot control + themselves, or experience any inward joy, until they have lost + themselves completely: while, on the other hand, the criminal often + gives a proof of his admirable self-control, sacrifice, and wisdom, + and thus maintains these qualities in those who fear him. Through + him life's sky may at times seem overcast and threatening, but the + atmosphere ever remains brisk and vigorous.—Furthermore, these + enthusiasts bring their entire strength to bear on the task of + imbuing mankind with belief in inebriation as in life itself: a + dreadful belief! As savages are now quickly corrupted and ruined by + <span class="tei tei-q">“fire-water,”</span> so likewise has + mankind in general been slowly though thoroughly corrupted by these + spiritual <span class="tei tei-q">“fire-waters”</span> of + intoxicating feelings and by those who keep alive the craving for + them. It may yet be ruined thereby.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">51.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Such as we + still are.</span></span>—<span class="tei tei-q">“Let us be + indulgent to the great one-eyed!”</span> said Stuart Mill, as if it + <span class="tei tei-pb" id="page056">[pg 056]</span><a name= + "Pg056" id="Pg056" class="tei tei-anchor"></a> were necessary to + ask for indulgence when we are willing to believe and almost to + worship them. I say: Let us be indulgent towards the two-eyed, both + great and small; for, <em class="tei tei-emph"><span style= + "font-style: italic">such as we are now</span></em>, we shall never + rise beyond indulgence!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">52.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Where are the + New Physicians of the Soul?</span></span>—It is the means of + consolation which have stamped life with that fundamental + melancholy character in which we now believe: the worst disease of + mankind has arisen from the struggle against diseases, and apparent + remedies have in the long run brought about worse conditions than + those which it was intended to remove by their use. Men, in their + ignorance, used to believe that the stupefying and intoxicating + means, which appeared to act immediately, the so-called + <span class="tei tei-q">“consolations,”</span> were the true + healing powers: they even failed to observe that they had often to + pay for their immediate relief by a general and profound + deterioration in health, that the sick ones had to suffer from the + after-effects of the intoxication, then from the absence of the + intoxication, and, later on, from a feeling of disquietude, + depression, nervous starts, and ill-health. Again, men whose + illness had advanced to a certain extent never recovered from + it—those physicians of the soul, universally believed in and + worshipped as they were, took care of that.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It has been + justly said of Schopenhauer that he was one who again took the + sufferings of humanity seriously: where is the man who will at + length take <span class="tei tei-pb" id="page057">[pg + 057]</span><a name="Pg057" id="Pg057" class="tei tei-anchor"></a> + the antidotes against these sufferings seriously, and who will + pillory the unheard-of quackery with which men, even up to our own + age, and in the most sublime nomenclature, have been wont to treat + the illnesses of their souls?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">53.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Abuse of the + Conscientious Ones.</span></span>—It is the conscientious, and not + the unscrupulous, who have suffered so greatly from exhortations to + penitence and the fear of hell, especially if they happened to be + men of imagination. In other words, a gloom has been cast over the + lives of those who had the greatest need of cheerfulness and + agreeable images—not only for the sake of their own consolation and + recovery from themselves, but that humanity itself might take + delight in them and absorb a ray of their beauty. Alas, how much + superfluous cruelty and torment have been brought about by those + religions which invented sin! and by those men who, by means of + such religions, desired to reach the highest enjoyment of their + power!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">54.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Thoughts on + Disease.</span></span>—To soothe the imagination of the patient, in + order that he may at least no longer keep on thinking about his + illness, and thus suffer more from such thoughts than from the + complaint itself, which has been the case hitherto—that, it seems + to me, is something! and it is by no means a trifle! And now do ye + understand our task?</p> + </div><span class="tei tei-pb" id="page058">[pg 058]</span><a name= + "Pg058" id="Pg058" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">55.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The</span> + <span class="tei tei-q"><span style= + "font-variant: small-caps">“</span><span style= + "font-variant: small-caps">Ways.</span><span style= + "font-variant: small-caps">”</span></span></span>—So-called + <span class="tei tei-q">“short cuts”</span> have always led + humanity to run great risks: on hearing the <span class= + "tei tei-q">“glad tidings”</span> that a <span class= + "tei tei-q">“short cut”</span> had been found, they always left the + straight path—<em class="tei tei-emph"><span style= + "font-style: italic">and lost their way</span></em>.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">56.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Apostate of + the Free Spirit.</span></span>—Is there any one, then, who + seriously dislikes pious people who hold formally to their belief? + Do we not, on the contrary, regard them with silent esteem and + pleasure, deeply regretting at the same time that these excellent + people do not share our own feelings? But whence arises that + sudden, profound, and unreasonable dislike for the man who, having + at one time possessed freedom of spirit, finally becomes a + <span class="tei tei-q">“believer”</span>? In thinking of him we + involuntarily experience the sensation of having beheld some + loathsome spectacle, which we must quickly efface from our + recollection. Should we not turn our backs upon even the most + venerated man if we entertained the least suspicion of him in this + regard? Not, indeed, from a moral point of view, but because of + sudden disgust and horror! Whence comes this sharpness of feeling? + Perhaps we shall be given to understand that, at bottom, we are not + quite certain of our own selves? Or that, early in life, we build + round ourselves hedges of the most pointed contempt, in order that, + when old age makes us weak and forgetful, we may not feel inclined + to brush our own contempt away from us?</p><span class="tei tei-pb" + id="page059">[pg 059]</span><a name="Pg059" id="Pg059" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Now, speaking + frankly, this suspicion is quite erroneous, and whoever forms it + knows nothing of what agitates and determines the free spirit: how + little, to him, does the <em class="tei tei-emph"><span style= + "font-style: italic">changing</span></em> of an opinion seem + contemptible <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">per se</span></span>! On the + contrary, how highly he prizes the <em class= + "tei tei-emph"><span style="font-style: italic">ability</span></em> + to change an opinion as a rare and valuable distinction, especially + if he can retain it far into old age! And his pride (not his + pusillanimity) even reaches so high as to be able to pluck the + fruits of the <span class="tei tei-foreign"><span style= + "font-style: italic">spernere se sperni</span></span> and the + <span class="tei tei-foreign"><span style= + "font-style: italic">spernere se ipsum</span></span>: without his + being troubled by the sensation of fear of vain and easy-going men. + Furthermore, the doctrine of the innocence of all opinions appears + to him to be as certain as the doctrine of the innocence of all + actions: how could he act as judge and hangman before the apostate + of intellectual liberty! On the contrary, the sight of such a + person would disgust him as much as the sight of a nauseous illness + disgusts the physician: the physical repulsion caused by everything + spongy, soft, and suppurating momentarily overcomes reason and the + desire to help. Hence our goodwill is overcome by the conception of + the monstrous dishonesty which must have gained the upper hand in + the apostate from the free spirit: by the conception of a general + gnawing which is eating its way down even to the framework of the + character.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">57.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Other Fears, + other Safeties.</span></span>—Christianity overspread life with a + new and unlimited <em class="tei tei-emph"><span style= + "font-style: italic">insecurity</span></em>, thereby creating new + safeties, enjoyments <span class="tei tei-pb" id="page060">[pg + 060]</span><a name="Pg060" id="Pg060" class="tei tei-anchor"></a> + and recreations, and new valuations of all things. Our own century + denies the existence of this insecurity, and does so with a good + conscience, yet it clings to the old habit of Christian + certainties, enjoyments, recreations, and valuations!—even in its + noblest arts and philosophies. How feeble and worn out must all + this now seem, how imperfect and clumsy, how arbitrarily fanatical, + and, above all, how uncertain: now that its horrible contrast has + been taken away—the ever-present fear of the Christian for his + <em class="tei tei-emph"><span style= + "font-style: italic">eternal</span></em> salvation!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">58.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Christianity + and the Emotions.</span></span>—In Christianity we may see a great + popular protest against philosophy: the reasoning of the sages of + antiquity had withdrawn men from the influence of the emotions, but + Christianity would fain give men their emotions back again. With + this aim in view, it denies any moral value to virtue such as + philosophers understood it—as a victory of the reason over the + passions—generally condemns every kind of goodness, and calls upon + the passions to manifest themselves in their full power and glory: + as <em class="tei tei-emph"><span style= + "font-style: italic">love</span></em> of God, <em class= + "tei tei-emph"><span style="font-style: italic">fear</span></em> of + God, fanatic <em class="tei tei-emph"><span style= + "font-style: italic">belief</span></em> in God, blind <em class= + "tei tei-emph"><span style="font-style: italic">hope</span></em> in + God.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">59.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Error as a + Cordial.</span></span>—Let people say what they will, it is + nevertheless certain that it was the aim of Christianity to deliver + mankind from the yoke of moral engagements by indicating what it + <span class="tei tei-pb" id="page061">[pg 061]</span><a name= + "Pg061" id="Pg061" class="tei tei-anchor"></a> believed to be the + <em class="tei tei-emph"><span style="font-style: italic">shortest + way to perfection</span></em>: exactly in the same manner as a few + philosophers thought they could dispense with tedious and laborious + dialectics, and the collection of strictly-proved facts, and point + out a royal road to truth. It was an error in both cases, but + nevertheless a great cordial for those who were worn out and + despairing in the wilderness.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">60.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">All Spirit + finally becomes Visible.</span></span>—Christianity has assimilated + the entire spirituality of an incalculable number of men who were + by nature submissive, all those enthusiasts of humiliation and + reverence, both refined and coarse. It has in this way freed itself + from its own original rustic coarseness—of which we are vividly + reminded when we look at the oldest image of St. Peter the + Apostle—and has become a very intellectual religion, with thousands + of wrinkles, <span lang="fr" class="tei tei-foreign" xml:lang= + "fr"><span style= + "font-style: italic">arrière-pensées</span></span>, and masks on + its face. It has made European humanity more clever, and not only + cunning from a theological standpoint. By the spirit which it has + thus given to European humanity—in conjunction with the power of + abnegation, and very often in conjunction with the profound + conviction and loyalty of that abnegation—it has perhaps chiselled + and shaped the most subtle individualities which have ever existed + in human society: the individualities of the higher ranks of the + Catholic clergy, especially when these priests have sprung from a + noble family, and have brought to their work, from the very + beginning, the innate grace of gesture, the dominating glance + <span class="tei tei-pb" id="page062">[pg 062]</span><a name= + "Pg062" id="Pg062" class="tei tei-anchor"></a> of the eye, and + beautiful hands and feet. Here the human face acquires that + spiritualisation brought about by the continual ebb and flow of two + kinds of happiness (the feeling of power and the feeling of + submission) after a carefully-planned manner of living has + conquered the beast in man. Here an activity, which consists in + blessing, forgiving sins, and representing the Almighty, ever keeps + alive in the soul, <em class="tei tei-emph"><span style= + "font-style: italic">and even in the body</span></em>, the + consciousness of a supreme mission; here we find that noble + contempt concerning the perishable nature of the body, of + well-being, and of happiness, peculiar to born soldiers: their + <em class="tei tei-emph"><span style= + "font-style: italic">pride</span></em> lies in obedience, a + distinctly aristocratic trait; their excuse and their idealism + arise from the enormous impossibility of their task. The surpassing + beauty and subtleties of these princes of the Church have always + proved to the people the truth of the Church; a momentary + brutalisation of the clergy (such as came about in Luther's time) + always tended to encourage the contrary belief. And would it be + maintained that this result of beauty and human subtlety, shown in + harmony of figure, intellect, and task, would come to an end with + religions? and that nothing higher could be obtained, or even + conceived?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">61.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Needful + Sacrifice.</span></span>—Those earnest, able, and just men of + profound feelings, who are still Christians at heart, owe it to + themselves to make one attempt to live for a certain space of time + without Christianity! they owe it <em class= + "tei tei-emph"><span style="font-style: italic">to their + faith</span></em> that they should thus for once take up their + <span class="tei tei-pb" id="page063">[pg 063]</span><a name= + "Pg063" id="Pg063" class="tei tei-anchor"></a> abode <span class= + "tei tei-q">“in the wilderness”</span>—if for no other reason than + that of being able to pronounce on the question as to whether + Christianity is needful. So far, however, they have confined + themselves to their own narrow domain and insulted every one who + happened to be outside of it: yea, they even become highly + irritated when it is suggested to them that beyond this little + domain of theirs lies the great world, and that Christianity is, + after all, only a corner of it! No; your evidence on the question + will be valueless until you have lived year after year without + Christianity, and with the inmost desire to continue to exist + without it: until, indeed, you have withdrawn far, far away from + it. It is not when your nostalgia urges you back again, but when + your judgment, based on a strict comparison, drives you back, that + your homecoming has any significance!—Men of coming generations + will deal in this manner with all the valuations of the past; they + must be voluntarily <em class="tei tei-emph"><span style= + "font-style: italic">lived</span></em> over again, together with + their contraries, in order that such men may finally acquire the + right of shifting them.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">62.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">On the Origin + of Religions.</span></span>—How can any one regard his own opinion + of things as a revelation? This is the problem of the formation of + religions: there has always been some man in whom this phenomenon + was possible. A postulate is that such a man already believed in + revelations. Suddenly, however, a new idea occurs to him one day, + <em class="tei tei-emph"><span style= + "font-style: italic">his</span></em> idea; and the entire + blessedness of a great <span class="tei tei-pb" id="page064">[pg + 064]</span><a name="Pg064" id="Pg064" class="tei tei-anchor"></a> + personal hypothesis, which embraces all existence and the whole + world, penetrates with such force into his conscience that he dare + not think himself the creator of such blessedness, and he therefore + attributes to his God the cause of this new idea and likewise the + cause of the cause, believing it to be the revelation of his God. + How could a man be the author of so great a happiness? ask his + pessimistic doubts. But other levers are secretly at work: an + opinion may be strengthened by one's self if it be considered as a + revelation; and in this way all its hypothetic nature is removed; + the matter is set beyond criticism and even beyond doubt: it is + sanctified. It is true that, in this way, a man lowers himself to + playing the rôle of <span class="tei tei-q">“mouthpiece,”</span> + but his thought will end by being victorious as a divine + thought—the feeling of finally gaining the victory conquers the + feeling of degradation. There is also another feeling in the + background: if a man raises his products above himself, and thus + apparently detracts from his own worth, there nevertheless remains + a kind of joyfulness, paternal love, and paternal pride, which + compensates man—more than compensates man—for everything.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="Sect_63" id="Sect_63" class="tei tei-anchor"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">63.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Hatred of One's + Neighbour.</span></span>—Supposing that we felt towards our + neighbour as he does himself—Schopenhauer calls this compassion, + though it would be more correct to call it auto-passion, + fellow-feeling—we should be compelled to hate him, if, like Pascal, + he thought himself hateful. And this was <span class="tei tei-pb" + id="page065">[pg 065]</span><a name="Pg065" id="Pg065" class= + "tei tei-anchor"></a> probably the general feeling of Pascal + regarding mankind, and also that of ancient Christianity, which, + under Nero, was <span class="tei tei-q">“convicted”</span> of + <span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">odium generis humani</span></span>, as Tacitus + has recorded.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">64.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Broken-Hearted Ones.</span></span>—Christianity has the instinct of + a hunter for finding out all those who may by hook or by crook be + driven to despair—only a very small number of men can be brought to + this despair. Christianity lies in wait for such as those, and + pursues them. Pascal made an attempt to find out whether it was not + possible, with the help of the very subtlest knowledge, to drive + everybody into despair. He failed: to his second despair.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">65.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Brahminism and + Christianity.</span></span>—There are certain precepts for + obtaining a consciousness of power: on the one hand, for those who + already know how to control themselves, and who are therefore + already quite used to the feeling of power; and, on the other hand, + for those who cannot control themselves. Brahminism has given its + care to the former type of man; Christianity to the latter.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">66.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Faculty of + Vision.</span></span>—During the whole of the Middle Ages it was + believed that the real distinguishing trait of higher men was the + faculty of <span class="tei tei-pb" id="page066">[pg + 066]</span><a name="Pg066" id="Pg066" class="tei tei-anchor"></a> + having visions—that is to say, of having a grave mental trouble. + And, in fact, the rules of life of all the higher natures of the + Middle Ages (the religiosi) were drawn up with the object of making + man capable of vision! Little wonder, then, that the exaggerated + esteem for these half-mad fanatics, so-called men of genius, has + continued even to our own days. <span class="tei tei-q">“They have + seen things that others do not see”</span>—no doubt! and this fact + should inspire us with caution where they are concerned, and not + with belief!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">67.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Price of + Believers.</span></span>—He who sets such a value on being believed + in has to promise heaven in recompense for this belief: and every + one, even a thief on the Cross, must have suffered from a terrible + doubt and experienced crucifixion in every form: otherwise he would + not buy his followers so dearly.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="Sect_68" id="Sect_68" class="tei tei-anchor"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">68.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The First + Christian.</span></span>—The whole world still believes in the + literary career of the <span class="tei tei-q">“Holy Ghost,”</span> + or is still influenced by the effects of this belief: when we look + into our Bibles we do so for the purpose of <span class= + "tei tei-q">“edifying ourselves,”</span> to find a few words of + comfort for our misery, be it great or small—in short, we read + ourselves into it and out of it. But who—apart from a few learned + men—know that it likewise records the history of one of the most + ambitious and importunate souls that ever <span class="tei tei-pb" + id="page067">[pg 067]</span><a name="Pg067" id="Pg067" class= + "tei tei-anchor"></a> existed, of a mind full of superstition and + cunning: the history of the Apostle Paul? Nevertheless, without + this singular history, without the tribulations and passions of + such a mind, and of such a soul, there would have been no Christian + kingdom; we should have scarcely have even heard of a little Jewish + sect, the founder of which died on the Cross. It is true that, if + this history had been understood in time, if we had read, + <em class="tei tei-emph"><span style="font-style: italic">really + read</span></em>, the writings of St. Paul, not as the revelations + of the <span class="tei tei-q">“Holy Ghost,”</span> but with honest + and independent minds, oblivious of all our personal troubles—there + were no such readers for fifteen centuries—it would have been all + up with Christianity long ago: so searchingly do these writings of + the Jewish Pascal lay bare the origins of Christianity, just as the + French Pascal let us see its destiny and how it will ultimately + perish. That the ship of Christianity threw overboard no + inconsiderable part of its Jewish ballast, that it was able to sail + into the waters of the heathen and actually did do so: this is due + to the history of one single man, this apostle who was so greatly + troubled in mind and so worthy of pity, but who was also very + disagreeable to himself and to others.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This man + suffered from a fixed idea, or rather a fixed question, an + ever-present and ever-burning question: what was the <em class= + "tei tei-emph"><span style="font-style: italic">meaning</span></em> + of the Jewish Law? and, more especially, <em class= + "tei tei-emph"><span style="font-style: italic">the fulfilment of + this Law</span></em>? In his youth he had done his best to satisfy + it, thirsting as he did for that highest distinction which the Jews + could imagine—this people, which raised the imagination of moral + loftiness to a greater elevation than any other people, and which + alone succeeded <span class="tei tei-pb" id="page068">[pg + 068]</span><a name="Pg068" id="Pg068" class="tei tei-anchor"></a> + in uniting the conception of a holy God with the idea of sin + considered as an offence against this holiness. St. Paul became at + once the fanatic defender and guard-of-honour of this God and His + Law. Ceaselessly battling against and lying in wait for all + transgressors of this Law and those who presumed to doubt it, he + was pitiless and cruel towards all evil-doers, whom he would fain + have punished in the most rigorous fashion possible.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Now, however, he + was aware in his own person of the fact that such a man as + himself—violent, sensual, melancholy, and malicious in his + hatred—<em class="tei tei-emph"><span style= + "font-style: italic">could</span></em> not fulfil the Law; and + furthermore, what seemed strangest of all to him, he saw that his + boundless craving for power was continually provoked to break it, + and that he could not help yielding to this impulse. Was it really + <span class="tei tei-q">“the flesh”</span> which made him a + trespasser time and again? Was it not rather, as it afterwards + occurred to him, the Law itself, which continually showed itself to + be impossible to fulfil, and seduced men into transgression with an + irresistible charm? But at that time he had not thought of this + means of escape. As he suggests here and there, he had many things + on his conscience—hatred, murder, sorcery, idolatry, debauchery, + drunkenness, and orgiastic revelry,—and to however great an extent + he tried to soothe his conscience, and, even more, his desire for + power, by the extreme fanaticism of his worship for and defence of + the Law, there were times when the thought struck him: <span class= + "tei tei-q">“It is all in vain! The anguish of the unfulfilled Law + cannot be overcome.”</span> Luther must have experienced similar + <span class="tei tei-pb" id="page069">[pg 069]</span><a name= + "Pg069" id="Pg069" class="tei tei-anchor"></a> feelings, when, in + his cloister, he endeavoured to become the ideal man of his + imagination; and, as Luther one day began to hate the + ecclesiastical ideal, and the Pope, and the saints, and the whole + clergy, with a hatred which was all the more deadly as he could not + avow it even to himself, an analogous feeling took possession of + St. Paul. The Law was the Cross on which he felt himself crucified. + How he hated it! What a grudge he owed it! How he began to look + round on all sides to find a means for its total annihilation, that + he might no longer be obliged to fulfil it himself! And at last a + liberating thought, together with a vision—which was only to be + expected in the case of an epileptic like himself—flashed into his + mind: to him, the stern upholder of the Law—who, in his innermost + heart, was tired to death of it—there appeared on the lonely path + that Christ, with the divine effulgence on His countenance, and + Paul heard the words: <span class="tei tei-q">“Why persecutest thou + Me?”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">What actually + took place, then, was this: his mind was suddenly enlightened, and + he said to himself: <span class="tei tei-q">“It is unreasonable to + persecute this Jesus Christ! Here is my means of escape, here is my + complete vengeance, here and nowhere else have I the destroyer of + the Law in my hands!”</span> The sufferer from anguished pride felt + himself restored to health all at once, his moral despair + disappeared in the air; for morality itself was blown away, + annihilated—that is to say, <em class="tei tei-emph"><span style= + "font-style: italic">fulfilled</span></em>, there on the Cross! Up + to that time that ignominious death had seemed to him to be the + principal argument against the <span class= + "tei tei-q">“Messiahship”</span> <span class="tei tei-pb" id= + "page070">[pg 070]</span><a name="Pg070" id="Pg070" class= + "tei tei-anchor"></a> proclaimed by the followers of the new + doctrine: but what if it were necessary for doing away with the + Law? The enormous consequences of this thought, of this solution of + the enigma, danced before his eyes, and he at once became the + happiest of men. The destiny of the Jews, yea, of all mankind, + seemed to him to be intertwined with this instantaneous flash of + enlightenment: he held the thought of thoughts, the key of keys, + the light of lights; history would henceforth revolve round him! + For from that time forward he would be the apostle of the + <em class="tei tei-emph"><span style= + "font-style: italic">annihilation of the Law</span></em>! To be + dead to sin—that meant to be dead to the Law also; to be in the + flesh—that meant to be under the Law! To be one with Christ—that + meant to have become, like Him, the destroyer of the Law; to be + dead with Him—that meant likewise to be dead to the Law. Even if it + were still possible to sin, it would not at any rate be possible to + sin against the Law: <span class="tei tei-q">“I am above the + Law,”</span> thinks Paul; adding, <span class="tei tei-q">“If I + were now to acknowledge the Law again and to submit to it, I should + make Christ an accomplice in the sin”</span>; for the Law was there + for the purpose of producing sin and setting it in the foreground, + as an emetic produces sickness. God could not have decided upon the + death of Christ had it been possible to fulfil the Law without it; + henceforth, not only are all sins expiated, but sin itself is + abolished; henceforth the Law is dead; henceforth <span class= + "tei tei-q">“the flesh”</span> in which it dwelt is dead—or at all + events dying, gradually wasting away. To live for a short time + longer amid this decay!—this is the Christian's fate, until the + time when, having become <span class="tei tei-pb" id="page071">[pg + 071]</span><a name="Pg071" id="Pg071" class="tei tei-anchor"></a> + one with Christ, he arises with Him, sharing with Christ the divine + glory, and becoming, like Christ, a <span class="tei tei-q">“Son of + God.”</span> Then Paul's exaltation was at its height, and with it + the importunity of his soul—the thought of union with Christ made + him lose all shame, all submission, all constraint, and his + ungovernable ambition was shown to be revelling in the expectation + of divine glories.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Such was the + first Christian, the inventor of Christianity! before him there + were only a few Jewish sectaries.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">69.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Inimitable.</span></span>—There is an + enormous strain and distance between envy and friendship, between + self-contempt and pride: the Greek lived in the former, the + Christian in the latter.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">70.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Use of a + Coarse Intellect.</span></span>—The Christian Church is an + encyclopædia of primitive cults and views of the most varied + origin; and is, in consequence, well adapted to missionary work: in + former times she could—and still does—go wherever she would, and in + doing so always found something resembling herself, to which she + could assimilate herself and gradually substitute her own spirit + for it. It is not to what is Christian in her usages, but to what + is universally pagan in them, that we have to attribute the + development of this universal religion. Her thoughts, which have + their origin at once in the Judaic and in the Hellenic spirit, were + able from the very beginning to raise <span class="tei tei-pb" id= + "page072">[pg 072]</span><a name="Pg072" id="Pg072" class= + "tei tei-anchor"></a> themselves above the exclusiveness and + subtleties of races and nations, as above prejudices. Although we + may admire the power which makes even the most difficult things + coalesce, we must nevertheless not overlook the contemptible + qualities of this power—the astonishing coarseness and narrowness + of the Church's intellect when it was in process of formation, a + coarseness which permitted it to accommodate itself to any diet, + and to digest contradictions like pebbles.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">71.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Christian + Vengeance against Rome.</span></span>—Perhaps nothing is more + fatiguing than the sight of a continual conqueror: for more than + two hundred years the world had seen Rome overcoming one nation + after another, the circle was closed, all future seemed to be at an + end, everything was done with a view to its lasting for all + time—yea, when the Empire built anything it was erected with a view + to being <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">aere perennius</span></span>. + We, who know only the <span class="tei tei-q">“melancholy of + ruins,”</span> can scarcely understand that totally different + <em class="tei tei-emph"><span style= + "font-style: italic">melancholy of eternal buildings</span></em>, + from which men endeavoured to save themselves as best they + could—with the light-hearted fancy of a Horace, for example. Others + sought different consolations for the weariness which was closely + akin to despair, against the deadening knowledge that from + henceforth all progress of thought and heart would be hopeless, + that the huge spider sat everywhere and mercilessly continued to + drink all the blood within its reach, no matter where it might + spring forth. <span class="tei tei-pb" id="page073">[pg + 073]</span><a name="Pg073" id="Pg073" class="tei tei-anchor"></a> + This mute, century-old hatred of the wearied spectators against + Rome, wherever Rome's domination extended, was at length vented in + Christianity, which united Rome, <span class="tei tei-q">“the + world,”</span> and <span class="tei tei-q">“sin”</span> into a + single conception. The Christians took their revenge on Rome by + proclaiming the immediate and sudden destruction of the world; by + once more introducing a future—for Rome had been able to transform + everything into the history of its <em class= + "tei tei-emph"><span style="font-style: italic">own</span></em> + past and present—a future in which Rome was no longer the most + important factor; and by dreaming of the last judgment—while the + crucified Jew, as the symbol of salvation, was the greatest + derision on the superb Roman prætors in the provinces; for now they + seemed to be only the symbols of ruin and a <span class= + "tei tei-q">“world”</span> ready to perish.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">72.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The</span> + <span class="tei tei-q"><span style= + "font-variant: small-caps">“</span><span style= + "font-variant: small-caps">Life after Death.</span><span style= + "font-variant: small-caps">”</span></span></span>—Christianity + found the idea of punishment in hell in the entire Roman Empire: + for the numerous mystic cults have hatched this idea with + particular satisfaction as being the most fecund egg of their + power. Epicurus thought he could do nothing better for his + followers than to tear this belief up by the roots: his triumph + found its finest echo in the mouth of one of his disciples, the + Roman Lucretius, a poet of a gloomy, though afterwards enlightened, + temperament. Alas! his triumph had come too soon: Christianity took + under its special protection this belief in subterranean horrors, + which was already beginning to die away in the minds of men; and + that <span class="tei tei-pb" id="page074">[pg 074]</span><a name= + "Pg074" id="Pg074" class="tei tei-anchor"></a> was clever of it. + For, without this audacious leap into the most complete paganism, + how could it have proved itself victorious over the popularity of + Mithras and Isis? In this way it managed to bring timorous folk + over to its side—the most enthusiastic adherents of a new faith! + The Jews, being a people which, like the Greeks, and even in a + greater degree than the Greeks, loved and still love life, had not + cultivated that idea to any great extent: the thought of final + death as the punishment of the sinner, death without resurrection + as an extreme menace: this was sufficient to impress these peculiar + men, who did not wish to get rid of their bodies, but hoped, with + their refined Egypticism, to preserve them for ever. (A Jewish + martyr, about whom we may read in the Second Book of the Maccabees, + would not think of giving up his intestines, which had been torn + out: he wanted to have them at the resurrection: quite a Jewish + characteristic!)</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thoughts of + eternal damnation were far from the minds of the early Christians: + they thought they were <em class="tei tei-emph"><span style= + "font-style: italic">delivered</span></em> from death, and awaited + a transformation from day to day, but not death. (What a curious + effect the first death must have produced on these expectant + people! How many different feelings must have been mingled + together—astonishment, exultation, doubt, shame, and passion! + Verily, a subject worthy of a great artist!) St. Paul could say + nothing better in praise of his Saviour than that he had opened the + gates of immortality to everybody—he did not believe in the + resurrection of those who had not been saved: more <span class= + "tei tei-pb" id="page075">[pg 075]</span><a name="Pg075" id="Pg075" + class="tei tei-anchor"></a> than this, by reason of his doctrine of + the impossibility of carrying out the Law, and of death considered + as a consequence of sin, he even suspected that, up to that time, + no one had become immortal (or at all events only a very few, + solely owing to special grace and not to any merits of their own): + it was only in his time that immortality had begun to open its + gates—and only a few of the elect would finally gain admittance, as + the pride of the elect cannot help saying.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In other places, + where the impulse towards life was not so strong as among the Jews + and the Christian Jews, and where the prospect of immortality did + not appear to be more valuable than the prospect of a final death, + that pagan, yet not altogether un-Jewish addition of Hell became a + very useful tool in the hands of the missionaries: then arose the + new doctrine that even the sinners and the unsaved are immortal, + the doctrine of eternal damnation, which was more powerful than the + idea of a <em class="tei tei-emph"><span style= + "font-style: italic">final death</span></em>, which thereafter + began to fade away. It was science alone which could overcome this + idea, at the same time brushing aside all other ideas about death + and an after-life. We are poorer in one particular: the + <span class="tei tei-q">“life after death”</span> has no further + interest for us! an indescribable blessing, which is as yet too + recent to be considered as such throughout the world. And Epicurus + is once more triumphant.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">73.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">For the</span> + <span class="tei tei-q"><span style= + "font-variant: small-caps">“</span><span style= + "font-variant: small-caps">Truth</span><span style= + "font-variant: small-caps">”</span></span><span style= + "font-variant: small-caps">!</span></span>—<span class= + "tei tei-q">“The truth of Christianity was attested by the virtuous + lives of the <span class="tei tei-pb" id="page076">[pg + 076]</span><a name="Pg076" id="Pg076" class="tei tei-anchor"></a> + Christians, their firmness in suffering, their unshakable belief + and above all by the spread and increase of the faith in spite of + all calamities.”</span>—That's how you talk even now. The more's + the pity. Learn, then, that all this proves nothing either in + favour of truth or against it; that truth must be demonstrated + differently from conscientiousness, and that the latter is in no + respect whatever an argument in favour of the former.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">74.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">A + Christian</span> <span lang="fr" class="tei tei-foreign" xml:lang= + "fr"><span style= + "font-style: italic; font-variant: small-caps">Arrière-pensée</span></span><span style="font-variant: small-caps">.</span></span>—Would + not this have been a general reservation among Christians of the + first century: <span class="tei tei-q">“It is better to persuade + ourselves into the belief that we are guilty rather than that we + are innocent; for it is impossible to ascertain the disposition of + so powerful a judge—but it is to be feared that he is looking out + only for those who are conscious of guilt. Bearing in mind his + great power, it is more likely that he will pardon a guilty person + than admit that any one is innocent, in his presence.”</span> This + was the feeling of poor provincial folk in the presence of the + Roman prætor: <span class="tei tei-q">“He is too proud for us to + dare to be innocent.”</span> And may not this very sentiment have + made its influence felt when the Christians endeavoured to picture + to themselves the aspect of the Supreme Judge?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">75.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Neither + European nor Noble.</span></span>—There is something Oriental and + feminine in Christianity, and <span class="tei tei-pb" id= + "page077">[pg 077]</span><a name="Pg077" id="Pg077" class= + "tei tei-anchor"></a> this is shown in the thought, <span class= + "tei tei-q">“Whom the Lord loveth, He chasteneth”</span>; for women + in the Orient consider castigations and the strict seclusion of + their persons from the world as a sign of their husband's love, and + complain if these signs of love cease.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">76.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">If you think it + Evil, you make it Evil.</span></span>—The passions become evil and + malignant when regarded with evil and malignant eyes. It is in this + way that Christianity has succeeded in transforming Eros and + Aphrodite—sublime powers, capable of idealisation—into hellish + genii and phantom goblins, by means of the pangs which every sexual + impulse was made to raise in the conscience of the believers. Is it + not a dreadful thing to transform necessary and regular sensations + into a source of inward misery, and thus arbitrarily to render + interior misery necessary and regular <em class= + "tei tei-emph"><span style="font-style: italic">in the case of + every man</span></em>! Furthermore, this misery remains secret with + the result that it is all the more deeply rooted, for it is not all + men who have the courage, which Shakespeare shows in his sonnets, + of making public their Christian gloom on this point.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Must a feeling, + then, always be called evil against which we are forced to + struggle, which we must restrain even within certain limits, or, in + given cases, banish entirely from our minds? Is it not the habit of + vulgar souls always to call an <em class= + "tei tei-emph"><span style="font-style: italic">enemy</span></em> + evil! and must we call Eros an enemy? The sexual feelings, like the + feelings of pity and adoration, possess the particular + characteristic that, in their case, one being <span class= + "tei tei-pb" id="page078">[pg 078]</span><a name="Pg078" id="Pg078" + class="tei tei-anchor"></a> gratifies another by the pleasure he + enjoys—it is but rarely that we meet with such a benevolent + arrangement in nature. And yet we calumniate and corrupt it all by + our bad conscience! We connect the procreation of man with a bad + conscience!</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But the outcome + of this diabolisation of Eros is a mere farce: the <span class= + "tei tei-q">“demon”</span> Eros becomes an object of greater + interest to mankind than all the angels and saints put together, + thanks to the mysterious Mumbo-Jumboism of the Church in all things + erotic: it is due to the Church that love stories, even in our own + time, have become the one common interest which appeals to all + classes of people—with an exaggeration which would be + incomprehensible to antiquity, and which will not fail to provoke + roars of laughter in coming generations. All our poetising and + thinking, from the highest to the lowest, is marked, and more than + marked, by the exaggerated importance bestowed upon the love story + as the principal item of our existence. Posterity may perhaps, on + this account, come to the conclusion that its entire legacy of + Christian culture is tainted with narrowness and insanity.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">77.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Tortures of + the Soul.</span></span>—The whole world raises a shout of horror at + the present day if one man presumes to torture the body of another: + the indignation against such a being bursts forth almost + spontaneously. Nay; we tremble even at the very thought of torture + being inflicted on a man or an animal, and we undergo unspeakable + <span class="tei tei-pb" id="page079">[pg 079]</span><a name= + "Pg079" id="Pg079" class="tei tei-anchor"></a> misery when we hear + of such an act having been accomplished. But the same feeling is + experienced in a very much lesser degree and extent when it is a + question of the tortures of the soul and the dreadfulness of their + infliction. Christianity has introduced such tortures on an + unprecedented scale, and still continues to preach this kind of + martyrdom—yea, it even complains innocently of backsliding and + indifference when it meets with a state of soul which is free from + such agonies. From all this it now results that humanity, in the + face of spiritual racks, tortures of the mind, and instruments of + punishment, behaves even to-day with the same awesome patience and + indecision which it exhibited in former times in the presence of + the cruelties practised on the bodies of men or animals. Hell has + certainly not remained merely an empty sound; and a new kind of + pity has been devised to correspond to the newly-created fears of + hell—a horrible and ponderous compassion, hitherto unknown; with + people <span class="tei tei-q">“irrevocably condemned to + hell,”</span> as, for example, the Stony Guest gave Don Juan to + understand, and which, during the Christian era, should often have + made the very stones weep.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Plutarch + presents us with a gloomy picture of the state of mind of a + superstitious man in pagan times: but this picture pales when + compared with that of a Christian of the Middle Ages, who + <em class="tei tei-emph"><span style= + "font-style: italic">supposes</span></em> that nothing can save him + from <span class="tei tei-q">“torments everlasting.”</span> + Dreadful omens appear to him: perhaps he sees a stork holding a + snake in his beak and hesitating to swallow it. Or all nature + suddenly becomes pale; or bright, fiery colours appear across the + surface <span class="tei tei-pb" id="page080">[pg + 080]</span><a name="Pg080" id="Pg080" class="tei tei-anchor"></a> + of the earth. Or the ghosts of his dead relations approach him, + with features showing traces of dreadful sufferings. Or the dark + walls of the room in which the man is sleeping are suddenly lighted + up, and there, amidst a yellow flame, he perceives instruments of + torture and a motley horde of snakes and devils. Christianity has + surely turned this world of ours into a fearful habitation by + raising the crucifix in all parts and thereby proclaiming the earth + to be a place <span class="tei tei-q">“where the just man is + tortured to death!”</span> And when the ardour of some great + preacher for once disclosed to the public the secret sufferings of + the individual, the agonies of the lonely souls, when, for example, + Whitefield preached <span class="tei tei-q">“like a dying man to + the dying,”</span> now bitterly weeping, now violently stamping his + feet, speaking passionately, in abrupt and incisive tones, without + fearing to turn the whole force of his attack upon any one + individual present, excluding him from the assembly with excessive + harshness—then indeed did it seem as if the earth were being + transformed into a <span class="tei tei-q">“field of evil.”</span> + The huge crowds were then seen to act as if seized with a sudden + attack of madness: many were in fits of anguish; others lay + unconscious and motionless; others, again, trembled or rent the air + with their piercing shrieks. Everywhere there was a loud breathing, + as of half-choked people who were gasping for the breath of life. + <span class="tei tei-q">“Indeed,”</span> said an eye-witness once, + <span class="tei tei-q">“almost all the noises appeared to come + from people who were dying in the bitterest agony.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Let us never + forget that it was Christianity which first turned the death-bed + into a bed of agony, and <span class="tei tei-pb" id="page081">[pg + 081]</span><a name="Pg081" id="Pg081" class="tei tei-anchor"></a> + that, by the scenes which took place there, and the terrifying + sounds which were made possible there for the first time, it has + poisoned the senses and the blood of innumerable witnesses and + their children. Imagine the ordinary man who can never efface the + recollection of words like these: <span class="tei tei-q">“Oh, + eternity! Would that I had no soul! Would that I had never been + born! My soul is damned, damned; lost for ever! Six days ago you + might have helped me. But now all is over. I belong to the devil, + and with him I will go down to hell. Break, break, ye poor hearts + of stone! Ye will not break? What more can be done for hearts of + stone? I am damned that ye may be saved! There he is! Yea; there he + is! Come, good devil! Come!”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">78.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Avenging + Justice.</span></span>—Misfortune and guilt: these two things have + been put on one scale by Christianity; so that, when the misfortune + which follows a fault is a serious one, this fault is always judged + accordingly to be a very heinous one. But this was not the + valuation of antiquity, and that is why Greek tragedy—in which + misfortune and punishment are discussed at length, and yet in + another sense—forms part of the great liberators of the mind to an + extent which even the ancients themselves could not realise. They + remained ingenuous enough not to set up an <span class= + "tei tei-q">“adequate relation”</span> between guilt and + misfortune. The guilt of their tragic heroes is, indeed, the little + pebble that makes them stumble, and on which account they + <span class="tei tei-pb" id="page082">[pg 082]</span><a name= + "Pg082" id="Pg082" class="tei tei-anchor"></a> sometimes happen to + break an arm or knock out an eye. Upon this the feeling of + antiquity made the comment, <span class="tei tei-q">“Well, he + should have gone his way with more caution and less pride.”</span> + It was reserved for Christianity, however, to say: <span class= + "tei tei-q">“Here we have a great misfortune, and behind this great + misfortune there must lie a great fault, an equally <em class= + "tei tei-emph"><span style="font-style: italic">serious + fault</span></em>, though we cannot clearly see it! If, wretched + man, you do not feel it, it is because your heart is hardened—and + worse than this will happen to you!”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Besides this, + antiquity could point to examples of real misfortunes, misfortunes + that were pure and innocent; it was only with the advent of + Christianity that all punishment became well-merited punishment: in + addition to this it renders the imagination of the sufferer still + more suffering, so that the victim, in the midst of his distress, + is seized with the feeling that he has been morally reproved and + cast away. Poor humanity! The Greeks had a special word to stand + for the feeling of indignation which was experienced at the + misfortune of another: among Christian peoples this feeling was + prohibited and was not permitted to develop; hence the reason why + they have no name for this <em class="tei tei-emph"><span style= + "font-style: italic">more virile</span></em> brother of pity.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">79.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">A + Proposal.</span></span>—If, according to the arguments of Pascal + and Christianity, our ego is always hateful, how can we permit and + suppose other people, whether God or men, to love it? It would be + contrary to all good principles to let ourselves be <span class= + "tei tei-pb" id="page083">[pg 083]</span><a name="Pg083" id="Pg083" + class="tei tei-anchor"></a> loved when we know very well that we + deserve nothing but hatred—not to speak of other repugnant + feelings. <span class="tei tei-q">“But this is the very Kingdom of + Grace.”</span> Then you look upon your love for your neighbour as a + grace? Your pity as a grace? Well, then, if you can do all this, + there is no reason why you should not go a step further: love + yourselves through grace, and then you will no longer find your God + necessary, and the entire drama of the Fall and Redemption of + mankind will reach its last act in yourselves!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">80.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Compassionate Christian.</span></span>—A Christian's compassion in + the presence of his neighbour's suffering has another side to it: + viz. his profound suspicion of all the joy of his neighbour, of his + neighbour's joy in everything that he wills and is able to do.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">81.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Saint's + Humanity.</span></span>—A saint had fallen into the company of + believers, and could no longer stand their continually expressed + hatred for sin. At last he said to them: <span class= + "tei tei-q">“God created all things, except sin: therefore it is no + wonder that He does not like it. But man has created sin, and why, + then, should he disown this only child of his merely because it is + not regarded with a friendly eye by God, its grandfather? Is that + human? Honour to whom honour is due—but one's heart and duty must + speak, above all, in favour of the child—and only in the second + place for the honour of the grandfather!”</span></p> + </div><span class="tei tei-pb" id="page084">[pg 084]</span><a name= + "Pg084" id="Pg084" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">82.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Theological + Attack.</span></span>—<span class="tei tei-q">“You must arrange + that with yourself; for your life is at stake!”</span>—Luther it is + who suddenly springs upon us with these words and imagines that we + feel the knife at our throats. But we throw him off with the words + of one higher and more considerate than he: <span class= + "tei tei-q">“We need form no opinion in regard to this or that + matter, and thus save our souls from trouble. For, by their very + nature, the things themselves cannot compel us to express an + opinion.”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">83.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Poor + Humanity!</span></span>—A single drop of blood too much or too + little in the brain may render our life unspeakably miserable and + difficult, and we may suffer more from this single drop of blood + than Prometheus from his vulture. But the worst is when we do not + know that this drop is causing our sufferings—and we think it is + <span class="tei tei-q">“the devil!”</span> Or <span class= + "tei tei-q">“sin!”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="Sect_84" id="Sect_84" class="tei tei-anchor"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">84.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Philology + of Christianity.</span></span>—How little Christianity cultivates + the sense of honesty can be inferred from the character of the + writings of its learned men. They set out their conjectures as + audaciously as if they were dogmas, and are but seldom at a + disadvantage in regard to the interpretation of Scripture. Their + continual cry is: <span class="tei tei-q">“I am right, for it is + written”</span>—and then follows an explanation so shameless and + capricious that a <span class="tei tei-pb" id="page085">[pg + 085]</span><a name="Pg085" id="Pg085" class="tei tei-anchor"></a> + philologist, when he hears it, must stand stock-still between anger + and laughter, asking himself again and again: Is it possible? Is it + honest? Is it even decent?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is only those + who never—or always—attend church that underestimate the dishonesty + with which this subject is still dealt in Protestant pulpits; in + what a clumsy fashion the preacher takes advantage of his security + from interruption; how the Bible is pinched and squeezed; and how + the people are made acquainted with every form of <em class= + "tei tei-emph"><span style="font-style: italic">the art of false + reading</span></em>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When all is said + and done, however, what can be expected from the effects of a + religion which, during the centuries when it was being firmly + established, enacted that huge philological farce concerning the + Old Testament? I refer to that attempt to tear the Old Testament + from the hands of the Jews under the pretext that it contained only + Christian doctrines and <em class="tei tei-emph"><span style= + "font-style: italic">belonged</span></em> to the Christians as the + true people of Israel, while the Jews had merely arrogated it to + themselves without authority. This was followed by a mania of + would-be interpretation and falsification, which could not under + any circumstances have been allied with a good conscience. However + strongly Jewish savants protested, it was everywhere sedulously + asserted that the Old Testament alluded everywhere to Christ, and + nothing but Christ, more especially His Cross, and thus, wherever + reference was made to wood, a rod, a ladder, a twig, a tree, a + willow, or a staff, such a reference could not but be a prophecy + relating to the wood of the Cross: even the setting-up <span class= + "tei tei-pb" id="page086">[pg 086]</span><a name="Pg086" id="Pg086" + class="tei tei-anchor"></a> of the Unicorn and the Brazen Serpent, + even Moses stretching forth his hands in prayer—yea, the very spits + on which the Easter lambs were roasted: all these were allusions to + the Cross, and, as it were, preludes to it! Did any one who kept on + asserting these things ever <em class="tei tei-emph"><span style= + "font-style: italic">believe</span></em> in them? Let it not be + forgotten that the Church did not shrink from putting + interpolations in the text of the Septuagint (<span class= + "tei tei-hi"><span style="font-style: italic">e.g.</span></span> + Ps. xcvi. 10), in order that she might later on make use of these + interpolated passages as Christian prophecies. They were engaged in + a struggle, and thought of their foes rather than of honesty.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">85.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Subtlety in + Penury.</span></span>—Take care not to laugh at the mythology of + the Greeks merely because it so little resembles your own profound + metaphysics! You should admire a people who checked their quick + intellect at this point, and for a long time afterwards had tact + enough to avoid the danger of scholasticism and hair-splitting + superstition.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">86.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Christian + Interpreters of the Body.</span></span>—Whatever originates in the + stomach, the intestines, the beating of the heart, the nerves, the + bile, the seed—all those indispositions, debilities, irritations, + and the whole contingency of that machine about which we know so + little—a Christian like Pascal considers it all as a moral and + religious phenomenon, asking himself whether God or the + <span class="tei tei-pb" id="page087">[pg 087]</span><a name= + "Pg087" id="Pg087" class="tei tei-anchor"></a> devil, good or evil, + salvation or damnation, is the cause. Alas for the unfortunate + interpreter! How he must distort and worry his system! How he must + distort and worry himself in order to gain his point!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">87.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Moral + Miracle.</span></span>—In the domain of morality, Christianity + knows of nothing but the miracle; the sudden change in all + valuations, the sudden renouncement of all habits, the sudden and + irresistible predilection for new things and persons. Christianity + looks upon this phenomenon as the work of God, and calls it the act + of regeneration, thus giving it a unique and incomparable value. + Everything else which is called morality, and which bears no + relation to this miracle, becomes in consequence a matter of + indifference to the Christian, and indeed, so far as it is a + feeling of well-being and pride, an object of fear. The canon of + virtue, of the fulfilled law, is established in the New Testament, + but in such a way as to be the canon of <em class= + "tei tei-emph"><span style="font-style: italic">impossible + virtue</span></em>: men who still aspire to moral perfections must + come to understand, in the face of this canon, that they are + further and further <em class="tei tei-emph"><span style= + "font-style: italic">removed</span></em> from their aim; they must + <em class="tei tei-emph"><span style= + "font-style: italic">despair</span></em> of virtue, and end by + throwing themselves at the feet of the Merciful One.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is only in + reaching a conclusion like this that moral efforts on the part of + the Christian can still be regarded as possessing any value: the + condition that these efforts shall always remain sterile, painful, + and melancholy is therefore indispensable; and it <span class= + "tei tei-pb" id="page088">[pg 088]</span><a name="Pg088" id="Pg088" + class="tei tei-anchor"></a> is in this way that those efforts could + still avail to bring about that moment of ecstasy when man + experiences the <span class="tei tei-q">“overflow of grace”</span> + and the moral miracle. This struggle for morality is, however, not + <em class="tei tei-emph"><span style= + "font-style: italic">necessary</span></em>; for it is by no means + uncommon for this miracle to happen to the sinner at the very + moment when he is, so to speak, wallowing in the mire of sin: yea, + the leap from the deepest and most abandoned sinfulness into its + contrary seems easier, and, as a clear proof of the miracle, even + more desirable.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">What, for the + rest, may be the signification of such a sudden, unreasonable, and + irresistible revolution, such a change from the depths of misery + into the heights of happiness? (might it be a disguised epilepsy?) + This should at all events be considered by alienists, who have + frequent opportunities of observing similar <span class= + "tei tei-q">“miracles”</span>—for example, the mania of murder or + suicide. The relatively <span class="tei tei-q">“more pleasant + consequences”</span> in the case of the Christian make no important + difference.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">88.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Luther, the + Great Benefactor.</span></span>—Luther's most important result is + the suspicion which he awakened against the saints and the entire + Christian <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">vita + contemplativa</span></span>; only since his day has an un-Christian + <span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">vita contemplativa</span></span> again become + possible in Europe, only since then has contempt for laymen and + worldly activity ceased. Luther continued to be an honest miner's + son even after he had been shut up in a monastery, and there, for + lack of other <span class="tei tei-pb" id="page089">[pg + 089]</span><a name="Pg089" id="Pg089" class="tei tei-anchor"></a> + depths and <span class="tei tei-q">“borings,”</span> he descended + into himself, and bored terrifying and dark passages through his + own depths—finally coming to recognise that an introspective and + saintly life was impossible to him, and that his innate + <span class="tei tei-q">“activity”</span> in body and soul would + end by being his ruin. For a long time, too long, indeed, he + endeavoured to find the way to holiness through castigations; but + at length he made up his mind, and said to himself: <span class= + "tei tei-q">“There is no real <span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">vita contemplativa</span></span>! We have been + deceived. The saints were no better than the rest of us.”</span> + This was truly a rustic way of gaining one's case; but for the + Germans of that period it was the only proper way. How edified they + felt when they could read in their Lutheran catechism: <span class= + "tei tei-q">“Apart from the Ten Commandments there is no work which + could find favour in the eyes of God—these much-boasted spiritual + works of the saints are purely imaginary!”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">89.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Doubt As + Sin.</span></span>—Christianity has done all it possibly could to + draw a circle round itself, and has even gone so far as to declare + doubt itself to be a sin. We are to be precipitated into faith by a + miracle, without the help of reason, after which we are to float in + it as the clearest and least equivocal of elements—a mere glance at + some solid ground, the thought that we exist for some purpose other + than floating, the least movement of our amphibious nature: all + this is a sin! Let it be noted that, following this decision, the + proofs and demonstration of the faith, and all meditations upon its + origin, <span class="tei tei-pb" id="page090">[pg + 090]</span><a name="Pg090" id="Pg090" class="tei tei-anchor"></a> + are prohibited as sinful. Christianity wants blindness and frenzy + and an eternal swan-song above the waves under which reason has + been drowned!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">90.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Egoism</span> + <span class="tei tei-hi"><span style= + "font-style: italic; font-variant: small-caps">versus</span></span> + <span style="font-variant: small-caps">Egoism.</span></span>—How + many are there who still come to the conclusion: <span class= + "tei tei-q">“Life would be intolerable were there no God!”</span> + Or, as is said in idealistic circles: <span class="tei tei-q">“Life + would be intolerable if its ethical signification were + lacking.”</span> Hence there must be a God—or an ethical + signification of existence! In reality the case stands thus: He who + is accustomed to conceptions of this sort does not desire a life + without them, hence these conceptions are necessary for him and his + preservation—but what a presumption it is to assert that everything + necessary for my preservation must exist <em class= + "tei tei-emph"><span style="font-style: italic">in + reality</span></em>! As if my preservation were really necessary! + What if others held the contrary opinion? if they did not care to + live under the conditions of these two articles of faith, and did + not regard life as worth living if they were realised!—And that is + the present position of affairs.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">91.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Honesty of + God.</span></span>—An omniscient and omnipotent God who does not + even take care that His intentions shall be understood by His + creatures—could He be a God of goodness? A God, who, for thousands + of years, has permitted innumerable doubts and scruples to continue + unchecked as if they were of no importance in the salvation of + mankind, <span class="tei tei-pb" id="page091">[pg + 091]</span><a name="Pg091" id="Pg091" class="tei tei-anchor"></a> + and who, nevertheless, announces the most dreadful consequences for + any one who mistakes his truth? Would he not be a cruel god if, + being himself in possession of the truth, he could calmly + contemplate mankind, in a state of miserable torment, worrying its + mind as to what was truth?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Perhaps, + however, he really is a God of goodness, and was unable to express + Himself more clearly? Perhaps he lacked intelligence enough for + this? Or eloquence? All the worse! For in such a case he may have + been deceived himself in regard to what he calls his <span class= + "tei tei-q">“truth,”</span> and may not be far from being another + <span class="tei tei-q">“poor, deceived devil!”</span> Must he not + therefore experience all the torments of hell at seeing His + creatures suffering so much here below—and even more, suffering + through all eternity—when he himself can neither advise nor help + them, except as a deaf and dumb person, who makes all kinds of + equivocal signs when his child or his dog is threatened with the + most fearful danger? A distressed believer who argues thus might be + pardoned if his pity for the suffering God were greater than his + pity for his <span class="tei tei-q">“neighbours”</span>; for they + are his neighbours no longer if that most solitary and primeval + being is also the greatest sufferer and stands most in need of + consolation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Every religion + shows some traits of the fact that it owes its origin to a state of + human intellectuality which was as yet too young and immature: they + all make light of the necessity for speaking the truth: as yet they + know nothing of the <em class="tei tei-emph"><span style= + "font-style: italic">duty of God</span></em>, the duty of being + clear and truthful in His communications with men. No one was more + <span class="tei tei-pb" id="page092">[pg 092]</span><a name= + "Pg092" id="Pg092" class="tei tei-anchor"></a> eloquent than Pascal + in speaking of the <span class="tei tei-q">“hidden God”</span> and + the reasons why He had to keep Himself hidden, all of which + indicates clearly enough that Pascal himself could never make his + mind easy on this point: but he speaks with such confidence that + one is led to imagine that he must have been let into the secret at + some time or other. He seemed to have some idea that the + <span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">deus absconditus</span></span> bore a few + slight traces of immorality; and he felt too much ashamed and + afraid of acknowledging this to himself: consequently, like a man + who is afraid, he spoke as loudly as he could.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">92.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">At the + Death-bed of Christianity.</span></span>—All truly active men now + do without inward Christianity, and the most moderate and + thoughtful men of the intellectual middle classes possess only a + kind of modified Christianity; that is, a peculiarly simplified + Christianity. A God who, in his love, ordains everything so that it + may be best for us, a God who gives us our virtue and our happiness + and then takes them away from us, so that everything at length goes + on smoothly and there is no reason left why we should take life ill + or grumble about it: in short, resignation and modesty raised to + the rank of divinities—that is the best and most lifelike remnant + of Christianity now left to us. It must be remembered, however, + that in this way Christianity has developed into a soft <em class= + "tei tei-emph"><span style= + "font-style: italic">moralism</span></em>: instead of <span class= + "tei tei-q">“God, freedom, and immortality,”</span> we have now a + kind of benevolence and honest sentiments, and the belief that, in + the entire universe, benevolence <span class="tei tei-pb" id= + "page093">[pg 093]</span><a name="Pg093" id="Pg093" class= + "tei tei-anchor"></a> and honest sentiments will finally prevail: + this is the euthanasia of Christianity.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">93.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">What is + Truth?</span></span>—Who will not be pleased with the conclusions + which the faithful take such delight in coming to?—<span class= + "tei tei-q">“Science cannot be true; for it denies God. Hence it + does not come from God; and consequently it cannot be true—for God + is truth.”</span> It is not the deduction but the premise which is + fallacious. What if God were not exactly truth, and if this were + proved? And if he were instead the vanity, the desire for power, + the ambitions, the fear, and the enraptured and terrified folly of + mankind?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">94.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Remedy for the + Displeased.</span></span>—Even Paul already believed that some + sacrifice was necessary to take away the deep displeasure which God + experienced concerning sin: and ever since then Christians have + never ceased to vent the ill-humour which they felt with themselves + upon some victim or another—whether it was <span class= + "tei tei-q">“the world,”</span> or <span class= + "tei tei-q">“history,”</span> or <span class= + "tei tei-q">“reason,”</span> or joy, or the tranquillity of other + men—something good, no matter what, had to die for <em class= + "tei tei-emph"><span style="font-style: italic">their</span></em> + sins (even if only <span class="tei tei-foreign"><span style= + "font-style: italic">in effigie</span></span>)!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">95.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Historical + Refutation as the Decisive One.</span></span>—Formerly it was + sought to prove that there was no God—now it is shown how the + belief that a God existed could have <em class= + "tei tei-emph"><span style= + "font-style: italic">originated</span></em>, <span class= + "tei tei-pb" id="page094">[pg 094]</span><a name="Pg094" id="Pg094" + class="tei tei-anchor"></a> and by what means this belief gained + authority and importance: in this way the counterproof that there + is no God becomes unnecessary and superfluous.—In former times, + when the <span class="tei tei-q">“evidences of the existence of + God”</span> which had been brought forward were refuted, a doubt + still remained, viz. whether better proofs could not be found than + those which had just been refuted: at that time the atheists did + not understand the art of making a <span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">tabula rasa</span></span>.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">96.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-variant: small-caps">In hoc signo + vinces.</span></span>”</span>—To whatever degree of progress Europe + may have attained in other respects, where religious affairs are + concerned it has not yet reached the liberal naïveté of the ancient + Brahmins, which proves that, in India, four thousand years ago, + people meditated more profoundly and transmitted to their + descendants more pleasure in meditating than is the case in our own + days. For those Brahmins believed in the first place that the + priests were more powerful than the gods, and in the second place + that it was observances which constituted the power of the priests: + as a result of which their poets were never tired of glorifying + those observances (prayers, ceremonies, sacrifices, chants, + improvised melodies) as the real dispensers of all benefits. + Although a certain amount of superstition and poetry was mingled + with all this, the principles were <em class= + "tei tei-emph"><span style="font-style: italic">true</span></em>! A + step further, and the gods were cast aside—which Europe likewise + will have to do before very long! One more step further, and + priests and intermediaries <span class="tei tei-pb" id= + "page095">[pg 095]</span><a name="Pg095" id="Pg095" class= + "tei tei-anchor"></a> could also be dispensed with—and then Buddha, + the teacher of the religion of self-redemption, appeared. How far + Europe is still removed from this degree of culture! When at length + all the customs and observances, upon which rests the power of + gods, priests, and saviours, shall have been destroyed, when as a + consequence morality, in the old sense, will be dead, then there + will come ... yea, what will come then? But let us refrain from + speculating; let us rather make certain that Europe will retrieve + that which, in India, amidst this people of thinkers, was carried + out thousands of years ago as a commandment of thought!</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Scattered among + the different nations of Europe there are now from ten to twenty + millions of men who no longer <span class="tei tei-q">“believe in + God”</span>—is it too much to ask that they should give each other + some indication or password? As soon as they recognise each other + in this way, they will also make themselves known to each other; + and they will immediately become a power in Europe, and, happily, a + power <em class="tei tei-emph"><span style= + "font-style: italic">among</span></em> the nations! among the + classes! between rich and poor! between those who command, and + those who obey! between the most restless and the most tranquil, + tranquillising people!</p> + </div> + </div><span class="tei tei-pb" id="page097">[pg 097]</span><a name= + "Pg097" id="Pg097" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc7" id="toc7"></a> <a name="pdf8" id="pdf8"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Book II.</span></h1> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">97.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">One becomes + Moral</span></span>—but not because one is moral! Submission to + morals may be due to slavishness or vanity, egoism or resignation, + dismal fanaticism or thoughtlessness. It may, again, be an act of + despair, such as submission to the authority of a ruler; but there + is nothing moral about it <span lang="la" class="tei tei-foreign" + xml:lang="la"><span style="font-style: italic">per + se</span></span>.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">98.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Alterations in + Morals.</span></span>—Morals are constantly undergoing changes and + transformations, occasioned by successful crimes. (To these, for + example, belong all innovations in moral judgments.)</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">99.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Wherein we are + all Irrational.</span></span>—We still continue to draw conclusions + from judgments which we consider as false, or doctrines in which we + no longer believe,—through our feelings.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">100.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Awaking from a + Dream.</span></span>—Noble and wise men once upon a time believed + in the music of the <span class="tei tei-pb" id="page098">[pg + 098]</span><a name="Pg098" id="Pg098" class="tei tei-anchor"></a> + spheres; there are still noble and wise men who believe in + <span class="tei tei-q">“the moral significance of + existence,”</span> but there will come a day when this music of the + spheres also will no longer be audible to them. They will awake and + perceive that their ears have been dreaming.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">101.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Open to + Doubt.</span></span>—To accept a belief simply because it is + customary implies that one is dishonest, cowardly, and lazy.—Must + dishonesty, cowardice, and laziness, therefore, be the primary + conditions of morality?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">102.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The most + Ancient Moral Judgments.</span></span>—What attitude do we assume + towards the acts of our neighbour?—In the first place, we consider + how they may benefit ourselves—we see them only in this light. It + is this effect which we regard as the intention of the acts,—and in + the end we come to look upon these intentions of our neighbour as + permanent qualities in him, and we call him, for example, + <span class="tei tei-q">“a dangerous man.”</span> Triple error! + Triple and most ancient mistake! Perhaps this inheritance comes to + us from the animals and their faculty of judgment! Must not the + origin of all morality be sought in these detestable narrow-minded + conclusions: <span class="tei tei-q">“Whatever injures me is evil + (something injurious in itself), whatever benefits me is good + (beneficial and profitable in itself), whatever injures me once or + several times is hostile <span lang="la" class="tei tei-foreign" + xml:lang="la"><span style="font-style: italic">per + se</span></span>; whatever benefits me once or several times is + <span class="tei tei-pb" id="page099">[pg 099]</span><a name= + "Pg099" id="Pg099" class="tei tei-anchor"></a> friendly <span lang= + "la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">per se</span></span>.”</span> <span class= + "tei tei-foreign"><span style="font-style: italic">O pudenda + origo!</span></span> Is not this equivalent to interpreting the + contemptible, occasional, and often merely accidental relations of + another person to us as his primary and most essential qualities, + and affirming that towards himself and every one else he is only + capable of such actions as we ourselves have experienced at his + hands once or several times! And is not this thorough folly based + upon the most immodest of all mental reservations: namely, that we + ourselves must be the standard of what is good, since we determine + good and evil?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="Sect_103" id="Sect_103" class="tei tei-anchor"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">103.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">There are Two + Classes of People who deny Morality.</span></span>—To deny morality + may mean, in the first place, to deny the moral inducements which, + men pretend, have urged them on to their actions,—which is + equivalent to saying that morality merely consists of words and + forms, part of that coarse and subtle deceit (especially + self-deceit) which is characteristic of mankind, and perhaps more + especially of those men who are celebrated for their virtues. In + the second place, it may mean our denying that moral judgments are + founded on truths. It is admitted in such a case that these + judgments are, in fact, the motives of the actions, but that in + this way it is really errors as the basis of all moral judgments + which urge men on to their moral actions. This is my point of view; + but I should be far from denying that in very many cases a subtle + suspicion in accordance with the former point of view—<span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> in + the spirit of La Rochefoucauld—is <span class="tei tei-pb" id= + "page100">[pg 100]</span><a name="Pg100" id="Pg100" class= + "tei tei-anchor"></a> also justifiable, and in any case of a high + general utility.—Therefore I deny morality in the same way as I + deny alchemy, <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> I deny its hypotheses; but + I do not deny that there have been alchemists who believed in these + hypotheses and based their actions upon them. I also deny + immorality—not that innumerable people feel immoral, but that there + is any true reason why they should feel so. I should not, of + course, deny—unless I were a fool—that many actions which are + called immoral should be avoided and resisted; and in the same way + that many which are called moral should be performed and + encouraged; but I hold that in both cases these actions should be + performed from motives other than those which have prevailed up to + the present time. We must learn anew in order that at last, perhaps + very late in the day, we may be able to do something more: feel + anew.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">104.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Our + Valuations.</span></span>—All actions may be referred back to + valuations, and all valuations are either one's own or adopted, the + latter being by far the more numerous. Why do we adopt them? + Through fear, <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> we think it more advisable + to pretend that they are our own, and so well do we accustom + ourselves to do so that it at last becomes second nature to us. A + valuation of our own, which is the appreciation of a thing in + accordance with the pleasure or displeasure it causes us and no one + else, is something very rare indeed!—But must not our valuation of + our neighbour—which <span class="tei tei-pb" id="page101">[pg + 101]</span><a name="Pg101" id="Pg101" class="tei tei-anchor"></a> + is prompted by the motive that we adopt his valuation in most + cases—proceed from ourselves and by our own decision? Of course, + but then we come to these decisions during our childhood, and + seldom change them. We often remain during our whole lifetime the + dupes of our childish and accustomed judgments in our manner of + judging our fellow-men (their minds, rank, morality, character, and + reprehensibility), and we find it necessary to subscribe to their + valuations.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">105.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Pseudo-egoism.</span></span>—The great + majority of people, whatever they may think and say about their + <span class="tei tei-q">“egoism,”</span> do nothing for their ego + all their life long, but only for a phantom of this ego which has + been formed in regard to them by their friends and communicated to + them. As a consequence, they all live in a haze of impersonal and + half-personal opinions and of arbitrary and, as it were, poetic + valuations: the one always in the head of another, and this head, + again, in the head of somebody else—a queer world of phantoms which + manages to give itself a rational appearance! This haze of opinions + and habits grows in extent and lives almost independently of the + people it surrounds; it is it which gives rise to the immense + effect of general judgments on <span class= + "tei tei-q">“man”</span>—all those men, who do not know themselves, + believe in a bloodless abstraction which they call <span class= + "tei tei-q">“man,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> in a fiction; and every + change caused in this abstraction by the judgments of powerful + individualities <span class="tei tei-pb" id="page102">[pg + 102]</span><a name="Pg102" id="Pg102" class="tei tei-anchor"></a> + (such as princes and philosophers) produces an extraordinary and + irrational effect on the great majority,—for the simple reason that + not a single individual in this haze can oppose a real ego, an ego + which is accessible to and fathomed by himself, to the universal + pale fiction, which he could thereby destroy.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">106.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Against + Definitions of Moral Aims.</span></span>—On all sides we now hear + the aim of morals defined as the preservation and advancement of + humanity; but this is merely the expression of a wish to have a + formula and nothing more. Preservation wherein? advancement + whither? These are questions which must at once be asked. Is not + the most essential point, the answer to this <em class= + "tei tei-emph"><span style= + "font-style: italic">wherein?</span></em> and <em class= + "tei tei-emph"><span style= + "font-style: italic">whither?</span></em> left out of the formula? + What results therefrom, so far as our own actions and duties are + concerned, which is not already tacitly and instinctively + understood? Can we sufficiently understand from this formula + whether we must prolong as far as possible the existence of the + human race, or bring about the greatest possible disanimalisation + of man? How different the means, <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + the practical morals, would have to be in the two cases! Supposing + that the greatest possible rationality were given to mankind, this + certainly would not guarantee the longest possible existence for + them! Or supposing that their <span class="tei tei-q">“greatest + happiness”</span> was thought to be the answer to the questions + put, do we thereby mean the highest degree of happiness which a few + individuals <span class="tei tei-pb" id="page103">[pg + 103]</span><a name="Pg103" id="Pg103" class="tei tei-anchor"></a> + might attain, or an incalculable, though finally attainable, + average state of happiness for all? And why should morality be the + way to it? Has not morality, considered as a whole, opened up so + many sources of displeasure as to lead us to think that man up to + the present, with every new refinement of morality, has become more + and more discontented with himself, with his neighbour, and with + his own lot? Has not the most moral of men hitherto believed that + the only justifiable state of mankind in the face of morals is that + of the deepest misery?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">107.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Our Right to + our Folly.</span></span>—How must we act? Why must we act? So far + as the coarse and immediate needs of the individual are concerned, + it is easy to answer these questions, but the more we enter upon + the more important and more subtle domains of action, the more does + the problem become uncertain and the more arbitrary its solution. + An arbitrary decision, however, is the very thing that must be + excluded here,—thus commands the authority of morals: an obscure + uneasiness and awe must relentlessly guide man in those very + actions the objects and means of which he cannot at once perceive. + This authority of morals undermines our thinking faculty in regard + to those things concerning which it might be dangerous to think + wrongly,—it is in this way, at all events, that morality usually + justifies itself to its accusers. Wrong in this place means + dangerous; but dangerous to whom? It <span class="tei tei-pb" id= + "page104">[pg 104]</span><a name="Pg104" id="Pg104" class= + "tei tei-anchor"></a> is not, as a rule, the danger of the doer of + the action which the supporters of authoritative morals have in + view, but their own danger; the loss which their power and + influence might undergo if the right to act according to their own + greater or lesser reason, however wilfully and foolishly, were + accorded to all men. They on their part make unhesitating use of + their right to arbitrariness and folly,—they even command in cases + where it is hardly possible, or at all events very difficult, to + answer the questions, <span class="tei tei-q">“How must they act, + why must they act?”</span> And if the reason of mankind grows with + such extraordinary slowness that it was often possible to deny its + growth during the whole course of humanity, what is more to blame + for this than this solemn presence, even omnipresence, of moral + commands, which do not even permit the individual question of how + and why to be asked at all? Have we not been educated precisely in + such a way as to make us feel pathetic, and thus to obscure our + vision at the very time when our reason should be able to see as + clearly and calmly as possible—<span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> in + all higher and more important circumstances?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">108.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Some + Theses.</span></span>—We should not give the individual, in so far + as he desires his own happiness, any precepts or recommendations as + to the road leading to happiness; for individual happiness arises + from particular laws that are unknown to anybody, and such a man + will only be hindered or obstructed by recommendations which come + to him from outside <span class="tei tei-pb" id="page105">[pg + 105]</span><a name="Pg105" id="Pg105" class="tei tei-anchor"></a> + sources. Those precepts which are called moral are in reality + directed against individuals, and do not by any means make for the + happiness of such individuals. The relationship of these precepts + to the "happiness and well-being of mankind" is equally slight, for + it is quite impossible to assign a definite conception to these + words, and still less can they be employed as guiding stars on the + dark sea of moral aspirations. It is a prejudice to think that + morality is more favourable to the development of the reason than + immorality. It is erroneous to suppose that the unconscious aim in + the development of every conscious being (namely, animal, man, + humanity, etc.) is its <span class="tei tei-q">“greatest + happiness”</span>: on the contrary, there is a particular and + incomparable happiness to be attained at every stage of our + development, one that is neither high nor low, but quite an + individual happiness. Evolution does not make happiness its goal; + it aims merely at evolution, and nothing else. It is only if + humanity had a universally recognised goal that we could propose to + do this or that: for the time being there is no such goal. It + follows that the pretensions of morality should not be brought into + any relationship with mankind: this would be merely childish and + irrational. It is quite another thing to recommend a goal to + mankind: this goal would then be something that would depend upon + our own will and pleasure. Provided that mankind in general agreed + to adopt such a goal, it could then impose a moral law upon itself, + a law which would, at all events, be imposed by their own free + will. Up to now, however, the moral law has had to be placed + <span class="tei tei-pb" id="page106">[pg 106]</span><a name= + "Pg106" id="Pg106" class="tei tei-anchor"></a> above our own free + will: strictly speaking, men did not wish to impose this law upon + themselves; they wished to take it from somewhere, to discover it, + or to let themselves be commanded by it from somewhere.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">109.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Self-control + and Moderation, and their Final Motive.</span></span>—I find not + more than six essentially different methods for combating the + vehemence of an impulse. First of all, we may avoid the occasion + for satisfying the impulse, weakening and mortifying it by + refraining from satisfying it for long and ever-lengthening + periods. Secondly, we may impose a severe and regular order upon + ourselves in regard to the satisfying of our appetites. By thus + regulating the impulse and limiting its ebb and flow to fixed + periods, we may obtain intervals in which it ceases to disturb us; + and by beginning in this way we may perhaps be able to pass on to + the first method. In the third place, we may deliberately give + ourselves over to an unrestrained and unbounded gratification of + the impulse in order that we may become disgusted with it, and to + obtain by means of this very disgust a command over the impulse: + provided, of course, that we do not imitate the rider who rides his + horse to death and breaks his own neck in doing so. For this, + unhappily, is generally the outcome of the application of this + third method.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the fourth + place, there is an intellectual trick, which consists in + associating the idea of the gratification <span class="tei tei-pb" + id="page107">[pg 107]</span><a name="Pg107" id="Pg107" class= + "tei tei-anchor"></a> so firmly with some painful thought, that + after a little practice the thought of gratification is itself + immediately felt as a very painful one. (For example, when the + Christian accustoms himself to think of the presence and scorn of + the devil in the course of sensual enjoyment, or everlasting + punishment in hell for revenge by murder; or even merely of the + contempt which he will meet with from those of his fellow-men whom + he most respects, if he steals a sum of money, or if a man has + often checked an intense desire for suicide by thinking of the + grief and self-reproaches of his relations and friends, and has + thus succeeded in balancing himself upon the edge of life: for, + after some practice, these ideas follow one another in his mind + like cause and effect.) Among instances of this kind may be + mentioned the cases of Lord Byron and Napoleon, in whom the pride + of man revolted and took offence at the preponderance of one + particular passion over the collective attitude and order of + reason. From this arises the habit and joy of tyrannising over the + craving and making it, as it were, gnash its teeth. <span class= + "tei tei-q">“I will not be a slave of any appetite,”</span> wrote + Byron in his diary. In the fifth place, we may bring about a + dislocation of our powers by imposing upon ourselves a particularly + difficult and fatiguing task, or by deliberately submitting to some + new charm and pleasure in order thus to turn our thoughts and + physical powers into other channels. It comes to the same thing if + we temporarily favour another impulse by affording it numerous + opportunities of gratification, and thus rendering it the + squanderer of the power which would otherwise be commandeered, + <span class="tei tei-pb" id="page108">[pg 108]</span><a name= + "Pg108" id="Pg108" class="tei tei-anchor"></a> so to speak, by the + tyrannical impulse. A few, perhaps, will be able to restrain the + particular passion which aspires to domination by granting their + other known passions a temporary encouragement and license in order + that they may devour the food which the tyrant wishes for himself + alone.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the sixth and + last place, the man who can stand it, and thinks it reasonable to + weaken and subdue his entire physical and psychical organisation, + likewise, of course, attains the goal of weakening a single violent + instinct; as, for example, those who starve their sensuality and at + the same time their vigour, and often destroy their reason into the + bargain, such as the ascetics.—Hence, shunning the opportunities, + regulating the impulse, bringing about satiety and disgust in the + impulse, associating a painful idea (such as that of discredit, + disgust, or offended pride), then the dislocation of one's forces, + and finally general debility and exhaustion: these are the six + methods. But the will to combat the violence of a craving is beyond + our power, equally with the method we adopt and the success we may + have in applying it. In all this process our intellect is rather + merely the blind instrument of another rival craving, whether it be + the impulse to repose, or the fear of disgrace and other evil + consequences, or love. While <span class="tei tei-q">“we”</span> + thus imagine that we are complaining of the violence of an impulse, + it is at bottom merely one impulse which is complaining of another, + <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> the perception of the + violent suffering which is being caused us presupposes that there + is another equally or more violent impulse, and that a struggle + <span class="tei tei-pb" id="page109">[pg 109]</span><a name= + "Pg109" id="Pg109" class="tei tei-anchor"></a> is impending in + which our intellect must take part.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">110.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">That which + Opposes.</span></span>—We may observe the following process in + ourselves, and I should like it to be often observed and confirmed. + There arises in us the scent of a kind of pleasure hitherto unknown + to us, and consequently a new craving. Now, the question is, What + opposes itself to this craving? If it be things and considerations + of a common kind, or people whom we hold in no very high esteem, + the aim of the new craving assumes the appearance of a <span class= + "tei tei-q">“noble, good, praiseworthy feeling, and one worthy of + sacrifice”</span>: all the moral dispositions which have been + inherited will adopt it and will add it to the number of those aims + which we consider as moral—and now we imagine that we are no longer + striving after a pleasure, but after a morality, which greatly + increases our confidence in our aspirations.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">111.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">To the Admirers + of Objectiveness.</span></span>—He who, as a child, has observed in + his parents and acquaintances in the midst of whom he has grown up, + certain varied and strong feelings, with but little subtle + discernment and inclination for intellectual justice, and has + therefore employed his best powers and his most precious time in + imitating these feelings, will observe in himself when he arrives + at years of discretion that every new thing or man he meets with + excites in him either sympathy or <span class="tei tei-pb" id= + "page110">[pg 110]</span><a name="Pg110" id="Pg110" class= + "tei tei-anchor"></a> aversion, envy or contempt. Under the + domination of this experience, which he is powerless to shake off, + he admires neutrality of feeling or <span class= + "tei tei-q">“objectivity”</span> as an extraordinary thing, as + something connected with genius or a very rare morality, and he + cannot believe that even this neutrality is merely the product of + education and habit.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">112.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">On the Natural + History of Duty and Right.</span></span>—Our duties are the claims + which others have upon us. How did they acquire these claims? By + the fact that they considered us as capable of making and holding + agreements and contracts, by assuming that we were their like and + equals, and by consequently entrusting something to us, bringing us + up, educating us, and supporting us. We do our duty, <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> we + justify that conception of our power for the sake of which all + these things were done for us. We return them in proportion as they + were meted out to us. It is thus our pride that orders us to do our + duty—we desire to re-establish our own independence by opposing to + that which others have done for us something that we do for them, + for in that way the others invade our sphere of power, and would + for ever have a hand in it if we did not make reprisals by means of + <span class="tei tei-q">“duty,”</span> and thus encroach upon their + power. The rights of others can only have regard to that which lies + within our power; it would be unreasonable on their part to require + something from us which does not belong to us. To put the matter + more <span class="tei tei-pb" id="page111">[pg 111]</span><a name= + "Pg111" id="Pg111" class="tei tei-anchor"></a> accurately, their + rights can only relate to what they imagine to be in our power, + provided that it is something that we ourselves consider as being + in our power. The same error may easily occur on either side. The + feeling of duty depends upon our having the same belief in regard + to the extent of our power as other people have, <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + that we can promise certain things and undertake to do them freely + (<span class="tei tei-q">“free will”</span>).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">My rights + consist of that part of my power which others have not only + conceded to me, but which they wish to maintain for me. Why do they + do it? On the one hand they are actuated by wisdom, fear and + prudence: whether they expect something similar from us (the + protection of their rights), whether they consider a struggle with + us as dangerous or inopportune, or whether they see a disadvantage + to themselves in every diminution of our power, since in that case + we should be ill adapted for an alliance with them against a + hostile third power. On the other hand rights are granted by + donations and cessions. In this latter case, the other people have + not only enough power, but more than enough, so that they can give + up a portion and guarantee it to the person to whom they give it: + whereby they presuppose a certain restricted sense of power in the + person upon whom they have bestowed the gift. In this way rights + arise: recognised and guaranteed degrees of power. When the + relations of powers to one another are materially changed, rights + disappear and new ones are formed, as is demonstrated by the + constant flux and reflux of the rights of nations. When our power + diminishes <span class="tei tei-pb" id="page112">[pg + 112]</span><a name="Pg112" id="Pg112" class="tei tei-anchor"></a> + to any great extent, the feelings of those who hitherto guaranteed + it undergo some change: they consider whether they shall once again + restore us to our former possession, and if they do not see their + way to do this they deny our <span class= + "tei tei-q">“rights”</span> from that time forward. In the same + way, if our power increases to a considerable extent the feelings + of those who previously recognised it, and whose recognition we no + longer require, likewise change: they will then try to reduce our + power to its former dimensions, and they will endeavour to + interfere in our affairs, justifying their interference by an + appeal to their <span class="tei tei-q">“duty.”</span> But this is + merely useless word-quibbling. Where right prevails, a certain + state and degree of power is maintained, and all attempts at its + augmentation and diminution are resisted. The right of others is + the concession of our feeling of power to the feeling of power in + these others. Whenever our power shows itself to be thoroughly + shattered and broken, our rights cease: on the other hand, when we + have become very much stronger, the rights of others cease in our + minds to be what we have hitherto admitted them to be. The man who + aims at being just, therefore, must keep a constant lookout for the + changes in the indicator of the scales in order that he may + properly estimate the degrees of power and right which, with the + customary transitoriness of human things, retain their equilibrium + for only a short time and in most cases continue to rise and fall. + As a consequence it is thus very difficult to be <span class= + "tei tei-q">“just,”</span> and requires much experience, good + intentions, and an unusually large amount of good sense.</p> + </div><span class="tei tei-pb" id="page113">[pg 113]</span><a name= + "Pg113" id="Pg113" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">113.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Striving for + Distinction.</span></span>—When we strive after distinction we must + ceaselessly keep our eyes fixed on our neighbour and endeavour to + ascertain what his feelings are; but the sympathy and knowledge + which are necessary to satisfy this desire are far from being + inspired by harmlessness, compassion, or kindness. On the contrary, + we wish to perceive or find out in what way our neighbour suffers + from us, either internally or externally, how he loses control over + himself and yields to the impression which our hand or even our + mere appearance makes on him. Even when he who aspires to + distinction makes or wishes to make a joyful, elevating, or + cheerful impression, he does not enjoy this success in that he + rejoices, exalts, or cheers his neighbour, but in that he leaves + his impress on the latter's soul, changing its form and dominating + it according to his will. The desire for distinction is the desire + to subject one's neighbour, even if it be merely in an indirect + fashion, one only felt or even only dreamt of. There is a long + series of stages in this secretly-desired will to subdue, and a + very complete record of them would perhaps almost be like an + excellent history of culture from the early distortions of + barbarism down to the caricatures of modern over-refinement and + sickly idealism.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This desire for + distinction entails upon our neighbour—to indicate only a few rungs + of the long ladder—torture first of all, followed by blows, then + terror, anxious surprise, wonder, envy, admiration, <span class= + "tei tei-pb" id="page114">[pg 114]</span><a name="Pg114" id="Pg114" + class="tei tei-anchor"></a> elevation, pleasure, joy, laughter, + derision, mockery, sneers, scourging and self-inflicted torture. + There at the very top of the ladder stands the ascetic and martyr, + who himself experiences the utmost satisfaction, because he + inflicts on himself, as a result of his desire for distinction, + that pain which his opposite, the barbarian on the first rung of + the ladder, inflicts upon those others, upon whom and before whom + he wishes to distinguish himself. The triumph of the ascetic over + himself, his introspective glance, which beholds a man split up + into a sufferer and a spectator, and which henceforth never looks + at the outside world but to gather from it, as it were, wood for + his own funeral pyre: this final tragedy of the desire for + distinction which shows us only one person who, so to speak, is + consumed internally—that is an end worthy of the beginning: in both + cases there is an inexpressible happiness at the sight of torture; + indeed, happiness considered as a feeling of power developed to the + utmost, has perhaps never reached a higher pitch of perfection on + earth than in the souls of superstitious ascetics. This is + expressed by the Brahmins in the story of King Visvamitra, who + obtained so much strength by thousands of years of penance that he + undertook to construct a new heaven. I believe that in the entire + category of inward experiences the people of our time are mere + novices and clumsy guessers who <span class="tei tei-q">“try to + have a shot at it”</span>: four thousand years ago much more was + known about these execrable refinements of self-enjoyment. Perhaps + at that time the creation of the world was imagined by some Hindu + dreamer <span class="tei tei-pb" id="page115">[pg + 115]</span><a name="Pg115" id="Pg115" class="tei tei-anchor"></a> + to have been an ascetic operation which a god took upon himself! + Perhaps this god may have wished to join himself to a mobile nature + as an instrument of torture in order thus to feel his happiness and + power doubled! And even supposing him to have been a god of love: + what a delight it would have been for him to create a suffering + mankind in order that he himself might suffer divinely and + super-humanly from the sight of the continual torture of his + creatures, and thus to tyrannise over himself! And, again, + supposing him to have been not only a god of love, but also a god + of holiness, we can scarcely conceive the ecstasies of this divine + ascetic while creating sins and sinners and eternal punishment, and + an immense place of eternal torture below his throne where there is + a continual weeping and wailing and gnashing of teeth!</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is not by any + means impossible that the soul of a St. Paul, a Dante, or a Calvin, + and people like them, may once have penetrated into the terrifying + secrets of such voluptuousness of power, and in view of such souls + we may well ask whether the circle of this desire for distinction + has come to a close with the ascetic. Might it not be possible for + the course of this circle to be traversed a second time, by uniting + the fundamental idea of the ascetic, and at the same time that of a + compassionate Deity? In other words, pain would be given to others + in order that pain might be given to one's self, so that in this + way one could triumph over one's self and one's pity to enjoy the + extreme voluptuousness of power.—Forgive me these digressions, + which come to my mind when I think <span class="tei tei-pb" id= + "page116">[pg 116]</span><a name="Pg116" id="Pg116" class= + "tei tei-anchor"></a> of all the possibilities in the vast domain + of psychical debaucheries to which one may be led by the desire for + power!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">114.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">On the + Knowledge of the Sufferer.</span></span>—The state of sick men who + have suffered long and terribly from the torture inflicted upon + them by their illness, and whose reason has nevertheless not been + in any way affected, is not without a certain amount of value in + our search for knowledge—quite apart from the intellectual benefits + which follow upon every profound solitude and every sudden and + justified liberation from duties and habits. The man who suffers + severely looks forth with terrible calmness from his state of + suffering upon outside things: all those little lying enchantments, + by which things are usually surrounded when seen through the eye of + a healthy person, have vanished from the sufferer; his own life + even lies there before him, stripped of all bloom and colour. If by + chance it has happened that up to then he has lived in some kind of + dangerous fantasy, this extreme disenchantment through pain is the + means, and possibly the only means, of extricating him from it. (It + is possible that this is what happened to the Founder of + Christianity when suspended from the Cross; for the bitterest words + ever pronounced, <span class="tei tei-q">“My God, My God, why hast + Thou forsaken Me?”</span> if understood in their deepest sense, as + they ought to be understood, contain the evidence of a complete + disillusionment and enlightenment <span class="tei tei-pb" id= + "page117">[pg 117]</span><a name="Pg117" id="Pg117" class= + "tei tei-anchor"></a> in regard to the deceptions of life: in that + moment of supreme suffering Christ obtained a clear insight into + Himself, just as in the poet's narrative did the poor dying Don + Quixote.)</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The formidable + tension of the intellect that wishes to hold its own against pain + shows everything that one now looks upon in a new light, and the + inexpressible charm of this new light is often powerful enough to + withstand all the seductiveness of suicide and to make the + continuation of life seem very desirable to the sufferer. His mind + scornfully turns to the warm and comfortable dream-world in which + the healthy man moves about thoughtlessly, and he thinks with + contempt of the noblest and most cherished illusions in which he + formerly indulged. He experiences delight in conjuring up this + contempt as if from the depths of hell, and thus inflicting the + bitterest sufferings upon his soul: it is by this counterpoise that + he bears up against physical suffering—he feels that such a + counterpoise is now essential! In one terrible moment of + clear-sightedness he says to himself, <span class="tei tei-q">“Be + for once thine own accuser and hangman; for once regard thy + suffering as a punishment which thou hast inflicted on thyself! + Enjoy thy superiority as a judge: better still, enjoy thine own + will and pleasure, thy tyrannical arbitrariness! Raise thyself + above thy life as above thy suffering, and look down into the depth + of reason and unreason!”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Our pride + revolts as it never did before, it experiences an incomparable + charm in defending life against such a tyrant as suffering and + against all the insinuations of this tyrant, who would fain urge + <span class="tei tei-pb" id="page118">[pg 118]</span><a name= + "Pg118" id="Pg118" class="tei tei-anchor"></a> us to give evidence + against life,—we are taking the part of life in the face of this + tyrant. In this state of mind we take up a bitter stand against all + pessimism in order that it may not appear to be a consequence of + our condition, and thus humiliate us as conquered ones. The charm + of being just in our judgments was also never greater than now; for + now this justice is a triumph over ourselves and over so irritated + a state of mind that unfairness of judgment might be excused,—but + we will not be excused, it is now, if ever, that we wish to show + that we need no excuse. We pass through downright orgies of + pride.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And now appears + the first ray of relief, of recovery, and one of its first effects + is that we turn against the preponderance of our pride: we call + ourselves foolish and vain, as if we had undergone some unique + experience. We humiliate ungratefully this all-powerful pride, the + aid of which enabled us to endure the pain we suffered, and we call + vehemently for some antidote for this pride: we wish to become + strangers to ourselves and to be freed from our own person after + pain has forcibly made us personal too long. <span class= + "tei tei-q">“Away with this pride,”</span> we cry, <span class= + "tei tei-q">“it was only another illness and convulsion!”</span> + Once more we look longingly at men and nature and recollect with a + sorrowful smile that now since the veil has fallen we regard many + things concerning them in a new and different light,—but we are + refreshed by once more seeing the softened lights of life, and + emerge from that fearfully dispassionate daylight in which we as + sufferers saw things and through things. We <span class= + "tei tei-pb" id="page119">[pg 119]</span><a name="Pg119" id="Pg119" + class="tei tei-anchor"></a> do not get angry when we see the charms + of health resume their play, and we contemplate the sight as if + transformed, gently and still fatigued. In this state we cannot + listen to music without weeping.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">115.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + so-called</span> <span class="tei tei-q"><span style= + "font-variant: small-caps">“</span><span style= + "font-variant: small-caps">Ego.</span><span style= + "font-variant: small-caps">”</span></span></span>—Language and the + prejudices upon which language is based very often act as obstacles + in our paths when we proceed to explore internal phenomena and + impulses: as one example, we may instance the fact that there are + only words to express the superlative degrees of these phenomena + and impulses. Now, it is our habit no longer to observe accurately + when words fail us, since it is difficult in such cases to think + with precision: in former times, even, people involuntarily came to + the conclusion that where the domain of words ceased, the domain of + existence ceased also. Wrath, hatred, love, pity, desire, + recognition, joy, pain: all these are names indicating extreme + conditions; the milder and middle stages, and even more + particularly the ever active lower stages, escape our attention, + and yet it is they which weave the warp and woof of our character + and destiny. It often happens that these extreme outbursts—and even + the most moderate pleasure or displeasure of which we are actually + conscious, whether in partaking of food or listening to a sound, is + possibly, if properly estimated, merely an extreme + outburst,—destroy the texture and are then violent exceptions, in + most cases the consequences of some congestions,—and how easily as + such can they <span class="tei tei-pb" id="page120">[pg + 120]</span><a name="Pg120" id="Pg120" class="tei tei-anchor"></a> + mislead the observer! as indeed they mislead the person acting! We + are all of us not what we appear to be according to the conditions + for which alone we have consciousness and words, and consequently + praise and blame. We fail to recognise ourselves after these coarse + outbursts which are known to ourselves alone, we draw conclusions + from data where the exceptions prove stronger than the rules; we + misinterpret ourselves in reading our own ego's pronouncements, + which appeared to be so clear. But our opinion of ourselves, this + so-called ego which we have arrived at by this wrong method, + contributes henceforth to form our character and destiny.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">116.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Unknown + World of the</span> <span class="tei tei-q"><span style= + "font-variant: small-caps">“</span><span style= + "font-variant: small-caps">Subject.</span><span style= + "font-variant: small-caps">”</span></span></span>—What men have + found it so difficult to understand from the most ancient times + down to the present day is their ignorance in regard to themselves, + not merely with respect to good and evil, but something even more + essential. The oldest of illusions lives on, namely, that we know, + and know precisely in each case, how human action is originated. + Not only <span class="tei tei-q">“God who looks into the + heart,”</span> not only the man who acts and reflects upon his + action, but everybody does not doubt that he understands the + phenomena of action in every one else. <span class="tei tei-q">“I + know what I want and what I have done, I am free and responsible + for my act, and I make others responsible for their acts; I can + mention by its name every moral possibility and every internal + movement which precedes an act,—ye may act as <span class= + "tei tei-pb" id="page121">[pg 121]</span><a name="Pg121" id="Pg121" + class="tei tei-anchor"></a> ye will, I understand myself and I + understand you all!”</span> Such was what every one thought once + upon a time, and almost every one thinks so even now. Socrates and + Plato, who in this matter were great sceptics and admirable + innovators, were nevertheless intensely credulous in regard to that + fatal prejudice, that profound error, which holds that <span class= + "tei tei-q">“The right knowledge must necessarily be followed by + the right action.”</span> In holding this principle they were still + the heirs of the universal folly and presumption that knowledge + exists concerning the essence of an action.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“It would indeed be dreadful if the comprehension of + the essence of a right action were not followed by that right + action itself”</span>—this was the only manner in which these great + men thought it necessary to demonstrate this idea, the contrary + seemed to them to be inconceivable and mad; and nevertheless this + contrary corresponds to the naked reality which has been + demonstrated daily and hourly from time immemorial. Is it not a + <span class="tei tei-q">“dreadful”</span> truth that all that we + know about an act is never sufficient to accomplish it, that the + bridge connecting the knowledge of the act with the act itself has + never yet been built? Acts are never what they appear to us to be. + We have taken great pains to learn that external things are not as + they appear to us.—Well! It is the same with internal phenomena. + All moral acts are in reality <span class="tei tei-q">“something + different,”</span>—we cannot say anything more about them, and all + acts are essentially unknown to us. The general belief, however, + has been and still is quite the contrary: the most ancient realism + <span class="tei tei-pb" id="page122">[pg 122]</span><a name= + "Pg122" id="Pg122" class="tei tei-anchor"></a> is against us: up to + the present humanity has thought, <span class="tei tei-q">“An + action is what it appears to be.”</span> (In re-reading these words + a very expressive passage from Schopenhauer occurs to me, and I + will quote it as a proof that he, too, without the slightest + scruple, continued to adhere to this moral realism: <span class= + "tei tei-q">“Each one of us is in reality a competent and perfect + moral judge, knowing exactly good and evil, made holy by loving + good and despising evil,—such is every one of us in so far as the + acts of others and not his own are under consideration, and when he + has merely to approve or disapprove, whilst the burden of the + performance of the acts is borne by other shoulders. Every one is + therefore justified in occupying as confessor the place of + God.”</span>)</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">117.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">In + Prison.</span></span>—My eye, whether it be keen or weak, can only + see a certain distance, and it is within this space that I live and + move: this horizon is my immediate fate, greater or lesser, from + which I cannot escape. Thus, a concentric circle is drawn round + every being, which has a centre and is peculiar to himself. In the + same way our ear encloses us in a small space, and so likewise does + our touch. We measure the world by these horizons within which our + senses confine each of us within prison walls. We say that this is + near and that is far distant, that this is large and that is small, + that one thing is hard and another soft; and this appreciation of + things we call sensation—but it is all an error <span lang="la" + class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">per se</span></span>! According to the number + <span class="tei tei-pb" id="page123">[pg 123]</span><a name= + "Pg123" id="Pg123" class="tei tei-anchor"></a> of events and + emotions which it is on an average possible for us to experience in + a given space of time, we measure our lives; we call them short or + long, rich or poor, full or empty; and according to the average of + human life we estimate that of other beings,—and all this is an + error <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">per se</span></span>!</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If we had eyes a + hundred times more piercing to examine the things that surround us, + men would seem to us to be enormously tall; we can even imagine + organs by means of which men would appear to us to be of + immeasurable stature. On the other hand, certain organs could be so + formed as to permit us to view entire solar systems as if they were + contracted and brought close together like a single cell: and to + beings of an inverse order a single cell of the human body could be + made to appear in its construction, movement, and harmony as if it + were a solar system in itself. The habits of our senses have + wrapped us up in a tissue of lying sensations which in their turn + lie at the base of all our judgments and our <span class= + "tei tei-q">“knowledge,”</span>—there are no means of exit or + escape to the real world! We are like spiders in our own webs, and, + whatever we may catch in them, it will only be something that our + web is capable of catching.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">118.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">What is our + Neighbour?</span></span>—What do we conceive of our neighbour + except his limits: I mean that whereby he, as it were, engraves and + stamps himself in and upon us? We can understand nothing of him + except the changes which take place <span class="tei tei-pb" id= + "page124">[pg 124]</span><a name="Pg124" id="Pg124" class= + "tei tei-anchor"></a> upon our own person and of which he is the + cause, what we know of him is like a hollow, modelled space. We + impute to him the feelings which his acts arouse in us, and thus + give him a wrong and inverted positivity. We form him after our + knowledge of ourselves into a satellite of our own system, and if + he shines upon us, or grows dark, and we in any case are the + ultimate cause of his doing so, we nevertheless still believe the + contrary! O world of phantoms in which we live! O world so + perverted, topsy-turvy and empty, and yet dreamt of as full and + upright!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">119.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Experience and + Invention.</span></span>—To however high a degree a man can attain + to knowledge of himself, nothing can be more incomplete than the + conception which he forms of the instincts constituting his + individuality. He can scarcely name the more common instincts: + their number and force, their flux and reflux, their action and + counteraction, and, above all, the laws of their nutrition, remain + absolutely unknown to him. This nutrition, therefore, becomes a + work of chance: the daily experiences of our lives throw their prey + now to this instinct and now to that, and the instincts gradually + seize upon it; but the ebb and flow of these experiences does not + stand in any rational relationship to the nutritive needs of the + total number of the instincts. Two things, then, must always + happen: some cravings will be neglected and starved to death, while + others will be overfed. Every moment in the life of man causes some + polypous arms of his being to grow and <span class="tei tei-pb" id= + "page125">[pg 125]</span><a name="Pg125" id="Pg125" class= + "tei tei-anchor"></a> others to wither away, in accordance with the + nutriment which that moment may or may not bring with it. Our + experiences, as I have already said, are all in this sense means of + nutriment, but scattered about with a careless hand and without + discrimination between the hungry and the overfed. As a consequence + of this accidental nutrition of each particular part, the polypus + in its complete development will be something just as fortuitous as + its growth.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To put this more + clearly: let us suppose that an instinct or craving has reached + that point when it demands gratification,—either the exercise of + its power or the discharge of it, or the filling up of a vacuum + (all this is metaphorical language),—then it will examine every + event that occurs in the course of the day to ascertain how it can + be utilised with the object of fulfilling its aim: whether the man + runs or rests, or is angry, or reads or speaks or fights or + rejoices, the unsatiated instinct watches, as it were, every + condition into which the man enters, and, as a rule, if it finds + nothing for itself it must wait, still unsatisfied. After a little + while it becomes feeble, and at the end of a few days or a few + months, if it has not been satisfied, it will wither away like a + plant which has not been watered. This cruelty of chance would + perhaps be more conspicuous if all the cravings were as vehement in + their demands as hunger, which refuses to be satisfied with + imaginary dishes; but the great majority of our instincts, + especially those which are called moral, are thus easily + satisfied,—if it be permitted to suppose that our dreams serve as + compensation to a certain extent for the accidental <span class= + "tei tei-pb" id="page126">[pg 126]</span><a name="Pg126" id="Pg126" + class="tei tei-anchor"></a> absence of <span class= + "tei tei-q">“nutriment”</span> during the day. Why was last night's + dream full of tenderness and tears, that of the night before + amusing and gay, and the previous one adventurous and engaged in + some continual obscure search? How does it come about that in this + dream I enjoy indescribable beauties of music, and in that one I + soar and fly upwards with the delight of an eagle to the most + distant heights?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">These inventions + in which our instincts of tenderness, merriment, or + adventurousness, or our desire for music and mountains, can have + free play and scope—and every one can recall striking instances—are + interpretations of our nervous irritations during sleep, very free + and arbitrary interpretations of the movements of our blood and + intestines, and the pressure of our arm and the bed coverings, or + the sound of a church bell, the weathercocks, the moths, and so on. + That this text, which on the whole is very much the same for one + night as another, is so differently commented upon, that our + creative reason imagines such different causes for the nervous + irritations of one day as compared with another, may be explained + by the fact that the prompter of this reason was different to-day + from yesterday—another instinct or craving wished to be satisfied, + to show itself, to exercise itself and be refreshed and discharged: + this particular one being at its height to-day and another one + being at its height last night. Real life has not the freedom of + interpretation possessed by dream life; it is less poetic and less + unrestrained—but is it necessary for me to show that our instincts, + when we are awake, likewise merely interpret our nervous + irritations and <span class="tei tei-pb" id="page127">[pg + 127]</span><a name="Pg127" id="Pg127" class="tei tei-anchor"></a> + determine their <span class="tei tei-q">“causes”</span> in + accordance with their requirements? that there is no really + essential difference between waking and dreaming! that even in + comparing different degrees of culture, the freedom of the + conscious interpretation of the one is not in any way inferior to + the freedom in dreams of the other! that our moral judgments and + valuations are only images and fantasies concerning physiological + processes unknown to us, a kind of habitual language to describe + certain nervous irritations? that all our so-called consciousness + is a more or less fantastic commentary of an unknown text, one + which is perhaps unknowable but yet felt?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Consider some + insignificant occurrence. Let us suppose that some day as we pass + along a public street we see some one laughing at us. In accordance + with whatever craving has reached its culminating point within us + at that moment, this incident will have this or that signification + for us; and it will be a very different occurrence in accordance + with the class of men to which we belong. One man will take it like + a drop of rain, another will shake it off like a fly, a third + person will try to pick a quarrel on account of it, a fourth will + examine his garments to see if there is anything about them likely + to cause laughter, and a fifth will in consequence think about what + is ridiculous <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">per se</span></span>, a sixth + will be pleased at having involuntarily contributed to add a ray of + sunshine and mirth to the world,—in all these cases some craving is + gratified, whether anger, combativeness, meditation, or + benevolence. This instinct, whatever it may be, has seized upon + that incident as its prey: why that particular one? <span class= + "tei tei-pb" id="page128">[pg 128]</span><a name="Pg128" id="Pg128" + class="tei tei-anchor"></a> Because, hungry and thirsty, it was + lying in ambush.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Not long ago at + 11 o'clock in the morning a man suddenly collapsed and fell down in + front of me as if struck by lightning. All the women who were near + at once gave utterance to cries of horror, while I set the man on + his feet again and waited until he recovered his speech. During + this time no muscle of my face moved and I experienced no sensation + of fear or pity; I simply did what was most urgent and reasonable + and calmly proceeded on my way. Supposing some one had told me on + the previous evening that at 11 o'clock on the following day a man + would fall down in front of me like this, I should have suffered + all kinds of agonies in the interval, lying awake all night, and at + the decisive moment should also perhaps have fallen down like the + man instead of helping him; for in the meantime all the imaginable + cravings within me would have had leisure to conceive and to + comment upon this incident. What are our experiences, then? Much + more what we attribute to them than what they really are. Or should + we perhaps say that nothing is contained in them? that experiences + in themselves are merely works of fancy?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">120.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">To Tranquillise + the Sceptic.</span></span>—<span class="tei tei-q">“I don't know at + all what I am doing. I don't know in the least what I ought to + do!”</span>—You are right, but be sure of this: you are being done + at every moment! Mankind has at all times mistaken the <span class= + "tei tei-pb" id="page129">[pg 129]</span><a name="Pg129" id="Pg129" + class="tei tei-anchor"></a> active for the passive: it is its + eternal grammatical blunder.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">121.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Cause and + Effect.</span></span>—On this mirror—and our intellect is a + mirror—something is going on that indicates regularity: a certain + thing is each time followed by another certain thing. When we + perceive this and wish to give it a name, we call it cause and + effect,—fools that we are! as if in this we had understood or could + understand anything! For, of course, we have seen nothing but the + images of causes and effects, and it is just this figurativeness + which renders it impossible for us to see a more substantial + relation than that of sequence!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">122.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Purposes in + Nature.</span></span>—Any impartial investigator who examines the + history of the eye and its form in the lower creatures, and sees + how the visual organ was slowly developed, cannot help recognising + that sight was not the first purpose of the eye, but probably only + asserted itself when pure hazard had contributed to bring together + the apparatus. One single example of this kind, and the + <span class="tei tei-q">“final purposes”</span> fall from our eyes + like scales.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">123.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Reason.</span></span>—How did reason + come into the world? As is only proper, in an irrational manner; by + accident. We shall have to guess at this accident as a riddle.</p> + </div><span class="tei tei-pb" id="page130">[pg 130]</span><a name= + "Pg130" id="Pg130" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">124.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">What Is + Volition?</span></span>—We laugh at a man who, stepping out of his + room at the very minute when the sun is rising, says, <span class= + "tei tei-q">“It is my <em class="tei tei-emph"><span style= + "font-style: italic">will</span></em> that the sun shall + rise”</span>; or at him who, unable to stop a wheel, says, + <span class="tei tei-q">“I <em class="tei tei-emph"><span style= + "font-style: italic">wish</span></em> it to roll”</span>; or, + again, at him who, thrown in a wrestling match, says, <span class= + "tei tei-q">“Here I lie, but here I <em class= + "tei tei-emph"><span style="font-style: italic">wish</span></em> to + lie.”</span> But, joking apart, do we not act like one of these + three persons whenever we use the expression <span class= + "tei tei-q">“I wish”</span>?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">125.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">On the Domain + of Freedom.</span></span>—We can <em class= + "tei tei-emph"><span style="font-style: italic">think</span></em> + many more things than we can do and experience—<span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + our faculty of thinking is superficial and is satisfied with what + lies on the surface, it does not even perceive this surface. If our + intellect were strictly developed in proportion to our power, and + our exercise of this power, the primary principle of our thinking + would be that we can understand only that which we are able to + do—if, indeed, there is any understanding at all. The thirsty man + is without water, but the creations of his imagination continually + bring the image of water to his sight, as if nothing could be more + easily procured. The superficial and easily satisfied character of + the intellect cannot understand real need, and thus feels itself + superior. It is proud of being able to do more, to run faster, and + to reach the goal almost within the twinkling of an eye: and in + this way the domain of thought, when contrasted with the domain of + <span class="tei tei-pb" id="page131">[pg 131]</span><a name= + "Pg131" id="Pg131" class="tei tei-anchor"></a> action, volition, + and experience, appears to be the domain of liberty, while, as I + have already stated, it is nothing but the domain of superficiality + and self-sufficiency.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">126.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Forgetfulness.</span></span>—It has + never yet been proved that there is such a thing as forgetfulness: + all that we know is that we have no power over recollection. In the + meantime we have filled up this gap in our power with the word + <span class="tei tei-q">“forgetfulness,”</span> exactly as if it + were another faculty added to our list. But, after all, what is + within our power? If that word fills up a gap in our power, might + not the other words be found capable of filling up a gap in the + knowledge which we possess of our power?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">127.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">For a Definite + Purpose.</span></span>—Of all human actions probably the least + understood are those which are carried out for a definite purpose, + because they have always been regarded as the most intelligible and + commonplace to our intellect. The great problems can be picked up + in the highways and byways.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">128.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Dreaming and + Responsibility.</span></span>—You would wish to be responsible for + everything except your dreams! What miserable weakness, what lack + of logical courage! Nothing contains more of your <span class= + "tei tei-pb" id="page132">[pg 132]</span><a name="Pg132" id="Pg132" + class="tei tei-anchor"></a> own work than your dreams! Nothing + belongs to you so much! Substance, form, duration, actor, + spectator—in these comedies you act as your complete selves! And + yet it is just here that you are afraid and ashamed of yourselves, + and even Oedipus, the wise Oedipus, derived consolation from the + thought that we cannot be blamed for what we dream. From this I + must conclude that the great majority of men must have some + dreadful dreams to reproach themselves with. If it were otherwise, + to how great an extent would these nocturnal fictions have been + exploited in the interests of man's pride! Need I add that the wise + Oedipus was right, that we are really not responsible for our + dreams any more than for our waking hours, and that the doctrine of + free will has as its parents man's pride and sense of power! + Perhaps I say this too often; but that does not prove that it is + not true.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">129.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Alleged + Combat of Motives.</span></span>—People speak of the <span class= + "tei tei-q">“combat of motives,”</span> but they designate by this + expression that which is not a combat of motives at all. What I + mean is that, in our meditative consciousness, the consequences of + different actions which we think we are able to carry out present + themselves successively, one after the other, and we compare these + consequences in our mind. We think we have come to a decision + concerning an action after we have established to our own + satisfaction that the consequences of this <span class="tei tei-pb" + id="page133">[pg 133]</span><a name="Pg133" id="Pg133" class= + "tei tei-anchor"></a> action will be favourable. Before we arrive + at this conclusion, however, we often seriously worry because of + the great difficulties we experience in guessing what the + consequences are likely to be, and in seeing them in their full + importance, without exception—and, after all this, we must reckon + up any fortuitous elements that are likely to arise. Then comes the + chief difficulty: all the consequences which we have with such + difficulty determined one by one must be weighed on some scales + against each other; and it only too often comes about that, owing + to the difference in the quality of all the conceivable + consequences, both scales and weights are lacking for this + casuistry of advantage.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Even supposing, + however, that in this case we are able to overcome the difficulty, + and that mere hazard has placed in our scales results which permit + of a mutual balance, we have now, in the idea of the consequences + of a particular action, a motive for performing this very action, + but only one motive! When we have finally decided to act, however, + we are fairly often influenced by another order of motives than + those of the <span class="tei tei-q">“image of the + consequences.”</span> What brings this about may be the habitual + working of our inner machinery, or some little encouragement on the + part of a person whom we fear or honour or love, or the love of + comfort which prefers to do that which lies nearest; or some + stirring of the imagination provoked at the decisive moment by some + event of trifling importance; or some physical influence which + manifests itself quite unexpectedly; a mere whim brings it about; + or the outburst of a passion which, as it accidentally <span class= + "tei tei-pb" id="page134">[pg 134]</span><a name="Pg134" id="Pg134" + class="tei tei-anchor"></a> happens, is ready to burst forth—in a + word, motives operate which we do not understand very well, or + which we do not understand at all, and which we can never balance + against one another in advance.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is probable + that a contest is going on among these motives too, a driving + backwards and forwards, a rising and lowering of the parts, and it + is this which would be the real <span class="tei tei-q">“contest of + motives,”</span> something quite invisible and unknown to us. I + have calculated the consequences and the successes, and in doing so + have set a very necessary motive in the line of combat with the + other motives,—but I am as little able to draw up this battle line + as to see it: the battle itself is hidden from my sight, as + likewise is the victory, as victory; for I certainly come to know + what I shall finally do, but I cannot know what motive has in the + end proved to be the victor. Nevertheless, we are decidedly not in + the habit of taking all these unconscious phenomena into account, + and we generally conceive of the preliminary stages of an action + only so far as they are conscious: thus we mistake the combat of + the motives for a comparison of the possible consequences of + different actions,—a mistake that brings with it most important + consequences, and consequences that are most fatal to the + development of morals.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">130.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Aims? + Will?</span></span>—We have accustomed ourselves to believe in two + kingdoms, the domain of purposes and volition, and the domain of + chance. In <span class="tei tei-pb" id="page135">[pg + 135]</span><a name="Pg135" id="Pg135" class="tei tei-anchor"></a> + this latter domain everything is done senselessly, there is a + continual going to and fro without any one being able to say why or + wherefore. We stand in awe of this powerful realm of the great + cosmic stupidity, for in most instances we learn to know it when it + falls down upon the other world, that of aims and intentions, like + a slate from a roof, always overwhelming some beautiful purpose of + ours.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This belief in + these two kingdoms arises from ancient romanticism and legend: we + clever dwarfs, with all our will and aims, are interfered with, + knocked down, and very often crushed to death by those ultra-stupid + giants, the accidents,—but in spite of this we should not like to + be deprived of the fearful poetry of their proximity, for these + monsters very often make their appearance when life in the spider's + web of definite aims has become too tiresome or too anxious for us, + and they sometimes bring about a divine diversion when their hands + for once tear the whole web in pieces,—not that these irrational + beings ever intend to do what they do, or even observe it. But + their coarse and bony hands rend our web as if it were thin + air.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Moira was the + name given by the Greeks to this realm of the incalculable and of + sublime and eternal limitedness; and they set it round their gods + like a horizon beyond which they could neither see nor act,—with + that secret defiance of the gods which one meets with in different + nations; the gods are worshipped, but a final trump card is held in + readiness to play against them. As instances of this we may + recollect that the Indians and the <span class="tei tei-pb" id= + "page136">[pg 136]</span><a name="Pg136" id="Pg136" class= + "tei tei-anchor"></a> Persians, who conceived all their gods as + having to depend upon the sacrifices of mortals, so that if it came + to the worst the mortals could, at least, let the gods die of + starvation; or the gods of the stubborn and melancholy + Scandinavians, who enjoyed a quiet revenge in the thought that a + twilight of the gods was to come as some compensation for the + perpetual fear which their evil gods caused them. The case of + Christianity was very different, for its essential feelings were + not those of the Indians, Persians, Greeks, or Scandinavians. + Christianity commanded its disciples to worship in the dust the + spirit of power, and to kiss the very dust. It gave the world to + understand that this omnipotent <span class="tei tei-q">“realm of + stupidity”</span> was not so stupid as it seemed, and that we, on + the contrary, were stupid when we could not perceive that behind + this realm stood God Himself: He who, although fond of dark, + crooked and wonderful ways, at last brought everything to a + <span class="tei tei-q">“glorious end.”</span> This new myth of + God, who had hitherto been mistaken for a race of giants or Moira, + and who was now Himself the spinner and weaver of webs and purposes + even more subtle than those of our own intellect—so subtle, indeed, + that they appear to be incomprehensible and even unreasonable—this + myth was so bold a transformation and so daring a paradox that the + over-refined ancient world could not resist it, however extravagant + and contradictory the thing seemed: for, let it be said in + confidence, there was a contradiction in it,—if our intellect + cannot divine the intellect and aims of God, how did it divine this + quality of its intellect and this quality of God's + intellect?</p><span class="tei tei-pb" id="page137">[pg + 137]</span><a name="Pg137" id="Pg137" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In more modern + times, indeed, the doubt has increased as to whether the slate that + falls from the roof is really thrown by <span class= + "tei tei-q">“Divine love,”</span> and mankind again harks back to + the old romance of giants and dwarfs. Let us learn then, for it is + time we did so, that even in our supposed separate domain of aims + and reason the giants likewise rule. And our aims and reason are + not dwarfs, but giants. And our own webs are just as often and as + clumsily rent by ourselves as by the slate. And not everything is + purpose that is called purpose, and still less is everything will + that is called will. And if you come to the conclusion, + <span class="tei tei-q">“Then there is only one domain, that of + stupidity and hazard?”</span> it must be added that possibly there + is only one domain, possibly there is neither will nor aim, and we + may only have imagined these things. Those iron hands of necessity + that shake the dice-box of chance continue their game indefinitely: + hence, it must happen that certain throws perfectly resemble every + degree of appropriateness and good sense. It may be that our own + voluntary acts and purposes are merely such throws, and that we are + too circumscribed and vain to conceive our extremely circumscribed + state! that we ourselves shake the dice-box with iron hands, and do + nothing in our most deliberate actions but play the game of + necessity. Possibly! To rise beyond this <span class= + "tei tei-q">“possibly”</span> we should indeed have been guests in + the Underworld, playing at dice and betting with Proserpine at the + table of the goddess herself.</p> + </div><span class="tei tei-pb" id="page138">[pg 138]</span><a name= + "Pg138" id="Pg138" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">131.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Moral + Fashions.</span></span>—How moral judgments as a whole have + changed! The greatest marvels of the morality of antiquity, such as + Epictetus, knew nothing of the glorification, now so common, of the + spirit of sacrifice, of living for others: after the fashion of + morality now prevailing we should really call them immoral; for + they fought with all their strength for their own ego and against + all sympathy for others, especially for the sufferings and moral + imperfections of others. Perhaps they would reply to us by saying, + <span class="tei tei-q">“If you feel yourselves to be such dull and + ugly people, by all means think of others more than yourselves. You + will be quite right in doing so!”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">132.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Last Echoes + of Christianity In Morals.</span></span>—<span class= + "tei tei-q">“On n'est bon que par la pitié: il faut donc qu'il y + ait quelque pitié dans tous nos sentiments”</span>—so says morality + nowadays. And how does this come about? The fact that the man who + performs social, sympathetic, disinterested, and benevolent actions + is now considered as the moral man: this is perhaps the most + general effect, the most complete transformation, that Christianity + has produced in Europe; perhaps in spite of itself, and not by any + means because this was part of its essential doctrine. But this was + the residuum of those Christian feelings that prevailed at the time + when the contrary and thoroughly selfish faith in the <span class= + "tei tei-q">“one thing needful,”</span> the absolute <span class= + "tei tei-pb" id="page139">[pg 139]</span><a name="Pg139" id="Pg139" + class="tei tei-anchor"></a> importance of eternal and personal + salvation, together with the dogmas upon which this belief had + rested, were gradually receding, and when the auxiliary beliefs in + <span class="tei tei-q">“love”</span> and <span class= + "tei tei-q">“love of one's neighbour,”</span> harmonising with the + extraordinary practice of charity by the Church, were thereby + coming to the front. The more people gradually became separated + from the dogmas, the more did they seek some sort of justification + for this separation in a cult of the love of humanity: not to fall + short in this respect of the Christian ideal, but to excel it if + possible, was the secret stimulus of all the French free-thinkers + from Voltaire to Auguste Comte; and this latter with his famous + moral formula <span class="tei tei-q">“vivre pour autrui”</span> + has indeed out-christianised even Christianity!</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It was + Schopenhauer in Germany and John Stuart Mill in England who were + the means of bringing into the greatest prominence this doctrine of + sympathetic affections and of pity or utility to others as a + principle of action; but these men themselves were only echoes. + From about the time of the French Revolution these doctrines have + manifested themselves in various places with enormous force. Since + then they have shown themselves in their coarsest as well has their + most subtle form, and all Socialistic principles have almost + involuntarily taken their stand on the common ground of this + doctrine. At the present time there is perhaps no more widely + spread prejudice than that of thinking that we know what really and + truly constitutes morality. Every one now seems to learn with + satisfaction that society is beginning <span class="tei tei-pb" id= + "page140">[pg 140]</span><a name="Pg140" id="Pg140" class= + "tei tei-anchor"></a> to adapt the individual to the general needs, + and that it is at the same time the happiness and sacrifice of each + one to consider himself as a useful member and instrument of the + whole. They have still, however, doubts as to the form in which + this whole is to be looked for, whether in a state already + existing, or in one which has yet to be established, or in a + nation, or in an international brotherhood, or in new and small + economic communities. On this point there is still much reflection, + doubt, struggling, excitement, and passion; but it is pleasant and + wonderful to observe the unanimity with which the <span class= + "tei tei-q">“ego”</span> is called upon to practice self-denial, + until, in the form of adaptation to the whole, it once again + secures its own fixed sphere of rights and duties,—until, indeed, + it has become something quite new and different. Nothing else is + being attempted, whether admitted or not, than the complete + transformation, even the weakening and suppression of the + individual: the supporters of the majority never tire of + enumerating and anathematising all that is bad, hostile, lavish, + expensive, and luxurious in the form of individual existence that + has hitherto prevailed; they hope that society may be administered + in a cheaper, less dangerous, more uniform, and more harmonious way + when nothing is left but large corporations and their members. All + that is considered as good which in any way corresponds to this + desire for grouping men into one particular society, and to the + minor cravings which necessarily accompany this desire,—this is the + chief moral current of our time; sympathy and social feelings are + working <span class="tei tei-pb" id="page141">[pg + 141]</span><a name="Pg141" id="Pg141" class="tei tei-anchor"></a> + hand in glove. (Kant is still outside of this movement: he + expressly teaches that we should be insensible to the sufferings of + others if our benevolence is to have any moral value,—a doctrine + which Schopenhauer, very angrily, as may easily be imagined, + described as the Kantian absurdity.)</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">133.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-variant: small-caps">No longer thinking of One's + Self.</span></span>”</span>—Let us seriously consider why we should + jump into the water to rescue some one who has just fallen in + before our eyes, although we may have no particular sympathy for + him. We do it for pity's sake; no one thinks now but of his + neighbour,—so says thoughtlessness. Why do we experience grief and + uneasiness when we see some one spit blood, although we may be + really ill-disposed towards him and wish him no good? Out of pity; + we have ceased to think of ourselves,—so says thoughtlessness + again. The truth is that in our pity—I mean by this what we + erroneously call <span class="tei tei-q">“pity”</span>—we no longer + think consciously of ourselves, but quite unconsciously, exactly as + when slipping we unconsciously make the best counter-motions + possible in order to recover our balance, and in doing so clearly + use all our intelligence. A mishap to another offends us; it would + bring our impotence, or perhaps our cowardice, into strong relief + if we could do nothing to help him; or in itself it would give rise + to a diminution of our honour in the eyes of others and of + ourselves. Or again, accidents that happen to others act as + finger-posts to point out our own danger, and even as <span class= + "tei tei-pb" id="page142">[pg 142]</span><a name="Pg142" id="Pg142" + class="tei tei-anchor"></a> indications of human peril and frailty + they can produce a painful effect upon us. We shake off this kind + of pain and offence, and balance it by an act of pity behind which + may be hidden a subtle form of self-defence or even revenge. That + at bottom we strongly think of ourselves may easily be divined from + the decision that we arrive at in all cases where we can avoid the + sight of those who are suffering or starving or wailing. We make up + our minds not to avoid such people when we can approach them as + powerful and helpful ones, when we can safely reckon upon their + applause, or wish to feel the contrast of our own happiness, or, + again, when we hope to get rid of our own boredom. It is misleading + to call the suffering that we experience at such a sight, and which + may be of a very different kind, commiseration. For in all cases it + is a suffering from which the suffering person before us is free: + it is our own suffering, just as his suffering is his own. It is + thus only this personal feeling of misery that we get rid of by + acts of compassion. Nevertheless, we never act thus from one single + motive: as it is certain that we wish to free ourselves from + suffering thereby, it is also certain that by the same action we + yield to an impulse of pleasure. Pleasure arises at the sight of a + contrast to our own condition, at the knowledge that we should be + able to help if only we wished to do so, at the thought of the + praise and gratitude which we should gain if we did help, at the + very act of helping, in so far as this might prove successful (and + because something which is gradually seen to be successful gives + pleasure to the doer); but even more particularly at the feeling + that our intervention <span class="tei tei-pb" id="page143">[pg + 143]</span><a name="Pg143" id="Pg143" class="tei tei-anchor"></a> + brings to an end some deplorable injustice,—even the outburst of + one's indignation is invigorating.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">All this, + including even things still more subtle, comprises <span class= + "tei tei-q">“pity.”</span> How clumsily with this one word does + language fall foul of such a complex and polyphonous organism! That + pity, on the other hand, is identical with the suffering the sight + of which brings it about, or that it has a particularly subtle and + penetrating comprehension of it: this is in contradiction to + experience, and he who has glorified pity under these two heads + lacked sufficient experience in the domain of morals. That is why I + am seized with some doubts when reading of the incredible things + attributed by Schopenhauer to pity. It is obvious that he thereby + wished to make us believe in the great novelty he brought forward, + viz., that pity—the pity which he observed so superficially and + described so badly—was the source of all and every past and future + moral action,—and all this precisely because of those faculties + which he had begun by attributing to it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">What is it in + the end that distinguishes men without pity from men who are really + compassionate? In particular, to give merely an approximate + indication, they have not the sensitive feeling for fear, the + subtle faculty for perceiving danger: nor yet is their vanity so + easily wounded if something happens which they might have been able + to prevent,—the caution of their pride commands them not to + interfere uselessly with the affairs of others; they even act on + the belief that every one should help himself and play his own + cards. Again, in <span class="tei tei-pb" id="page144">[pg + 144]</span><a name="Pg144" id="Pg144" class="tei tei-anchor"></a> + most cases they are more habituated to bearing pain than + compassionate men, and it does not seem at all unjust to them that + others should suffer, since they themselves have suffered. Lastly, + the state of soft-heartedness is as painful to them as is the state + of stoical impassability to compassionate men: they have only + disdainful words for sensitive hearts, as they think that such a + state of feeling is dangerous to their own manliness and calm + bravery,—they conceal their tears from others and wipe them off, + angry with themselves. They belong to a different type of egoists + from the compassionate men,—but to call them, in a distinct sense, + evil and the compassionate ones good, is merely a moral fashion + which has had its innings, just as the reverse fashion had also its + innings, and a long innings, too.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">134.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">To what Extent + we must Beware of Pity.</span></span>—Pity, in so far as it + actually gives rise to suffering—and this must be our only point of + view here—is a weakness, like every other indulgence in an + injurious emotion. It increases suffering throughout the world, and + although here and there a certain amount of suffering may be + indirectly diminished or removed altogether as a consequence of + pity, we must not bring forward these occasional consequences, + which are on the whole insignificant, to justify the nature of pity + which, as has already been stated, is prejudicial. Supposing that + it prevailed, even if only for one day, it would bring humanity to + utter ruin. In itself the nature of pity is no better than + <span class="tei tei-pb" id="page145">[pg 145]</span><a name= + "Pg145" id="Pg145" class="tei tei-anchor"></a> that of any other + craving; it is only where it is called for and praised—and this + happens when people do not understand what is injurious in it, but + find in it a sort of joy—that a good conscience becomes attached to + it; it is only then that we willingly yield to it, and do not + shrink from acknowledging it. In other circumstances where it is + understood to be dangerous, it is looked upon as a weakness; or, as + in the case of the Greeks, as an unhealthy periodical emotion the + danger of which might be removed by temporary and voluntary + discharges. If a man were to undertake the experiment of + deliberately devoting his attention to the opportunities afforded + by practical life for the exercise of pity, and were over and over + again to picture in his own mind the misery he might meet with in + his immediate surroundings, he would inevitably become melancholy + and ill. If, however, he wished in any sense of the word to serve + humanity as a physician, he would have to take many precautions + with respect to this feeling, as otherwise it would paralyse him at + all critical moments, undermine the foundations of his knowledge, + and unnerve his helpful and delicate hand.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">135.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Arousing + Pity.</span></span>—Among savages men think with a moral shudder of + the possibility of becoming an object of pity, for such a state + they regard as deprived of all virtue. Pitying is equivalent to + despising: they do not want to see a contemptible being suffer, for + this would afford them no enjoyment. <span class="tei tei-pb" id= + "page146">[pg 146]</span><a name="Pg146" id="Pg146" class= + "tei tei-anchor"></a> On the other hand, to behold one of their + enemies suffering, some one whom they look upon as their equal in + pride, but whom torture cannot induce to give up his pride, and in + general to see some one suffer who refuses to lower himself by + appealing for pity—which would in their eyes be the most profound + and shameful humiliation—this is the very joy of joys. Such a + spectacle excites the deepest admiration in the soul of the savage, + and he ends by killing such a brave man when it is in his power, + afterwards according funeral honours to the unbending one. If he + had groaned, however; if his countenance had lost its expression of + calm disdain; if he had shown himself to be contemptible,—well, in + such a case he might have been allowed to live like a dog: he would + no longer have aroused the pride of the spectator, and pity would + have taken the place of admiration.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">136.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Happiness in + Pity.</span></span>—If, as is the case among the Hindus, we decree + the end and aim of all intellectual activity to be the knowledge of + human misery, and if for generation after generation this dreadful + resolution be steadily adhered to, pity in the eyes of such men of + hereditary pessimism comes to have a new value as a preserver of + life, something that helps to make existence endurable, although it + may seem worthy of being rejected with horror and disgust. Pity + becomes an antidote to suicide, a sentiment which brings pleasure + with it and enables us to taste superiority in small doses. It + <span class="tei tei-pb" id="page147">[pg 147]</span><a name= + "Pg147" id="Pg147" class="tei tei-anchor"></a> gives some diversion + to our minds, makes our hearts full, banishes fear and lethargy, + and incites us to speak, to complain, or to act: it is a relative + happiness when compared with the misery of the knowledge that + hampers the individual on every side, bewilders him, and takes away + his breath. Happiness, however, no matter of what nature it may be, + gives us air and light and freedom of movement.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">137.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Why Double + the</span> <span class="tei tei-q"><span style= + "font-variant: small-caps">“</span><span style= + "font-variant: small-caps">Ego</span><span style= + "font-variant: small-caps">”</span></span><span style= + "font-variant: small-caps">?</span></span>—To view our own + experiences in the same light as we are in the habit of looking at + those of others is very comforting and an advisable medicine. On + the other hand, to look upon the experiences of others and adopt + them as if they were our own—which is called for by the philosophy + of pity—would ruin us in a very short time: let us only make the + experiment without trying to imagine it any longer! The first maxim + is, in addition, undoubtedly more in accordance with reason and + goodwill towards reason; for we estimate more objectively the value + and significance of an event when it happens to others,—the value, + for instance, of a death, loss of money or slander. But pity, + taking as its principle of action the injunction, <span class= + "tei tei-q">“Suffer the misfortune of another as much as he + himself,”</span> would lead the point of view of the ego with all + its exaggerations and deviations to become the point of view of the + other person, the sympathiser: so that we should have to suffer at + the same time from our own ego and the other's ego. In this way we + would voluntarily overload <span class="tei tei-pb" id= + "page148">[pg 148]</span><a name="Pg148" id="Pg148" class= + "tei tei-anchor"></a> ourselves with a double irrationality, + instead of making the burden of our own as light as possible.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">138.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Becoming more + Tender.</span></span>—Whenever we love some one and venerate and + admire him, and afterwards come to perceive that he is + suffering—which always causes us the utmost astonishment, since we + cannot but feel that the happiness we derive from him must flow + from a superabundant source of personal happiness—our feelings of + love, veneration, and admiration are essentially changed: they + become more tender; that is, the gap that separates us seems to be + bridged over and there appears to be an approach to equality. It + now seems possible to give him something in return, whilst we had + previously imagined him as being altogether above our gratitude. + Our ability to requite him for what we have received from him + arouses in us feelings of much joy and pleasure. We endeavour to + ascertain what can best calm the grief of our friend, and we give + it to him; if he wishes for kind words, looks, attentions, + services, or presents, we give them; but, above all, if he would + like to see us suffering from the sight of his suffering, we + pretend to suffer, for all this secures for us the enjoyment of + active gratitude, which is equivalent in a way to good-natured + revenge. If he wants none of these things, and refuses to accept + them from us, we depart from him chilled and sad, almost mortified; + it appears to us as if our gratitude had been declined, and on this + point of honour even the <span class="tei tei-pb" id="page149">[pg + 149]</span><a name="Pg149" id="Pg149" class="tei tei-anchor"></a> + best of men is still somewhat touchy. It results from all this that + even in the best case there is something humiliating in suffering, + and something elevating and superior in sympathy,—a fact which will + keep the two feelings apart for ever and ever.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">139.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Higher in Name + only.</span></span>—You say that the morality of pity is a higher + morality than that of stoicism? Prove it! But take care not to + measure the <span class="tei tei-q">“higher”</span> and + <span class="tei tei-q">“lower”</span> degrees of morality once + more by moral yardsticks; for there are no absolute morals. So take + your yardstick from somewhere else, and be on your guard!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">140.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Praise and + Blame.</span></span>—When a war has come to an unsuccessful + conclusion we try to find the man who is to blame for the war; when + it comes to a successful conclusion we praise the man who is + responsible for it. In all unsuccessful cases attempts are made to + blame somebody, for non-success gives rise to dejection, against + which the single possible remedy is involuntarily applied; a new + incitement of the sense of power; and this incitement is found in + the condemnation of the <span class="tei tei-q">“guilty”</span> + one. This guilty one is not perhaps the scapegoat of the faults of + others; he is merely the victim of the feeble, humiliated, and + depressed people who wish to prove upon some one that they have not + yet lost all their power. Even self-condemnation after a defeat may + be the means of restoring the feeling of power.</p><span class= + "tei tei-pb" id="page150">[pg 150]</span><a name="Pg150" id="Pg150" + class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">On the other + hand, glorification of the originator is often but an equally blind + result of another instinct that demands its victim,—and in this + case the sacrifice appears to be sweet and attractive even for the + victim. This happens when the feeling of power is satiated in a + nation or a society by so great and fascinating a success that a + weariness of victory supervenes and pride wishes to be discharged: + a feeling of self-sacrifice is aroused and looks for its object. + Thus, whether we are blamed or praised we merely, as a rule, + provide opportunities for the gratification of others, and are only + too often caught up and whirled away for our neighbours to + discharge upon us their accumulated feelings of praise or blame. In + both cases we confer a benefit upon them for which we deserve no + credit and they no thanks.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">141.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">More Beautiful + but Less Valuable.</span></span>—Picturesque morality: such is the + morality of those passions characterised by sudden outbursts, + abrupt transitions; pathetic, impressive, dreadful, and solemn + attitudes and gestures. It is the semi-savage stage of morality: + never let us be tempted to set it on a higher plane merely on + account of its æsthetic charms.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">142.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Sympathy.</span></span>—In order to + understand our neighbour, that is, in order to reproduce his + sentiments in ourselves, we often, no doubt, plumb the cause of his + feelings, as, for example, by asking ourselves, Why <span class= + "tei tei-pb" id="page151">[pg 151]</span><a name="Pg151" id="Pg151" + class="tei tei-anchor"></a> is he sad? in order that we may become + sad ourselves for the same reason. But we much more frequently + neglect to act thus, and we produce these feelings in ourselves in + accordance with the <em class="tei tei-emph"><span style= + "font-style: italic">effects</span></em> which they exhibit in the + person we are studying,—by imitating in our own body the expression + of his eyes, his voice, his gait, his attitude (or, at any rate, + the likeness of these things in words, pictures, and music), or we + may at least endeavour to mimic the action of his muscles and + nervous system. A like feeling will then spring up in us as the + result of an old association of movements and sentiments which has + been trained to run backwards and forwards. We have developed to a + very high pitch this knack of sounding the feelings of others, and + when we are in the presence of any one else we bring this faculty + of ours into play almost involuntarily,—let the inquirer observe + the animation of a woman's countenance and notice how it vibrates + and quivers with animation as the result of the continual imitation + and reflection of what is going on around her.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is music, + however, more than anything else that shows us what past-masters we + are in the rapid and subtle divination of feelings and sympathy; + for even if music is only the imitation of an imitation of + feelings, nevertheless, despite its distance and vagueness, it + often enables us to participate in those feelings, so that we + become sad without any reason for feeling so, like the fools that + we are, merely because we hear certain sounds and rhythms that + somehow or other remind us of the intonation and the movements, or + perhaps even only of the behaviour, of sorrowful people. It is + related of a <span class="tei tei-pb" id="page152">[pg + 152]</span><a name="Pg152" id="Pg152" class="tei tei-anchor"></a> + certain Danish king that he was wrought up to such a pitch of + warlike enthusiasm by the song of a minstrel that he sprang to his + feet and killed five persons of his assembled court: there was + neither war nor enemy; there was rather the exact opposite; yet the + power of the retrospective inference from a feeling to the cause of + it was sufficiently strong in this king to overpower both his + observation and his reason. Such, however, is almost invariably the + effect of music (provided that it thrills us), and we have no need + of such paradoxical instances to recognise this,—the state of + feeling into which music transports us is almost always in + contradiction to the appearance of our actual state, and of our + reasoning power which recognises this actual state and its + causes.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If we inquire + how it happened that this imitation of the feelings of others has + become so common, there will be no doubt as to the answer: man + being the most timid of all beings because of his subtle and + delicate nature has been made familiar through his timidity with + this sympathy for, and rapid comprehension of, the feelings of + others, even of animals. For century after century he saw danger in + everything that was unfamiliar to him, in anything that happened to + be alive, and whenever the spectacle of such things and creatures + came before his eyes he imitated their features and attitude, + drawing at the same time his own conclusion as to the nature of the + evil intentions they concealed. This interpretation of all + movements and all facial characteristics in the sense of + intentions, man has even brought to bear on things inanimate,—urged + on as he was by the illusion that there was nothing inanimate. I + <span class="tei tei-pb" id="page153">[pg 153]</span><a name= + "Pg153" id="Pg153" class="tei tei-anchor"></a> believe that this is + the origin of everything that we now call a feeling for nature, + that sensation of joy which men experience at the sight of the sky, + the fields, the rocks, the forests, the storms, the stars, the + landscapes, and spring: without our old habits of fear which forced + us to suspect behind everything a kind of second and more recondite + sense, we should now experience no delight in nature, in the same + way as men and animals do not cause us to rejoice if we have not + first been deterred by that source of all understanding, namely, + fear. For joy and agreeable surprise, and finally the feeling of + ridicule, are the younger children of sympathy, and the much + younger brothers and sisters of fear. The faculty of rapid + perception, which is based on the faculty of rapid dissimulation, + decreases in proud and autocratic men and nations, as they are less + timid; but, on the other hand, every category of understanding and + dissimulation is well known to timid peoples, and among them is to + be found the real home of imitative arts and superior + intelligence.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When, proceeding + from the theory of sympathy such as I have just outlined, I turn my + attention to the theory, now so popular and almost sacrosanct, of a + mystical process by means of which pity blends two beings into one, + and thus permits them immediately to understand one another, when I + recollect that even so clear a brain as Schopenhauer's delighted in + such fantastic nonsense, and that he in his turn transplanted this + delight into other lucid and semi-lucid brains, I feel unlimited + astonishment and compassion. How great must be the pleasure we + experience in this senseless tomfoolery! How <span class= + "tei tei-pb" id="page154">[pg 154]</span><a name="Pg154" id="Pg154" + class="tei tei-anchor"></a> near must even a sane man be to + insanity as soon as he listens to his own secret intellectual + desires!—Why did Schopenhauer really feel so grateful, so + profoundly indebted to Kant? He revealed on one occasion the + undoubted answer to this question. Some one had spoken of the way + in which the <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">qualitias + occulta</span></span> of Kant's Categorical Imperative might be got + rid of, so that the theory itself might be rendered intelligible. + Whereupon Schopenhauer gave utterance to the following outburst: + <span class="tei tei-q">“An intelligible Categorical Imperative! + Preposterous idea! Stygian darkness! God forbid that it should ever + become intelligible! The fact that there is actually something + unintelligible, that this misery of the understanding and its + conceptions is limited, conditional, final, and deceptive,—this is + beyond question Kant's great gift.”</span> Let any one consider + whether a man can be in possession of a desire to gain an insight + into moral things when he feels himself comforted from the start by + a belief in the inconceivableness of these things! one who still + honestly believes in illuminations from above, in magic, in ghostly + appearances, and in the metaphysical ugliness of the toad!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">143.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Woe to us if + this Impulse should Rage!</span></span>—Supposing that the impulse + towards devotion and care for others (<span class= + "tei tei-q">“sympathetic affection”</span>) were doubly as strong + as it now is, life on earth could not be endured. Let it only be + considered how many foolish things every one of us does day by day + and hour by hour, merely out of solicitude and <span class= + "tei tei-pb" id="page155">[pg 155]</span><a name="Pg155" id="Pg155" + class="tei tei-anchor"></a> devotion for himself, and how + unbearable he seems in doing so: and what then would it be like if + we were to become for other people the object of the stupidities + and importunities with which up to the present they have only + tormented themselves! Should we not then take precipitately to our + heels as soon as one of our neighbours came towards us? And would + it not be necessary to overwhelm this sympathetic affection with + the abuse that we now reserve for egoism?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">144.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Closing our + Ears to the Complaints of others.</span></span>—When we let our sky + be clouded by the complaints and suffering of other mortals, who + must bear the consequences of such gloom? No doubt those other + mortals, in addition to all their other burdens! If we are merely + to be the echoes of their complaints, we cannot accord them either + help or comfort; nor can we do so if we were continually keeping + our ears open to listen to them,—unless we have learnt the art of + the Olympians, who, instead of trying to make themselves unhappy, + endeavoured to feel edified by the misfortunes of mankind. But this + is something too Olympian for us, although, in our enjoyment of + tragedy, we have already taken a step towards this ideal divine + cannibalism.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">145.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span class="tei tei-q"><span style= + "font-variant: small-caps">“</span><span style= + "font-variant: small-caps">Unegoistic.</span><span style= + "font-variant: small-caps">”</span></span></span>—This man is empty + and wishes to be filled, that one is over-full and wishes to be + emptied: both of them feel themselves urged on <span class= + "tei tei-pb" id="page156">[pg 156]</span><a name="Pg156" id="Pg156" + class="tei tei-anchor"></a> to look for an individual who can help + them. And this phenomenon, interpreted in a higher sense, is in + both cases known by the same name, <span class= + "tei tei-q">“love.”</span> Well? and could this love be something + unegoistic?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">146.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Looking Beyond + our Neighbour.</span></span>—What? Ought the nature of true + morality to consist for us in fixing our eyes upon the most direct + and immediate consequences of our action for other people, and in + our coming to a decision accordingly? This is only a narrow and + bourgeois morality, even though it may be a morality: but it seems + to me that it would be more superior and liberal to look beyond + these immediate consequences for our neighbour in order to + encourage more distant purposes, even at the risk of making others + suffer,—as, for example, by encouraging the spirit of knowledge in + spite of the certainty that our free-thought will have the instant + effect of plunging others into doubt, grief, and even worse + afflictions. Have we not at least the right to treat our neighbour + as we treat ourselves? And if, where we are concerned, we do not + think in such a narrow and bourgeois fashion of immediate + consequences and sufferings, why should we be compelled to act thus + in regard to our neighbour? Supposing that we felt ready to + sacrifice ourselves, what is there to prevent us from sacrificing + our neighbour together with ourselves,—just as States and + Sovereigns have hitherto sacrificed one citizen to the others, + <span class="tei tei-q">“for the sake of the general + interest,”</span> as they say?</p><span class="tei tei-pb" id= + "page157">[pg 157]</span><a name="Pg157" id="Pg157" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We too, however, + have general interests, perhaps even more general than theirs: so + why may we not sacrifice a few individuals of this generation for + the benefit of generations to come? so that their affliction, + anxiety, despair, blunders, and misery may be deemed essential + because a new plough is to break up the ground and render it + fertile for all. Finally, we communicate the disposition to our + neighbour by which he is enabled to feel himself a victim: we + persuade him to carry out the task for which we employ him. Are we + then devoid of all pity? If, however, we wish to achieve a victory + over ourselves beyond our pity, is not this a higher and more + liberal attitude and disposition than that in which we only feel + safe after having ascertained whether an action benefits or harms + our neighbour? On the contrary, it is by means of such + sacrifice—including the sacrifice of ourselves, as well as of our + neighbours—that we should strengthen and elevate the general sense + of human power, even supposing that we attain nothing more than + this. But even this itself would be a positive increase of + happiness. Then, if even this ... but not a word more! You have + understood me at a glance.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">147.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Cause + of</span> <span class="tei tei-q"><span style= + "font-variant: small-caps">“</span><span style= + "font-variant: small-caps">Altruism.</span><span style= + "font-variant: small-caps">”</span></span></span>—Men have on the + whole spoken of love with so much emphasis and adoration because + they have hitherto always had so little of it, and have never yet + been satiated with this food: in this way it became their ambrosia. + If a poet wished to show universal benevolence in the image of a + Utopia, he would certainly have to <span class="tei tei-pb" id= + "page158">[pg 158]</span><a name="Pg158" id="Pg158" class= + "tei tei-anchor"></a> describe an agonising and ridiculous state of + things, the like of which was never seen on earth,—every one would + be surrounded, importuned, and sighed for, not as at present, by + one lover, but by thousands, by everybody indeed, as the result of + an irresistible craving which would then be as vehemently insulted + and cursed as selfishness has been by men of past ages. The poets + of this new condition of things, if they had sufficient leisure to + write, would be dreaming of nothing but the blissful and loveless + past, the divine selfishness of yore, and the wonderful + possibilities in former times of remaining alone, not being run + after by one's friends, and of even being hated and despised—or any + other odious expressions which the beautiful animal world in which + we live chooses to coin.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">148.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Looking Far + Ahead.</span></span>—If, in accordance with the present definition, + only those actions are moral which are done for the sake of others, + and for their sake only, then there are no moral actions at all! + If, in accordance with another definition, only those actions are + moral which spring from our own free will, then there are no moral + actions in this case either! What is it, then, that we designate + thus, which certainly exists and wishes as a consequence to be + explained? It is the result of a few intellectual blunders; and + supposing that we were able to free ourselves from these errors, + what would then become of <span class="tei tei-q">“moral + actions”</span>? It is due to these errors that we have up to the + present attributed to certain actions a value superior to what was + theirs in reality: <span class="tei tei-pb" id="page159">[pg + 159]</span><a name="Pg159" id="Pg159" class="tei tei-anchor"></a> + we separated them from <span class="tei tei-q">“egoistic”</span> + and <span class="tei tei-q">“non-free”</span> actions. When we now + set them once more in the latter categories, as we must do, we + certainly reduce their value (their own estimate of value) even + below its reasonable level, because <span class= + "tei tei-q">“egoistic”</span> and <span class= + "tei tei-q">“non-free”</span> actions have up to the present been + under-valued owing to that alleged profound and essential + difference.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In future, then, + will these very actions be less frequently performed, since they + will be less highly esteemed? Inevitably! Or at all events for a + fairly long time, as long as the scale of valuations remains under + the reacting influence of former mistakes! But we make some return + for this by giving back to men their good courage for the carrying + out of actions that are now reputed to be selfish, and thus restore + their value,—we relieve men's bad consciences! and as up to the + present egoistic actions have been by far the most frequent, and + will be so to all eternity, we free the whole conception of these + actions and of life from its evil appearance! This is a very high + and important result. When men no longer believe themselves to be + evil, they cease to be so.</p> + </div> + </div><span class="tei tei-pb" id="page161">[pg 161]</span><a name= + "Pg161" id="Pg161" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc9" id="toc9"></a> <a name="pdf10" id="pdf10"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Book III.</span></h1> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">149.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Little + Unconventional Actions are Necessary!</span></span>—To act + occasionally in matters of custom against our own better judgments; + to yield in practice while reserving our own intellectual liberty; + to behave like everybody else and thus to show ourselves amiable + and considerate to all, to compensate them, as it were, even if + only to some extent, for our unconventional opinions—all this among + many tolerably liberal-minded men is looked upon not only as + permissible but even as <span class= + "tei tei-q">“honourable,”</span> <span class= + "tei tei-q">“humane,”</span> <span class= + "tei tei-q">“tolerant,”</span> and <span class= + "tei tei-q">“unpedantic,”</span> or whatever fine words may be used + to lull to sleep the intellectual conscience. So, for example, one + man, although he may be an atheist, has his infant baptized in the + usual Christian fashion; another goes through his period of + military service, though he may severely condemn all hatred between + nations; and a third runs into the Church with a girl because she + comes from a religious family, and makes his vows to a priest + without feeling ashamed of it. <span class="tei tei-q">“It is of no + importance if one of us does what every one else does and has + done”</span>—so says ignorant prejudice! What a profound mistake! + <span class="tei tei-pb" id="page162">[pg 162]</span><a name= + "Pg162" id="Pg162" class="tei tei-anchor"></a> For nothing is of + greater importance than that a powerful, long-established, and + irrational custom should be once again confirmed by the act of some + one who is recognised as rational. In this way the proceeding is + thought to be sanctioned by reason itself! All honour to your + opinions! but little unconventional actions are of still greater + value.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">150.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Hazard of + Marriages.</span></span>—If I were a god, and a benevolent god, the + marriages of men would cause me more displeasure than anything + else. An individual can make very great progress within the seventy + years of his life—yea, even within thirty years: such progress, + indeed, as to surprise even the gods! But when we then see him + exposing the inheritance and legacy of his struggles and victories, + the laurel crown of his humanity, on the first convenient peg where + any female may pick it to pieces for him; when we observe how well + he can acquire and how little he is capable of preserving his + acquisitions, and how he does not even dream that by procreation he + might prepare a still more victorious life,—we then, indeed, become + impatient and say, <span class="tei tei-q">“Nothing can in the end + result from humanity, individuals are wasted, for all rationality + of a great advance of humanity is rendered impossible by the hazard + of marriages: let us cease from being the assiduous spectators and + fools of this aimless drama!”</span> It was in this mood that the + gods of Epicurus withdrew long ago to their divine seclusion and + felicity: they were tired of men and their love affairs.</p> + </div><span class="tei tei-pb" id="page163">[pg 163]</span><a name= + "Pg163" id="Pg163" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">151.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Here are New + Ideals to Invent.</span></span>—At a time when a man is in love he + should not be allowed to come to a decision about his life and to + determine once and for all the character of his society on account + of a whim. We ought publicly to declare invalid the vows of lovers, + and to refuse them permission to marry: and this because we should + treat marriage itself much more seriously, so that in cases where + it is now contracted it would not usually be allowed in future! Are + not the majority of marriages such that we should not care to have + them witnessed by a third party? And yet this third party is + scarcely ever lacking—the child—and he is more than a witness; he + is the whipping-boy and scapegoat.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">152.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Formula of + Oath.</span></span>—<span class="tei tei-q">“If I am now telling a + lie I am no longer an honourable man, and every one may say so to + my face.”</span> I recommend this formula in place of the present + judicial oath and its customary invocation to the Deity: it is + stronger. There is no reason why even religious men should oppose + it; for as soon as the customary oath no longer serves, all the + religious people will have to turn to their catechism, which says, + <span class="tei tei-q">“Thou shalt not take the name of the Lord + thy God in vain.”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">153.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Malcontent.</span></span>—He is one of the brave old warriors: + angry with civilisation because he believes <span class= + "tei tei-pb" id="page164">[pg 164]</span><a name="Pg164" id="Pg164" + class="tei tei-anchor"></a> that its object is to make all good + things—honour, rewards, and fair women—accessible even to + cowards.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">154.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Consolation + amid Perils.</span></span>—The Greeks, in the course of a life that + was always surrounded by great dangers and cataclysms, endeavoured + to find in meditation and knowledge a kind of security of feeling, + a last <span class="tei tei-foreign"><span style= + "font-style: italic">refugium</span></span>. We, who live in a much + more secure state, have introduced danger into meditation and + knowledge, and it is in life itself that we endeavour to find + repose, a refuge from danger.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">155.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Extinct + Scepticism.</span></span>—Hazardous enterprises are rarer in modern + times than in antiquity and in the Middle Ages, probably because + modern times have no more belief in omens, oracles, stars, and + soothsayers. In other words, we have become incapable of believing + in a future which is reserved for us, as the ancients did, who—in + contradistinction to ourselves—were much less sceptical regarding + that which is to be than that which is.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">156.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Evil through + Exuberance.</span></span>—<span class="tei tei-q">“Oh, that we + should not feel too happy!”</span>—such was the secret fear of the + Greeks in their best age. <em class="tei tei-emph"><span style= + "font-style: italic">That</span></em> is why they preached + moderation to themselves. And we?</p> + </div><span class="tei tei-pb" id="page165">[pg 165]</span><a name= + "Pg165" id="Pg165" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">157.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Worship of + Natural Sounds.</span></span>—What signification can we find in the + fact that our culture is not only indulgent to the manifestations + of grief, such as tears, complaints, reproaches, and attitudes of + rage and humility, but even approves them and reckons them among + the most noble and essential things?—while, on the other hand, the + spirit of ancient philosophy looked down upon them with contempt, + without admitting their necessity in any way. Let us remember how + Plato—who was by no means one of the most inhuman of the + philosophers—speaks of the Philoctetus of the tragic stage. Is it + possible that our modern culture is wanting in <span class= + "tei tei-q">“philosophy”</span>? or, in accordance with the + valuations of those old philosophers, do we perhaps all form part + of the <span class="tei tei-q">“mob”</span>?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">158.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Climate for + Flattery.</span></span>—In our day flatterers should no longer be + sought at the courts of kings, since these have all acquired a + taste for militarism, which cannot tolerate flattery. But this + flower even now often grows in abundance in the neighbourhood of + bankers and artists.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">159.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Revivers.</span></span>—Vain men value a fragment of the past more + highly from the moment when they are able to revive it in their + imagination (especially if it is difficult to do so), they would + <span class="tei tei-pb" id="page166">[pg 166]</span><a name= + "Pg166" id="Pg166" class="tei tei-anchor"></a> even like if + possible to raise it from the dead. Since, however, the number of + vain people is always very large, the danger presented by + historical studies, if an entire epoch devotes its attention to + them, is by no means small: too great an amount of strength is then + wasted on all sorts of imaginable resurrections. The entire + movement of romanticism is perhaps best understood from this point + of view.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">160.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Vain, Greedy, + and not very Wise.</span></span>—Your desires are greater than your + understanding, and your vanity is even greater than your + desires,—to people of your type a great deal of Christian practice + and a little Schopenhauerian theory may be strongly + recommended.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">161.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Beauty + corresponding to the Age.</span></span>—If our sculptors, painters, + and musicians wish to catch the significance of the age, they + should represent beauty as bloated, gigantic, and nervous: just as + the Greeks, under the influence of their morality of moderation, + saw and represented beauty in the Apollo di Belvedere. We should, + indeed, call him ugly! But the pedantic <span class= + "tei tei-q">“classicists”</span> have deprived us of all our + honesty!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">162.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Irony of + the Present Time.</span></span>—At the present day it is the habit + of Europeans to treat all matters of great importance with irony, + because, as <span class="tei tei-pb" id="page167">[pg + 167]</span><a name="Pg167" id="Pg167" class="tei tei-anchor"></a> + the result of our activity in their service, we have no time to + take them seriously.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">163.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Against + Rousseau.</span></span>—If it is true that there is something + contemptible about our civilisation, we have two alternatives: of + concluding with Rousseau that, <span class="tei tei-q">“This + despicable civilisation is to blame for our bad morality,”</span> + or to infer, contrary to Rousseau's view, that <span class= + "tei tei-q">“Our good morality is to blame for this contemptible + civilisation. Our social conceptions of good and evil, weak and + effeminate as they are, and their enormous influence over both body + and soul, have had the effect of weakening all bodies and souls and + of crushing all unprejudiced, independent, and self-reliant men, + the real pillars of a strong civilisation: wherever we still find + the evil morality to-day, we see the last crumbling ruins of these + pillars.”</span> Thus let paradox be opposed by paradox! It is + quite impossible for the truth to lie with both sides: and can we + say, indeed, that it lies with either? Decide for yourself.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">164.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Perhaps + Premature.</span></span>—It would seem at the present time that, + under many different and misleading names, and often with a great + want of clearness, those who do not feel themselves attached to + morals and to established laws are taking the first initial steps + to organise themselves, and thus to create a right for themselves; + whilst hitherto, <span class="tei tei-pb" id="page168">[pg + 168]</span><a name="Pg168" id="Pg168" class="tei tei-anchor"></a> + as criminals, free-thinkers, immoral men and miscreants, they have + lived beyond the pale of the law, under the bane of outlawry and + bad conscience, corrupted and corrupting. On the whole, we should + consider this as right and proper, although it may result in + insecurity for the coming century and compel every one to bear + arms.—There is thereby a counterforce which continually reminds us + that there is no exclusively moral-making morality, and that a + morality which asserts itself to the exclusion of all other + morality destroys too much sound strength and is too dearly bought + by mankind. The non-conventional and deviating people, who are so + often productive and inventive, must no longer be sacrificed: it + must never again be considered as a disgrace to depart from + morality either in actions or thought; many new experiments must be + made upon life and society, and the world must be relieved from a + huge weight of bad conscience. These general aims must be + recognised and encouraged by all those upright people who are + seeking truth.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">165.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">A Morality + which does not bore one.</span></span>—The principal moral + commandments which a nation permits its teachers to emphasise again + and again stand in relation to its chief defects, and that is why + it does not find them tiresome. The Greeks, who so often failed to + employ moderation, coolness, fair-mindedness, and rationality in + general, turned a willing ear to the four Socratic virtues,—they + stood <span class="tei tei-pb" id="page169">[pg 169]</span><a name= + "Pg169" id="Pg169" class="tei tei-anchor"></a> in such need of + them, and yet had so little talent for them!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">166.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">At the Parting + of the Ways.</span></span>—Shame! You wish to form part of a system + in which you must be a wheel, fully and completely, or risk being + crushed by wheels! where it is understood that each one will be + that which his superiors make of him! where the seeking for + <span class="tei tei-q">“connections”</span> will form part of + one's natural duties! where no one feels himself offended when he + has his attention drawn to some one with the remark, <span class= + "tei tei-q">“He may be useful to you some time”</span>; where + people do not feel ashamed of paying a visit to ask for somebody's + intercession, and where they do not even suspect that by such a + voluntary submission to these morals, they are once and for all + stamped as the common pottery of nature, which others can employ or + break up of their free will without feeling in any way responsible + for doing so,—just as if one were to say, <span class= + "tei tei-q">“People of my type will never be lacking, therefore, do + what you will with me! Do not stand on ceremony!”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">167.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Unconditional + Homage.</span></span>—When I think of the most read German + philosopher, the most popular German musician, and the most + distinguished German statesman, I cannot but acknowledge that life + is now rendered unusually arduous for these Germans, this nation of + unconditional <span class="tei tei-pb" id="page170">[pg + 170]</span><a name="Pg170" id="Pg170" class="tei tei-anchor"></a> + sentiments, and that, too, by their own great men. We see three + magnificent spectacles spread out before us: on each occasion there + is a river rushing along in the bed which it has made for itself, + and even so agitated that one thinks at times it intends to flow + uphill. And yet, however we might admire Schopenhauer, who would + not, all things considered, like to have other opinions than his? + Who in all greater and smaller things would now share the opinions + of Richard Wagner, although there may be truth in the view + expressed by some one: viz. that wherever Wagner gave or took + offence some problem lay hidden,—which, however, he did not unearth + for us. And, finally, how many are there who would be willing and + eager to agree with Bismarck, if only he could always agree with + himself, or were even to show some signs of doing so for the + future! It is true that it is by no means astonishing to find + statesmen without principles, but with dominant instincts; a + versatile mind, actuated by these dominant and violent instincts, + and hence without principles—these qualities are looked upon as + reasonable and natural in a statesman. But, alas, this has up to + the present been so un-German; as un-German as the fuss made about + music and the discord and bad temper excited around the person of + the musician; or as un-German as the new and extraordinary position + taken up by Schopenhauer: he did not feel himself to be either + above things or on his knees before them—one or other of these + alternatives might still have been German—but he assumed an + attitude against things! How incredible and disagreeable! to range + one's self <span class="tei tei-pb" id="page171">[pg + 171]</span><a name="Pg171" id="Pg171" class="tei tei-anchor"></a> + with things and nevertheless be their adversary, and finally the + adversary of one's self,—what can the unconditional admirer do with + such an example? And what, again, can he do with three such + examples who cannot keep the peace towards one another! Here we see + Schopenhauer as the antagonist of Wagner's music, Wagner attacking + Bismarck's politics, and Bismarck attacking Wagnerism and + Schopenhauerism. What remains for us to do? Where shall we flee + with our thirst for wholesale hero-worship! Would it not be + possible to choose from the music of the musician a few hundred + bars of good music which appealed to the heart, and which we should + like to take to heart because they are inspired by the heart,—could + we not stand aside with this small piece of plunder, and forget the + rest? And could we not make a similar compromise as regards the + philosopher and the statesman,—select, take to heart, and in + particular forget the rest?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Yes, if only + forgetfulness were not so difficult! There was once a very proud + man who would never on any account accept anything, good or evil, + from others,—from any one, indeed, but himself. When he wanted to + forget, however, he could not bestow this gift upon himself, and + was three times compelled to conjure up the spirits. They came, + listened to his desire, and said at last, <span class= + "tei tei-q">“This is the only thing it is not in our power to + give!”</span> Could not the Germans take warning by this experience + of Manfred? Why, then, should the spirits be conjured up? It is + useless. We never forget what we endeavour to forget. And how + <span class="tei tei-pb" id="page172">[pg 172]</span><a name= + "Pg172" id="Pg172" class="tei tei-anchor"></a> great would be the + <span class="tei tei-q">“balance”</span> which we should have to + forget if we wished henceforth to continue wholesale admirers of + these three great men! It would therefore be far more advisable to + profit by the excellent opportunity offered us to try something + new, <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> to advance in the spirit of + honesty towards ourselves and become, instead of a nation of + credulous repetition and of bitter and blind animosity, a people of + conditional assent and benevolent opposition. We must come to learn + in the first place, however, that unconditional homage to people is + something rather ridiculous, that a change of view on this point + would not discredit even Germans, and that there is a profound and + memorable saying: <span class="tei tei-q">“Ce qui importe, ce ne + sont point les personnes: mais les choses.”</span> This saying is + like the man who uttered it—great, honest, simple, and silent,—just + like Carnot, the soldier and Republican. But may I at the present + time speak thus to Germans of a Frenchman, and a Republican into + the bargain? Perhaps not: perhaps I must not even recall what + Niebuhr in his time dared to say to the Germans: that no one had + made such an impression of true greatness upon him as Carnot.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">168.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">A + Model.</span></span>—What do I like about Thucydides, and how does + it come that I esteem him more highly than Plato? He exhibits the + most wide-spread and artless pleasure in everything typical in men + and events, and finds that each type is <span class="tei tei-pb" + id="page173">[pg 173]</span><a name="Pg173" id="Pg173" class= + "tei tei-anchor"></a> possessed of a certain quantity of good + sense: it is this good sense which he seeks to discover. He + likewise exhibits a larger amount of practical justice than Plato; + he never reviles or belittles those men whom he dislikes or who + have in any way injured him in the course of his life. On the + contrary: while seeing only types, he introduces something noble + and additional into all things and persons; for what could + posterity, to which he dedicates his work, do with things not + typical! Thus this culture of the disinterested knowledge of the + world attains in him, the poet-thinker, a final marvellous + bloom,—this culture which has its poet in Sophocles, its statesman + in Pericles, its doctor in Hippocrates, and its natural philosopher + in Democritus: this culture which deserves to be called by the name + of its teachers, the Sophists, and which, unhappily, from the + moment of its baptism at once begins to grow pale and + incomprehensible to us,—for henceforward we suspect that this + culture, which was combated by Plato and all the Socratic schools, + must have been very immoral! The truth of this matter is so + complicated and entangled that we feel unwilling to unravel it: so + let the old error (<span lang="la" class="tei tei-foreign" + xml:lang="la"><span style="font-style: italic">error veritate + simplicior</span></span>) run its old course.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">169.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Greek + Genius Foreign to us.</span></span>—Oriental or modern, Asiatic or + European: compared with the ancient Greeks, everything is + characterised by enormity of size and by the revelling in great + masses as the expression of the sublime, whilst in <span class= + "tei tei-pb" id="page174">[pg 174]</span><a name="Pg174" id="Pg174" + class="tei tei-anchor"></a> Paestum, Pompeii, and Athens we are + astonished, when contemplating Greek architecture, to see with what + small masses the Greeks were able to express the sublime, and how + they loved to express it thus. In the same way, how simple were the + Greeks in the idea which they formed of themselves! How far we + surpass them in the knowledge of man! Again, how full of labyrinths + would our souls and our conceptions of our souls appear in + comparison with theirs! If we had to venture upon an architecture + after the style of our own souls—(we are too cowardly for that!)—a + labyrinth would have to be our model. That music which is peculiar + to us, and which really expresses us, lets this be clearly seen! + (for in music men let themselves go, because they think there is no + one who can see them hiding behind their music).</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">170.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Another Point + of View.</span></span>—How we babble about the Greeks! What do we + understand of their art, the soul of which was the passion for + naked masculine beauty! It was only by starting therefrom that they + appreciated feminine beauty. For the latter they had thus a + perspective quite different from ours. It was the same in regard to + their love for women: their worship was of a different kind, and so + also was their contempt.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">171.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Food of the + Modern Man.</span></span>—He has learned to digest many things; + nay, almost everything; <span class="tei tei-pb" id="page175">[pg + 175]</span><a name="Pg175" id="Pg175" class="tei tei-anchor"></a> + it is his ambition to do so. He would, however, be really of a + higher order if he did not understand this so well: <span lang="la" + class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">homo pamphagus</span></span> is not the finest + type of the human race. We live between a past which had a more + wayward and deranged taste than we, and a future which will + possibly have a more select taste,—we live too much midway.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">172.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Tragedy and + Music.</span></span>—Men of essentially warlike disposition, such, + for example, as the ancient Greeks in the time of Æschylus, are + difficult to rouse, and when pity once triumphs over their hardness + they are seized as by a kind of giddiness or a <span class= + "tei tei-q">“demoniacal power,”</span>—they feel themselves + overpowered and thrilled by a religious horror. After this they + become sceptical about their condition; but as long as they are in + it they enjoy the charm of being, as it were, outside themselves, + and the delight of the marvellous mixed with the bitterest gall of + suffering: this is the proper kind of drink for fighting + men,—something rare, dangerous, and bitter-sweet, which does not + often fall to one's lot.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Tragedy appeals + to souls who feel pity in this way, to those fierce and warlike + souls which are difficult to overcome, whether by fear or pity, but + which lose nothing by being softened from time to time. Of what + use, however, is tragedy to those who are as open to the + <span class="tei tei-q">“sympathetic affections”</span> as the + sails of a ship to the wind! When at the time of Plato the + Athenians had become more <span class="tei tei-pb" id="page176">[pg + 176]</span><a name="Pg176" id="Pg176" class="tei tei-anchor"></a> + softened and sensitive, oh, how far they were still removed from + the gushing emotions of the inhabitants of our modern towns and + villages! And yet even then the philosophers were beginning to + complain of the injurious nature of tragedy. An epoch full of + danger such as that now beginning, in which bravery and manliness + are rising in value, will perhaps again harden souls to such an + extent that they will once more stand in need of tragic poets: but + in the meantime these are somewhat superfluous, to put it mildly. + For music, too, a better age may be approaching (it will certainly + be a more evil age!) when artists will have to make their music + appeal to strongly individual beings, beings which will have become + hard and which will be dominated by the gloomy earnestness of their + own passion; but of what use is music to the little souls of the + present age which is fast passing away, souls that are too + unsteady, ill-developed, half-personal, inquisitive, and covetous + of everything?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">173.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Flatterers + of Work.</span></span>—In the glorification of <span class= + "tei tei-q">“work”</span> and the never-ceasing talk about the + <span class="tei tei-q">“blessing of labour,”</span> I see the same + secret <span lang="fr" class="tei tei-foreign" xml:lang= + "fr"><span style="font-style: italic">arrière-pensée</span></span> + as I do in the praise bestowed on impersonal acts of a general + interest, viz. a fear of everything individual. For at the sight of + work—that is to say, severe toil from morning till night—we have + the feeling that it is the best police, viz. that it holds every + one in check and effectively hinders the development of reason, of + greed, and of desire for <span class="tei tei-pb" id="page177">[pg + 177]</span><a name="Pg177" id="Pg177" class="tei tei-anchor"></a> + independence. For work uses up an extraordinary proportion of + nervous force, withdrawing it from reflection, meditation, dreams, + cares, love, and hatred; it dangles unimportant aims before the + eyes of the worker and affords easy and regular gratification. Thus + it happens that a society where work is continually being performed + will enjoy greater security, and it is security which is now + venerated as the supreme deity.—And now, horror of horrors! it is + the <span class="tei tei-q">“workman”</span> himself who has become + dangerous; the whole world is swarming with <span class= + "tei tei-q">“dangerous individuals,”</span> and behind them follows + the danger of dangers—<em class="tei tei-emph"><span style= + "font-style: italic">the</span></em> individuum!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">174.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Moral + Fashion of a Commercial Community.</span></span>—Behind the + principle of the present moral fashion: <span class= + "tei tei-q">“Moral actions are actions performed out of sympathy + for others,”</span> I see the social instinct of fear, which thus + assumes an intellectual disguise: this instinct sets forth as its + supreme, most important, and most immediate principle that life + shall be relieved of all the dangerous characteristics which it + possessed in former times, and that every one must help with all + his strength towards the attainment of this end. It is for that + reason that only those actions which keep in view the general + security and the feeling of security of society are called + <span class="tei tei-q">“good.”</span> How little joy must men now + have in themselves when such a tyranny of fear prescribes their + supreme moral law, if they make no objection when commanded to turn + their eyes <span class="tei tei-pb" id="page178">[pg + 178]</span><a name="Pg178" id="Pg178" class="tei tei-anchor"></a> + from themselves and to look aside from themselves! And yet at the + same time they have lynx eyes for all distress and suffering + elsewhere! Are we not, then, with this gigantic intention of ours + of smoothing down every sharp edge and corner in life, utilising + the best means of turning mankind into sand! Small, soft, round, + infinite sand! Is that your ideal, ye harbingers of the + <span class="tei tei-q">“sympathetic affections”</span>? In the + meantime even the question remains unanswered whether we are of + more use to our neighbour in running immediately and continually to + his help,—which for the most part can only be done in a very + superficial way, as otherwise it would become a tyrannical meddling + and changing,—or by transforming ourselves into something which our + neighbour can look upon with pleasure,—something, for example, + which may be compared to a beautiful, quiet, and secluded garden, + protected by high walls against storms and the dust of the roads, + but likewise with a hospitable gate.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">175.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Fundamental + Basis of a Culture of Traders.</span></span>—We have now an + opportunity of watching the manifold growth of the culture of a + society of which commerce is the soul, just as personal rivalry was + the soul of culture among the ancient Greeks, and war, conquest, + and law among the ancient Romans. The tradesman is able to value + everything without producing it, and to value it according to the + requirements of the consumer rather than his own personal needs. + <span class="tei tei-q">“How many <span class="tei tei-pb" id= + "page179">[pg 179]</span><a name="Pg179" id="Pg179" class= + "tei tei-anchor"></a> and what class of people will consume + this?”</span> is his question of questions. Hence, he instinctively + and incessantly employs this mode of valuation and applies it to + everything, including the productions of art and science, and of + thinkers, scholars, artists, statesmen, nations, political parties, + and even entire ages: with respect to everything produced or + created he inquires into the supply and demand in order to estimate + for himself the value of a thing. This, when once it has been made + the principle of an entire culture, worked out to its most minute + and subtle details, and imposed upon every kind of will and + knowledge, this is what you men of the coming century will be proud + of,—if the prophets of the commercial classes are right in putting + that century into your possession! But I have little belief in + these prophets. <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">Credat Judæus + Apella</span></span>—to speak with Horace.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">176.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Criticism + of our Ancestors.</span></span>—Why should we now endure the truth, + even about the most recent past? Because there is now always a new + generation which feels itself in contradiction to the past and + enjoys in this criticism the first-fruits of its sense of power. In + former times the new generation, on the contrary, wished to base + itself on the old and began to feel conscious of its power, not + only in accepting the opinions of its ancestors but, if possible, + taking them even more seriously. To criticise ancestral authority + was in former times a vice; but at the present time our idealists + begin by making it their starting-point.</p> + </div><span class="tei tei-pb" id="page180">[pg 180]</span><a name= + "Pg180" id="Pg180" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">177.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">To learn + Solitude.</span></span>—O ye poor fellows in the great centres of + the world's politics, ye young and talented men, who, urged on by + ambition, think it your duty to propound your opinion of every + event of the day,—for something is always happening,—who, by thus + making a noise and raising a cloud of dust, mistake yourselves for + the rolling chariot of history; who, because ye always listen, + always suit the moment when ye can put in your word or two, thereby + lose all real productiveness. Whatever may be your desire to + accomplish great deeds, the deep silence of pregnancy never comes + to you! The event of the day sweeps you along like straws before + the wind whilst ye lie under the illusion that ye are chasing the + event,—poor fellows! If a man wishes to act the hero on the stage + he must not think of forming part of the chorus; he should not even + know how the chorus is made up.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">178.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Daily Wear and + Tear.</span></span>—These young men are lacking neither in + character, nor talent, nor zeal, but they have never had sufficient + time to choose their own path; they have, on the contrary, been + habituated from the most tender age to have their path pointed out + to them. At the time when they were ripe enough to be sent into the + <span class="tei tei-q">“desert,”</span> something else was done + with them. They were turned to account, estranged from themselves, + and <span class="tei tei-pb" id="page181">[pg 181]</span><a name= + "Pg181" id="Pg181" class="tei tei-anchor"></a> brought up in such a + way that they became accustomed to be worn out by their daily toil. + This was imposed on them as a duty, and now they cannot do without + it; they would not wish it to be otherwise. The only thing that + cannot be refused to these poor beasts of burden is their + <span class="tei tei-q">“holidays”</span>—such is the name they + give to this ideal of leisure in an overworked century; + <span class="tei tei-q">“holidays,”</span> in which they may for + once be idle, idiotic, and childish to their heart's content.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">179.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">As little State + as possible!</span></span>—All political and economic matters are + not of such great value that they ought to be dealt with by the + most talented minds: such a waste of intellect is at bottom worse + than any state of distress. These matters are, and ever will be, + the province of smaller minds, and others than the smaller minds + should not be at the service of this workshop: it would be better + to let the machinery work itself to pieces again! But as matters + stand at the present time, when not only do all people believe that + they must know all about it day by day, but wish likewise to be + always busy about it, and in so doing neglect their own work, it is + a great and ridiculous mistake. The price that has to be paid for + the <span class="tei tei-q">“public safety”</span> is far too high, + and, what is maddest of all, we effect the very opposite of + <span class="tei tei-q">“public safety”</span> a fact which our own + dear century has undertaken to prove, as if this had never been + proved before! To make society secure against thieves and fire, and + to render it thoroughly fit for all kinds of trade and <span class= + "tei tei-pb" id="page182">[pg 182]</span><a name="Pg182" id="Pg182" + class="tei tei-anchor"></a> traffic, and to transform the State in + a good and evil sense into a kind of Providence—these aims are low, + mediocre, and not by any means indispensable; and we should not + seek to attain them by the aid of the highest means and instruments + which exist—means which we should reserve precisely for our highest + and rarest aims! Our epoch, however much it may babble about + economy, is a spendthrift: it wastes intellect, the most precious + thing of all.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">180.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Wars.</span></span>—The great wars of + our own day are the outcome of historical study.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">181.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Governing.</span></span>—Some people + govern because of their passion for governing; others in order that + they may not be governed,—the latter choose it as the lesser of two + evils.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">182.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Rough and Ready + Consistency.</span></span>—People say of a man with great respect, + <span class="tei tei-q">“He is a character”</span>—that is, when he + exhibits a rough and ready consistency, when it is evident even to + the dullest eye. But, whenever a more subtle and profound intellect + sets itself up and shows consistency in a higher manner, the + spectators deny the existence of any character. That is why cunning + statesmen usually act their comedy under the cloak of a kind of + rough and ready consistency.</p> + </div><span class="tei tei-pb" id="page183">[pg 183]</span><a name= + "Pg183" id="Pg183" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">183.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Old and the + Young.</span></span>—<span class="tei tei-q">“There is something + immoral about Parliaments,”</span>—so many people still + think,—<span class="tei tei-q">“for in them views even against the + Government may be expressed.”</span>—<span class="tei tei-q">“We + should always adopt that view of a subject which our gracious Lord + commands,”</span>—this is the eleventh commandment in many an + honest old head, especially in Northern Germany. We laugh at it as + an out-of-date fashion, but in former times it was the moral law + itself. Perhaps we shall again some day laugh at that which is now + considered as moral by a generation brought up under a + parliamentary régime, namely, the policy of placing one's party + before one's own wisdom, and of answering every question concerning + the public welfare in such a way as to fill the sails of the party + with a favourable gust of wind. <span class="tei tei-q">“We must + take that view of a subject which the position of our party calls + for”</span>—such would be the canon. In the service of such morals + we may now behold every kind of sacrifice, even martyrdom and + conquest over one's self.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">184.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The State as a + Production of Anarchists.</span></span>—In countries inhabited by + tractable men there are always a few backsliders and intractable + people. For the present the latter have joined the Socialists more + than any other party. If it should happen that these people once + come to have the making of the laws, they may be relied upon to + <span class="tei tei-pb" id="page184">[pg 184]</span><a name= + "Pg184" id="Pg184" class="tei tei-anchor"></a> impose iron chains + upon themselves, and to practise a dreadful discipline,—they know + themselves! and they will endure these harsh laws with the + knowledge that they themselves have imposed them—the feeling of + power and of this particular power will be too recent among them + and too attractive for them not to suffer anything for its + sake.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">185.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Beggars.</span></span>—Beggars ought to + be suppressed; because we get angry both when we help them and when + we do not.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">186.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Business + Men.</span></span>—Your business is your greatest prejudice, it + binds you to your locality, your society and your tastes. Diligent + in business but lazy in thought, satisfied with your paltriness and + with the cloak of duty concealing this contentment: thus you live, + and thus you like your children to be.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">187.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">A Possible + Future.</span></span>—Is it impossible for us to imagine a social + state in which the criminal will publicly denounce himself and + dictate his own punishment, in the proud feeling that he is thus + honouring the law which he himself has made, that he is exercising + his power, the power of a lawmaker, in thus punishing himself? He + may offend for once, but by his own voluntary punishment he raises + himself above his offence, and not only expiates it by his + frankness, greatness, and calmness, <span class="tei tei-pb" id= + "page185">[pg 185]</span><a name="Pg185" id="Pg185" class= + "tei tei-anchor"></a> but adds to it a public benefit.—Such would + be the criminal of a possible future, a criminal who would, it is + true, presuppose a future legislation based upon this fundamental + idea: <span class="tei tei-q">“I yield in great things as well as + in small only to the law which I myself have made.”</span> How many + experiments must yet be made! How many futures have yet to dawn + upon mankind!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">188.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Stimulants and + Food.</span></span>—Nations are deceived so often because they are + always looking for a deceiver, <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> a + stimulating wine for their senses. When they can only have this + wine they are glad to put up even with inferior bread. Intoxication + is to them more than nutriment—this is the bait with which they + always let themselves be caught! What, to them, are men chosen from + among themselves—although they may be the most expert + specialists—as compared with the brilliant conquerors, or ancient + and magnificent princely houses! In order that he may inspire them + with faith, the demagogue must at least exhibit to them a prospect + of conquest and splendour. People will always obey, and even do + more than obey, provided that they can become intoxicated in doing + so. We may not even offer them repose and pleasure without this + laurel crown and its maddening influence.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This vulgar + taste which ascribes greater importance to intoxication than + nutrition did not by any means originate in the lower ranks of the + <span class="tei tei-pb" id="page186">[pg 186]</span><a name= + "Pg186" id="Pg186" class="tei tei-anchor"></a> population: it was, + on the contrary, transplanted there, and on this backward soil it + grows in great abundance, whilst its real origin must be sought + amongst the highest intellects, where it flourished for thousands + of years. The people is the last virgin soil upon which this + brilliant weed can grow. Well, then, is it really to the people + that we should entrust politics in order that they may thereby have + their daily intoxication?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">189.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">High + Politics.</span></span>—Whatever may be the influence in high + politics of utilitarianism and the vanity of individuals and + nations, the sharpest spur which urges them onwards is their need + for the feeling of power—a need which rises not only in the souls + of princes and rulers, but also gushes forth from time to time from + inexhaustible sources in the people. The time comes again and again + when the masses are ready to stake their lives and their fortunes, + their consciences and their virtue, in order that they may secure + that highest of all enjoyments and rule as a victorious, + tyrannical, and arbitrary nation over other nations (or at all + events think that they do).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">On occasions + such as these, feelings of prodigality, sacrifice, hope, + confidence, extraordinary audacity, and enthusiasm will burst forth + so abundantly that a sovereign who is ambitious or far-sighted will + be able to seize the opportunity for making war, counting upon the + good conscience of his people to hide his injustice. Great + conquerors <span class="tei tei-pb" id="page187">[pg + 187]</span><a name="Pg187" id="Pg187" class="tei tei-anchor"></a> + have always given utterance to the pathetic language of virtue; + they have always been surrounded by crowds of people who felt + themselves, as it were, in a state of exaltation and would listen + to none but the most elevated oratory. The strange madness of moral + judgments! When man experiences the sensation of power he feels and + calls himself good; and at exactly the same time the others who + have to endure his power call him evil!—Hesiod, in his fable of the + epochs of man, has twice in succession depicted the same epoch, + that of the heroes of Homer, and has thus made two epochs out of + one: to those who lived under the terrible iron heel of those + adventurous despots, or had heard their ancestors speak of them, + the epoch appeared to be evil; but the descendants of those + chivalric races worshipped it as the <span class="tei tei-q">“good + old times,”</span> and as an almost ideally blissful age. The poet + could thus not help doing what he did,—his audience probably + included the descendants of both races.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">190.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Former German + Culture.</span></span>—When the Germans began to interest other + European nations, which is not so very long ago, it was owing to a + culture which they no longer possess to-day, and which they have + indeed shaken off with a blind ardour, as if it had been some + disease; and yet they have not been able to replace it by anything + better than political and national lunacy. They have in this way + succeeded in becoming even more interesting to other nations than + they were formerly <span class="tei tei-pb" id="page188">[pg + 188]</span><a name="Pg188" id="Pg188" class="tei tei-anchor"></a> + through their culture: and may that satisfy them! It is + nevertheless undeniable that this German culture has fooled + Europeans, and that it did not deserve the interest shown in it, + and much less the imitation and emulation displayed by other + nations in trying to rival it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Let us look back + for a moment upon Schiller, Wilhelm von Humboldt, Schleiermacher, + Hegel, and Schelling; let us read their correspondence and mingle + for a time with the large circle of their followers: what have they + in common, what characteristics have they, that fill us, as we are + now, partly with a feeling of nausea and partly with pitiful and + touching emotions? First and foremost, the passion for appearing at + all costs to be morally exalted, and then the desire for giving + utterance to brilliant, feeble, and inconsequential remarks, + together with their fixed purpose of looking upon everything + (characters, passions, times, customs) as beautiful—<span class= + "tei tei-q">“beautiful,”</span> alas, in accordance with a bad and + vague taste, which nevertheless pretended to be of Hellenic origin. + We behold in these people a weak, good-natured, and glistening + idealism, which, above all, wished to exhibit noble attitudes and + noble voices, something at once presumptuous and inoffensive, and + animated by a cordial aversion to <span class= + "tei tei-q">“cold”</span> or <span class="tei tei-q">“dry”</span> + reality—as also to anatomy, complete passions, and every kind of + philosophical continence and scepticism, but especially towards the + knowledge of nature in so far as it was impossible to use it as + religious symbolism.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Goethe, in his + own characteristic fashion, observed from afar these movements of + German <span class="tei tei-pb" id="page189">[pg + 189]</span><a name="Pg189" id="Pg189" class="tei tei-anchor"></a> + culture: placing himself beyond their influence, gently + remonstrating, silent, more and more confirmed in his own better + course. A little later, and Schopenhauer also was an observer of + these movements—a great deal of the world and devilry of the world + had again been revealed to him, and he spoke of it both roughly and + enthusiastically, for there is a certain beauty in this devilry! + And what was it, then, that really seduced the foreigners and + prevented them from viewing this movement as did Goethe and + Schopenhauer, or, better, from ignoring it altogether? It was that + faint lustre, that inexplicable starlight which formed a mysterious + halo around this culture. The foreigners said to themselves: + <span class="tei tei-q">“This is all very very remote from us; our + sight, hearing, understanding, enjoyment, and powers of valuations + are lost here, but in spite of that there may be some stars! There + may be something in it! Is it possible that the Germans have + quietly discovered some corner of heaven and settled there? We must + try to come nearer to these Germans.”</span> So they did begin to + come nearer to the Germans, while not so very long afterwards the + Germans put themselves to some trouble to get rid of this starlight + halo: they knew only too well that they had not been in heaven, but + only in a cloud!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">191.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Better + Men.</span></span>—They tell me that our art is meant for the men + of the present day, these greedy, unsatisfied, undisciplined, + disgusted, and harassed spirits, and that it exhibits to them a + picture of <span class="tei tei-pb" id="page190">[pg + 190]</span><a name="Pg190" id="Pg190" class="tei tei-anchor"></a> + happiness, exaltation, and unworldliness beside that of their own + brutality, so that for once they may forget and breathe freely; + nay, perhaps find that they may derive some encouragement towards + flight and conversion from that oblivion. Poor artists, with such a + public as this; half of whose thoughts require the attention of a + priest, and the other half the attention of an alienist! How much + happier was Corneille—<span class="tei tei-q">“Our great + Corneille!”</span> as Madame de Sévigné exclaimed, with the accent + of a woman in the presence of a whole man,—how far superior was his + audience, which he could please with pictures of chivalric virtues, + strict duty, generous devotion, and heroic self-denial! How + differently did he and they love existence, not as coming from + blind and confused <span class="tei tei-q">“will,”</span> which we + curse because we cannot destroy it; but loving existence as a + place, so to speak, where greatness joined with humanity is + possible, and where even the greatest restraint of form, such as + submission to the caprice of priests and princes, could not + suppress either the pride, chivalric feeling, the grace or the + intellect of individuals, but could, on the contrary, be felt as a + charm and incentive, as a welcome contrast to innate + self-glorification and distinction and the inherited power of + volition and passion.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">192.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Desire for + Perfect Opponents.</span></span>—It cannot be denied that the + French have been the most Christian nation in the world, not + because the devotion of masses in France has been greater than + <span class="tei tei-pb" id="page191">[pg 191]</span><a name= + "Pg191" id="Pg191" class="tei tei-anchor"></a> elsewhere, but + because those Christian ideals which are most difficult to realise + have become incarnated here instead of merely remaining fancies, + intentions, or imperfect beginnings. Take Pascal, for example, the + greatest of all Christians in his combination of ardour, intellect, + and honesty, and consider what elements had to be combined in his + case! Take Fénelon, the most perfect and attractive embodiment of + ecclesiastical culture in all its power: a sublime golden mean of + whom a historian would be tempted to prove the impossibility, + whilst in reality he was merely the perfection of something + exceedingly difficult and improbable. Take Madame de Guyon among + her companions, the French Quietists: and everything that the + eloquence and ardour of the Apostle Paul has endeavoured to divine + with regard to the Christian's state of semi-divinity, this most + sublime, loving, silent, and ecstatic state is seen verified in + her, without, however, that Jewish obtrusiveness that Paul showed + towards God—due in the case of Madame de Guyon to the real old + French artlessness in words and gestures, artlessness at once + womanly, subtle, and distinguished. Consider, again, the founder of + the Trappists—the last person who really took seriously the ascetic + ideal of Christianity, not because he was an exception among + Frenchmen, but because he was a true Frenchman: for up to our own + day his gloomy organisation has not been able to acclimatise itself + and to prosper, except among Frenchmen; and it has followed them + into Alsace and Algeria.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Let us not + forget the Huguenots, either: that <span class="tei tei-pb" id= + "page192">[pg 192]</span><a name="Pg192" id="Pg192" class= + "tei tei-anchor"></a> combination of a martial and industrial + spirit, refined manners and Christian severity, has never been more + beautifully exhibited. And it was at Port Royal that the great + Christian erudition beheld its last era of prosperity; and in + France more than anywhere else great men know how to prosper. + Though not at all superficial, a great Frenchman has always his + apparent superficiality;—he has, so to speak, a natural skin for + his real contents and depth,—while, on the other hand, the depth of + a great German is generally, as it were, closed up in an + ugly-shaped box, like an elixir, which, by means of a hard and + curious covering, endeavours to preserve itself from the light of + day and the touch of thoughtless hands. And now let us endeavour to + find out why a people like the French, so prolific in perfect types + of Christians, likewise necessarily brought forth the perfect + contrary types, those of unchristian free-thought! The French + free-thinker, in his own inward being, had to fight against truly + great men, and not, like the free-thinkers of other nations, merely + against dogmas and sublime abortions.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">193.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span lang="fr" class="tei tei-foreign" xml:lang= + "fr"><span style= + "font-style: italic; font-variant: small-caps">Esprit</span></span> + <span style="font-variant: small-caps">and + Morals.</span></span>—The German, who possesses the secret of + knowing how to be tedious in spite of wit, knowledge, and feeling, + and who has habituated himself to consider tediousness as moral, is + in dread in the presence of French <span lang="fr" class= + "tei tei-foreign" xml:lang="fr"><span style= + "font-style: italic">esprit</span></span> lest it should tear out + the eyes of morality—but a dread mingled with <span class= + "tei tei-q">“fascination,”</span> like that experienced by the + little bird in the presence of the rattlesnake. <span class= + "tei tei-pb" id="page193">[pg 193]</span><a name="Pg193" id="Pg193" + class="tei tei-anchor"></a> Amongst all the celebrated Germans none + possessed more <span lang="fr" class="tei tei-foreign" xml:lang= + "fr"><span style="font-style: italic">esprit</span></span> than + Hegel, but he also had that great German dread of it which brought + about his peculiar and defective style. For the nature of this + style resembles a kernel, which is wrapped up so many times in an + outer covering that it can scarcely peep through, now and then + glancing forth bashfully and inquisitively, like <span class= + "tei tei-q">“young women peeping through their veils,”</span> to + use the words of that old woman-hater, Æschylus. This kernel, + however, is a witty though often impertinent joke on intellectual + subjects, a subtle and daring combination of words, such as is + necessary in a society of thinkers as gilding for a scientific + pill—but, enveloped as it is in an almost impenetrable cover, it + exhibits itself as the most abstruse science, and likewise as the + worst possible moral tediousness. Here the Germans had a + permissible form of <span lang="fr" class="tei tei-foreign" + xml:lang="fr"><span style="font-style: italic">esprit</span></span> + and they revelled in it with such boundless delight that even + Schopenhauer's unusually fine understanding could not grasp + it—during the whole of his life he thundered against the spectacle + that the Germans offered to him, but he could never explain it.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">194.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Vanity of the + Teachers of Morals.</span></span>—The relatively small success + which teachers of morals have met with may be explained by the fact + that they wanted too much at once, <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + they were too ambitious and too fond of laying down precepts for + everybody. In other words, they were beating the air and making + speeches to animals in order to <span class="tei tei-pb" id= + "page194">[pg 194]</span><a name="Pg194" id="Pg194" class= + "tei tei-anchor"></a> turn them into men; what wonder, then, that + the animals thought this tedious! We should rather choose limited + circles and endeavour to find and promote morals for them: for + instance, we should make speeches to wolves with the object of + turning them into dogs; but, above all, the greatest success will + remain for the man who does not seek to educate either everybody or + certain limited circles, but only one single individual, and who + cannot be turned to the right or left from his straight purpose. + The last century was superior to ours precisely because it + possessed so many individually educated men, as well as educators + in the same proportion, who had made this their life's task, and + who with this task were dignified not only in their own eyes but in + those of all the remaining <span class="tei tei-q">“good + society.”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">195.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The so-called + Classical Education.</span></span>—Alas! we discover that our life + is consecrated to knowledge and that we should throw it away, nay, + that we should even have to throw it away if this consecration did + not protect us from ourselves: we repeat this couplet, and not + without deep emotion:</p> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <div class="tei tei-lg" style= + "margin-bottom: 0.90em; margin-top: 0.90em"> + <div class="tei tei-l" style="text-align: left"> + <span style="font-size: 90%">Thee, Fate, I follow, though I + fain would not,</span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span style="font-size: 90%">And yet I must, with many a sigh + and groan!</span> + </div> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And then, in + looking backwards over the course of our lives, we discover that + there is one thing that cannot be restored to us: the wasted period + of our youth, when our teachers did not utilise these ardent and + eager years to lead us to the knowledge of things, but merely to + this so-called <span class="tei tei-q">“classical + education”</span>! <span class="tei tei-pb" id="page195">[pg + 195]</span><a name="Pg195" id="Pg195" class="tei tei-anchor"></a> + Only think of this wasted youth, when we were inoculated clumsily + and painfully with an imperfect knowledge of the Greeks and Romans + as well as of their languages, contrary to the highest principle of + all culture, which holds that we should not give food except to + those who hunger for it! Think of that period of our lives when we + had mathematics and physics forced down our throats, instead of + being first of all made acquainted with the despair of ignorance, + instead of having our little daily life, our activities, and + everything occurring in our houses, our workshops, in the sky, and + in nature, split up into thousands of problems, painful, + humiliating and irritating problems—and thus having our curiosity + made acquainted with the fact that we first of all require a + mathematical and mechanical knowledge before we can be allowed to + rejoice in the absolute logic of this knowledge! If we had only + been imbued with reverence for those branches of science, if we had + only been made to tremble with emotion—were it only for once—at the + struggles, the defeats, and the renewed combats of those great men, + of the martyrdom which is the history of pure science! But, on the + contrary, we were allowed to develop a certain contempt for those + sciences in favour of historical training, formal education<a id= + "noteref_4" name="noteref_4" href="#note_4"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">4</span></span></a> and + <span class="tei tei-q">“classicism.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And we allowed + ourselves to be so easily deceived! <span class="tei tei-pb" id= + "page196">[pg 196]</span><a name="Pg196" id="Pg196" class= + "tei tei-anchor"></a> Formal education! Might we not have pointed + to the best teachers at our high schools and asked laughingly, + <span class="tei tei-q">“Where then do they keep their formal + education? and, if it is wanting in them, how can they teach + it?”</span> And classicism! Did we get any of that instruction + which the ancients used to impart to their youth? Did we learn to + speak or to write like them? Did we ceaselessly exercise ourselves + in that duel of speech, dialectic? Did we learn to move as + beautifully and proudly as they did, and to excel as they did in + wrestling, throwing, and boxing? Did we learn anything of that + practical asceticism of all the Greek philosophers? Did we receive + any training in a single ancient virtue, and in the way in which + the ancients were trained in it? Was not all meditation upon morals + wanting in our education?—And how much more the only possible + criticism on the subject of morality, those courageous and earnest + attempts to live according to this or that morality! Did our + teachers ever stir up a feeling in us which the ancients valued + more highly than moderns? Did they in the spirit of the ancients + indicate to us the divisions of the day and of life, and those aims + by which the lives of the ancients were guided? Did we learn the + ancient languages as we now learn the modern ones, viz. that we + might speak them fluently and well? Nowhere can we find a real + proficiency or any new faculty as the result of those toilsome + years! only the knowledge of what men had learnt and were able to + do in past ages!</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And what + knowledge! Nothing becomes clearer to me year by year than the fact + that the entire <span class="tei tei-pb" id="page197">[pg + 197]</span><a name="Pg197" id="Pg197" class="tei tei-anchor"></a> + Greek and ancient mode of life, however simple and evident it must + seem to our eyes, is in truth very difficult to understand, and + even scarcely accessible, and that the customary ease with which we + babble about the ancients is either giddy levity or the old + hereditary conceit of our thoughtlessness. We are deceived by words + and ideas which appear to resemble our own, but behind them there + is always concealed a feeling which must be strange, + incomprehensible, or painful to our modern conceptions. And these + are realms in which boys are allowed to roam about! Enough: we + roamed about them in our childhood, and there we became seized with + an almost ineradicable antipathy for all antiquity, the antipathy + arising from an intimacy which was apparently too great! For so + great is the conceit of our classical teachers, who would almost + make it appear that they had gained full control over the ancients, + that they pass on this conceit to their pupils, together with the + suspicion that such a possession is of little use for making people + happy, but is good enough for honest, foolish old book-worms. + <span class="tei tei-q">“Let them brood over their treasure: it is + well worthy of them!”</span>—It is with this unexpressed thought + that we completed our classical education. It can't be changed + now—for us, at all events! But let us not think of ourselves + alone!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">196.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Most + Personal Questions of Truth.</span></span>—What am I really doing, + and what do I mean by doing it? That is the question of truth which + is not taught under our present system of education, <span class= + "tei tei-pb" id="page198">[pg 198]</span><a name="Pg198" id="Pg198" + class="tei tei-anchor"></a> and consequently not asked, because + there is no time for it. On the other hand, we have always time and + inclination for talking nonsense with children, rather than telling + them the truth; for flattering women who will later on be mothers, + rather than telling them the truth; and for speaking with young men + about their future and their pleasures, rather than about the + truth!</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But what, after + all, are seventy years!—Time passes, and they soon come to an end; + it matters as little to us as it does to the wave to know how and + whither it is rolling! No, it might even be wisdom not to know + it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“Agreed; but it shows a want of pride not even to + inquire into the matter; our culture does not tend to make people + proud.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“So much the better!”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“Is it really?”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">197.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Enmity of the + Germans towards Enlightenment.</span></span>—Let us consider the + contributions which in the first half of this century the Germans + made to general culture by their intellectual work. In the first + place, let us take the German philosophers: they went back to the + first and oldest stage of speculation, for they were content with + conceptions instead of explanations, like the thinkers of dreamy + epochs—a pre-scientific type of philosophy was thus revived by + them. Secondly, we have the German historians and romanticists: + their efforts on the whole aimed at restoring to the place of + honour certain old and primitive sentiments, <span class= + "tei tei-pb" id="page199">[pg 199]</span><a name="Pg199" id="Pg199" + class="tei tei-anchor"></a> especially Christianity, the + <span class="tei tei-q">“soul of the people,”</span> folk-lore, + folk-speech, mediævalism, Oriental asceticism, and Hinduism. In the + third place, there are the natural philosophers who fought against + the spirit of Newton and Voltaire, and, like Goethe and + Schopenhauer, endeavoured to re-establish the idea of a deified or + diabolised nature, and of its absolute ethical and symbolical + meaning. The main general tendency of the Germans was directed + against enlightenment and against those social revolutions which + were stupidly mistaken for the consequences of enlightenment: the + piety towards everything that existed tried to become piety towards + everything that had ever existed, only in order that heart and mind + might be permitted to fill themselves and gush forth again, thus + leaving no space for future and novel aims. The cult of feeling + took the place of the cult of reason, and the German musicians, as + the best exponents of all that is invisible, enthusiastic, + legendary, and passionate, showed themselves more successful in + building up the new temple than all the other artists in words and + thoughts.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If, in + considering these details, we have taken into account the fact that + many good things were said and investigated, and that many things + have since then been more fairly judged than on any previous + occasion, there yet remains to be said of the whole that it was a + general danger, and one by no means small, to set knowledge + altogether below feeling under the appearance of an entire and + definitive acquaintance with the past—and, to use that expression + of Kant, who thus defined his own particular task—<span class= + "tei tei-q">“To make way again for belief by fixing the + <span class="tei tei-pb" id="page200">[pg 200]</span><a name= + "Pg200" id="Pg200" class="tei tei-anchor"></a> limits of + knowledge.”</span> Let us once more breathe freely, the hour of + this danger is past! And yet, strange to say, the very spirits + which these Germans conjured up with such eloquence have at length + become the most dangerous for the intentions of those who did + conjure them up: history, the comprehension of origin and + development, sympathy with the past, the new passion for feeling + and knowledge, after they had been for a long time at the service + of this obscure exalted and retrograde spirit, have once more + assumed another nature, and are now soaring with outstretched wings + above the heads of those who once upon a time conjured them forth, + as new and stronger genii of that very enlightenment to combat + which they had been resuscitated. It is this enlightenment which we + have now to carry forward,—caring nothing for the fact that there + has been and still is <span class="tei tei-q">“a great + revolution,”</span> and again a great <span class= + "tei tei-q">“reaction”</span> against it: these are but playful + crests of foam when compared with the truly great current on which + we float, and want to float.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">198.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Assigning + Prestige to one's Country.</span></span>—It is the men of culture + who determine the rank of their country, and they are characterised + by an innumerable number of great inward experiences, which they + have digested and can now value justly. In France and Italy this + fell to the lot of the nobility; in Germany, where up to now the + nobility has been, as a rule, composed of men who had not much + intellect to boast about (perhaps this <span class="tei tei-pb" id= + "page201">[pg 201]</span><a name="Pg201" id="Pg201" class= + "tei tei-anchor"></a> will soon cease to be the case), it was the + task of the priests, the school teachers and their descendants.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">199.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">We are + Nobler.</span></span>—Fidelity, generosity, concern for one's good + reputation: these three qualities, combined in one sentiment, we + call noble, distinguished, aristocratic; and in this respect we + excel the Greeks. We do not wish to give this up at any cost under + the pretext that the ancient objects of these virtues have rightly + fallen in esteem, but we wish cautiously to substitute new objects + for these most precious and hereditary impulses. To understand why + the sentiments of the noblest Greeks must be considered as inferior + and scarcely respectable in the present age, where we are still + under the influence of the chivalric and feudal nobility, we must + recall the words of consolation to which Ulysses gave utterance in + the midst of the most humiliating situations, <span class= + "tei tei-q">“Bear with it, my dear heart, bear with it! Thou hast + borne with many more swinish things<a id="noteref_5" name= + "noteref_5" href="#note_5"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">5</span></span></a> than + these!”</span> As an instance of this mythical example, consider + also the tale of that Athenian officer, who, when threatened with a + stick by another officer in the presence of the entire general + staff, shook off his disgrace with the words, <span class= + "tei tei-q">“Strike, but listen to me.”</span> (This was + Themistocles, that ingenious Ulysses of the classical <span class= + "tei tei-pb" id="page202">[pg 202]</span><a name="Pg202" id="Pg202" + class="tei tei-anchor"></a> epoch, who was just the man at the + moment of disgrace to address to his <span class="tei tei-q">“dear + heart”</span> that verse of comfort and affliction.)</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Greeks were + far from making light of life and death because of an insult, as + we, influenced by a hereditary spirit of chivalric adventurousness + and self-devotion, are in the habit of doing; or from looking for + opportunities of honourably risking life and death, as in duels; or + from valuing the preservation of an unstained name (honour) more + than the acquirement of an evil reputation, when the latter was + compatible with glory and the feeling of power; or from remaining + faithful to the prejudices and the articles of faith of a caste, + when these could prevent them from becoming tyrants. For this is + the ignoble secret of the good Greek aristocrat: out of sheer + jealousy he treats every one of the members of his caste as being + on an equal footing with himself, but he is ready at every moment + to spring like a tiger on his prey—despotism. What matter lies, + murders, treason, or the betrayal of his native city to him! + Justice was an extremely difficult matter for people of this kind + to understand—nay, justice was almost something incredible. + <span class="tei tei-q">“The just man”</span> was to the Greeks + what <span class="tei tei-q">“the saint”</span> was to the + Christians. When Socrates, however, laid down the axiom, + <span class="tei tei-q">“The most virtuous man is the + happiest,”</span> they could not trust their ears; they thought + they had heard a madman speaking. For, as a picture of the happiest + man, every nobleman had in his mind the cheeky audacity and devilry + of the tyrant who sacrifices everything and every one to his own + exuberance and pleasure. Among people whose <span class= + "tei tei-pb" id="page203">[pg 203]</span><a name="Pg203" id="Pg203" + class="tei tei-anchor"></a> imagination secretly raved about such + happiness, the worship of the State could not, of course, have been + too deeply implanted—but I think that men whose desire for power + does not rage so blindly as that of the Greek noblemen no longer + stand in need of such idolatry of the State, by means of which, in + past ages, such a passion was kept within due bounds.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">200.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Endurance of + Poverty.</span></span>—There is one great advantage in noble + extraction: it makes us endure poverty better.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">201.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Future of + the Nobility.</span></span>—The bearing of the aristocratic classes + shows that, in all the members of their body the consciousness of + power is continually playing its fascinating game. Thus people of + aristocratic habits, men or women, never sink worn out into a + chair; when every one else makes himself comfortable, as in a + train, for example, they avoid reclining at their ease; they do not + appear to get tired after standing at Court for hours at a stretch; + they do not furnish their houses in a comfortable manner, but in + such a way as to produce the impression of something grand and + imposing, as if they had to serve as a residence for greater and + taller beings; they reply to a provoking speech with dignity and + clearness of mind, and not as if scandalised, crushed, shamed, or + out of breath in the plebeian fashion. As the aristocrat is able to + preserve the appearance of being possessed of a <span class= + "tei tei-pb" id="page204">[pg 204]</span><a name="Pg204" id="Pg204" + class="tei tei-anchor"></a> superior physical force which never + leaves him, he likewise wishes by his aspect of constant serenity + and civility of disposition, even in the most trying circumstances, + to convey the impression that his mind and soul are equal to all + dangers and surprises. A noble culture may resemble, so far as + passions are concerned, either a horseman who takes pleasure in + making his proud and fiery animal trot in the Spanish fashion,—we + have only to recollect the age of Louis <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">xiv.</span></span>,—or like the rider + who feels his horse dart away with him like the elemental forces, + to such a degree that both horse and rider come near losing their + heads, but, owing to the enjoyment of the delight, do keep very + clear heads: in both these cases this aristocratic culture breathes + power, and if very often in its customs only the appearance of the + feeling of power is required, nevertheless the real sense of + superiority continues constantly to increase as the result of the + impression which this display makes upon those who are not + aristocrats.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This + indisputable happiness of aristocratic culture, based as it is on + the feeling of superiority, is now beginning to rise to ever higher + levels; for now, thanks to the free spirits, it is henceforth + permissible and not dishonourable for people who have been born and + reared in aristocratic circles to enter the domain of knowledge, + where they may secure more intellectual consecrations and learn + chivalric services even higher than those of former times, and + where they may look up to that ideal of victorious wisdom which as + yet no age has been able to set before itself with so good a + <span class="tei tei-pb" id="page205">[pg 205]</span><a name= + "Pg205" id="Pg205" class="tei tei-anchor"></a> conscience as the + period which is about to dawn. Lastly, what is to be the occupation + of the nobility in the future if it becomes more evident from day + to day that it is less and less indecorus to take any part in + politics?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">202.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Care of the + Health.</span></span>—We have scarcely begun to devote any + attention to the physiology of criminals, and yet we have already + reached the inevitable conclusion that between criminals and madmen + there is no really essential difference: <em class= + "tei tei-emph"><span style="font-style: italic">if we suppose that + the current moral fashion of thinking is a healthy way of + thinking</span></em>. No belief, however, is nowadays more firmly + believed in than this one, so we should not therefore shrink from + drawing the inevitable conclusion and treating the criminal like a + lunatic—above all, not with haughty pitifulness, but with medical + skill and good will. He may perhaps be in need of a change of air, + a change of society, or temporary absence: perhaps of solitude and + new occupations—very well! He may perhaps feel that it would be to + his advantage to live under surveillance for a short time in order + thus to obtain protection from himself and from a troublesome + tyrannical impulse—very well! We should make clear to him the + possibility and the means of curing him (the extermination, + transformation, and sublimation of these impulses), and also, in + the worst cases, the improbability of a cure; and we should offer + to the incurable criminal, who has become a useless burden to + himself, the opportunity of committing suicide. While holding this + in reserve <span class="tei tei-pb" id="page206">[pg + 206]</span><a name="Pg206" id="Pg206" class="tei tei-anchor"></a> + as an extreme measure of relief, we should neglect nothing which + would tend above all to restore to the criminal his good courage + and freedom of spirit; we should free his soul from all remorse, as + if it were something unclean, and show him how he may atone for a + wrong which he may have done some one by benefiting some one else, + perhaps the community at large, in such way that he might even do + more than balance his previous offence.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">All this must be + done with the greatest tact! The criminal must, above all, remain + anonymous or adopt an assumed name, changing his place of residence + frequently, so that his reputation and future life may suffer as + little as possible. At the present time it is true that the man who + has been injured, apart altogether from the manner in which this + injury might be redressed, wishes for revenge in addition, and + applies to the courts that he may obtain it—and this is why our + dreadful penal laws are still in force: Justice, as it were, + holding up a pair of shopkeeper's scales and endeavouring to + balance the guilt by punishment; but can we not take a step beyond + this? Would it not be a great relief to the general sentiment of + life if, while getting rid of our belief in guilt, we could also + get rid of our old craving for vengeance, and gradually come to + believe that it is a refined wisdom for happy men to bless their + enemies and to do good to those who have offended them, exactly in + accordance with the spirit of Christian teaching! Let us free the + world from this idea of sin, and take care to cast out with it the + idea of punishment. May these monstrous ideas henceforth live + banished far from the abodes <span class="tei tei-pb" id= + "page207">[pg 207]</span><a name="Pg207" id="Pg207" class= + "tei tei-anchor"></a> of men—if, indeed, they must live at all, and + do not perish from disgust with themselves.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Let us not + forget also, however, that the injury caused to society and to the + individual by the criminal is of the same species as that caused by + the sick: for the sick spread cares and ill-humour; they are + non-productive, consume the earnings of others, and at the same + time require attendance, doctors, and support, and they really live + on the time and strength of the healthy. In spite of this, however, + we should designate as inhuman any one who, for this reason, would + wish to wreak vengeance on the sick. In past ages, indeed, this was + actually done: in primitive conditions of society, and even now + among certain savage peoples, the sick man is treated as a criminal + and as a danger to the community, and it is believed that he is the + resting-place of certain demoniacal beings who have entered into + his body as the result of some offence he has committed—those ages + and peoples hold that the sick are the guilty!</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And what of + ourselves? Are we not yet ripe for the contrary conception? Shall + we not be allowed to say, <span class="tei tei-q">“The guilty are + the sick”</span>? No; the hour for that has not yet come. We still + lack, above all, those physicians who have learnt something from + what we have hitherto called practical morals and have transformed + it into the art and science of healing. We still lack that intense + interest in those things which some day perhaps may seem not unlike + the <span class="tei tei-q">“storm and stress”</span> of those old + religious ecstasies. The Churches have not yet come into the + possession of those who look <span class="tei tei-pb" id= + "page208">[pg 208]</span><a name="Pg208" id="Pg208" class= + "tei tei-anchor"></a> after our health; the study of the body and + of dietary are not yet amongst the obligatory subjects taught in + our primary and secondary schools; there are as yet no quiet + associations of those people who are pledged to one another to do + without the help of law courts, and who renounce the punishment and + vengeance now meted out to those who have offended against society. + No thinker has as yet been daring enough to determine the health of + society, and of the individuals who compose it, by the number of + parasites which it can support; and no statesman has yet been found + to use the ploughshare in the spirit of that generous and tender + saying, <span class="tei tei-q">“If thou wilt till the land, till + it with the plough; then the bird and the wolf, walking behind thy + plough, will rejoice in thee—all creatures will rejoice in + thee.”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">203.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Against Bad + Diet.</span></span>—Fie upon the meals which people nowadays eat in + hotels and everywhere else where the well-off classes of society + live! Even when eminent men of science meet together their tables + groan under the weight of the dishes, in accordance with the + principle of the bankers: the principle of too many dishes and too + much to eat. The result of this is that dinners are prepared with a + view to their mere appearance rather than the consequences that may + follow from eating them, and that stimulating drinks are required + to help in driving away the heaviness in the stomach and in the + brain. Fie on the dissoluteness and extreme nervousness + <span class="tei tei-pb" id="page209">[pg 209]</span><a name= + "Pg209" id="Pg209" class="tei tei-anchor"></a> which must follow + upon all this! Fie upon the dreams that such repasts bring! Fie + upon the arts and books which must be the desert of such meals! + Despite all the efforts of such people their acts will taste of + pepper and ill-temper, or general weariness! (The wealthy classes + in England stand in great need of their Christianity in order to be + able to endure their bad digestions and their headaches.) Finally, + to mention not only the disgusting but also the more pleasant side + of the matter, these people are by no means mere gluttons: our + century and its spirit of activity has more power over the limbs + than the belly. What then is the meaning of these banquets? They + represent! What in Heaven's name do they represent? Rank?—no, + money! There is no rank now! We are all <span class= + "tei tei-q">“individuals”</span>! but money now stands for power, + glory, pre-eminence, dignity, and influence; money at the present + time acts as a greater or lesser moral prejudice for a man in + proportion to the amount he may possess. Nobody wishes to hide it + under a bushel or display it in heaps on a table: hence money must + have some representative which can be put on the table—so behold + our banquets!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">204.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Danæ and the + God of Gold.</span></span>—Whence arises this excessive impatience + in our day which turns men into criminals even in circumstances + which would be more likely to bring about the contrary tendency? + What induces one man to use false weights, another to set his house + on fire after <span class="tei tei-pb" id="page210">[pg + 210]</span><a name="Pg210" id="Pg210" class="tei tei-anchor"></a> + having insured it for more than its value, a third to take part in + counterfeiting, while three-fourths of our upper classes indulge in + legalised fraud, and suffer from the pangs of conscience that + follow speculation and dealings on the Stock Exchange: what gives + rise to all this? It is not real want,—for their existence is by no + means precarious; perhaps they have even enough to eat and drink + without worrying,—but they are urged on day and night by a terrible + impatience at seeing their wealth pile up so slowly, and by an + equally terrible longing and love for these heaps of gold. In this + impatience and love, however, we see re-appear once more that + fanaticism of the desire for power which was stimulated in former + times by the belief that we were in the possession of truth, a + fanaticism which bore such beautiful names that we could dare to be + inhuman with a good conscience (burning Jews, heretics, and good + books, and exterminating entire cultures superior to ours, such as + those of Peru and Mexico). The means of this desire for power are + changed in our day, but the same volcano is still smouldering, + impatience and intemperate love call for their victims, and what + was once done <span class="tei tei-q">“for the love of God”</span> + is now done for the love of money, <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + for the love of that which at present affords us the highest + feeling of power and a good conscience.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">205.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The People of + Israel.</span></span>—One of the spectacles which the next century + will invite us to witness is <span class="tei tei-pb" id= + "page211">[pg 211]</span><a name="Pg211" id="Pg211" class= + "tei tei-anchor"></a> the decision regarding the fate of the + European Jews. It is quite obvious now that they have cast their + die and crossed their Rubicon: the only thing that remains for them + is either to become masters of Europe or to lose Europe, as they + once centuries ago lost Egypt, where they were confronted with + similar alternatives. In Europe, however, they have gone through a + schooling of eighteen centuries such as no other nation has ever + undergone, and the experiences of this dreadful time of probation + have benefited not only the Jewish community but, even to a greater + extent, the individual. As a consequence of this, the + resourcefulness of the modern Jews, both in mind and soul, is + extraordinary. Amongst all the inhabitants of Europe it is the Jews + least of all who try to escape from any deep distress by recourse + to drink or to suicide, as other less gifted people are so prone to + do. Every Jew can find in the history of his own family and of his + ancestors a long record of instances of the greatest coolness and + perseverance amid difficulties and dreadful situations, an artful + cunning in fighting with misfortune and hazard. And above all it is + their bravery under the cloak of wretched submission, their heroic + <span lang="it" class="tei tei-foreign" xml:lang="it"><span style= + "font-style: italic">spernere se sperni</span></span> that + surpasses the virtues of all the saints.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">People wished to + make them contemptible by treating them contemptibly for nearly + twenty centuries, and refusing them access to all honourable + positions and dignities, and by pushing them further down into the + meaner trades—and under this process indeed they have not become + any cleaner. But contemptible? They have never ceased for a + <span class="tei tei-pb" id="page212">[pg 212]</span><a name= + "Pg212" id="Pg212" class="tei tei-anchor"></a> moment from + believing themselves qualified for the very highest functions, nor + have the virtues of the suffering ever ceased to adorn them. Their + manner of honouring their parents and children, the rationality of + their marriages and marriage customs, distinguishes them amongst + all Europeans. Besides this, they have been able to create for + themselves a sense of power and eternal vengeance from the very + trades that were left to them (or to which they were abandoned). + Even in palliation of their usury we cannot help saying that, + without this occasional pleasant and useful torture inflicted on + their scorners, they would have experienced difficulty in + preserving their self-respect for so long. For our self-respect + depends upon our ability to make reprisals in both good and evil + things. Nevertheless, their revenge never urges them on too far, + for they all have that liberty of mind, and even of soul, produced + in men by frequent changes of place, climate, and customs of + neighbours and oppressors, they possess by far the greatest + experience in all human intercourse, and even in their passions + they exercise the caution which this experience has developed in + them. They are so certain of their intellectual versatility and + shrewdness that they never, even when reduced to the direst + straits, have to earn their bread by manual labour as common + workmen, porters, or farm hands. In their manners we can still see + that they have never been inspired by chivalric and noble feelings, + or that their bodies have ever been girt with fine weapons: a + certain obtrusiveness alternates with a submissiveness which is + often tender and almost always painful.</p><span class="tei tei-pb" + id="page213">[pg 213]</span><a name="Pg213" id="Pg213" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Now, however, + that they unavoidably inter-marry more and more year after year + with the noblest blood of Europe, they will soon have a + considerable heritage of good intellectual and physical manners, so + that in another hundred years they will have a sufficiently noble + aspect not to render themselves, as masters, ridiculous to those + whom they will have subdued. And this is important! and therefore a + settlement of the question is still premature. They themselves know + very well that the conquest of Europe or any act of violence is not + to be thought of; but they also know that some day or other Europe + may, like a ripe fruit, fall into their hands, if they do not + clutch at it too eagerly. In the meantime, it is necessary for them + to distinguish themselves in all departments of European + distinction and to stand in the front rank: until they shall have + advanced so far as to determine themselves what distinction shall + mean. Then they will be called the pioneers and guides of the + Europeans whose modesty they will no longer offend.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And then where + shall an outlet be found for this abundant wealth of great + impressions accumulated during such an extended period and + representing Jewish history for every Jewish family, this wealth of + passions, virtues, resolutions, resignations, struggles, and + conquests of all kinds—where can it find an outlet but in great + intellectual men and works! On the day when the Jews will be able + to exhibit to us as their own work such jewels and golden vessels + as no European nation, with its shorter and less profound + experience, can or could produce, when Israel shall have changed + its eternal vengeance into <span class="tei tei-pb" id= + "page214">[pg 214]</span><a name="Pg214" id="Pg214" class= + "tei tei-anchor"></a> an eternal benediction for Europe: then that + seventh day will once more appear when old Jehovah may rejoice in + Himself, in His creation, in His chosen people—and all, all of us, + will rejoice with Him!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">206.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Impossible + Class.</span></span>—Poverty, cheerfulness, and independence—it is + possible to find these three qualities combined in one individual; + poverty, cheerfulness, and slavery—this is likewise a possible + combination: and I can say nothing better to the workmen who serve + as factory slaves; presuming that it does not appear to them + altogether to be a shameful thing to be utilised as they are, as + the screws of a machine and the stopgaps, as it were, of the human + spirit of invention. Fie on the thought that merely by means of + higher wages the essential part of their misery, <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + their impersonal enslavement, might be removed! Fie, that we should + allow ourselves to be convinced that, by an increase of this + impersonality within the mechanical working of a new society, the + disgrace of slavery could be changed into a virtue! Fie, that there + should be a regular price at which a man should cease to be a + personality and become a screw instead! Are you accomplices in the + present madness of nations which desire above all to produce as + much as possible, and to be as rich as possible? Would it not be + your duty to present a counter-claim to them, and to show them what + large sums of internal value are wasted in the pursuit of such an + external object?</p><span class="tei tei-pb" id="page215">[pg + 215]</span><a name="Pg215" id="Pg215" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But where is + your internal value when you no longer know what it is to breathe + freely; when you have scarcely any command over your own selves, + and often feel disgusted with yourselves as with some stale food; + when you zealously study the newspapers and look enviously at your + wealthy neighbour, made covetous by the rapid rise and fall of + power, money, and opinions; when you no longer believe in a + philosophy in rags, or in the freedom of spirit of a man who has + few needs; when a voluntary and idyllic poverty without profession + or marriage, such as should suit the more intellectual ones among + you, has become for you an object of derision? On the other hand, + the piping of the Socialistic rat-catchers who wish to inspire you + with foolish hopes is continually sounding in your ears: they tell + you to be ready and nothing further, ready from this day to the + next, so that you wait and wait for something to come from outside, + though living in all other respects as you lived before—until this + waiting is at length changed into hunger and thirst and fever and + madness, and the clay of the <span class= + "tei tei-foreign"><span style="font-style: italic">bestia + triumphans</span></span> at last dawns in all its glory. Every one + of you should on the contrary say to himself: <span class= + "tei tei-q">“It would be better to emigrate and endeavour to become + a master in new and savage countries, and especially to become + master over myself, changing my place of abode whenever the least + sign of slavery threatens me, endeavouring to avoid neither + adventure nor war, and, if things come to the worst, holding myself + ready to die: anything rather than continuing in this state of + disgraceful thraldom, this bitterness, malice and + rebelliousness!”</span> This would <span class="tei tei-pb" id= + "page216">[pg 216]</span><a name="Pg216" id="Pg216" class= + "tei tei-anchor"></a> be the proper spirit: the workmen in Europe + ought to make it clear that their position as a class has become a + human impossibility, and not merely, as they at present maintain, + the result of some hard and aimless arrangement of society. They + should bring about an age of great swarming forth from the European + beehive such as has never yet been seen, protesting by this + voluntary and huge migration against machines and capital and the + alternatives that now threaten them either of becoming slaves of + the State or slaves of some revolutionary party.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">May Europe be + freed from one-fourth of her inhabitants! Both she and they will + experience a sensation of relief. It is only far in the distance, + in the undertaking of vast colonisations, that we shall be able to + observe how much rationality, fairness, and healthy suspicion + mother Europe has incorporated in her sons—these sons who could no + longer endure life in the home of the dull old woman, always + running the danger of becoming as bad-tempered, irritable, and + pleasure-seeking as she herself. The European virtues will travel + along with these workmen far beyond the boundaries of Europe; and + those very qualities which on their native soil had begun to + degenerate into a dangerous discontent and criminal inclinations + will, when abroad, be transformed into a beautiful, savage + naturalness and will be called heroism; so that at last a purer air + would again be wafted over this old, over-populated, and brooding + Europe of ours. What would it matter if there was a scarcity of + <span class="tei tei-q">“hands”</span>? Perhaps people would then + recollect <span class="tei tei-pb" id="page217">[pg + 217]</span><a name="Pg217" id="Pg217" class="tei tei-anchor"></a> + that they had accustomed themselves to many wants merely because it + was easy to gratify them—it would be sufficient to unlearn some of + these wants! Perhaps also Chinamen would be called in, and these + would bring with them their modes of living and thinking, which + would be found very suitable for industrious ants. They would also + perhaps help to imbue this fretful and restless Europe with some of + their Asiatic calmness and contemplation, and—what is perhaps most + needful of all—their Asiatic stability.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">207.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Attitude of + the Germans to Morality.</span></span>—A German is capable of great + things, but he is unlikely to accomplish them, for he obeys + whenever he can, as suits a naturally lazy intellect. If he is ever + in the dangerous situation of having to stand alone and cast aside + his sloth, when he finds it no longer possible to disappear like a + cipher in a number (in which respect he is far inferior to a + Frenchman or an Englishman), he shows his true strength: then he + becomes dangerous, evil, deep, and audacious, and exhibits to the + light of day that wealth of latent energy which he had previously + carried hidden in himself, and in which no one, not even himself, + had ever believed. When in such a case a German obeys himself—it is + very exceptional for him to do so—he does so with the same + heaviness, inflexibility, and endurance with which he obeys his + prince and performs his official duties: so that, as I have said, + he is then capable of great <span class="tei tei-pb" id= + "page218">[pg 218]</span><a name="Pg218" id="Pg218" class= + "tei tei-anchor"></a> things which bear no relation to the + <span class="tei tei-q">“weak disposition”</span> he attributes to + himself.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As a rule, + however, he is afraid of depending upon himself alone, he is afraid + of taking the initiative: that is why Germany uses up so many + officials and so much ink. Light-heartedness is a stranger to the + German; he is too timid for it: but in entirely new situations + which rouse him from his torpor he exhibits an almost frivolous + spirit—he then delights in the novelty of his new position as if it + were some intoxicating drink, and he is, as we know, quite a + connoisseur in intoxication. It thus happens that the German of the + present day is almost always frivolous in politics, though even + here he has the advantage and prejudice of thoroughness and + seriousness; and, although he may take full advantage of these + qualities in negotiations with other political powers, he + nevertheless rejoices inwardly at being able for once in his life + to feel enthusiastic and capricious, to show his fondness for + innovations, and to change persons, parties, and hopes as if they + were masks. Those learned German scholars, who hitherto have been + considered as the most German of Germans, were and perhaps still + are as good as the German soldiers on account of their profound and + almost childish inclination to obey in all external things, and on + account of being often compelled to stand alone in science and to + answer for many things: if they can only preserve their proud, + simple, and patient disposition, and their freedom from political + madness at those times when the wind changes, we may yet expect + great things from them—such as they <span class="tei tei-pb" id= + "page219">[pg 219]</span><a name="Pg219" id="Pg219" class= + "tei tei-anchor"></a> are or such as they were, they are the + embryonic stage of something higher.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">So far the + advantages and disadvantages of the Germans, including even their + learned men, have been that they were more given to superstition + and showed greater eagerness to believe than any of the other + nations; their vices are, and always have been, their drunkenness + and suicidal inclinations (the latter a proof of the clumsiness of + their intellect, which is easily tempted to throw away the reins). + Their danger is to be sought in everything that binds down the + faculties of reason and unchains the passions (as, for example, the + excessive use of music and spirits), for the German passion acts + contrarily to its own advantage, and is as self-destructive as the + passions of the drunkard. Indeed, German enthusiasm is worth less + than that of other nations, for it is barren. When a German ever + did anything great it was done at a time of danger, or when his + courage was high, with his teeth firmly set and his prudence on the + alert, and often enough in a fit of generosity.—Intercourse with + these Germans is indeed advisable, for almost every one of them has + something to give, if we can only understand how to make him find + it, or rather recover it (for he is very untidy in storing away his + knowledge).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Well: when + people of this type occupy themselves with morals, what precisely + will be the morality that will satisfy them? In the first place, + they will wish to see idealised in their morals their sincere + instinct for obedience. <span class="tei tei-q">“Man must have + something which he can implicitly obey”</span>—this is a German + <span class="tei tei-pb" id="page220">[pg 220]</span><a name= + "Pg220" id="Pg220" class="tei tei-anchor"></a> sentiment, a German + deduction; it is the basis of all German moral teaching. How + different is the impression, however, when we compare this with the + entire morality of the ancient world! All those Greek thinkers, + however varied they may appear to us, seem to resemble, as + moralists, the gymnastic teacher who encourages his pupils by + saying, <span class="tei tei-q">“Come, follow me! Submit to my + discipline! Then perhaps you may carry off the prize from all the + other Greeks.”</span> Personal distinction: such was the virtue of + antiquity. Submission, obedience, whether public or private: such + is German virtue. Long before Kant set forth his doctrine of the + Categorical Imperative, Luther, actuated by the same impulse, said + that there surely must be a being in whom man could trust + implicitly—it was his proof of the existence of God; it was his + wish, coarser and more popular than that of Kant, that people + should implicitly obey a person and not an idea, and Kant also + finally took his roundabout route through morals merely that he + might secure obedience for the person. This is indeed the worship + of the German, the more so as there is now less worship left in his + religion.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Greeks and + Romans had other opinions on these matters, and would have laughed + at such <span class="tei tei-q">“there must be a being”</span>: it + is part of the boldness of their Southern nature to take up a stand + against <span class="tei tei-q">“implicit belief,”</span> and to + retain in their inmost heart a trace of scepticism against all and + every one, whether God, man, or idea. The thinker of antiquity went + even further, and said <span class="tei tei-foreign"><span style= + "font-style: italic">nil admirari</span></span>: in this phrase he + saw reflected all philosophy. A <span class="tei tei-pb" id= + "page221">[pg 221]</span><a name="Pg221" id="Pg221" class= + "tei tei-anchor"></a> German, Schopenhauer, goes so far in the + contrary direction as to say: <span class= + "tei tei-foreign"><span style="font-style: italic">admirari id est + philosophari</span></span>. But what if, as happens now and then, + the German should attain to that state of mind which would enable + him to perform great things? if the hour of exception comes, the + hour of disobedience? I do not think Schopenhauer is right in + saying that the single advantage the Germans have over other + nations is that there are more atheists among them than elsewhere; + but I do know this: whenever the German reaches the state in which + he is capable of great things, he invariably raises himself above + morals! And why should he not? Now he has something new to do, viz. + to command—either himself or others! But this German morality of + his has not taught him how to command! Commanding has been + forgotten in it.</p> + </div> + </div><span class="tei tei-pb" id="page223">[pg 223]</span><a name= + "Pg223" id="Pg223" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc11" id="toc11"></a> <a name="pdf12" id="pdf12"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Book IV.</span></h1> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">208.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">A Question of + Conscience.</span></span>—<span class="tei tei-q">“Now, <span lang= + "la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">in summa</span></span>, tell me what this new + thing is that you want.”</span>—<span class="tei tei-q">“We no + longer wish causes to be sinners and effects to be + executioners.”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">209.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Utility of + the strictest Theories.</span></span>—People are indulgent towards + a man's moral weaknesses, and in this connection they use a coarse + sieve, provided that he always professes to hold the most strict + moral theories. On the other hand, the lives of free-thinking + moralists have always been examined closely through a microscope, + in the tacit belief that an error in their lives would be the best + argument against their disagreeable knowledge.<a id="noteref_6" + name="noteref_6" href="#note_6"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">6</span></span></a></p> + </div><span class="tei tei-pb" id="page224">[pg 224]</span><a name= + "Pg224" id="Pg224" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">210.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The</span> + <span class="tei tei-q"><span style= + "font-variant: small-caps">“</span><span style= + "font-variant: small-caps">Thing in Itself.</span><span style= + "font-variant: small-caps">”</span></span></span>—We used to ask + formerly: What is the ridiculous?—as if there were something above + and beyond ourselves that possessed the quality of provoking + laughter, and we exhausted ourselves in trying to guess what it was + (a theologian even held that it might be <span class= + "tei tei-q">“the <span lang="fr" class="tei tei-foreign" xml:lang= + "fr"><span style="font-style: italic">naïveté</span></span> of + sin”</span>). At the present time we ask: What is laughter? how + does it arise? We have considered the point, and finally reached + the conclusion that there is nothing which is good, beautiful, + sublime, or evil in itself; but rather that there are conditions of + soul which lead us to attribute such qualities to things outside + ourselves and in us. We have taken back their predicates from + things; or we have at all events recollected that we have merely + lent the things these predicates. Let us be careful that this + insight does not cause us to lose the faculty of lending, and that + we do not become at the same time wealthier and more + avaricious.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">211.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">To those who + Dream of Immortality.</span></span>—So you desire the everlasting + perpetuity of this beautiful consciousness of yourselves? Is it not + <span class="tei tei-pb" id="page225">[pg 225]</span><a name= + "Pg225" id="Pg225" class="tei tei-anchor"></a> shameful? Do you + forget all those other things which would in their turn have to + support <em class="tei tei-emph"><span style= + "font-style: italic">you</span></em> for all eternity, just as they + have borne with you up to the present with more than Christian + patience? Or do you think that you can inspire them with an + eternally pleasant feeling towards yourself? A single immortal man + on earth would imbue everyone around him with such a disgust for + him that a general epidemic of murder and suicide would be brought + about. And yet, ye petty dwellers on earth, with your narrow + conceptions of a few thousand little minutes of time, ye would wish + to be an everlasting burden on this everlasting universal + existence! Could anything be more impertinent? After all, however, + let us be indulgent towards a being of seventy years: he has not + been able to exercise his imagination in conceiving his own + <span class="tei tei-q">“eternal tediousness”</span>—he had not + time enough for that!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">212.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Wherein we know + Ourselves.</span></span>—As soon as one animal sees another it + mentally compares itself with it; and men of uncivilised ages did + the same. The consequence is that almost all men come to know + themselves only as regards their defensive and offensive + faculties.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">213.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Men whose Lives + have been Failures.</span></span>—Some men are built of such stuff + that society is at liberty to do what it likes with them—they will + do well in any case, and will not have to complain of <span class= + "tei tei-pb" id="page226">[pg 226]</span><a name="Pg226" id="Pg226" + class="tei tei-anchor"></a> having failed in life. Other men are + formed of such peculiar material—it need not be a particularly + noble one, but simply rarer—that they are sure to fare ill except + in one single instance: when they can live according to their own + designs,—in all other cases the injury has to be borne by society. + For everything that seems to the individual to be a wasted or + blighted life, his entire burden of discouragement, powerlessness, + sickness, irritation, covetousness, is attributed by him to + society—and thus a heavy, vitiated atmosphere is gradually formed + round society, or, in the most favourable cases, a + thundercloud.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">214.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">What + Indulgence!</span></span>—You suffer, and call upon us to be + indulgent towards you, even when in your suffering you are unjust + towards things and men! But what does our indulgence matter! You, + however, should take greater precautions for your own sake! That's + a nice way of compensating yourself for your sufferings, by + imposing still further suffering on your own judgment! Your own + revenge recoils upon yourselves when you start reviling something: + you dim your own eyes in this way, and not the eyes of others; you + accustom yourself to looking at things in the wrong way, and with a + squint.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">215.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Morality of + Victims.</span></span>—<span class="tei tei-q">“Enthusiastic + sacrifice,”</span> <span class= + "tei tei-q">“self-immolation”</span>—these are the catch-words of + your morality, and I willingly believe that <span class= + "tei tei-pb" id="page227">[pg 227]</span><a name="Pg227" id="Pg227" + class="tei tei-anchor"></a> you, as you say, <span class= + "tei tei-q">“mean it honestly”</span>: but I know you better than + you know yourselves, if your <span class= + "tei tei-q">“honesty”</span> is capable of going arm in arm with + such a morality. You look down from the heights of this morality + upon that other sober morality which calls for self-control, + severity, and obedience; you even go so far as to call it + egoistic—and you are indeed frank towards yourselves in saying that + it displeases you—it must displease you! For, in sacrificing and + immolating yourselves with such enthusiasm, you delight in the + intoxication of the thought that you are now one with the powerful + being, God or man, to whom you are consecrating yourselves: you + revel in the feeling of his power, which is again attested by this + sacrifice.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In reality, + however, you only <em class="tei tei-emph"><span style= + "font-style: italic">appear</span></em> to sacrifice yourselves; + for your imagination turns you into gods and you enjoy yourselves + as such. Judged from the point of view of this enjoyment, how poor + and feeble must that other <span class= + "tei tei-q">“egoistic”</span> morality of obedience, duty, and + reason seem to you: it is displeasing to you because in this + instance true self-sacrifice and self-surrender are called for, + without the victim thinking himself to be transformed into a god, + as you do. In a word, you want intoxication and excess, and this + morality which you despise takes up a stand against intoxication + and excess—no wonder it causes you some displeasure!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">216.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Evil People and + Music.</span></span>—Should the full bliss of love, which consists + in unlimited confidence, <span class="tei tei-pb" id="page228">[pg + 228]</span><a name="Pg228" id="Pg228" class="tei tei-anchor"></a> + ever have fallen to the lot of persons other than those who are + profoundly suspicious, evil, and bitter? For such people enjoy in + this bliss the gigantic, unlooked-for, and incredible <em class= + "tei tei-emph"><span style= + "font-style: italic">exception</span></em> of their souls! One day + they are seized with that infinite, dreamy sensation which is + entirely opposed to the remainder of their private and public life, + like a delicious enigma, full of golden splendour, and impossible + to be described by mere words or similes. Implicit confidence makes + them speechless—there is even a species of suffering and heaviness + in this blissful silence; and this is why souls that are overcome + with happiness generally feel more grateful to music than others + and better ones do: for they see and hear through music, as through + a coloured mist, their love becoming, as it were, more distant, + more touching, and less heavy. Music is the only means that such + people have of observing their extraordinary condition and of + becoming aware of its presence with a feeling of estrangement and + relief. When the sound of music reaches the ears of every lover he + thinks: <span class="tei tei-q">“It speaks of me, it speaks in my + stead; it knows everything!”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">217.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Artist.</span></span>—The Germans wish to be transported by the + artist into a state of dreamy passion; by his aid the Italians wish + to rest from their real passions; the French wish him to give them + an opportunity of showing their judgment and of making speeches. So + let us be just!</p> + </div><span class="tei tei-pb" id="page229">[pg 229]</span><a name= + "Pg229" id="Pg229" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">218.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">To deal like an + Artist with One's Weaknesses.</span></span>—If we must positively + have weaknesses and come in the end to look upon them as laws + beyond ourselves, I wish that everybody may be possessed of as much + artistic capacity as will enable him to set off his virtues by + means of his weaknesses, and to make us, through his weaknesses, + desirous of acquiring his virtues: a power which great musicians + have possessed in quite an exceptional degree. How frequently do we + notice in Beethoven's music a coarse, dogmatic, and impatient tone; + in Mozart, the joviality of an honest man, whose heart and mind + have not overmuch to give us; in Richard Wagner, an abrupt and + aggressive restlessness, in the midst of which, just as the most + patient listener is on the point of losing his temper, the composer + regains his powers, and likewise the others. Through their very + weaknesses, these musicians have created in us an ardent desire for + their virtues, and have given us a palate which is ten times more + sensitive to every note of this tuneful intellect, tuneful beauty, + and tuneful goodness.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">219.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Deceit in + Humiliation.</span></span>—By your foolishness you have done a + great wrong to your neighbour and destroyed his happiness + irretrievably—and then, having overcome your vanity, you humble + yourself before him, surrender your foolishness to his contempt, + and fancy that, after this difficult <span class="tei tei-pb" id= + "page230">[pg 230]</span><a name="Pg230" id="Pg230" class= + "tei tei-anchor"></a> scene, which is an exceedingly painful one + for you, everything has been set right, that your own voluntary + loss of honour compensates your neighbour for the injury you have + done to his happiness. With this feeling you take your leave + comforted, believing that your virtue has been re-established.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Your neighbour, + however, suffers as intensely as before. He finds nothing to + comfort him in the fact that you have been irrational and have told + him so: on the contrary, he remembers the painful appearance you + presented to him when you were disparaging yourself in his + presence—it is as if another wound had been inflicted on him. He + does not think of revenging himself, however; and cannot conceive + how a proper balance can be struck between you and him. In point of + fact, you have been acting that scene for yourself and before + yourself: you invited a witness to be present, not on his account, + but on your own—don't deceive yourself!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">220.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Dignity and + Timidity.</span></span>—Ceremonies, official robes and court + dresses, grave countenances, solemn aspects, the slow pace, + involved speech—everything, in short, known as dignity—are all + pretences adopted by those who are timid at heart: they wish to + make themselves feared (themselves or the things they represent). + The fearless (<span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> originally those who + naturally inspire others with awe) have no need of dignity and + ceremonies: they bring into repute—or, still more, into + ill-repute—honesty and straightforward words and bearing, + <span class="tei tei-pb" id="page231">[pg 231]</span><a name= + "Pg231" id="Pg231" class="tei tei-anchor"></a> as characteristics + of their self-confident awefulness.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">221.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Morality of + Sacrifice.</span></span>—The morality which is measured by the + spirit of sacrifice is that of a semi-civilised state of society. + Reason in this instance gains a hard-fought and bloody victory + within the soul; for there are powerful contrary instincts to be + overcome. This cannot be brought about without the cruelty which + the sacrifices to cannibal gods demand.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">222.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Where + Fanaticism is to be Desired.</span></span>—Phlegmatic natures can + be rendered enthusiastic only by being fanaticised.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">223.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Dreaded + Eye.</span></span>—Nothing is dreaded more by artists, poets, and + writers than the eye which sees through their little deceptions and + subsequently notices how often they have stopped at the boundary + where the paths branch off either to innocent delight in themselves + or to the straining after effect; the eye which checks them when + they try to sell little things dear, or when they try to exalt and + adorn without being exalted themselves; the eye which, despite all + the artifices of their art, sees the thought as it first presented + itself to them, perhaps as a charming vision of light, perhaps + also, however, as a theft from the whole world, or as an everyday + conception which they had to expand, contract, <span class= + "tei tei-pb" id="page232">[pg 232]</span><a name="Pg232" id="Pg232" + class="tei tei-anchor"></a> colour, wrap up, and spice, in order to + make something out of it, instead of the thought making something + out of them.—Oh, this eye, which sees in your work all your + restlessness, inquisitiveness, and covetousness, your imitation and + exaggeration (which is only envious imitation) which knows both + your blush of shame and your skill in concealing it from others and + interpreting it to yourselves!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">224.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The</span> + <span class="tei tei-q"><span style= + "font-variant: small-caps">“</span><span style= + "font-variant: small-caps">Edifying</span><span style= + "font-variant: small-caps">”</span></span> <span style= + "font-variant: small-caps">Element in our Neighbour's + Misfortune.</span></span>—He is in distress, and straightway the + <span class="tei tei-q">“compassionate”</span> ones come to him and + depict his misfortune to him. At last they go away again, satisfied + and elevated, after having gloated over the unhappy man's + misfortune and their own, and spent a pleasant Sunday + afternoon.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">225.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">To be quickly + Despised.</span></span>—A man who speaks a great deal, and speaks + quickly, soon sinks exceedingly low in our estimation, even when he + speaks rationally—not only to the extent that he annoys us + personally, but far lower. For we conjecture how great a burden he + has already proved to many other people, and we thus add to the + discomfort which he causes us all the contempt which we presume he + has caused to others.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">226.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Relations with + Celebrities.</span></span>—<span class="tei tei-hi"><span style= + "font-style: italic">A.</span></span> But why do you shun this + great man?—<span class="tei tei-hi"><span style= + "font-style: italic">B.</span></span> I should not like + <span class="tei tei-pb" id="page233">[pg 233]</span><a name= + "Pg233" id="Pg233" class="tei tei-anchor"></a> to misunderstand + him. Our defects are incompatible with one another: I am + short-sighted and suspicious, and he wears his false diamonds as + willingly as his real ones.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">227.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Chain-Wearers.</span></span>—Beware of all those intellects which + are bound in chains! clever women, for example, who have been + banished by fate to narrow and dull surroundings, amid which they + grow old. True, there they lie in the sun, apparently lazy and + half-blind; but at every unknown step, at everything unexpected, + they start up to bite: they revenge themselves on everything that + has escaped their kennel.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">228.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Revenge in + Praise.</span></span>—Here we have a written page which is covered + with praise, and you call it flat; but when you find out that + revenge is concealed in this praise you will find it almost too + subtle, and you will experience a great deal of pleasure in its + numerous delicate and bold strokes and similes. It is not the man + himself, but his revenge, which is so subtle, rich, and ingenious: + he himself is scarcely aware of it.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">229.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Pride.</span></span>—Ah, not one of you + knows the feeling of the tortured man after he has been put to the + torture, when he is being carried back to his cell, and his secret + with him!—he still holds it in a stubborn and tenacious grip. What + know ye of the exultation of human pride?</p> + </div><span class="tei tei-pb" id="page234">[pg 234]</span><a name= + "Pg234" id="Pg234" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">230.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span class="tei tei-q"><span style= + "font-variant: small-caps">“</span><span style= + "font-variant: small-caps">Utilitarian.</span><span style= + "font-variant: small-caps">”</span></span></span>—At the present + time men's sentiments on moral things run in such labyrinthic paths + that, while we demonstrate morality to one man by virtue of its + utility, we refute it to another on account of this utility.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">231.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">On German + Virtue.</span></span>—How degenerate in its taste, how servile to + dignities, ranks, uniforms, pomp, and splendour must a nation have + been, when it began to consider the simple as the bad, the simple + man (<span lang="de" class="tei tei-foreign" xml:lang= + "de"><span style="font-style: italic">schlicht</span></span>) as + the bad man (<span lang="de" class="tei tei-foreign" xml:lang= + "de"><span style="font-style: italic">schlecht</span></span>)! We + should always oppose the moral bumptiousness of the Germans with + this one little word <span class="tei tei-q">“bad,”</span> and + nothing else.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">232.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">From a + Dispute.</span></span>—<span class="tei tei-hi"><span style= + "font-style: italic">A.</span></span> Friend, you have talked + yourself hoarse.—<span class="tei tei-hi"><span style= + "font-style: italic">B.</span></span> Then I am refuted, so let's + drop the subject.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">233.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The</span> + <span class="tei tei-q"><span style= + "font-variant: small-caps">“</span><span style= + "font-variant: small-caps">Conscientious</span><span style= + "font-variant: small-caps">”</span></span> <span style= + "font-variant: small-caps">Ones.</span></span>—Have you noticed the + kind of men who attach the greatest value to the most scrupulous + conscientiousness? Those who are conscious of many mean and petty + sentiments, who are anxiously thinking of and about themselves, are + afraid of others, and are desirous of concealing their inmost + feelings as far as possible. They endeavour to impose upon + themselves by means of this strict conscientiousness <span class= + "tei tei-pb" id="page235">[pg 235]</span><a name="Pg235" id="Pg235" + class="tei tei-anchor"></a> and rigorousness of duty, and by the + stern and harsh impression which others, especially their + inferiors, cannot fail to receive of them.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">234.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Dread of + Fame.</span></span>—<span class="tei tei-hi"><span style= + "font-style: italic">A.</span></span> The endeavour to avoid one's + renown, the intentional offending of one's panegyrists, the dislike + of hearing opinions about one's self, and all through fear of + renown: instances like these are to be met with; they actually + exist—believe it or not!—<span class="tei tei-hi"><span style= + "font-style: italic">B.</span></span> They are found, no doubt! + They exist! A little patience, Sir Arrogance!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">235.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Refusing + Thanks.</span></span>—We are perfectly justified in refusing a + request, but it is never right to refuse thanks—or, what comes to + the same thing, to accept them coldly and conventionally. This + gives deep offence—and why?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">236.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Punishment.</span></span>—A strange + thing, this punishment of ours! It does not purify the criminal; it + is not a form of expiation; but, on the contrary, it is even more + defiling than the crime itself.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">237.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Party + Grievances.</span></span>—In almost every party there is a + ridiculous, but nevertheless somewhat dangerous grievance. The + sufferers from it are those who have long been the faithful and + honourable upholders of the doctrine propagated by the <span class= + "tei tei-pb" id="page236">[pg 236]</span><a name="Pg236" id="Pg236" + class="tei tei-anchor"></a> party, and who suddenly remark that one + day a much stronger figure than themselves has got the ear of the + public. How can they bear being reduced to silence? So they raise + their voices, sometimes changing their notes.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">238.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Striving for + Gentleness.</span></span>—When a vigorous nature has not an + inclination towards cruelty, and is not always preoccupied with + itself; it involuntarily strives after gentleness—this is its + distinctive characteristic. Weak natures, on the other hand, have a + tendency towards harsh judgments—they associate themselves with the + heroes of the contempt of mankind, the religious or philosophical + traducers of existence, or they take up their position behind + strict habits and punctilious <span class= + "tei tei-q">“callings”</span>: in this way they seek to give + themselves a character and a kind of strength. This is likewise + done quite involuntarily.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">239.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">A Hint to + Moralists.</span></span>—Our musicians have made a great discovery. + They have found out that interesting ugliness is possible even in + their art; this is why they throw themselves with such enthusiastic + intoxication into this ocean of ugliness, and never before has it + been so easy to make music. It is only now that we have got the + general, dark-coloured background, upon which every luminous ray of + fine music, however faint, seems tinged with golden emerald lustre; + it is only now that we dare to inspire our audience with feelings + <span class="tei tei-pb" id="page237">[pg 237]</span><a name= + "Pg237" id="Pg237" class="tei tei-anchor"></a> of impetuosity and + indignation, taking away their breath, so to speak, in order that + we may afterwards, in an interval of restful harmony, inspire them + with a feeling of bliss which will be to the general advantage of a + proper appreciation of music.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have + discovered the contrast: it is only now that the strongest effects + are possible—and cheap. No one bothers any more about good music. + But you must hurry up! When any art has once made this discovery, + it has but a short space of time to live.—Oh, if only our thinkers + could probe into the depths of the souls of our musicians when + listening to their music! How long we must wait until we again have + an opportunity of surprising the inward man in the very act of his + evil doing, and his innocence of this act! For our musicians have + not the slightest suspicion that it is their own history, the + history of the disfigurement of the soul, which they are + transposing into music. In former times a good musician was almost + forced by the exigencies of his art to become a good man—and + now!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">240.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Morality of + the Stage.</span></span>—The man who imagines that the effect of + Shakespeare's plays is a moral one, and that the sight of Macbeth + irresistibly induces us to shun the evil of ambition, is mistaken, + and he is mistaken once more if he believes that Shakespeare + himself thought so. He who is truly obsessed by an ardent ambition + takes delight in beholding this picture of himself; and when the + hero is driven to destruction by his passion, this is <span class= + "tei tei-pb" id="page238">[pg 238]</span><a name="Pg238" id="Pg238" + class="tei tei-anchor"></a> the most pungent spice in the hot drink + of this delight. Did the poet feel this in another way? How royally + and with how little of the knave in him does his ambitious hero run + his course from the moment of his great crime! It is only from this + moment that he becomes <span class= + "tei tei-q">“demoniacally”</span> attractive, and that he + encourages similar natures to imitate him.—There is something + demoniacal here: something which is in revolt against advantage and + life, in favour of a thought and an impulse. Do you think that + Tristan and Isolde are warnings against adultery, merely because + adultery has resulted in the death of both of them? This would be + turning poets upside down, these poets who, especially Shakespeare, + are in love with the passions in themselves, and not less so with + the readiness for death which they give rise to: this mood in which + the heart no more clings to life than a drop of water does to the + glass. It is not the guilt and its pernicious consequences which + interests these poets—Shakespeare as little as Sophocles (in the + <span class="tei tei-hi"><span style= + "font-style: italic">Ajax</span></span>, <span class= + "tei tei-hi"><span style= + "font-style: italic">Philoctetes</span></span>, <span class= + "tei tei-hi"><span style= + "font-style: italic">Œdipus</span></span>)—however easy it might + have been in the cases just mentioned to make the guilt the lever + of the play, it was carefully avoided by the poets.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the same way + the tragic poet by his images of life does not wish to set us + against life. On the contrary, he exclaims; <span class= + "tei tei-q">“It is the charm of charms, this exciting, changing, + and dangerous existence of ours, so often gloomy and so often + bathed in sun! Life is an adventure—whichever side you may take in + life it will always retain this character!”</span>—Thus speaks the + poet of a restless and vigorous age, an age which is almost + intoxicated and <span class="tei tei-pb" id="page239">[pg + 239]</span><a name="Pg239" id="Pg239" class="tei tei-anchor"></a> + stupefied by its superabundance of blood and energy, in an age more + evil than our own: and this is why it is necessary for us to adapt + and accommodate ourselves first to the purpose of a Shakespearian + play, that is, by misunderstanding it.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">241.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Fear and + Intelligence.</span></span>—If that which is now expressly + maintained is true, viz. that the cause of the black pigment of the + skin must not be sought in light, might this phenomenon perhaps be + the ultimate effect of frequent fits of passion accumulated for + century after century (and an afflux of blood under the skin)? + while in other and more intelligent races the equally frequent + spasms of fear and blanching may have resulted in the white colour + of the skin?—For the degree of timidity is the standard by which + the intelligence may be measured; and the fact that men give + themselves up to blind anger is an indication that their animal + nature is still near the surface, and is longing for an opportunity + to make its presence felt once more. Thus a brownish-grey would + probably be the primitive colour of man—something of the ape and + the bear, as is only proper.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">242.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Independence.</span></span>—Independence + (which in its weakest form is called <span class= + "tei tei-q">“freedom of thought”</span>) is the type of resignation + which the tyrannical man ends by accepting—he who for a long time + had <span class="tei tei-pb" id="page240">[pg 240]</span><a name= + "Pg240" id="Pg240" class="tei tei-anchor"></a> been looking for + something to govern, but without finding anything except + himself.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">243.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The two + Courses.</span></span>—When we endeavour to examine the mirror in + itself we discover in the end that we can detect nothing there but + the things which it reflects. If we wish to grasp the things + reflected we touch nothing in the end but the mirror.—This is the + general history of knowledge.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">244.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Delight in + Reality.</span></span>—Our present inclination to take delight in + reality—for almost every one of us possesses it—can only be + explained by the fact that we have taken delight in the unreal for + such a long time that we have got tired of it. This inclination in + its present form, without choice and without refinement, is not + without danger—its least danger is its want of taste.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">245.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Subtlety of + the Feeling of Power.</span></span>—Napoleon was greatly mortified + at the fact that he could not speak well, and he did not deceive + himself in this respect: but his thirst for power, which never + despised the slightest opportunity of showing itself, and which was + still more subtle than his subtle intellect, led him to speak even + worse than he might have done. It was in this way that he revenged + himself upon his own mortification (he was jealous <span class= + "tei tei-pb" id="page241">[pg 241]</span><a name="Pg241" id="Pg241" + class="tei tei-anchor"></a> of all his emotions because they + possessed power) in order to enjoy his autocratic pleasure.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">He enjoyed this + pleasure a second time in respect to the ears and judgment of his + audience, as if it were good enough for them to be addressed in + this way. He even secretly enjoyed the thought of bewildering their + judgment and good taste by the thunder and lightning of his highest + authority—that authority which lies in the union of power and + genius—while both his judgment and his good taste held fast proudly + and indifferently to the truth that he did not speak + well.—Napoleon, as the complete and fully developed type of a + single instinct, belongs to ancient humanity, whose + characteristic—the simple construction and ingenious development + and realisation of a single motive or a small number of motives—may + be easily enough recognised.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">246.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Aristotle and + Marriage.</span></span>—Insanity makes its appearance in the + children of great geniuses, and stupidity in those of the most + virtuous—so says Aristotle. Did he mean by this to invite + exceptional men to marry?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">247.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Origin of a + bad Temperament.</span></span>—Injustice and instability in the + minds of certain men, their disordered and immoderate manner, are + the ultimate consequences of the innumerable logical inexactitudes, + superficialities, and hasty conclusions of which their ancestors + have been guilty. Men of a good temperament, on the other hand, are + descended <span class="tei tei-pb" id="page242">[pg + 242]</span><a name="Pg242" id="Pg242" class="tei tei-anchor"></a> + from solid and meditative races which have set a high value upon + reason—whether for praiseworthy or evil purposes is of no great + importance.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">248.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Dissimulation + as a Duty.</span></span>—Kindness has been best developed by the + long dissimulation which endeavoured to appear as kindness: + wherever great power existed the necessity for dissimulation of + this nature was recognised—it inspires security and confidence, and + multiplies the actual sum of our physical power. Falsehood, if not + actually the mother, is at all events the nurse of kindness. In the + same way, honesty has been brought to maturity by the need for a + semblance of honesty and integrity: in hereditary aristocracies. + The persistent exercise of such a dissimulation ends by bringing + about the actual nature of the thing itself: the dissimulation in + the long run suppresses itself, and organs and instincts are the + unexpected fruits in this garden of hypocrisy.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">249.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Who, then, is + ever Alone.</span></span>—The faint-hearted wretch does not know + what it means to be lonely. An enemy is always prowling in his + tracks. Oh, for the man who could give us the history of that + subtle feeling called loneliness!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">250.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Night and + Music.</span></span>—It was only at night time, and in the + semi-obscurity of dark forests and caverns, that the ear, the organ + of fear, was able to <span class="tei tei-pb" id="page243">[pg + 243]</span><a name="Pg243" id="Pg243" class="tei tei-anchor"></a> + develop itself so well, in accordance with the mode of living of + the timid—that is, the longest human epoch which has ever yet + existed: when it is clear daylight the ear is less necessary. Hence + the character of music, which is an art of night and twilight.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">251.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Stoical.</span></span>—The Stoic + experiences a certain sense of cheerfulness when he feels oppressed + by the ceremonial which he has prescribed for himself: he enjoys + himself then as a ruler.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">252.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Consider.</span></span>—The man who is + being punished is no longer he who has done the deed. He is always + the scapegoat.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">253.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Appearance.</span></span>—Alas! what + must be best and most resolutely proved is appearance itself; for + only too many people lack eyes to observe it. But it is so + tiresome!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">254.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Those who + Anticipate.</span></span>—What distinguishes poetic natures, but is + also a danger for them, is their imagination, which exhausts itself + in advance: which anticipates what will happen or what may happen, + which enjoys and suffers in advance, and which at the final moment + of the event or the action is already fatigued. Lord Byron, who was + only too familiar with this, wrote in his diary: <span class= + "tei tei-q">“If ever <span class="tei tei-pb" id="page244">[pg + 244]</span><a name="Pg244" id="Pg244" class="tei tei-anchor"></a> I + have a son he shall choose a very prosaic profession—that of a + lawyer or a pirate.”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">255.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Conversation on + Music.</span></span>—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">A.</span></span> What + do you say to that music?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">B.</span></span> It + has overpowered me, I can say nothing about it. Listen! there it is + beginning again.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">A.</span></span> All + the better! This time let us do our best to overpower it. Will you + allow me to add a few words to this music? and also to show you a + drama which perhaps at your first hearing you did not wish to + observe?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">B.</span></span> Very + well, I have two ears and even more if necessary; move up closer to + me.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">A.</span></span> We + have not yet heard what he wishes to say to us, up to the present + he has only promised to say something—something as yet unheard, so + he gives us to understand by his gestures, for they are gestures. + How he beckons! How he raises himself up! How he gesticulates! and + now the moment of supreme tension seems to have come to him: two + more fanfares, and he will present us with his superb and + splendidly-adorned theme, rattling, as it were, with precious + stones.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Is it a handsome + woman? or a beautiful horse? Enough, he looks about him as if + enraptured, for he must assemble looks of rapture. It is only now + that his theme quite pleases him: it is only now that he becomes + inventive and risks new and audacious features. How he forces out + his theme! Ah, take care!—he not only understands how to + <span class="tei tei-pb" id="page245">[pg 245]</span><a name= + "Pg245" id="Pg245" class="tei tei-anchor"></a> adorn, but also how + to gloss it over! Yes, he knows what the colour of health is, and + he knows how to make it up,—he is more subtle in his + self-consciousness than I thought. And now he is convinced that he + has convinced his hearers; he sets off his impromptus as if they + were the most important things under the sun: he points to his + theme with an insolent finger as if it were too good for this + world.—Ah, how distrustful he is! He is afraid we may get + tired!—that is why he buries his melody in sweet notes.—Now he even + appeals to our coarser senses that he may excite us and thus get us + once again into his power. Listen to him as he conjures up the + elementary force of tempestuous and thundering rhythms!</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And now that he + sees that these things have captivated our attention, strangle us, + and almost overwhelm us, he once again ventures to introduce his + theme amidst this play of the elements in order to convince us, + confused and agitated as we are, that our confusion and agitation + are the effects of his miraculous theme. And from now onwards his + hearers believe in him: as soon as the theme is heard once more + they are reminded of its thrilling elementary effects. The theme + profits by this recollection—now it has become demoniacal! What a + connoisseur of the soul he is! He gains command over us by all the + artifices of the popular orator. But the music has stopped + again.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">B.</span></span> And + I am glad of it; for I could no longer bear listening to your + observations! I should prefer ten times over to let myself be + deceived to knowing the truth once after your + version.</p><span class="tei tei-pb" id="page246">[pg + 246]</span><a name="Pg246" id="Pg246" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">A.</span></span> That + is just what I wished to hear from you. The best people now are + just like you: you are quite content to let yourselves be deceived. + You come here with coarse, lustful ears, and you do not bring with + you your conscience of the art of listening. On the way here you + have cast away your intellectual honesty, and thus you corrupt both + art and artists. Whenever you applaud and cheer you have in your + hands the conscience of the artists—and woe to art if they get to + know that you cannot distinguish between innocent and guilty music! + I do not indeed refer to <span class="tei tei-q">“good”</span> and + <span class="tei tei-q">“bad”</span> music—we meet with both in the + two kinds of music mentioned! but I call innocent music that which + thinks only of itself and believes only in itself, and which on + account of itself has forgotten the world at large—this spontaneous + expression of the most profound solitude which speaks of itself and + with itself, and has entirely forgotten that there are listeners, + effects, misunderstandings and failures in the world outside. In + short, the music which we have just heard is precisely of this rare + and noble type; and everything I said about it was a fable—pardon + my little trick if you will!</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">B.</span></span> Oh, + then you like <em class="tei tei-emph"><span style= + "font-style: italic">this</span></em> music, too? In that case many + sins shall be forgiven you!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">256.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Happiness + of the Evil Ones.</span></span>—These silent, gloomy, and evil men + possess a peculiar something which you cannot dispute with them—an + <span class="tei tei-pb" id="page247">[pg 247]</span><a name= + "Pg247" id="Pg247" class="tei tei-anchor"></a> uncommon and strange + enjoyment in the <span class="tei tei-foreign"><span style= + "font-style: italic">dolce far niente</span></span>; a sunset and + evening rest, such as none can enjoy but a heart which has been too + often devoured, lacerated, and poisoned by the passions.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">257.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Words Present + in our Minds.</span></span>—We always express our thoughts with + those words which lie nearest to hand. Or rather, if I may reveal + my full suspicion; at every moment we have only the particular + thought for the words that are present in our minds.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">258.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Flattering the + Dog.</span></span>—You have only to stroke this dog's coat once, + and he immediately splutters and gives off sparks like any other + flatterer—and he is witty in his own way. Why should we not endure + him thus?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">259.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Quondam + Panegyrist.</span></span>—<span class="tei tei-q">“He has now + become silent now in regard to me, although he knows the truth and + could tell it; but it would sound like vengeance—and he values + truth so highly, this honourable man!”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">260.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Amulet of + Dependent Men.</span></span>—He who is unavoidably dependent upon + some master ought to possess something by which he can inspire his + master with fear, and keep him in check: integrity, for example, or + probity, or an evil tongue.</p> + </div><span class="tei tei-pb" id="page248">[pg 248]</span><a name= + "Pg248" id="Pg248" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">261.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Why so + Sublime!</span></span>—Oh, I know them well this breed of animals! + Certainly it pleases them better to walk on two legs <span class= + "tei tei-q">“like a god”</span>—but it pleases me better when they + fall back on their four feet. This is incomparably more natural for + them!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">262.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Demon of + Power.</span></span>—Neither necessity nor desire, but the love of + power, is the demon of mankind. You may give men everything + possible—health, food, shelter, enjoyment—but they are and remain + unhappy and capricious, for the demon waits and waits; and must be + satisfied. Let everything else be taken away from men, and let this + demon be satisfied, and then they will nearly be happy—as happy as + men and demons can be; but why do I repeat this? Luther has already + said it, and better than I have done, in the verses:</p> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <div class="tei tei-lg" style= + "margin-bottom: 0.90em; margin-top: 0.90em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span style= + "font-size: 90%">“</span><span style="font-size: 90%">And + though they take our life,</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span style="font-size: 90%">Goods, honour, children, + wife,</span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span style="font-size: 90%">Yet is their profit + small,</span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span style="font-size: 90%">These things shall vanish + all,</span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span style= + "font-size: 90%">The Kingdom it remaineth.</span><span style= + "font-size: 90%">”</span></span> + </div> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Kingdom! + there it is again!<a id="noteref_7" name="noteref_7" href= + "#note_7"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">7</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">263.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Contradiction + Incarnate and Animated.</span></span>—There is a physiological + contradiction in what is <span class="tei tei-pb" id="page249">[pg + 249]</span><a name="Pg249" id="Pg249" class="tei tei-anchor"></a> + called genius: genius possesses on the one hand a great deal of + savage disorder and involuntary movement, and on the other hand a + great deal of superior activity in this movement. Joined to this a + genius possesses a mirror which reflects the two movements beside + one another, and within one another, but often opposed to one + another. Genius in consequence of this sight is often unhappy, and + if it feels its greatest happiness in creating, it is because it + forgets that precisely then, with the highest determinate activity, + it does something fantastic and irrational (such is all art) and + cannot help doing it.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">264.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Deceiving One's + Self.</span></span>—Envious men with a discriminating intuition + endeavour not to become too closely acquainted with their rivals in + order that they may feel themselves superior to them.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">265.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">There is a Time + for the Theatre.</span></span>—When the imagination of a people + begins to diminish, there arises the desire to have its legends + represented on the stage: it then tolerates the coarse substitutes + for imagination. In the age of the epic rhapsodist, however, the + theatre itself, and the actor dressed up as a hero, form an + obstacle in the path of the imagination instead of acting as wings + for it—too near, too definite, too heavy, and with too little of + dreamland and the flights of birds about them.</p> + </div><span class="tei tei-pb" id="page250">[pg 250]</span><a name= + "Pg250" id="Pg250" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">266.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Without + Charm.</span></span>—He lacks charm and knows it. Ah, how skilful + he is in masking this defect! He does it by a strict virtue, gloomy + looks, and acquired distrust of all men, and of existence itself; + by coarse jests, by contempt for a more refined manner of living, + by pathos and pretensions, and by a cynical philosophy—yea, he has + even developed into a character through the continual knowledge of + his deficiency.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">267.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Why so + Proud?</span></span>—A noble character is distinguished from a + vulgar one by the fact that the latter has not at ready command a + certain number of habits and points of view like the former: fate + willed that they should not be his either by inheritance or by + education.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">268.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Orator's + Scylla and Charybdis.</span></span>—How difficult it was in Athens + to speak in such a way as to win over the hearers to one's cause + without repelling them at the same time by the form in which one's + speech was cast, or withdrawing their attention from the cause + itself by this form! How difficult it still is to write thus in + France!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">269.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Sick People and + Art.</span></span>—For all kinds of sadness and misery of soul we + should first of all try <span class="tei tei-pb" id="page251">[pg + 251]</span><a name="Pg251" id="Pg251" class="tei tei-anchor"></a> a + change of diet and severe manual labour; but in such cases men are + in the habit of having recourse to mental intoxicants, to art for + example—which is both to their own detriment and that of art! Can + you not see that when you call for art as sick people you make the + artists themselves sick?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">270.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Apparent + Toleration.</span></span>—Those are good, benevolent, and rational + words on and in favour of science, but, alas! I see behind these + words your toleration of science. In a corner of your inmost mind + you think, in spite of all you say, that <em class= + "tei tei-emph"><span style="font-style: italic">it is not necessary + for you</span></em>, that it shows magnanimity on your part to + admit and even to advocate it, more especially as science on its + part does not exhibit this magnanimity in regard to your opinion! + Do you know that you have no right whatever to exercise this + toleration? that this condescension of yours is an even coarser + disparagement of science than any of that open scorn which a + presumptuous priest or artist might allow himself to indulge in + towards science? What is lacking in you is a strong sense for + everything that is true and actual, you do not feel grieved and + worried to find that science is in contradiction to your own + sentiments, you are unacquainted with that intense desire for + knowledge ruling over you like a law, you do not feel a duty in the + need of being present with your own eyes wherever knowledge exists, + and to let nothing that is <span class="tei tei-q">“known”</span> + escape you. You do not know that which you are treating with such + toleration! and <span class="tei tei-pb" id="page252">[pg + 252]</span><a name="Pg252" id="Pg252" class="tei tei-anchor"></a> + it is only because you do not know it that you can succeed in + adopting such a gracious attitude towards it. You, forsooth, would + look upon science with hatred and fanaticism if it for once cast + its shining and illuminating glance upon you! What does it matter + to us, then, if you do exhibit toleration—and towards a phantom! + and not even towards us!—and what do we matter!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">271.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Festive + Moods.</span></span>—It is exactly those men who aspire most + ardently towards power who feel it indescribably agreeable to be + overpowered! to sink suddenly and deeply into a feeling as into a + whirlpool! To suffer the reins to be snatched out of their hand, + and to watch a movement which takes them they know not where! + Whatever or whoever may be the person or thing that renders us this + service, it is nevertheless a great service: we are so happy and + breathless, and feel around us an exceptional silence, as if we + were in the most central bowels of the earth. To be for once + entirely powerless! the plaything of the elementary forces of + nature! There is a restfulness in this happiness, a casting away of + the great burden, a descent without fatigue, as if one had been + given up to the blind force of gravity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This is the + dream of the mountain climber, who, although he sees his goal far + above him, nevertheless falls asleep on the way from utter + exhaustion, and dreams of the happiness of the contrast—this + effortless rolling down hill. I describe happiness <span class= + "tei tei-pb" id="page253">[pg 253]</span><a name="Pg253" id="Pg253" + class="tei tei-anchor"></a> as I imagine it to be in our + present-day society, the badgered, ambitious society of Europe and + America. Now and then they <em class="tei tei-emph"><span style= + "font-style: italic">wish</span></em> to fall back into + impotence—this enjoyment is offered them by wars, arts, religions, + and geniuses. When a man has temporarily abandoned himself to a + momentary impression which devours and crushes everything—and this + is the modern festive mood—he afterwards becomes freer, colder, + more refreshed, and more strict, and again strives tirelessly after + the contrary of all this: power.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="Sect_272" id="Sect_272" class="tei tei-anchor"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">272.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Purification of Races.</span></span>—It is probable that there are + no pure races, but only races which have become purified, and even + these are extremely rare.<a id="noteref_8" name="noteref_8" href= + "#note_8"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">8</span></span></a> We more + often meet with crossed races, among whom, together with the + defects in the harmony of the bodily forms (for example when the + eyes do not accord with the mouth) we necessarily always find + defects of harmony in habits and appreciations. (Livingstone heard + some one say, <span class="tei tei-q">“God created white and black + men, but the devil created the half-castes.”</span>)</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Crossed races + are always at the same time crossed <span class="tei tei-pb" id= + "page254">[pg 254]</span><a name="Pg254" id="Pg254" class= + "tei tei-anchor"></a> cultures and crossed moralities: they are, as + a rule, more evil, cruel, and restless. Purity is the final result + of innumerable adjustments, absorptions, and eliminations; and + progress towards purity in a race is shown by the fact that the + latent strength in the race is more and more restricted to a few + special functions, whilst it formerly had to carry out too many and + often contradictory things. Such a restriction will always have the + appearance of an impoverishment, and must be judged with prudence + and moderation. In the long run, however, when the process of + purification has come to a successful termination, all those forces + which were formerly wasted in the struggle between the + disharmonious qualities are at the disposal of the organism as a + whole, and this is why purified races have always become stronger + and more beautiful.—The Greeks may serve us as a model of a + purified race and culture!—and it is to be hoped that some day a + pure European race and culture may arise.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">273.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Praise.</span></span>—Here is some one + who, you perceive, wishes to praise you: you bite your lips and + brace up your heart: Oh, that <em class="tei tei-emph"><span style= + "font-style: italic">that</span></em> cup might go hence! But it + does not, it comes! let us therefore drink the sweet impudence of + the panegyrist, let us overcome the disgust and profound contempt + that we feel for the innermost substance of his praise, let us + assume a look of thankful joy—for he wished to make himself + agreeable to us! And now that it is all over we know <span class= + "tei tei-pb" id="page255">[pg 255]</span><a name="Pg255" id="Pg255" + class="tei tei-anchor"></a> that he feels greatly exalted; he has + been victorious over us. Yes, and also over himself, the + villain!—for it was no easy matter for him to wring this praise + from himself.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">274.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Rights and + Privileges of Man.</span></span>—We human beings are the only + creatures who, when things do not go well with us, can blot + ourselves out like a clumsy sentence,—whether we do so out of + honour for humanity or pity for it, or on account of the aversion + we feel towards ourselves.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">275.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Transformed + Being.</span></span>—Now he becomes virtuous; but only for the sake + of hurting others by being so. Don't pay so much attention to + him.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">276.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">How Often! How + Unexpected!</span></span>—How may married men have some morning + awakened to the fact that their young wife is dull, although she + thinks quite the contrary! not to speak of those wives whose flesh + is willing but whose intellect is weak!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">277.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Warm and Cold + Virtues.</span></span>—Courage is sometimes the consequence of cold + and unshaken resolution, and at other times of a fiery and reckless + élan. For these two kinds of courage there is only the one + name!—but how different, nevertheless, <span class="tei tei-pb" id= + "page256">[pg 256]</span><a name="Pg256" id="Pg256" class= + "tei tei-anchor"></a> are cold virtues and warm virtues! and the + man would be a fool who could suppose that <span class= + "tei tei-q">“goodness”</span> could only be brought about by + warmth, and no less a fool he who would only attribute it to cold. + The truth is that mankind has found both warm and cold courage very + useful, yet not often enough to prevent it from setting them both + in the category of precious stones.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">278.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The gracious + Memory.</span></span>—A man of high rank will do well to develop a + gracious memory, that is, to note all the good qualities of people + and remember them particularly; for in this way he holds them in an + agreeable dependence. A man may also act in this way towards + himself: whether or not he has a gracious memory determines in the + end the superiority, gentleness, or distrust with which he observes + his own inclinations and intentions, and finally even the nature of + these inclinations and intentions.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">279.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Wherein we + become Artists.</span></span>—He who makes an idol of some one + endeavours to justify himself in his own eyes by idealising this + person: in other words, he becomes an artist that he may have a + clear conscience. When he suffers he does not suffer from his + ignorance, but from the lie he has told himself to make himself + ignorant. The inmost misery and desire of such a man—and all + passionate lovers are included in this category—cannot be exhausted + by normal means.</p> + </div><span class="tei tei-pb" id="page257">[pg 257]</span><a name= + "Pg257" id="Pg257" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">280.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Childlike.</span></span>—Those who live + like children—those who have not to struggle for their daily bread, + and do not think that their actions have any ultimate + signification—remain childlike.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">281.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Our Ego desires + Everything.</span></span>—It would seem as if men in general were + only inspired by the desire to possess: languages at least would + permit of this supposition, for they view past actions from the + standpoint that we have been put in possession of + something—<span class="tei tei-q">“I <em class= + "tei tei-emph"><span style="font-style: italic">have</span></em> + spoken, struggled, conquered”</span>—as if to say, I am now in + possession of my word, my struggle, my victory. How greedy man + appears in this light! he cannot even let the past escape him: he + even wishes to <em class="tei tei-emph"><span style= + "font-style: italic">have</span></em> it still!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">282.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Danger in + Beauty.</span></span>—This woman is beautiful and intelligent: + alas, how much more intelligent she would have become if she had + not been beautiful!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">283.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Domestic and + Mental Peace.</span></span>—Our habitual mood depends upon the mood + in which we maintain our habitual entourage.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">284.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">New Things as + Old Ones.</span></span>—Many people seem irritated when something + new is told them: <span class="tei tei-pb" id="page258">[pg + 258]</span><a name="Pg258" id="Pg258" class="tei tei-anchor"></a> + they feel the ascendancy which the news has given to the person who + has learnt it first.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">285.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">What are the + Limits of the Ego.</span></span>—The majority of people take under + their protection, as it were, something that they know, as if the + fact of knowing it was sufficient in itself to make it their + property. The acquisitiveness of the egoistic feeling has no + limits: Great men speak as if they had behind them the whole of + time, and had placed themselves at the head of this enormous host; + and good women boast of the beauty of their children, their + clothes, their dog, their physician, or their native town, but the + only thing they dare not say is, <span class="tei tei-q">“I am all + that.”</span> <span lang="it" class="tei tei-foreign" xml:lang= + "it"><span style="font-style: italic">Chi non ha non + è</span></span>—as they say in Italy.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">286.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Domestic + Animals, Pets and the Like.</span></span>—Could there be anything + more repugnant than the sentimentality which is shown to plants and + animals—and this on the part of a creature who from the very + beginning has made such ravages among them as their most ferocious + enemy,—and who ends by even claiming affectionate feelings from his + weakened and mutilated victims! Before this kind of <span class= + "tei tei-q">“nature”</span> man must above all be serious, if he is + any sort of a thinking being.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">287.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Two + Friends.</span></span>—They were friends once, but now they have + ceased to be so, and both of them <span class="tei tei-pb" id= + "page259">[pg 259]</span><a name="Pg259" id="Pg259" class= + "tei tei-anchor"></a> broke off the friendship at the same time, + the one because he believed himself to be too greatly + misunderstood, and the other because he thought he was known too + intimately—and both were wrong! For neither of them knew himself + well enough.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">288.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Comedy of + the Noble Souls.</span></span>—Those who cannot succeed in + exhibiting a noble and cordial familiarity endeavour to let the + nobleness of their nature be seen by their exercise of reserve and + strictness, and a certain contempt for familiarity, as if their + strong sense of confidence were ashamed to show itself.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">289.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Where we may + say Nothing against Virtue.</span></span>—Among cowards it is + thought bad form to say anything against bravery, for any + expression of this kind would give rise to some contempt; and + unfeeling people are irritated when anything is said against + pity.<a id="noteref_9" name="noteref_9" href="#note_9"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">9</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">290.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">A + Waste.</span></span>—We find that with irritable and abrupt people + their first words and actions generally afford no indication of + their actual character—they are prompted by circumstances, and are + to some <span class="tei tei-pb" id="page260">[pg + 260]</span><a name="Pg260" id="Pg260" class="tei tei-anchor"></a> + extent simply reproductions of the spirit of these circumstances. + Because, however, as the words have been uttered and the deeds + done, the subsequent words and deeds, indicating the real nature of + such people, have often to be used to reconcile, amend, or + extinguish the former.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">291.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Arrogance.</span></span>—Arrogance is an + artificial and simulated pride; but it is precisely the essential + nature of pride to be incapable of artifice, simulation, or + hypocrisy—and thus arrogance is the hypocrisy of the incapacity for + hypocrisy, a very difficult thing, and one which is a failure in + most cases. But if we suppose that, as most frequently happens, the + presumptuous person betrays himself, then a treble annoyance falls + to his lot: people are angry with him because he has endeavoured to + deceive them, and because he wished to show himself superior to + them, and finally they laugh at him because he failed in both these + endeavours. How earnestly, therefore, should we dissuade our + fellow-men from arrogance!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">292.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">A Species of + Misconception.</span></span>—When we hear somebody speak it is + often sufficient for his pronunciation of a single consonant (the + letter r, for example) to fill us with doubts as to the honesty of + his feelings: we are not accustomed to this particular + pronunciation, and should have to make it ourselves as it were + arbitrarily—it sounds <span class="tei tei-q">“forced”</span> + <span class="tei tei-pb" id="page261">[pg 261]</span><a name= + "Pg261" id="Pg261" class="tei tei-anchor"></a> to us. This is the + domain of the greatest possible misconception: and it is the same + with the style of a writer who has certain habits which are not the + habits of everybody. His <span class= + "tei tei-q">“artlessness”</span> is felt as such only by himself, + and precisely in regard to that which he himself feels to be + <span class="tei tei-q">“forced”</span> (because he has yielded in + this matter to the prevailing fashion and to so called <span class= + "tei tei-q">“good taste”</span>), he may perhaps give pleasure and + inspire confidence.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">293.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Thankful.</span></span>—One superfluous + grain of gratitude and piety makes one suffer as from a vice—in + spite of all one's independence and honesty one begins to have a + bad conscience.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">294.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Saints.</span></span>—It is the most + sensual men who find it necessary to avoid women and to torture + their bodies.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">295.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Subtlety of + Serving.</span></span>—One of the most subtle tasks in the great + art of serving is that of serving a more than usually ambitious + man, who, indeed, is excessively egoistic in all things, but is + entirely adverse to being thought so (this is part of his + ambition). He requires that everything shall be according to his + own will and humour, yet in such a way as to give him the + appearance of always having sacrificed himself, and of rarely + desiring anything for himself alone.</p> + </div><span class="tei tei-pb" id="page262">[pg 262]</span><a name= + "Pg262" id="Pg262" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">296.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Duelling.</span></span>—I think it a + great advantage, said some one, to be able to fight a duel—if, of + course, it is absolutely necessary; for I have at all times brave + companions about me. The duel is the last means of thoroughly + honourable suicide left to us; but it is unfortunately a circuitous + means, and not even a certain one.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">297.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Pernicious.</span></span>—A young man + can be most surely corrupted when he is taught to value the + like-minded more highly than the differently minded.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">298.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Hero-Worship + and its Fanatics.</span></span>—The fanatic of an ideal that + possesses flesh and blood is right as a rule so long as he assumes + a negative attitude, and he is terrible in his negation: he knows + what he denies as well as he knows himself, for the simple reason + that he comes thence, that he feels at home there, and that he has + always the secret fear of being forced to return there some day. He + therefore wishes to make his return impossible by the manner of his + negation. As soon as he begins to affirm, however, he partly shuts + his eyes and begins to idealise (frequently merely for the sake of + annoying those who have stayed at home). We might say that there + was something artistic about this—agreed, but there is also + something dishonest about it.</p><span class="tei tei-pb" id= + "page263">[pg 263]</span><a name="Pg263" id="Pg263" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The idealist of + a person imagines this person to be so far from him that he can no + longer see him distinctly, and then he travesties that which he can + just perceive into something <span class= + "tei tei-q">“beautiful”</span>—that is to say, symmetrical, vaguely + outlined, uncertain. Since he wishes to worship from afar that + ideal which floats on high in the distance, he finds it essential + to build a temple for the object of his worship as a protection + from the <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">profanum + vulgus</span></span>. He brings into this temple for the object of + his worship all the venerable and sanctified objects which he still + possesses, so that his ideal may benefit by their charm, and that, + nourished in this way, it may grow more and more divine. In the end + he really succeeds in forming his God, but, alas for him! there is + some one who knows how all this has been done, viz. his + intellectual conscience; and there is also some one who, quite + unconsciously, begins to protest against these things, viz. the + deified one himself, who, in consequence of all this worship, + praise, and incense, now becomes completely unbearable and shows + himself in the most obvious and dreadful manner to be non-divine, + and only too human.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In a case like + this there is only one means of escape left for such a fanatic; he + patiently suffers himself and his fellows to be maltreated, and + interprets all this misery <span lang="la" class="tei tei-foreign" + xml:lang="la"><span style="font-style: italic">in maiorem dei + gloriam</span></span> by a new kind of self-deceit and noble + falsehood. He takes up a stand against himself, and in doing so + experiences, as an interpreter and ill-treated person, something + like martyrdom—and in this way he climbs to the height of his + conceit. Men of this <span class="tei tei-pb" id="page264">[pg + 264]</span><a name="Pg264" id="Pg264" class="tei tei-anchor"></a> + kind to be found, for example, in the entourage of Napoleon: + indeed, perhaps it may have been he who inspired the soul of his + century with that romantic prostration in the presence of the + <span class="tei tei-q">“genius”</span> and the <span class= + "tei tei-q">“hero,”</span> which was so foreign to the spirit of + rationalism of the nineteenth century—a man about whom even Byron + was not ashamed to say that he was a <span class="tei tei-q">“worm + compared with such a being.”</span> (The formulæ of this + prostration have been discovered by Thomas Carlyle, that arrogant + old muddle-head and grumbler, who spent his long life in trying to + romanticise the common sense of his Englishmen: but in vain!)</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">299.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Appearance + of Heroism.</span></span>—Throwing ourselves in the midst of our + enemies may be a sign of cowardice.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">300.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Condescending + towards the Flatterer.</span></span>—It is the ultimate prudence of + insatiably ambitious men not only to conceal their contempt for man + which the sight of flatterers causes them: but also to appear even + condescending to them, like a God who can be nothing if not + condescending.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">301.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span class="tei tei-q"><span style= + "font-variant: small-caps">“</span><span style= + "font-variant: small-caps">Strength of + Character.</span><span style="font-variant: small-caps">”</span></span></span>—<span class="tei tei-q">“What + I have said once I will do”</span>—This manner of thinking is + believed to indicate great strength of character. <span class= + "tei tei-pb" id="page265">[pg 265]</span><a name="Pg265" id="Pg265" + class="tei tei-anchor"></a> How many actions are accomplished, not + because they have been selected as being the most rational, but + because at the moment when we thought of them they influenced our + ambition and vanity by some means or another, so that we do not + stop until we have blindly carried them out. Thus they strengthen + in us our belief in our character and our good conscience, in short + our strength; whilst the choice of the most rational acts possible + brings about a certain amount of scepticism towards ourselves, and + thus encourages a sense of weakness in us.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">302.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Once, Twice, + and Thrice True.</span></span>—Men lie unspeakably and often, but + they do not think about it afterwards, and generally do not believe + in it.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">303.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Pastime of + the Psychologist.</span></span>—He thinks he knows me, and fancies + himself to be subtle and important when he has any kind of + relations with me; and I take care not to undeceive him. For in + such a case I should suffer for it, while now he wishes me well + because I arouse in him a feeling of conscious superiority.—There + is another, who fears that I think I know him, and feels a sense of + inferiority at this. As a result he behaves in a timid and + vacillating manner, in my presence, and endeavours to mislead me in + regard to himself so that he may regain an ascendancy over me.</p> + </div><span class="tei tei-pb" id="page266">[pg 266]</span><a name= + "Pg266" id="Pg266" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">304.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Destroyers + of the World.</span></span>—When some men fail to accomplish what + they desire to do they exclaim angrily, <span class= + "tei tei-q">“May the whole world perish!”</span> This odious + feeling is the height of envy which reasons thus: because I cannot + have one thing the whole world in general must have nothing! the + whole world shall not exist!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">305.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Greed.</span></span>—When we set out to + buy something our greed increases with the cheapness of the + object—Why? Is it because the small differences in price make up + the little eye of greed?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">306.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Greek + Ideal.</span></span>—What did the Greeks admire in Ulysses? Above + all his capacity for lying and for taking a shrewd and dreadful + revenge, his being equal to circumstances, his appearing to be + nobler than the noblest when necessary, his ability to be + everything he desired, his heroic pertinacity, having all means + within his command, possessing genius—the genius of Ulysses is an + object of the admiration of the gods, they smile when they think of + it—all this is the Greek ideal! What is most remarkable about it is + that the contradiction between seeming and being was not felt in + any way, and that as a consequence it could not be morally + estimated. Were there ever such accomplished actors?</p> + </div><span class="tei tei-pb" id="page267">[pg 267]</span><a name= + "Pg267" id="Pg267" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">307.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Facta! Yes, + Facta Ficta!</span></span>—The historian need not concern himself + with events which have actually happened, but only those which are + supposed to have happened; for none but the latter have produced an + effect. The same remark applies to the imaginary heroes. His + theme—this so-called world-history—what is it but opinions on + imaginary actions and their imaginary motives, which in their turn + give rise to opinions and actions the reality of which, however, is + at once evaporated, and is only effective as vapour,—a continual + generating and impregnating of phantoms above the dense mists of + unfathomable reality. All historians record things which have never + existed, except in imagination.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">308.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Not to + understand Trade is Noble.</span></span>—To sell one's virtue only + at the highest price, or even to carry on usury with it as a + teacher, a civil servant, or an artist, for instance, brings genius + and talent down to the level of the common tradesman. We must be + careful not to be clever with our wisdom!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">309.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Fear and + Love.</span></span>—The general knowledge of mankind has been + furthered to a greater extent by fear than by love; for fear + endeavours to find out who the other is, what he can do, and what + he wants: it would be dangerous and prejudicial to <span class= + "tei tei-pb" id="page268">[pg 268]</span><a name="Pg268" id="Pg268" + class="tei tei-anchor"></a> be deceived on this point. On the other + hand, love is induced by its secret craving to discover as many + beautiful qualities as possible in the loved object, or to raise + this loved object as high as possible: it is a joy and an advantage + to love to be deceived in this way—and this is why it does it.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">310.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Good-natured + People.</span></span>—Good-natured people have acquired their + character from the continual fear of foreign attacks in which their + ancestors lived,—these ancestors, who were in the habit of + mitigating and tranquillising, humbling themselves, preventing, + distracting, flattering, and apologising, concealing their grief + and anger, and preserving an unruffled countenance,—and they + ultimately bequeathed all this delicate and well-formed mechanism + to their children and grandchildren. These latter, thanks to their + more favourable lot, did not experience this feeling of dread, but + they nevertheless continue in the same groove.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">311.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The so-called + Soul.</span></span>—The sum-total of those internal movements which + come naturally to men, and which they can consequently set in + motion readily and gracefully, is called the soul—men are looked + upon as void of soul when they let it be seen that their inward + emotions are difficult and painful to them.</p> + </div><span class="tei tei-pb" id="page269">[pg 269]</span><a name= + "Pg269" id="Pg269" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">312.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Forgetful + Ones.</span></span>—In outbursts of passion and the delusions of + dreams and madness, man rediscovers his own primitive history, and + that of humanity: animality and its savage grimaces. For once his + memory stretches back into the past, while his civilised condition + is developed from the forgetfulness of these primitive experiences, + that is to say, from the failing of this memory. He who, as a + forgetful man of a higher nature, has always remained aloof from + these things, does not understand men—but it is an advantage if + from time to time there are individuals who do not understand men, + individuals who are, so to speak, created from the divine seed and + born of reason.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">313.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Friend whom + we want no Longer.</span></span>—That friend whose hopes we cannot + satisfy we should prefer to have as an enemy.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">314.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">In the Society + of Thinkers.</span></span>—In the midst of the ocean of becoming we + adventurers and birds of passage wake up on an island no larger + than a small boat, and here we look round us for a moment with as + much haste and curiosity as possible; for how quickly may some gale + blow us away or some wave sweep over the little island and leave + nothing of us remaining! Here, however, upon this little + <span class="tei tei-pb" id="page270">[pg 270]</span><a name= + "Pg270" id="Pg270" class="tei tei-anchor"></a> piece of ground we + meet with other birds of passage and hear of still earlier + ones,—and thus we live together for one precious minute of + recognition and divining, amid the cheerful fluttering of wings and + joyful chirping, and then adventure in spirit far out on the ocean, + feeling no less proud than the ocean itself.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">315.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Parting with + Something.</span></span>—To give up some of our property, or to + waive a right, gives pleasure when it denotes great wealth. + Generosity may be placed in this category.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">316.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Weak + Sects.</span></span>—Those sects which feel that they will always + remain weak hunt up a few intelligent individual adherents, wishing + to make up in quality what they lack in quantity. This gives rise + to no little danger for intelligent minds.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">317.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Judgment of + the Evening.</span></span>—The man who meditates upon his day's and + life's work when he has reached the end of his journey and feels + weary, generally arrives at a melancholy conclusion; but this is + not the fault of the day or his life, but of weariness.—In the + midst of creative work we do not take time, as a rule, to meditate + upon life and existence, nor yet in the midst of our pleasures: + <span class="tei tei-pb" id="page271">[pg 271]</span><a name= + "Pg271" id="Pg271" class="tei tei-anchor"></a> but if by a chance + this did happen once we should no longer believe him to be right + who waited for the seventh day and for repose to find everything + that exists very beautiful.—He had missed the right moment.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">318.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Beware of + Systemisers!</span></span>—There is a certain amount of comedy + about systemisers: in trying to complete a system and to round off + its horizon they have to try to let their weaker qualities appear + in the same style as their stronger ones.—They wish to represent + complete and uniformly strong natures.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">319.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Hospitality.</span></span>—The object of + hospitality is to paralyse all hostile feeling in a stranger. When + we cease to look upon strangers as enemies, hospitality diminishes; + it flourishes so long as its evil presupposition does.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">320.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Weather.</span></span>—An exceptional and uncertain state of the + weather makes men suspicious even of one another: at the same time + they come to like innovations, for they must diverge from their + accustomed habits. This is why despots like those countries where + the weather is moral.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">321.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Danger in + Innocence.</span></span>—Innocent people become easy victims in all + circumstances because <span class="tei tei-pb" id="page272">[pg + 272]</span><a name="Pg272" id="Pg272" class="tei tei-anchor"></a> + their lack of knowledge prevents them from distinguishing between + moderation and excess, and from being betimes on their guard + against themselves. It is as a result of this that innocent, that + is, ignorant young women become accustomed to the frequent + enjoyment of sexual intercourse, and feel the want of it very much + in later years when their husbands fall ill or grow prematurely + old. It is on account of this harmless and orthodox conception, as + if frequent sexual intercourse were right and proper, that they + come to experience a need which afterwards exposes them to the + severest tribulations, and even worse.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Considering the + matter, however, from a higher and more general point of view, + whoever loves a man or a thing without knowing him or it, falls a + prey to something which he would not love if he could see it. In + all cases where experience, precautions, and prudent steps are + required, it is the innocent man who will be most thoroughly + corrupted, for he has to drink with closed eyes the dregs and most + secret poison of everything put before him. Let us consider the + procedure of all princes, churches, sects, parties, and + corporations: Is not the innocent man always used as the sweetest + bait for the most dangerous and wicked traps?—just as Ulysses + availed himself of the services of the innocent Neoptolemos to + cheat the old and infirm anchorite and ogre of Lemnos out of his + bow and arrows. Christianity, with its contempt for the world, has + made ignorance a virtue—innocence, perhaps because the most + frequent result of this innocence is precisely, as I have indicated + above, <span class="tei tei-pb" id="page273">[pg + 273]</span><a name="Pg273" id="Pg273" class="tei tei-anchor"></a> + guilt, the sense of guilt, and despair: In other words, a virtue + which leads to Heaven by the circuitous route of Hell; for only + then can the gloomy propylæa of Christian salvation be thrown open, + and only then is the promise of a posthumous second innocence + effective. This is one of the finest inventions of + Christianity!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">322.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Living without + a Doctor when Possible.</span></span>—It seems to me that a sick + man lives more carelessly when he is under medical observation than + when he attends to his own health. In the first case it suffices + for him to obey strictly all his Doctor's prescriptions; but in the + second case he gives more attention to the ultimate object of these + prescriptions, namely, his health; he observes much more, and + submits himself to a more severe discipline than the directions of + his physician would compel him to do.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">All rules have + this effect: they distract our attention from the fundamental aim + of the rule, and make us more thoughtless. But to what heights of + immoderation and destruction would men have risen if ever they had + completely and honestly left everything to the Godhead as to their + physician, and acted in accordance with the words <span class= + "tei tei-q">“as God will”</span>!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">323.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Darkening + of the Heavens.</span></span>—Do you know the vengeance of those + timid people who <span class="tei tei-pb" id="page274">[pg + 274]</span><a name="Pg274" id="Pg274" class="tei tei-anchor"></a> + behave in society just as if they had stolen their limbs? The + vengeance of the humble, Christian-like souls who just manage to + slink quietly through the world? The vengeance of those who always + judge hastily, and are as hastily said to be in the wrong? The + vengeance of all classes of drunkards, for whom the morning is + always the most miserable part of the day? and also of all kinds of + invalids and sick and depressed people who have no longer the + courage to become healthy?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The number of + these petty vengeful people, and, even more, the number of their + petty acts of revenge, is incalculable. The air around us is + continually whizzing with the discharged arrows of their malignity, + so that the sun and the sky of their lives become darkened + thereby,—and, alas! not only theirs, but more often ours and other + men's: and this is worse than the frequent wounds which they make + on our skins and hearts. Do we not occasionally deny the existence + of the sun and sky merely because we have not seen them for so + long?—Well then, solitude! because of this, solitude!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">324.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Psychology + of the Actor.</span></span>—It is the blissful illusion of all + great actors to imagine that the historical personages whom they + are representing were really in the same state of mind as they + themselves are when interpreting them—but in this they are very + much mistaken. Their powers of imitation and divination, which they + would fain exhibit as a clairvoyant faculty, penetrate only + <span class="tei tei-pb" id="page275">[pg 275]</span><a name= + "Pg275" id="Pg275" class="tei tei-anchor"></a> far enough to + explain gestures, accent, and looks, and in general anything + exterior: that is, they can grasp the shadow of the soul of a great + hero, statesman, or warrior, or of an ambitious, jealous, or + desperate person—they penetrate fairly near to the soul, but they + never reach the inmost spirit of the man they are imitating.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It would, + indeed, be a fine thing to discover that instead of thinkers, + psychologists, or experts we required nothing but clairvoyant + actors to throw light upon the essence of any condition. Let us + never forget, whenever such pretensions are heard, that the actor + is nothing but an ideal ape—so much of an ape is he, indeed, that + he is not capable of believing in the <span class= + "tei tei-q">“essence”</span> or in the <span class= + "tei tei-q">“essential”</span>: everything becomes for him merely + performance, intonation, attitude, stage, scenery, and public.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">325.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Living and + Believing Apart.</span></span>—The means of becoming the prophet + and wonder-worker of one's age are the same to-day as in former + times: one must live apart, with little knowledge, some ideas, and + a great deal of presumption—we then finish by believing that + mankind cannot do without us, because it is clear that we can do + without it. When we are inspired with this belief we find faith. + Finally, a piece of advice to him who needs it (it was given to + Wesley by Boehler, his spiritual teacher): <span class= + "tei tei-q">“Preach faith until you have it; then you will preach + it because you have it!”</span></p> + </div><span class="tei tei-pb" id="page276">[pg 276]</span><a name= + "Pg276" id="Pg276" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">326.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Knowing our + Circumstances.</span></span>—We may estimate our powers, but not + our power. Not only do circumstances conceal it from us and show it + to us time about, but they even exaggerate or diminish it. We must + consider ourselves as variable quantities whose productive capacity + may in favourable circumstances reach the greatest possible + heights: we must therefore reflect upon these circumstances, and + spare no pains in studying them.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">327.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">A + Fable.</span></span>—The Don Juan of knowledge—no philosopher or + poet has yet succeeded in discovering him. He is wanting in love + for the things he recognises, but he possesses wit, a lust for the + hunting after knowledge, and the intrigues in connection with it, + and he finds enjoyment in all these, even up to the highest and + most distant stars of knowledge—until at last there is nothing left + for him to pursue but the absolutely injurious side of knowledge, + just as the drunkard who ends by drinking absinthe and aquafortis. + That is why last of all he feels a longing for hell, for this is + the final knowledge which seduces him. Perhaps even this would + disappoint him, as all things do which one knows! and then he would + have to stand still for all eternity, a victim to eternal + deception, and transformed into his enemy, the Stony Guest, who + longs for an evening meal of knowledge which will never more fall + to his share! for the whole world of things <span class= + "tei tei-pb" id="page277">[pg 277]</span><a name="Pg277" id="Pg277" + class="tei tei-anchor"></a> will not have another mouthful left to + offer to these hungry men.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">328.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">What Idealistic + Theories Disclose.</span></span>—We are most certain to find + idealistic theories among unscrupulously practical men; for such + men stand in need of the lustre of these theories for the sake of + their reputation. They adopt them instinctively without by any + means feeling hypocritical in doing so—no more hypocritical than + Englishmen with their Christianity and their Sabbath-keeping. On + the other hand, contemplative natures who have to keep themselves + on the guard against all kinds of fantasies and who dread to be + reputed as enthusiasts, are only to be satisfied with hard + realistic theories: they take possession of them under the same + instinctive compulsion without thereby losing their honesty.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">329.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Calumniators of Cheerfulness.</span></span>—People who have been + deeply wounded by the disappointments of life look with suspicion + upon all cheerfulness as if it were something childish and puerile, + and revealed a lack of common sense that moves them to pity and + tenderness, such as one would experience when seeing a dying child + caressing his toys on his death-bed. Such men appear to see hidden + graves under every rose; rejoicings, tumult, and cheerful music + appear to them to be the voluntary illusions of a man who is + dangerously ill <span class="tei tei-pb" id="page278">[pg + 278]</span><a name="Pg278" id="Pg278" class="tei tei-anchor"></a> + and yet wishes to take a momentary draught from the intoxicating + cup of life. But this judgment about cheerfulness is merely the + reflection of the latter on the dark background of weariness and + ill-health: in itself it is something touching, irrational, and + pitiable, even childlike and puerile, but connected with that + second childhood which follows in the train of old age, and is the + harbinger of death.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">330.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Not yet + Enough!</span></span>—It is not sufficient to prove a case, we must + also tempt or raise men to it: hence the wise man must learn to + convey his wisdom; and often in such a manner that it may sound + like foolishness!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">331.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Right and + Limits.</span></span>—Asceticism is the proper mode of thinking for + those who must extirpate their carnal instincts, because these are + ferocious beasts,—but only for such people!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">332.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Bombastic + Style.</span></span>—An artist who does not wish to put his + elevated feelings into a work and thus unburden himself, but who + rather wishes to impart these feelings of elevation to others, + becomes pompous, and his style becomes the bombastic style.</p> + </div><span class="tei tei-pb" id="page279">[pg 279]</span><a name= + "Pg279" id="Pg279" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">333.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span class="tei tei-q"><span style= + "font-variant: small-caps">“</span><span style= + "font-variant: small-caps">Humanity.</span><span style= + "font-variant: small-caps">”</span></span></span>—We do not + consider animals as moral beings. But do you think that animals + consider us as moral beings? An animal which had the power of + speech once said: <span class="tei tei-q">“Humanity is a prejudice + from which we animals at least do not suffer.”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">334.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Charitable + Man.</span></span>—The charitable man gratifies a need of his own + inward feelings when doing good. The stronger this need is the less + does such a man try to put himself in the place of those who serve + the purpose of gratifying his desire: he becomes indelicate and + sometimes even offensive. (This remark applies to the benevolence + and charity of the Jews, which, as is well known, is somewhat more + effusive than that of other peoples.)<a id="noteref_10" name= + "noteref_10" href="#note_10"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">10</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">335.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">That Love may + be felt as Love.</span></span>—We must be honest towards ourselves, + and must know ourselves very well indeed, to be able to practise + upon others that humane dissimulation known as love and + kindness.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">336.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">What are we + capable of?</span></span>—A man who had been tormented all day by + his wicked and malicious <span class="tei tei-pb" id="page280">[pg + 280]</span><a name="Pg280" id="Pg280" class="tei tei-anchor"></a> + son slew him in the evening, and then with a sigh of relief said to + the other members of his family: <span class="tei tei-q">“Well now + we can sleep in peace.”</span> Who knows what circumstances might + drive us to!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">337.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span class="tei tei-q"><span style= + "font-variant: small-caps">“</span><span style= + "font-variant: small-caps">Natural.</span><span style= + "font-variant: small-caps">”</span></span></span>—To be natural, at + least in his deficiencies, is perhaps the last praise that can be + bestowed upon an artificial artist, who is in other respects + theatrical and half genuine. Such a man will for this very reason + boldly parade his deficiencies.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">338.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Conscience-Substitute.</span></span>—One + man is another's conscience: and this is especially important when + the other has none else.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">339.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Transformation of Duties.</span></span>—When our duties cease to be + difficult of accomplishment, and after long practice become changed + into agreeable delights and needs, then the rights of others to + whom our duties (though now our inclinations) refer change into + something else: that is, they become the occasion of pleasant + feelings for us. Henceforth the <span class= + "tei tei-q">“other,”</span> by virtue of his rights, becomes an + object of love to us instead of an object of reverence and awe as + formerly. It is our own pleasure we seek when we recognise and + maintain the extent of his power. When the Quietists <span class= + "tei tei-pb" id="page281">[pg 281]</span><a name="Pg281" id="Pg281" + class="tei tei-anchor"></a> no longer felt their Christian faith as + a burden, and experienced their delight only in God, they took the + motto: <span class="tei tei-q">“Do all to the glory of God.”</span> + Whatever they performed henceforth in this sense was no longer a + sacrifice, it was as much as to say, <span class= + "tei tei-q">“Everything for the sake of our pleasure.”</span> To + demand that duty should be always rather burdensome, as Kant does, + is to demand that it shall never develop into a habit or custom. + There is a small residue of ascetic cruelty in this demand.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">340.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Appearances are + against the Historian.</span></span>—It is a sufficiently + demonstrated fact that human beings come from the womb; + nevertheless when children grow up and stand by the side of their + mother this hypothesis appears very absurd—all appearances are + against it.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">341.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Advantage + of Ignorance.</span></span>—Some one has said that in his childhood + he experienced such a contempt for the caprices and whims of a + melancholy temperament that, until he had grown up and had become a + middle-aged man, he did not know what his own temperament was like: + it was precisely a melancholy temperament. He declared that this + was the best of all possible kinds of ignorance.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">342.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Do not be + deceived!</span></span>—Yes, he examined the matter from every side + and you think him to be a <span class="tei tei-pb" id="page282">[pg + 282]</span><a name="Pg282" id="Pg282" class="tei tei-anchor"></a> + man of profound knowledge. But he only wishes to lower the price—he + wants to buy it!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">343.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">A Moral + Pretence.</span></span>—You refuse to be dissatisfied with + yourselves or to suffer from yourselves, and this you call your + moral tendency! Very well; another may perhaps call it your + cowardice! One thing, however, is certain, and that is that you + will never take a trip round the world (and you yourselves are this + world), and you will always remain in yourselves an accident and a + clod on the face of the earth! Do you fancy that we who hold + different views from you are merely exposing ourselves out of pure + folly to the journey through our own deserts, swamps, and glaciers, + and that we are voluntarily choosing grief and disgust with + ourselves, like the Stylites?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">344.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Subtlety in + Mistakes.</span></span>—If Homer, as they say, sometimes nodded, he + was wiser than all the artists of sleepless ambition. We must allow + admirers to stop for a time and take breath by letting them find + fault now and then; for nobody can bear an uninterruptedly + brilliant and untiring excellence—and instead of doing good such a + master would merely become a taskmaster, whom we hate while he + precedes us.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">345.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Our Happiness + is not an Argument either Pro or Con.</span></span>—Many men are + only capable <span class="tei tei-pb" id="page283">[pg + 283]</span><a name="Pg283" id="Pg283" class="tei tei-anchor"></a> + of a small share of happiness: and it is not an argument against + their wisdom if this wisdom is unable to afford them a greater + degree of happiness, any more than it is an argument against + medical skill that many people are incurable, and others always + ailing. May every one have the good fortune to discover the + conception of existence which will enable him to realise <em class= + "tei tei-emph"><span style="font-style: italic">his</span></em> + greatest share of happiness! though this will not necessarily + prevent his life from being miserable and not worth envying.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">346.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Enemies of + Women.</span></span>—<span class="tei tei-q">“Woman is our + enemy”</span>—The man who speaks to men in this way exhibits an + unbridled lust which not only hates itself but also its means.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">347.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The School of + the Orator.</span></span>—When a man has kept silence for a whole + year he learns to stop chattering, and to discourse instead. The + Pythagoreans were the best statesmen of their age.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">348.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Feeling of + Power.</span></span>—Note the distinction: the man who wishes to + acquire the feeling of power seizes upon any means, and looks upon + nothing as too petty which can foster this feeling. He who already + possesses power, however, has grown fastidious and refined in his + tastes; few things can be found to satisfy him.</p> + </div><span class="tei tei-pb" id="page284">[pg 284]</span><a name= + "Pg284" id="Pg284" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">349.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Not so very + Important.</span></span>—When we are present at a death-bed there + regularly arises in us a thought that we immediately suppress from + a false sense of propriety: the thought that the act of dying is + less important than the customary veneration of it would wish us to + believe, and that the dying man has probably lost in his life + things which were more important than he is now about to lose by + his death. In this case the end is certainly not the goal.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">350.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The best way to + Promise.</span></span>—When a man makes a promise it is not merely + the word that promises, but what lies unexpressed behind the word. + Words indeed weaken a promise by discharging and using up a power + which forms part of that power which promises. Therefore shake + hands when making a promise, but put your finger on your lips—in + this way you will make the safest promises.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">351.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Generally + Misunderstood.</span></span>—In conversation we sometimes observe + people endeavouring to set a trap in which to catch others—not out + of evil-mindedness, as one might suppose, but from delight in their + own shrewdness. Others again prepare a joke so that some one else + may utter it, they tie the knot so that others may undo it: not + <span class="tei tei-pb" id="page285">[pg 285]</span><a name= + "Pg285" id="Pg285" class="tei tei-anchor"></a> out of goodwill, as + might be supposed, but from wickedness, and their contempt for + coarse intellects.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">352.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Centre.</span></span>—The feeling, + <span class="tei tei-q">“I am the centre of the world,”</span> + forcibly comes to us when we are unexpectedly overtaken by + disgrace: we then feel as if we were standing dazed in the midst of + a surge, and dazzled by the glance of one enormous eye which gazes + down upon us from all sides and looks us through and through.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">353.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Freedom of + Speech.</span></span>—<span class="tei tei-q">“The truth must be + told, even if the world should be shivered in fragments”</span>—so + cries the eminent and grandiloquent Fichte.—Yes, certainly; but we + must have it first.—What he really means, however, is that each man + should speak his mind, even if everything were to be turned upside + down. This point, however, is open to dispute.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">354.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Courage for + Suffering.</span></span>—Such as we now are, we are capable of + bearing a tolerable amount of displeasure, and our stomach is + suited to such indigestible food. If we were deprived of it, + indeed, we should perhaps think the banquet of life insipid; and if + it were not for our willingness to suffer pain we should have to + let too many pleasures escape us!</p> + </div><span class="tei tei-pb" id="page286">[pg 286]</span><a name= + "Pg286" id="Pg286" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">355.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Admirers.</span></span>—The man who + admires up to the point that he would be ready to crucify any one + who did not admire, must be reckoned among the executioners of his + party—beware of shaking hands with him, even when he belongs to + your own side.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">356.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Effect of + Happiness.</span></span>—The first effect of happiness is the + feeling of power, and this feeling longs to manifest itself, + whether towards ourselves or other men, or towards ideas and + imaginary beings. Its most common modes of manifestation are making + presents, derision, and destruction—all three being due to a common + fundamental instinct.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">357.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Moral + Mosquitoes.</span></span>—Those moralists who are lacking in the + love of knowledge, and who are only acquainted with the pleasure of + giving pain, have the spirit and tediousness of provincials. Their + pastime, as cruel as it is lamentable, is to observe their + neighbour with the greatest possible closeness, and, unperceived, + to place a pin in such position that he cannot help pricking + himself with it. Such men have preserved something of the + wickedness of schoolboys, who cannot amuse themselves without + hunting and torturing either the living or the dead.</p> + </div><span class="tei tei-pb" id="page287">[pg 287]</span><a name= + "Pg287" id="Pg287" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">358.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Reasons and + their Unreason.</span></span>—You feel a dislike for him, and + adduce innumerable reasons for this dislike, but I only believe in + your dislike and not in your reasons! You flatter yourself by + adducing as a rational conclusion, both to yourself and to me, that + which happens to be merely a matter of instinct.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">359.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Approving of + Something.</span></span>—We approve of marriage in the first place + because we are not yet acquainted with it, in the second place + because we have accustomed ourselves to it, and in the third place + because we have contracted it—that is to say, in most cases. And + yet nothing has been proved thereby in favour of the value of + marriage in general.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">360.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">No + Utilitarians.</span></span>—<span class="tei tei-q">“Power which + has greatly suffered both in deed and in thought is better than + powerlessness which only meets with kind treatment”</span>—such was + the Greek way of thinking. In other words, the feeling of power was + prized more highly by them than any mere utility or fair + renown.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">361.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Ugly in + Appearance.</span></span>—Moderation appears to itself to be quite + beautiful: it is unaware of the fact that in the eyes of the + immoderate it seems coarse and insipid, and consequently ugly.</p> + </div><span class="tei tei-pb" id="page288">[pg 288]</span><a name= + "Pg288" id="Pg288" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">362.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Different in + Their Hatred.</span></span>—There are men who do not begin to hate + until they feel weak and tired: in other respects they are + fair-minded and superior. Others only begin to hate when they see + an opportunity for revenge: in other respects they carefully avoid + both secret and open wrath, and overlook it whenever there is any + occasion for it.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">363.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Men of + Chance.</span></span>—It is pure hazard which plays the essential + part in every invention, but most men do not meet with this + hazard.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">364.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Choice of + Environment.</span></span>—We should beware of living in an + environment where we are neither able to maintain a dignified + silence nor to express our loftier thoughts, so that only our + complaints and needs and the whole story of our misery are left to + be told. We thus become dissatisfied with ourselves and with our + surroundings, and to the discomfort which brings about our + complaints we add the vexation which we feel at always being in the + position of grumblers. But we should, on the contrary, live in a + place where we should be ashamed to speak of ourselves and where it + would not be necessary to do so.—Who, however, thinks of such + things, or of the choice in such things? We talk about our + <span class="tei tei-q">“fate,”</span> brace up our shoulders, and + sigh, <span class="tei tei-q">“Unfortunate Atlas that I + am!”</span></p> + </div><span class="tei tei-pb" id="page289">[pg 289]</span><a name= + "Pg289" id="Pg289" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">365.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Vanity.</span></span>—Vanity is the + dread of appearing to be original. Hence it is a lack of pride, but + not necessarily a lack of originality.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">366.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Criminal's + Grief.</span></span>—The criminal who has been found out does not + suffer because of the crime he has committed, but because of the + shame and annoyance caused him either by some blunder which he has + made or by being deprived of his habitual element; and keen + discernment is necessary to distinguish such cases. Every one who + has had much experience of prisons and reformatories is astonished + at the rare instances of really genuine <span class= + "tei tei-q">“remorse,”</span> and still more so at the longing + shown to return to the old wicked and beloved crime.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">367.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Always + appearing Happy.</span></span>—When, in the Greece of the third + century, philosophy had become a matter of public emulation, there + were not a few philosophers who became happy through the thought + that others who lived according to different principles, and + suffered from them, could not but feel envious of their happiness. + They thought they could refute these other people with their + happiness better than anything else, and to achieve this object + they were content to appear to be always happy; but, following this + practice, they <span class="tei tei-pb" id="page290">[pg + 290]</span><a name="Pg290" id="Pg290" class="tei tei-anchor"></a> + were obliged to become happy in the long run! This, for example, + was the case of the cynics.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">368.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Cause of + much Misunderstanding.</span></span>—The morality of increasing + nervous force is joyful and restless; the morality of diminishing + nervous force, towards evening, or in invalids and old people, is + passive, calm, patient, and melancholy, and not rarely even gloomy. + In accordance with what we may possess of one or other of these + moralities, we do not understand that which we lack, and we often + interpret it in others as immorality and weakness.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">369.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Raising one's + self above one's own Lowness.</span></span>—<span class= + "tei tei-q">“Proud”</span> fellows they are indeed, those who, in + order to establish a sense of their own dignity and importance, + stand in need of other people whom they may tyrannise and + oppress—those whose powerlessness and cowardice permits some one to + make sublime and furious gestures in their presence with impunity, + so that they require the baseness of their surroundings to raise + themselves for one short moment above their own baseness!—For this + purpose one man requires a dog, another a friend, a third a wife, a + fourth a party, a fifth, again, one very rarely to be met with, a + whole age.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">370.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">To what extent + the Thinker loves his Enemy.</span></span>—Make it a rule never to + withhold or conceal <span class="tei tei-pb" id="page291">[pg + 291]</span><a name="Pg291" id="Pg291" class="tei tei-anchor"></a> + from yourself anything that may be thought against your own + thoughts. Vow it! This is the essential requirement of honest + thinking. You must undertake such a campaign against yourself every + day. A victory and a conquered position are no longer your concern, + but that of truth—and your defeat also is no longer your + concern!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">371.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Evil of + Strength.</span></span>—Violence as the outcome of passion, for + example, of rage, must be understood from the physiological point + of view as an attempt to avoid an imminent fit of suffocation. + Innumerable acts arising from animal spirits and vented upon others + are simply outlets for getting rid of sudden congestion by a + violent muscular exertion: and perhaps the entire <span class= + "tei tei-q">“evil of strength”</span> must be considered from this + point of view. (This evil of strength wounds others + unintentionally—it must find an outlet somewhere; while the evil of + weakness wishes to wound and to see signs of suffering.)</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">372.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">To the Credit + of the Connoisseur.</span></span>—As soon as some one who is no + connoisseur begins to pose as a judge we should remonstrate, + whether it is a male or female whipper-snapper. Enthusiasm or + delight in a thing or a human being is not an argument; neither is + repugnance or hatred.</p> + </div><span class="tei tei-pb" id="page292">[pg 292]</span><a name= + "Pg292" id="Pg292" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">373.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Treacherous + Blame.</span></span>—<span class="tei tei-q">“He has no knowledge + of men”</span> means in the mouth of some <span class= + "tei tei-q">“He does not know what baseness is”</span>; and in the + mouths of others, <span class="tei tei-q">“He does not know the + exception and knows only too well what baseness means.”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">374.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Value of + Sacrifice.</span></span>—The more the rights of states and princes + are questioned as to their right to sacrifice the individual (for + example, in the administration of justice, conscription, etc.), the + more will the value of self-sacrifice rise.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">375.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Speaking too + distinctly.</span></span>—There are several reasons why we + articulate our words too distinctly: in the first place, from + distrust of ourselves when using a new and unpractised language; + secondly, when we distrust others on account of their stupidity or + their slowness of comprehension. The same remark applies to + intellectual matters: our communications are sometimes too + distinct, too painful, because if it were otherwise those to whom + we communicate our ideas would not understand us. Consequently the + perfect and easy style is only permissible when addressing a + perfect audience.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">376.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Plenty of + Sleep.</span></span>—What can we do to arouse ourselves when we are + weary and tired of our ego? <span class="tei tei-pb" id= + "page293">[pg 293]</span><a name="Pg293" id="Pg293" class= + "tei tei-anchor"></a> Some recommend the gambling table, others + Christianity, and others again electricity. But the best remedy, my + dear hypochondriac, is, and always will be, plenty of sleep in both + the literal and figurative sense of the word. Thus another morning + will at length dawn upon us. The knack of worldly wisdom is to find + the proper time for applying this remedy in both its forms.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">377.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">What we may + conclude from fantastic Ideals.</span></span>—Where our + deficiencies are, there also is our enthusiasm. The enthusiastic + principle <span class="tei tei-q">“love your enemies”</span> had to + be invented by the Jews, the best haters that ever existed; and the + finest glorifications of chastity have been written by those who in + their youth led dissolute and licentious lives.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">378.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Clean Hands and + clean Walls.</span></span>—Do not paint the picture either of God + or the devil on your walls: for in so doing you will spoil your + walls as well as your surroundings.<a id="noteref_11" name= + "noteref_11" href="#note_11"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">11</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">379.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Probable and + Improbable.</span></span>—A woman secretly loved a man, raised him + far above her, and <span class="tei tei-pb" id="page294">[pg + 294]</span><a name="Pg294" id="Pg294" class="tei tei-anchor"></a> + said to herself hundreds of times in her inmost heart, <span class= + "tei tei-q">“If a man like that were to love me, I should look upon + it as a condescension before which I should have to humble myself + in the dust.”</span>—And the man entertained the same feelings + towards the woman, and in his inmost heart he felt the very same + thought. When at last both their tongues were loosened, and they + had communicated their most secret thoughts to one another, a deep + and meditative silence ensued. Then the woman said in a cold voice: + <span class="tei tei-q">“The thing is quite clear! We are neither + of us that which we loved! If you are what you say you are, and + nothing more, then I have humbled myself in vain and loved you; the + demon misled me as well as you.”</span> This very probable story + never happens—and why doesn't it?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">380.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Tested + Advice.</span></span>—Of all the means of consolation there is none + so efficacious for him who has need of it as the declaration that + in his case no consolation can be given. This implies such a + distinction that the afflicted person will at once raise his head + again.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">381.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Knowing + one's</span> <span class="tei tei-q"><span style= + "font-variant: small-caps">“</span><span style= + "font-variant: small-caps">Individuality</span><span style= + "font-variant: small-caps">”</span></span><span style= + "font-variant: small-caps">.</span></span>—We too often forget that + in the eyes of strangers who see us for the first time we are quite + different beings from what we consider ourselves to be—in most + cases we exhibit nothing more than one particular characteristic + which catches the eye of the stranger, <span class="tei tei-pb" id= + "page295">[pg 295]</span><a name="Pg295" id="Pg295" class= + "tei tei-anchor"></a> and determines the impression we make on him. + Thus the most peaceful and fair-minded man, if only he has a big + moustache, may, as it were, repose in the shade of this moustache; + for ordinary eyes will merely see in him the accessory of a big + moustache, that is to say, a military, irascible, and occasionally + violent character, and will act accordingly.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">382.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Gardeners and + Gardens.</span></span>—Wet dreary days, loneliness, and unkind + words give rise within us to conclusions like fungi; some morning + we find that they have grown up in front of us we know not whence, + and there they scowl at us, sullen and morose. Woe to the thinker + who instead of being the gardener of his plants, is merely the soil + from which they spring.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">383.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Comedy of + Pity.</span></span>—However much we may feel for an unhappy friend + of ours, we always act with a certain amount of insincerity in his + presence: we refrain from telling him everything we think, and how + we think it, with all the circumspection of a doctor standing by + the bedside of a patient who is seriously ill.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">384.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Curious + Saints.</span></span>—There are pusillanimous people who have a bad + opinion of everything that <span class="tei tei-pb" id= + "page296">[pg 296]</span><a name="Pg296" id="Pg296" class= + "tei tei-anchor"></a> is best in their works, and who at the same + time interpret and comment upon them badly: but also, by a kind of + revenge, they entertain a bad opinion of the sympathy of others, + and do not believe in sympathy at all; they are ashamed to appear + to be carried away from themselves, and feel a defiant comfort in + appearing or becoming ridiculous.—States of soul like these are to + be found in melancholy artists.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">385.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Vain + People.</span></span>—We are like shop-windows, where we ourselves + are constantly arranging, concealing, or setting in the foreground + those supposed qualities which others attribute to us—in order to + deceive <em class="tei tei-emph"><span style= + "font-style: italic">ourselves</span></em>.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">386.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Pathetic and + Naïve.</span></span>—It may be a very vulgar habit to let no + opportunity slip of assuming a pathetic air for the sake of the + enjoyment to be experienced in imagining the spectator striking his + breast and feeling himself to be small and miserable. Consequently + it may also be the indication of a noble mind to make fun of + pathetic situations, and to behave in an undignified manner in + them. The old, warlike nobility of France possessed that kind of + distinction and delicacy.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">387.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">A Reflection + before Marriage.</span></span>—Supposing she loved me, what a + burden she would be to <span class="tei tei-pb" id="page297">[pg + 297]</span><a name="Pg297" id="Pg297" class="tei tei-anchor"></a> + me in the long run! and supposing that she did not love me, what a + much greater burden she would be to me in the long run! We have to + choose between two different kinds of burdens; therefore let us + marry.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">388.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Rascality with + a good Conscience.</span></span>—It is exceedingly annoying to be + cheated in small bargains in certain countries,—in the Tyrol, for + example,—because, in addition to the bad bargain, we are compelled + to accept the evil countenance and coarse greediness of the man who + has cheated us, together with his bad conscience and his hostile + feeling against us. At Venice, on the other hand, the cheater is + highly delighted at his successful fraud, and is not in the least + angry with the man he has cheated—nay, he is even inclined to show + him some kindness, and above all to have a hearty laugh with him if + he likes.—In short, one must possess wit and a good conscience in + order to be a knave, and this will almost reconcile the cheated one + with the cheat.<a id="noteref_12" name="noteref_12" href= + "#note_12"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">12</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">389.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Rather too + Awkward.</span></span>—Good people who are too awkward to be polite + and amiable promptly endeavour to return an act of politeness by an + important service, or by a contribution beyond their power. It is + touching to see them timidly producing <span class="tei tei-pb" id= + "page298">[pg 298]</span><a name="Pg298" id="Pg298" class= + "tei tei-anchor"></a> their gold coins when others have offered + them their gilded coppers!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">390.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Hiding one's + Intelligence.</span></span>—When we surprise some one in the act of + hiding his intelligence from us we call him evil: the more so if we + suspect that it is his civility and benevolence which have induced + him to do so.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">391.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Evil + Moment.</span></span>—Lively dispositions only lie for a moment: + after this they have deceived themselves, and are convinced and + honest.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">392.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Condition + of Politeness.</span></span>—Politeness is a very good thing, and + really one of the four chief virtues (although the last), but in + order that it may not result in our becoming tiresome to one + another the person with whom I have to deal must be either one + degree more or less polite than I—otherwise we should never get on, + and the ointment would not only anoint us, but would cement us + together.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">393.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Dangerous + Virtues.</span></span>—<span class="tei tei-q">“He forgets nothing, + but forgives everything”</span>—wherefore he shall be doubly + detested, for he causes us double shame by his memory and his + magnanimity.</p> + </div><span class="tei tei-pb" id="page299">[pg 299]</span><a name= + "Pg299" id="Pg299" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">394.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Without + Vanity.</span></span>—Passionate people think little of what others + may think; their state of mind raises them above vanity.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">395.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Contemplation.</span></span>—In some + thinkers the contemplative state peculiar to a thinker is always + the consequence of a state of fear, in others always of desire. In + the former, contemplation thus seems allied to the feeling of + security, in the latter to the feeling of surfeit—in other words, + the former are spirited in their mood, the latter over-satiated and + neutral.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">396.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Hunting.</span></span>—The one is + hunting for agreeable truths, the other for disagreeable ones. But + even the former takes greater pleasure in the hunt than in the + booty.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">397.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Education.</span></span>—Education is a + continuation of procreation, and very often a kind of supplementary + varnishing of it.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">398.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">How to + recognise the Choleric.</span></span>—Of two persons who are + struggling together, or who love and admire one another, the more + choleric will always be at a disadvantage. The same remark applies + to two nations.</p> + </div><span class="tei tei-pb" id="page300">[pg 300]</span><a name= + "Pg300" id="Pg300" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">399.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Self-Excuse.</span></span>—Many men have + the best possible right to act in this or that way; but as soon as + they begin to excuse their actions we no longer believe that they + are right—and we are mistaken.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">400.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Moral + Pampering.</span></span>—There are tender, moral natures who are + ashamed of all their successes and feel remorse after every + failure.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">401.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Dangerous + Unlearning.</span></span>—We begin by unlearning to love others, + and end by finding nothing lovable in ourselves.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">402.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Another form of + Toleration.</span></span>—<span class="tei tei-q">“To remain a + minute too long on red-hot coals and to be burnt a little does no + harm either to men or to chestnuts. The slight bitterness and + hardness makes the kernel all the sweeter.”</span>—Yes, this is + your opinion, you who enjoy the taste! You sublime cannibals!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">403.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Different + Pride.</span></span>—Women turn pale at the thought that their + lover may not be worthy of them; Men turn pale at the thought that + they may not <span class="tei tei-pb" id="page301">[pg + 301]</span><a name="Pg301" id="Pg301" class="tei tei-anchor"></a> + be worthy of the women they love. I speak of perfect women, perfect + men. Such men, who are self-reliant and conscious of power at + ordinary times, grow diffident and doubtful of themselves when + under the influence of a strong passion. Such women, on the other + hand, though always looking upon themselves as the weak and devoted + sex, become proud and conscious of their power in the great + exception of passion,—they ask: <span class="tei tei-q">“Who then + is worthy of me?”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">404.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">When we seldom + do Justice.</span></span>—Certain men are unable to feel enthusiasm + for a great and good cause without committing a great injustice in + some other quarter: this is <em class="tei tei-emph"><span style= + "font-style: italic">their</span></em> kind of morality.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">405.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Luxury.</span></span>—The love of luxury + is rooted in the depths of a man's heart: it shows that the + superfluous and immoderate is the sea wherein his soul prefers to + float.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">406.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">To + Immortalise.</span></span>—Let him who wishes to kill his opponent + first consider whether by doing so he will not immortalise him in + himself.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">407.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Against our + Character.</span></span>—If the truth which we have to utter goes + against our character—as <span class="tei tei-pb" id="page302">[pg + 302]</span><a name="Pg302" id="Pg302" class="tei tei-anchor"></a> + very often happens—we behave as if we had uttered a clumsy + falsehood, and thus rouse suspicion.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">408.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Where a great + deal of Gentleness is Needed.</span></span>—Many natures have only + the choice of being either public evil-doers or secret + sorrow-bearers.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">409.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Illness.</span></span>—Among illness are + to be reckoned the premature approach of old age, ugliness, and + pessimistic opinions—three things that always go together.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">410.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Timid + People.</span></span>—It is the awkward and timid people who easily + become murderers: they do not understand slight but sufficient + means of defence or revenge, and their hatred, owing to their lack + of intelligence and presence of mind, can conceive of no other + expedient than destruction.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">411.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Without + Hatred.</span></span>—You wish to bid farewell to your passion? + Very well, but do so without hatred against it! Otherwise you have + a second passion.—The soul of the Christian who has freed himself + from sin is generally ruined afterwards by the hatred for sin. Just + look at the faces of the great Christians! they are the faces of + great haters.</p> + </div><span class="tei tei-pb" id="page303">[pg 303]</span><a name= + "Pg303" id="Pg303" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">412.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Ingenious and + Narrow-Minded.</span></span>—He can appreciate nothing beyond + himself, and when he wishes to appreciate other people he must + always begin by transforming them into himself. In this, however, + he is ingenious.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">413.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Private and + Public Accusers.</span></span>—Watch closely the accuser and + inquirer,—for he reveals his true character; and it is not rare for + this to be a worse character than that of the victim whose crime he + is investigating. The accuser believes in all innocence that the + opponent of a crime and criminal must be by nature of good + character, or at least must appear as such—and this is why he lets + himself go, that is to say, he drops his mask.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">414.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Voluntary + Blindness.</span></span>—There is a kind of enthusiastic and + extreme devotion to a person or a party which reveals that in our + inmost hearts we feel ourselves superior to this person or party, + and for this reason we feel indignant with ourselves. We blind + ourselves, as it were, of our own free will to punish our eyes for + having seen too much.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">415.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span class="tei tei-foreign"><span style= + "font-style: italic; font-variant: small-caps">Remedium + Amoris.</span></span></span>—That old radical remedy for love is + now in most cases as effective as it always was: love in + return.</p> + </div><span class="tei tei-pb" id="page304">[pg 304]</span><a name= + "Pg304" id="Pg304" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">416.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Where is our + worst Enemy?</span></span>—He who can look after his own affairs + well, and knows that he can do so, is as a rule conciliatory + towards his adversary. But to believe that we have right on our + side, and to know that we are incapable of defending it—this gives + rise to a fierce and implacable hatred against the opponent of our + cause. Let every one judge accordingly where his worst enemies are + to be sought.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">417.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Limits of + all Humility.</span></span>—Many men may certainly have attained + that humility which says <span lang="la" class="tei tei-foreign" + xml:lang="la"><span style="font-style: italic">credo quia absurdum + est</span></span>, and sacrifices its reason; but, so far as I + know, not one has attained to that humility which after all is only + one step further, and which says <span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">creda quia absurdus sum</span></span>.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">418.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Acting the + Truth.</span></span>—Many a man is truthful, not because he would + be ashamed to exhibit hypocritical feelings, but because he would + not succeed very well in inducing others to believe in his + hypocrisy. In a word, he has no confidence in his talent as an + actor, and therefore prefers honestly to act the truth.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">419.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Courage in a + Party.</span></span>—The poor sheep say to their bell-wether: + <span class="tei tei-q">“Only lead us, and we shall never + <span class="tei tei-pb" id="page305">[pg 305]</span><a name= + "Pg305" id="Pg305" class="tei tei-anchor"></a> lack courage to + follow you.”</span> But the poor bell-wether thinks in his heart: + <span class="tei tei-q">“Only follow me, and I shall never lack + courage to lead you.”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">420.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Cunning of the + Victim.</span></span>—What a sad cunning there is in the wish to + deceive ourselves with respect to the person for whom we have + sacrificed ourselves, when we give him an opportunity in which he + must appear to us as we should wish him to be!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">421.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Through + Others.</span></span>—There are men who do not wish to be seen + except through the eyes of others: a wish which implies a great + deal of wisdom.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">422.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Making Others + Happy.</span></span>—Why is the fact of our making others happy + more gratifying to us than all other pleasures?—Because in so doing + we gratify fifty cravings at one time. Taken separately they would, + perhaps, be very small pleasures; but when put into one hand, that + hand will be fuller than ever before—and the heart also.</p> + </div> + </div><span class="tei tei-pb" id="page307">[pg 307]</span><a name= + "Pg307" id="Pg307" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc13" id="toc13"></a> <a name="pdf14" id="pdf14"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Book V.</span></h1> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">423.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">In the Great + Silence.</span></span>—Here is the sea, here may we forget the + town. It is true that its bells are still ringing the Angelus—that + solemn and foolish yet sweet sound at the junction between day and + night,—but one moment more! now all is silent. Yonder lies the + ocean, pale and brilliant; it cannot speak. The sky is glistening + with its eternal mute evening hues, red, yellow, and green: it + cannot speak. The small cliffs and rocks which stretch out into the + sea as if each one of them were endeavouring to find the loneliest + spot—they too are dumb. Beautiful and awful indeed is this vast + silence, which so suddenly overcomes us and makes our heart + swell.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Alas! what + deceit lies in this dumb beauty! How well could it speak, and how + evilly, too, if it wished! Its tongue, tied up and fastened, and + its face of suffering happiness—all this is but malice, mocking at + your sympathy: be it so! I do not feel ashamed to be the plaything + of such powers! but I pity thee, oh nature, because thou must be + silent, even though it be only malice that binds thy tongue: nay, I + pity thee for the sake of thy malice!</p><span class="tei tei-pb" + id="page308">[pg 308]</span><a name="Pg308" id="Pg308" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Alas! the + silence deepens, and once again my heart swells within me: it is + startled by a fresh truth—it, too, is dumb; it likewise sneers when + the mouth calls out something to this beauty; it also enjoys the + sweet malice of its silence. I come to hate speaking; yea, even + thinking. Behind every word I utter do I not hear the laughter of + error, imagination, and insanity? Must I not laugh at my pity and + mock my own mockery? Oh sea, oh evening, ye are bad teachers! Ye + teach man how to cease to be a man. Is he to give himself up to + you? Shall he become as you now are, pale, brilliant, dumb, + immense, reposing calmly upon himself?—exalted above himself?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">424.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">For whom the + Truth Exists.</span></span>—Up to the present time errors have been + the power most fruitful in consolations: we now expect the same + effects from accepted truths, and we have been waiting rather too + long for them. What if these truths could not give us this + consolation we are looking for? Would that be an argument against + them? What have these truths in common with the sick condition of + suffering and degenerate men that they should be useful to them? It + is, of course, no proof against the truth of a plant when it is + clearly established that it does not contribute in any way to the + recovery of sick people. Formerly, however, people were so + convinced that man was the ultimate end of nature that they + believed that knowledge could reveal nothing that was not + beneficial and useful to <span class="tei tei-pb" id="page309">[pg + 309]</span><a name="Pg309" id="Pg309" class="tei tei-anchor"></a> + man—nay, there could not, should not be, any other things in + existence.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Perhaps all this + leads to the conclusion that truth as an entity and a coherent + whole exists only for those natures who, like Aristotle, are at + once powerful and harmless, joyous and peaceful: just as none but + these would be in a position to seek such truths; for the others + seek remedies for themselves—however proud they may be of their + intellect and its freedom, they do not seek truth. Hence it comes + about that these others take no real joy in science, but reproach + it for its coldness, dryness, and inhumanity. This is the judgment + of sick people about the games of the healthy.—Even the Greek gods + were unable to administer consolation; and when at length the + entire Greek world fell ill, this was a reason for the destruction + of such gods.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">425.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">We Gods in + Exile.</span></span>—Owing to errors regarding their descent, their + uniqueness, their mission, and by claims based upon these errors, + men have again and again <span class="tei tei-q">“surpassed + themselves”</span>; but through these same errors the world has + been filled with unspeakable suffering, mutual persecution, + suspicion, misunderstanding, and an even greater amount of + individual misery. Men have become suffering creatures in + consequence of their morals, and the sum-total of what they have + obtained by those morals is simply the feeling that they are far + too good and great for this world, and that they are enjoying + merely a transitory existence on it. As <span class="tei tei-pb" + id="page310">[pg 310]</span><a name="Pg310" id="Pg310" class= + "tei tei-anchor"></a> yet the <span class="tei tei-q">“proud + sufferer”</span> is the highest type of mankind.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">426.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Colour-Blindness of Thinkers.</span></span>—How differently from us + the Greeks must have viewed nature, since, as we cannot help + admitting, they were quite colour-blind in regard to blue and + green, believing the former to be a deeper brown, and the latter to + be yellow. Thus, for instance, they used the same word to describe + the colour of dark hair, of the corn-flower, and the southern sea; + and again they employed exactly the same expression for the colour + of the greenest herbs, the human skin, honey, and yellow raisins: + whence it follows that their greatest painters reproduced the world + they lived in only in black, white, red, and yellow. How different + and how much nearer to mankind, therefore, must nature have seemed + to them, since in their eyes the tints of mankind predominated also + in nature, and nature was, as it were, floating in the coloured + ether of humanity! (blue and green more than anything else + dehumanise nature). It is this defect which developed the playful + facility that characterised the Greeks of seeing the phenomena of + nature as gods and demi-gods—that is to say, as human forms.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Let this, + however, merely serve as a simile for another supposition. Every + thinker paints his world and the things that surround him in fewer + colours than really exist, and he is blind to individual colours. + This is something more than a mere deficiency. Thanks to this + nearer approach and <span class="tei tei-pb" id="page311">[pg + 311]</span><a name="Pg311" id="Pg311" class="tei tei-anchor"></a> + simplification, he imagines he sees in things those harmonies of + colours which possess a great charm, and may greatly enrich nature. + Perhaps, indeed, it was in this way that men first learnt to take + delight in viewing existence, owing to its being first of all + presented to them in one or two shades, and consequently + harmonised. They practised these few shades, so to speak, before + they could pass on to any more. And even now certain individuals + endeavour to get rid of a partial colour-blindness that they may + obtain a richer faculty of sight and discernment, in the course of + which they find that they not only discover new pleasures, but are + also obliged to lose and give up some of their former ones.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">427.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Embellishment of Science.</span></span>—In the same way that the + feeling that <span class="tei tei-q">“nature is ugly, wild, + tedious—we must embellish it (<span class= + "tei tei-foreign"><span style="font-style: italic">embellir la + nature</span></span>)”</span>—brought about rococo horticulture, so + does the view that <span class="tei tei-q">“science is ugly, + difficult, dry, dreary and weary, we must embellish it,”</span> + invariably gives rise to something called philosophy. This + philosophy sets out to do what all art and poetry endeavour to do, + viz., giving amusement above all else; but it wishes to do this, in + conformity with its hereditary pride, in a higher and more sublime + fashion before an audience of superior intellects. It is no small + ambition to create for these intellects a kind of horticulture, the + principal charm of which—like that of the usual gardening—is to + bring about an optical illusion (by means of temples, perspective, + <span class="tei tei-pb" id="page312">[pg 312]</span><a name= + "Pg312" id="Pg312" class="tei tei-anchor"></a> grottos, winding + walks, and waterfalls, to speak in similes), exhibiting science in + a condensed form and in all kinds of strange and unexpected + illuminations, infusing into it as much indecision, irrationality, + and dreaminess as will enable us to walk about in it <span class= + "tei tei-q">“as in savage nature,”</span> but without trouble and + boredom.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Those who are + possessed of this ambition even dream of making religion + superfluous—religion, which among men of former times served as the + highest kind of entertainment. All this is now running its course, + and will one day attain its highest tide. Even now hostile voices + are being raised against philosophy, exclaiming: <span class= + "tei tei-q">“Return to science, to nature, and the naturalness of + science!”</span> and thus an age may begin which may discover the + most powerful beauty precisely in the <span class= + "tei tei-q">“savage and ugly”</span> domains of science, just as it + is only since the time of Rousseau that we have discovered the + sense for the beauty of high mountains and deserts.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">428.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Two Kinds of + Moralists.</span></span>—To see a law of nature for the first time, + and to see it whole (for example, the law of gravity or the + reflection of light and sound), and afterwards to explain such a + law, are two different things and concern different classes of + minds. In the same way, those moralists who observe and exhibit + human laws and habits—moralists with discriminating ears, noses, + and eyes—differ entirely from those who interpret their + observations. These latter must above all be inventive, and + <span class="tei tei-pb" id="page313">[pg 313]</span><a name= + "Pg313" id="Pg313" class="tei tei-anchor"></a> must possess an + imagination untrammelled by sagacity and knowledge.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">429.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The new + Passion.</span></span>—Why do we fear and dread a possible return + to barbarism? Is it because it would make people less happy than + they are now? Certainly not! the barbarians of all ages possessed + more happiness than we do: let us not deceive ourselves on this + point!—but our impulse towards knowledge is too widely developed to + allow us to value happiness without knowledge, or the happiness of + a strong and fixed delusion: it is painful to us even to imagine + such a state of things! Our restless pursuit of discoveries and + divinations has become for us as attractive and indispensable as + hapless love to the lover, which on no account would he exchange + for indifference,—nay, perhaps we, too, are hapless lovers! + Knowledge within us has developed into a passion, which does not + shrink from any sacrifice, and at bottom fears nothing but its own + extinction. We sincerely believe that all humanity, weighed down as + it is by the burden of this passion, are bound to feel more exalted + and comforted than formerly, when they had not yet overcome the + longing for the coarser satisfaction which accompanies + barbarism.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It may be that + mankind may perish eventually from this passion for knowledge!—but + even that does not daunt us. Did Christianity ever shrink from a + similar thought? Are not love and death brother and sister? Yes, we + detest barbarism,—we <span class="tei tei-pb" id="page314">[pg + 314]</span><a name="Pg314" id="Pg314" class="tei tei-anchor"></a> + all prefer that humanity should perish rather than that knowledge + should enter into a stage of retrogression. And, finally, if + mankind does not perish through some passion it will perish through + some weakness: which would we prefer? This is the main question. Do + we wish its end to be in fire and light, or in the sands?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">430.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Likewise + Heroic.</span></span>—To do things of the worst possible odour, + things of which we scarcely dare to speak, but which are + nevertheless useful and necessary, is also heroic. The Greeks were + not ashamed of numbering even the cleansing of a stable among the + great tasks of Hercules.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">431.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Opinions of + Opponents.</span></span>—In order to measure the natural subtlety + or weakness of even the cleverest heads, we must consider the + manner in which they take up and reproduce the opinions of their + adversaries, for the natural measure of any intellect is thereby + revealed. The perfect sage involuntarily idealises his opponent and + frees his inconsistencies from all defects and accidentalities: he + only takes up arms against him when he has thus turned his opponent + into a god with shining weapons.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">432.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Investigator + and Attempter.</span></span>—There is no exclusive method of + knowing in science. We must <span class="tei tei-pb" id= + "page315">[pg 315]</span><a name="Pg315" id="Pg315" class= + "tei tei-anchor"></a> deal with things tentatively, treating them + by turns harshly or justly, passionately or coldly. One + investigator deals with things like a policeman, another like a + confessor, and yet a third like an inquisitive traveller. We force + something from them now by sympathy and now by violence: the one is + urged onward and led to see clearly by the veneration which the + secrets of the things inspire in him, and the other again by the + indiscretion and malice met with in the explanation of these + secrets. We investigators, like all conquerors, explorers, + navigators, and adventurers, are men of a daring morality, and we + must put up with our liability to be in the main looked upon as + evil.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">433.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Seeing with new + Eyes.</span></span>—Presuming that by the term <span class= + "tei tei-q">“beauty in art”</span> is always implied the imitation + of something that is happy—and this I consider to be true—according + as an age or a people or a great autocratic individuality + represents happiness: what then is disclosed by the so-called + realism of our modern artists in regard to the happiness of our + epoch? It is undoubtedly its type of beauty which we now understand + most easily and enjoy best of any. As a consequence, we are induced + to believe that this happiness which is now peculiar to us is based + on realism, on the sharpest possible senses, and on the true + conception of the actual—that is to say, not upon reality, but upon + what we know of reality. The results of science have already gained + so much in depth and extent that the artists of our century have + involuntarily <span class="tei tei-pb" id="page316">[pg + 316]</span><a name="Pg316" id="Pg316" class="tei tei-anchor"></a> + become the glorifiers of scientific <span class= + "tei tei-q">“blessings”</span> <span class= + "tei tei-hi"><span style="font-style: italic">per + se</span></span>.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">434.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Intercession.</span></span>—Unpretentious + regions are subjects for great landscape painters; remarkable and + rare regions for inferior painters: for the great things of nature + and humanity must intercede in favour of their little, mediocre, + and vain admirers—whereas the great man intercedes in favour of + unassuming things.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">435.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Not to perish + unnoticed.</span></span>—It is not only once but continuously that + our excellence and greatness are constantly crumbling away; the + weeds that grow among everything and cling to everything ruin all + that is great in us—the wretchedness of our surroundings, which we + always try to overlook and which is before our eyes at every hour + of the day, the innumerable little roots of mean and petty feelings + which we allow to grow up all about us, in our office, among our + companions, or our daily labours. If we permit these small weeds to + escape our notice we shall perish through them unnoticed!—And, if + you must perish, then do so immediately and suddenly; for in that + case you will perhaps leave proud ruins behind you! and not, as is + now to be feared, merely molehills, covered with grass and + weeds—these petty and miserable conquerors, as humble as ever, and + too wretched even to triumph.</p> + </div><span class="tei tei-pb" id="page317">[pg 317]</span><a name= + "Pg317" id="Pg317" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">436.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Casuistic.</span></span>—We are + confronted with a very bitter and painful dilemma, for the solution + of which not every one's bravery and character are equal: when, as + passengers on board a steamer, we discover that the captain and the + helmsman are making dangerous mistakes, and that we are their + superiors in nautical science—and then we ask ourselves: + <span class="tei tei-q">“What would happen if we organised a mutiny + against them, and made them both prisoners? Is it not our duty to + do so in view of our superiority? and would not they in their turn + be justified in putting us in irons for encouraging + disobedience?”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This is a simile + for higher and worse situations; and the final question to be + decided is, What guarantees our superiority and our faith in + ourselves in such a case? Success? but in order to do that we must + do the very thing in which all the danger lies—not only dangerous + for ourselves, but also for the ship.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">437.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Privileges.</span></span>—The man who + really owns himself, that is to say, he who has finally conquered + himself, regards it as his own right to punish, to pardon, or to + pity himself: he need not concede this privilege to any one, though + he may freely bestow it upon some one else—a friend, for + example—but he knows that in doing this he is conferring a right, + and that rights can only be conferred by one who is in full + possession of power.</p> + </div><span class="tei tei-pb" id="page318">[pg 318]</span><a name= + "Pg318" id="Pg318" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">438.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Man and + Things.</span></span>—Why does the man not see the things? He + himself is in the way: he conceals the things.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">439.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Characteristics + of Happiness.</span></span>—There are two things common to all + sensations of happiness: a profusion of feelings, accompanied by + animal spirits, so that, like the fishes, we feel ourselves to be + in our element and play about in it. Good Christians will + understand what Christian exuberance means.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">440.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Never + Renounce.</span></span>—Renouncing the world without knowing it, + like a nun, results in a fruitless and perhaps melancholy solitude. + This has nothing in common with the solitude of the <span lang="la" + class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">vita contemplativa</span></span> of the + thinker: when he chooses this form of solitude he wishes to + renounce nothing; but he would on the contrary regard it as a + renunciation, a melancholy destruction of his own self, if he were + obliged to continue in the <span lang="la" class="tei tei-foreign" + xml:lang="la"><span style="font-style: italic">vita + practica</span></span>. He forgoes this latter because he knows it, + because he knows himself. So he jumps into <em class= + "tei tei-emph"><span style="font-style: italic">his</span></em> + water, and thus gains <em class="tei tei-emph"><span style= + "font-style: italic">his</span></em> cheerfulness.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">441.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Why the nearest + Things become ever more distant for Us.</span></span>—The more we + give up <span class="tei tei-pb" id="page319">[pg + 319]</span><a name="Pg319" id="Pg319" class="tei tei-anchor"></a> + our minds to all that has been and will be, the paler will become + that which actually is. When we live with the dead and participate + in their death, what are our <span class= + "tei tei-q">“neighbours”</span> to us? We grow lonelier simply + because the entire flood of humanity is surging round about us. The + fire that burns within us, and glows for all that is human, is + continually increasing—and hence we look upon everything that + surrounds us as if it had become more indifferent, more + shadowy,—but our cold glance is offensive.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">442.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Rule.</span></span>—<span class="tei tei-q">“The rule always + appears to me to be more interesting than the + exception”</span>—whoever thinks thus has made considerable + progress in knowledge, and is one of the initiated.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">443.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">On + Education.</span></span>—I have gradually come to see daylight in + regard to the most general defect in our methods of education and + training: nobody learns, nobody teaches, nobody wishes, to endure + solitude.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">444.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Surprise at + Resistance.</span></span>—Because we have reached the point of + being able to see through a thing we believe that henceforth it can + offer us no further resistance—and then we are surprised to find + that we can see through it and yet cannot penetrate <span class= + "tei tei-pb" id="page320">[pg 320]</span><a name="Pg320" id="Pg320" + class="tei tei-anchor"></a> through it. This is the same kind of + foolishness and surprise as that of the fly on a pane of glass.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">445.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Where the + Noblest are Mistaken.</span></span>—We give some one at length our + dearest and most valued possession, and then love has nothing more + to give: but the recipient of the gift will certainly not consider + it as his dearest possession, and will consequently be wanting in + that full and complete gratitude which we expect from him.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">446.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Hierarchy.</span></span>—First and + foremost, there are the superficial thinkers, and secondly the + profound thinkers—such as dive into the depths of a thing,—thirdly, + the thorough thinkers, who get to the bottom of a thing—which is of + much greater importance than merely diving into its depths,—and, + finally, those who leap head foremost into the marsh: though this + must not be looked upon as indicating either depth or thoroughness! + these are the lovers of obscurity.<a id="noteref_13" name= + "noteref_13" href="#note_13"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">13</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">447.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Master and + Pupil.</span></span>—By cautioning his pupils against himself the + teacher shows his humanity.</p> + </div><span class="tei tei-pb" id="page321">[pg 321]</span><a name= + "Pg321" id="Pg321" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">448.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Honouring + Reality.</span></span>—How can we look at this exulting multitude + without tears and acquiescence? at one time we thought little of + the object of their exultation, and we should still think so if we + ourselves had not come through a similar experience. And what may + these experiences lead us to! what are our opinions! In order that + we may not lose ourselves and our reason we must fly from + experiences. It was thus that Plato fled from actuality, and wished + to contemplate things only in their pale mental concepts: he was + full of sensitiveness, and knew how easily the waves of this + sensitiveness would drown his reason.—Must the sage therefore say, + <span class="tei tei-q">“I will honour reality, but I will at the + same time turn my back to it because I know and dread it?”</span> + Ought he to behave as certain African tribes do in the presence of + their sovereign, whom they approach backwards, thus showing their + reverence at the same time as their dread?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">449.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Where are the + poor in Spirit?</span></span>—Oh, how greatly it goes against my + grain to impose my own thoughts upon others! How I rejoice over + every mood and secret change within me as the result of which the + thoughts of others are victorious over my own! but from time to + time I enjoy an even greater satisfaction, when I am allowed to + give away my intellectual possessions, like the confessor sitting + in his box and anxiously awaiting <span class="tei tei-pb" id= + "page322">[pg 322]</span><a name="Pg322" id="Pg322" class= + "tei tei-anchor"></a> the arrival of some distressed person who + stands in need of consolation, and will be only too glad to relate + the full misery of his thoughts so that the listener's hand and + heart will once again be filled, and the troubled soul eased! Not + only has the confessor no desire for renown: he would fain shun + gratitude as well, for it is obtrusive, and does not stand in awe + of solitude or silence.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But to live + without a name, and even to be slightly sneered at; too obscure to + arouse envy or enmity; with a head free from fever, a handful of + knowledge, and a pocketful of experience; a physician, as it were, + of the poor in spirit, helping this one or that one whose head is + troubled with opinions, without the latter perceiving who has + actually helped him! without any desire to appear to be in the + right in the presence of his patient, or to carry off a victory. To + speak to him in such a way that, after a short and almost + imperceptible hint or objection, the listener may find out for + himself what is right and proudly walk away! To be like an obscure + and unknown inn which turns no one away who is in need, but which + is afterwards forgotten and laughed at! To be without any + advantages over others—neither possessing better food nor purer + air, nor a more cheerful mind—but always to be giving away, + returning, communicating, and becoming poorer! To know how to be + humble in order to be accessible to many people and humiliating to + none! To take a great deal of injustice on his shoulders and creep + through the cracks and crannies of all kinds of errors, in order + that we may reach many obscure souls on their secret paths! + <span class="tei tei-pb" id="page323">[pg 323]</span><a name= + "Pg323" id="Pg323" class="tei tei-anchor"></a> ever in possession + of some kind of love, and some kind of egoism and self-enjoyment! + in possession of power, and yet at the same time hidden and + resigned! constantly basking in the sunshine and sweetness of + grace, and yet knowing that quite near to us stands the ladder + leading to the sublime!—that would be life! that would indeed be a + reason for a long life!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">450.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Temptations + of Knowledge.</span></span>—A glance through the gate of science + acts upon passionate spirits as the charm of charms: they will + probably become dreamers, or in the most favourable cases poets, so + great is their desire for the happiness of the man who can discern. + Does it not enter into all your senses, this note of sweet + temptation by which science has announced its joyful message in a + thousand ways, and in the thousand and first way, the noblest of + all, <span class="tei tei-q">“Begone, illusion! for then + <span class="tei tei-q">‘Woe is me’</span> also vanished, and with + it woe itself is gone”</span> (Marcus Aurelius).</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">451.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">For whom a + Court Jester is needful.</span></span>—Those who are very + beautiful, very good, and very powerful scarcely ever learn the + full and naked truth about anything,—for in their presence we + involuntarily lie a little, because we feel their influence, and in + view of this influence convey a truth in the form of an adaptation + (by falsifying the shades and <span class="tei tei-pb" id= + "page324">[pg 324]</span><a name="Pg324" id="Pg324" class= + "tei tei-anchor"></a> degrees of facts, by omitting or adding + details, and withholding that which is insusceptible of + adaptation). If, however, in spite of all this, people of this + description insist upon hearing the truth, they must keep a court + jester—a being with the madman's privilege of being unable to adapt + himself.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">452.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Impatience.</span></span>—There is a + certain degree of impatience in men of thought and action, which in + cases of failure at once drives them to the opposite camp, induces + them to take a great interest in it, and to give themselves up to + new undertakings—until here again the slowness of their success + drives them away. Thus they rove about, like so many reckless + adventurers, through the practices of many kingdoms and natures; + and in the end, as the result of their wide knowledge of men and + things, acquired by their unheard of travel and practice, and with + a certain moderation of their craving, they become powerful + practical men. Hence a defect in character may become the school of + genius.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">453.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">A Moral + Interregnum.</span></span>—Who is now in a position to describe + that which will one day supplant moral feelings and + judgments!—however certain we may be that these are founded on + error, and that the building erected upon such foundations cannot + be repaired: their obligation must gradually diminish from day to + day, in so far as the obligation of reason <span class="tei tei-pb" + id="page325">[pg 325]</span><a name="Pg325" id="Pg325" class= + "tei tei-anchor"></a> does not diminish! To carry out the task of + re-establishing the laws of life and action is still beyond the + power of our sciences of physiology and medicine, society and + solitude: though it is only from them that we can borrow the + foundation-stones of new ideals (but not the ideals themselves). + Thus we live a preliminary or after existence, according to our + tastes and talents, and the best we can do in this interregnum is + to be as much as possible our own <span class= + "tei tei-q">“<span class="tei tei-foreign"><span style= + "font-style: italic">reges</span></span>,”</span> and to establish + small experimental states. We are experiments: if we want to be + so!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">454.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">A + Digression.</span></span>—A book like this is not intended to be + read through at once, or to be read aloud. It is intended more + particularly for reference, especially on our walks and travels: we + must take it up and put it down again after a short reading, and, + more especially, we ought not to be amongst our usual + surroundings.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">455.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Primary + Nature.</span></span>—As we are now brought up, we begin by + acquiring a secondary nature, and we possess it when the world + calls us mature, of age, efficient. A few have sufficient of the + serpent about them to cast this skin some day, when their primary + nature has come to maturity under it. But in the majority of people + the germ of it withers away.</p> + </div><span class="tei tei-pb" id="page326">[pg 326]</span><a name= + "Pg326" id="Pg326" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">456.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">A Virtue in + Process of Becoming.</span></span>—Such assertions and promises as + those of the ancient philosophers on the unity of virtue and + felicity, or that of Christianity, <span class="tei tei-q">“Seek ye + first the Kingdom of God and His righteousness, and all these + things shall be added unto you,”</span> have never been made with + absolute sincerity, but always without a bad conscience + nevertheless. People were in the habit of boldly laying down + principles—which they wished to be true—exactly as if they were + truth itself, in spite of all appearances to the contrary, and in + doing this they felt neither religious nor moral compunction; for + it was <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">in honorem + maiorem</span></span> of virtue or of God that one had gone beyond + truth, without, however, any selfish intention!</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Many good people + still act up to this degree of truthfulness: when they feel + unselfish they think it permissible to treat truth more lightly. + Let it be remembered that the word honesty is neither to be found + among the Socratic nor the Christian virtues: it is one of our most + recent virtues, not yet quite mature, frequently misconstrued and + misunderstood, scarcely conscious of itself—something in embryo, + which we may either promote or check according to our + inclination.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">457.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Final + Taciturnity.</span></span>—There are some men who fare like the + digger after hidden treasures: they quite accidentally discover the + carefully-preserved <span class="tei tei-pb" id="page327">[pg + 327]</span><a name="Pg327" id="Pg327" class="tei tei-anchor"></a> + secrets of another's soul, and as a result come into the possession + of knowledge which it is often a heavy burden to bear. In certain + circumstances we may know the living and the dead, and sound their + inmost thoughts to such an extent that it becomes painful to us to + speak to others about them: at every word we utter we are afraid of + being indiscreet.—I can easily imagine a sudden silence on the part + of the wisest historian.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">458.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Great + Prize.</span></span>—There is a very rare thing, but a very + delightful one, viz. the man with a nobly-formed intellect who + possesses at the same time the character and inclinations, and even + meets with the experiences, suited to such an intellect.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">459.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Magnanimity + of the Thinker.</span></span>—Both Rousseau and Schopenhauer were + proud enough to inscribe upon their lives the motto, <span lang= + "la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">Vitam impendere vero</span></span>. And how + they both must have suffered in their pride because they could not + succeed in <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">verum impendere + vitæ!</span></span>—<span lang="la" class="tei tei-foreign" + xml:lang="la"><span style="font-style: italic">verum</span></span>, + such as each of them understood it,—when their lives ran side by + side with their knowledge like an uncouth bass which is not in tune + with the melody.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Knowledge, + however, would be in a bad way if it were measured out to every + thinker only in proportion as it can be adapted to his own person. + And thinkers would be in a bad way if their vanity <span class= + "tei tei-pb" id="page328">[pg 328]</span><a name="Pg328" id="Pg328" + class="tei tei-anchor"></a> were so great that they could only + endure such an adaptation, for the noblest virtue of a great + thinker is his magnanimity, which urges him on in his search for + knowledge to sacrifice himself and his life unshrinkingly, often + shamefacedly, and often with sublime scorn, and smiling.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">460.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Utilising our + Hours of Danger.</span></span>—Those men and conditions whose every + movement may mean danger to our possessions, honour, and life or + death, and to those most dear to us, we shall naturally learn to + know thoroughly. Tiberius, for instance, must have meditated much + more deeply on the character and methods of government of the + Emperor Augustus, and must have known far more about them than even + the wisest historian.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">At the present + day we all live, relatively speaking, in a security which is much + too great to make us true psychologists: some survey their + fellow-men as a hobby, others out of ennui, and others again merely + from habit; but never to the extent they would do if they were told + <span class="tei tei-q">“Discern or perish!”</span> As long as + truths do not cut us to the quick we assume an attitude of contempt + towards them: they still appear to us too much like the + <span class="tei tei-q">“winged dreams,”</span> as if we could or + could not have them at our discretion, as if we could likewise be + aroused from these truths as from a dream!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">461.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span class="tei tei-foreign"><span style= + "font-style: italic; font-variant: small-caps">Hic Rhodus, Hic + Salta.</span></span></span>—Our music, which can and must change + into everything, because <span class="tei tei-pb" id="page329">[pg + 329]</span><a name="Pg329" id="Pg329" class="tei tei-anchor"></a> + like the demon of the sea, it has no character of its own: this + music in former times devoted its attention to the Christian + savant, and transposed his ideals into sounds: why cannot it + likewise find those brighter, more cheerful, and universal sounds + which correspond to the ideal thinker?—a music which could rock + itself at ease in the vast floating vaults of the soul? So far our + music has been so great and so good; nothing seemed impossible to + its powers. May it therefore prove possible to create these three + sensations at one time: sublimity, deep and warm light, and rapture + of the greatest possible consistency!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">462.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Slow + Cures.</span></span>—Chronic illnesses of the soul, like those of + the body, are very rarely due to one gross offence against physical + and mental reason, but as a general rule they arise from + innumerable and petty negligences of a minor order.—A man, for + example, whose breathing becomes a trifle weaker every day, and + whose lungs, by inhaling too little air, are deprived of their + proper amount of exercise, will end by being struck down by some + chronic disease of the lungs. The only remedy for cases like these + is a countless number of minor exercises of a contrary + tendency—making it a rule, for example, to take a long and deep + breath every quarter of an hour, lying flat on the ground if + possible. For this purpose a clock which strikes the quarters + should be chosen as a lifelong companion.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">All these + remedies are slow and trifling; but <span class="tei tei-pb" id= + "page330">[pg 330]</span><a name="Pg330" id="Pg330" class= + "tei tei-anchor"></a> yet the man who wishes to cure his soul will + carefully consider a change, even in his least important habits. + Many a man will utter a cold and angry word to his surroundings ten + times a day without thinking about it, and he will forget that + after a few years it will have become a regular habit with him to + put his surroundings out of temper ten times a day. But he can also + acquire the habit of doing good to them ten times.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">463.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">On the Seventh + Day.</span></span>—<span class="tei tei-q">“You praise this as my + creation? but I have only put aside what was a burden to me! my + soul is above the vanity of creators.—You praise this as my + resignation? but I have only stripped myself of what had become + burdensome! My soul is above the vanity of the resigned + ones!”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">464.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Donor's + Modesty.</span></span>—There is such a want of generosity in always + posing as the donor and benefactor, and showing one's face when + doing so! But to give and bestow, and at the same time to conceal + one's name and favour! or not to have a name at all, like nature, + in whom this fact is more refreshing to us than anything else—here + at last we no more meet with the giver and bestower, no more with a + <span class="tei tei-q">“gracious countenance.”</span>—It is true + that you have now forfeited even this comfort, for you have placed + a God in this nature—and now everything is once again fettered and + oppressed! Well? are we never to have the right of <span class= + "tei tei-pb" id="page331">[pg 331]</span><a name="Pg331" id="Pg331" + class="tei tei-anchor"></a> remaining alone with ourselves? are we + always to be watched, guarded, surrounded by leading strings and + gifts? If there is always some one round about us, the best part of + courage and kindness will ever remain impossible of attainment in + this world. Are we not tempted to fly to hell before this continual + obtrusiveness of heaven, this inevitable supernatural neighbour? + Never mind, it was only a dream; let us wake up!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">465.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">At a + Meeting.</span></span>—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">A.</span></span> What + are you looking at? you have been standing here for a very long + time.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">B.</span></span> + Always the new and the old over again! the helplessness of a thing + urges me on to plunge into it so deeply that I end by penetrating + to its deepest depths, and perceive that in reality it is not worth + so very much. At the end of all experiences of this kind we meet + with a kind of sorrow and stupor. I experience this on a small + scale several times a day.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">466.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">A Loss of + Renown.</span></span>—What an advantage it is to be able to speak + as a stranger to mankind! When they take away our anonymity, and + make us famous, the gods deprive us of <span class= + "tei tei-q">“half our virtue.”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">467.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Doubly + Patient.</span></span>—<span class="tei tei-q">“By doing this you + will hurt many people.”</span>—I know that, and I also know + <span class="tei tei-pb" id="page332">[pg 332]</span><a name= + "Pg332" id="Pg332" class="tei tei-anchor"></a> that I shall have to + suffer for it doubly: in the first place out of pity for their + suffering, and secondly from the revenge they will take on me. But + in spite of this I cannot help doing what I do.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">468.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Kingdom of + Beauty is Greater.</span></span>—We move about in nature, cunning + and cheerful, in order that we may surprise everything in the + beauty peculiar to it; we make an effort, whether in sunshine or + under a stormy sky, to see a distant part of the coast with its + rocks, bays, and olive and pine trees under an aspect in which it + achieves its perfection and consummation. Thus also we should walk + about among men as their discoverers and explorers, meting out to + them good and evil in order that we may unveil the peculiar beauty + which is seen with some in the sunshine, in others under + thunder-clouds, or with others again only in twilight and under a + rainy sky.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Are we then + forbidden to enjoy the evil man like some savage landscape which + possesses its own bold and daring lines and luminous effects, while + this same man, so long as he behaves well, and in conformity with + the law, appears to us to be an error of drawing, and a mere + caricature which offends us like a defect in nature?—Yes, this is + forbidden: for as yet we have only been permitted to seek beauty in + anything that is morally good,—and this is sufficient to explain + why we have found so little and have been compelled to look for + beauty without either flesh or bones!—in the same way as + <span class="tei tei-pb" id="page333">[pg 333]</span><a name= + "Pg333" id="Pg333" class="tei tei-anchor"></a> evil men are + familiar with innumerable kinds of happiness which the virtuous + never dream of, we may also find among them innumerable types of + beauty, many of them as yet undiscovered.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">469.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Inhumanity + of the Sage.</span></span>—The heavy and grinding progress of the + sage, who in the words of the Buddhist song, <span class= + "tei tei-q">“Wanders lonely like the rhinoceros,”</span> now and + again stands in need of proofs of a conciliatory and softened + humanity, and not only proofs of those accelerated steps, those + polite and sociable witticisms; not only of humour and a certain + self-mockery, but likewise of contradictions and occasional returns + to the predominating inconsistencies. In order that he may not + resemble the heavy roller that rolls along like fate, the sage who + wishes to teach must take advantage of his defects, and utilise + them for his own adornment; and when saying <span class= + "tei tei-q">“despise me”</span> he will implore permission to be + the advocate of a presumptuous truth.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This sage wishes + to lead you to the mountains, and he will perhaps endanger your + life: therefore as the price of his enjoyment he willingly + authorises you to take your revenge either before or afterwards on + such a guide. Do you remember what thoughts came into your head + when he once led you to a gloomy cavern over a slippery path? Your + distrustful heart beat rapidly, and said inwardly, <span class= + "tei tei-q">“This guide might surely do something better than crawl + about here! he is one of those idle <span class="tei tei-pb" id= + "page334">[pg 334]</span><a name="Pg334" id="Pg334" class= + "tei tei-anchor"></a> people who are full of curiosity—is it not + doing him too much honour to appear to attach any value at all to + him by following him?”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">470.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Many at the + Banquet.</span></span>—How happy we are when we are fed like the + birds by the hand of some one who throws them their crumbs without + examining them too closely, or inquiring into their worthiness! To + live like a bird which comes and flies away, and does not carry its + name on its beak! I take great pleasure in satisfying my appetite + at the banquet of the many.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">471.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Another type of + Love for one's Neighbour.</span></span>—Everything that is + agitated, noisy, fitful, and nervous forms a contrast to the great + passion which, glowing in the heart of man like a quiet and gloomy + flame, and gathering about it all that is flaming and ardent, gives + to man the appearance of coldness and indifference, and stamps a + certain impassiveness on his features. Such men are occasionally + capable of showing their love for their neighbour, but this love is + different from that of sociable people who are anxious to please. + It is a mild, contemplative, and calm amiability: these people, as + it were, look out of the windows of the castle which serves them as + a stronghold, and consequently as a prison; for the outlook into + the far distance, the open air, and a different world is so + pleasant for them!</p> + </div><span class="tei tei-pb" id="page335">[pg 335]</span><a name= + "Pg335" id="Pg335" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">472.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Not Justifying + Oneself.</span></span>—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">A.</span></span> But + why are you not willing to justify yourself?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">B.</span></span> I + could do it in this instance, as in dozens of others; but I despise + the pleasure which lies in justification, for all that matters + little to me, and I would rather bear a stained reputation than + give those petty folks the spiteful pleasure of saying, + <span class="tei tei-q">“He takes these things very + seriously.”</span> This is not true. Perhaps I ought to have more + consideration for myself, and look upon it as a duty to rectify + erroneous opinions about myself—I am too indifferent and too + indolent regarding myself, and consequently also regarding + everything that is brought about through my agency.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">473.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Where to Build + one's House.</span></span>—If you feel great and productive in + solitude, society will belittle and isolate you, and <span class= + "tei tei-hi"><span style="font-style: italic">vice + versa</span></span>. A powerful mildness such as that of a + father:—wherever this feeling takes possession of you, <em class= + "tei tei-emph"><span style="font-style: italic">there</span></em> + build your house, whether in the midst of the multitude, or on some + silent spot. <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">Ubi pater sum, ibi + patria.</span></span><a id="noteref_14" name="noteref_14" href= + "#note_14"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">14</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">474.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The only + Means.</span></span>—<span class="tei tei-q">“Dialectic is the only + means of reaching the divine essence, and penetrating <span class= + "tei tei-pb" id="page336">[pg 336]</span><a name="Pg336" id="Pg336" + class="tei tei-anchor"></a> behind the veil of appearance.”</span> + This declaration of Plato in regard to dialectic is as solemn and + passionate as that of Schopenhauer in regard to the contrary of + dialectic—and both are wrong. For that to which they wish to point + out the way to us does not exist.—And so far have not all the great + passions of mankind been passions for something non-existent?—and + all their ceremonies—ceremonies for something non-existent + also?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">475.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Becoming + Heavy.</span></span>—You know him not; whatever weights he may + attach to himself he will nevertheless be able to raise them all + with him. But you, judging from the weak flapping of your own + wings, come to the conclusion that he wishes to remain below, + merely because he does burden himself with those weights.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">476.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">At the Harvest + Thanksgiving of the Intellect.</span></span>—There is a daily + increase and accumulation of experiences, events, opinions upon + these experiences and events, and dreams upon these opinions—a + boundless and delightful display of wealth! its aspect dazzles the + eyes: I can no longer understand how the poor in spirit can be + called blessed! Occasionally, however, I envy them when I am tired: + for the superintendence of such vast wealth is no easy task, and + its weight frequently crushes all happiness.—Alas, if only the + <span class="tei tei-pb" id="page337">[pg 337]</span><a name= + "Pg337" id="Pg337" class="tei tei-anchor"></a> mere sight of it + were sufficient! If only we could be misers of our knowledge!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">477.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Freed from + Scepticism.</span></span>—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">A.</span></span> Some + men emerge from a general moral scepticism bad-tempered and feeble, + corroded, worm-eaten, and even partly consumed—but I on the other + hand, more courageous and healthier than ever, and with my + instincts conquered once more. Where a strong wind blows, where the + waves are rolling angrily, and where more than usual danger is to + be faced, there I feel happy. I did not become a worm, although I + often had to work and dig like a worm.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">B.</span></span> You + have just ceased to be a sceptic; for you deny!</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">A.</span></span> And + in doing so I have learnt to say yea again.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">478.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Let us pass + by.</span></span>—Spare him! Leave him in his solitude! Do you wish + to crush him down entirely? He became cracked like a glass into + which some hot liquid was poured suddenly—and he was such a + precious glass!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">479.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Love and + Truthfulness.</span></span>—Through our love we have become dire + offenders against truth, and even habitual dissimulators and + thieves, who give <span class="tei tei-pb" id="page338">[pg + 338]</span><a name="Pg338" id="Pg338" class="tei tei-anchor"></a> + out more things as true than seem to us to be true. On this account + the thinker must from time to time drive away those whom he loves + (not necessarily those who love him), so that they may show their + sting and wickedness, and cease to tempt him. Consequently the + kindness of the thinker will have its waning and waxing moon.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">480.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Inevitable.</span></span>—No matter what + your experience may be, any one who does not feel well disposed + towards you will find in this experience some pretext for + disparaging you! You may undergo the greatest possible revolutions + of mind and knowledge, and at length, with the melancholy smile of + the convalescent, you may be able to step out into freedom and + bright stillness, and yet some one will say: <span class= + "tei tei-q">“This fellow looks upon his illness as an argument, and + takes his impotence to be a proof of the impotence of all others—he + is vain enough to fall ill that he may feel the superiority of the + sufferer.”</span> And again, if somebody were to break the chains + that bound him down, and wounded himself severely in doing so, some + one else would point at him mockingly and cry: <span class= + "tei tei-q">“How awkward he is! there is a man who had got + accustomed to his chains, and yet he is fool enough to burst them + asunder!”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">481.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Two + Germans.</span></span>—If we compare Kant and Schopenhauer with + Plato, Spinoza, Pascal, Rousseau, and Goethe, with reference to + their souls <span class="tei tei-pb" id="page339">[pg + 339]</span><a name="Pg339" id="Pg339" class="tei tei-anchor"></a> + and not their intellects, we shall see that the two first-named + thinkers are at a disadvantage: their thoughts do not constitute a + passionate history of their souls—we are not led to expect in them + romance, crises, catastrophies, or death struggles. Their thinking + is not at the same time the involuntary biography of a soul, but in + the case of Kant merely of a head; and in the case of Schopenhauer + again merely the description and reflection of a character + (<span class="tei tei-q">“the invariable”</span>) and the pleasure + which this reflection causes, that is to say, the pleasure of + meeting with an intellect of the first order.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Kant, when he + shimmers through his thoughts, appears to us as an honest and + honourable man in the best sense of the words, but likewise as an + insignificant one: he is wanting in breadth and power; he had not + come through many experiences, and his method of working did not + allow him sufficient time to undergo experiences. Of course, in + speaking of experiences, I do not refer to the ordinary external + events of life, but to those fatalities and convulsions which occur + in the course of the most solitary and quiet life which has some + leisure and glows with the passion for thinking. Schopenhauer has + at all events one advantage over him; for he at least was + distinguished by a certain fierce ugliness of disposition, which + showed itself in hatred, desire, vanity, and suspicion: he was of a + rather more ferocious disposition, and had both time and leisure to + indulge this ferocity. But he lacked <span class= + "tei tei-q">“development,”</span> which was also wanting in his + range of thought: he had no <span class= + "tei tei-q">“history.”</span></p> + </div><span class="tei tei-pb" id="page340">[pg 340]</span><a name= + "Pg340" id="Pg340" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">482.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Seeking one's + Company.</span></span>—Are we then looking for too much when we + seek the company of men who have grown mild, agreeable to the + taste, and nutritive, like chestnuts which have been put into the + fire and taken out just at the right moment? Of men who expect + little from life, and prefer to accept this little as a present + rather than as a merit of their own, as if it were carried to them + by birds and bees? Of men who are too proud ever to feel themselves + rewarded, and too serious in their passion for knowledge and + honesty to have time for or pleasure in fame? Such men we should + call philosophers; but they themselves will always find some more + modest designation.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">483.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Satiated with + Mankind.</span></span>—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">A.</span></span> Seek + for knowledge! Yes! but always as a man! What? must I always be a + spectator of the same comedy, and always play a part in the same + comedy, without ever being able to observe things with other eyes + than those? and yet there may be countless types of beings whose + organs are better adapted for knowledge than ours! At the end of + all their searching for knowledge what will men at length come to + know? Their organs! which perhaps is as much as to say: the + impossibility of knowledge! misery and disgust!</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">B.</span></span> This + is a bad attack you have—reason is attacking you! to-morrow, + however, you will again <span class="tei tei-pb" id="page341">[pg + 341]</span><a name="Pg341" id="Pg341" class="tei tei-anchor"></a> + be in the midst of knowledge, and hence of irrationality—that is to + say, delighted about all that is human. Let us go to the sea!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">484.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Going our own + Way.</span></span>—When we take the decisive step, and make up our + minds to follow our own path, a secret is suddenly revealed to us: + it is clear that all those who had hitherto been friendly to us and + on intimate terms with us judged themselves to be superior to us, + and are offended now. The best among them are indulgent, and are + content to wait patiently until we once more find the <span class= + "tei tei-q">“right path”</span>—they know it, apparently. Others + make fun of us, and pretend that we have been seized with a + temporary attack of mild insanity, or spitefully point out some + seducer. The more malicious say we are vain fools, and do their + best to blacken our motives; while the worst of all see in us their + greatest enemy, some one who is thirsting for revenge after many + years of dependence,—and are afraid of us. What, then, are we to + do? My own opinion is that we should begin our sovereignty by + promising to all our acquaintances in advance a whole year's + amnesty for sins of every kind.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">485.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Far-off + Perspectives.</span></span>—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">A.</span></span> But + why this solitude?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">B.</span></span> I am + not angry with anybody. But when I am alone it seems to me that I + can see my friends in a clearer and rosier light than when I + <span class="tei tei-pb" id="page342">[pg 342]</span><a name= + "Pg342" id="Pg342" class="tei tei-anchor"></a> am with them; and + when I loved and felt music best I lived far from it. It would seem + that I must have distant perspectives in order that I may think + well of things.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">486.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Gold and + Hunger.</span></span>—Here and there we meet with a man who changes + into gold everything that he touches. But some fine evil day he + will discover that he himself must starve through this gift of his. + Everything around him is brilliant, superb, and unapproachable in + its ideal beauty, and now he eagerly longs for things which it is + impossible for him to turn into gold—and how intense is this + longing! like that of a starving man for a meal! Query: What will + he seize?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">487.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Shame.</span></span>—Look at that noble + steed pawing the ground, snorting, longing for a ride, and loving + its accustomed rider—but, shameful to relate, the rider cannot + mount to-day, he is tired.—Such is the shame felt by the weary + thinker in the presence of his own philosophy!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">488.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Against the + Waste of Love.</span></span>—Do we not blush when we surprise + ourselves in a state of violent aversion? Well, then, we should + also blush when we find ourselves possessed of strong affections on + account of the injustice contained in them. More: <span class= + "tei tei-pb" id="page343">[pg 343]</span><a name="Pg343" id="Pg343" + class="tei tei-anchor"></a> there are people who feel their hearts + weighed down and oppressed when some one gives them the benefit of + his love and sympathy to the extent that he deprives others of a + share. The tone of his voice reveals to us the fact that we have + been specially selected and preferred! but, alas! I am not thankful + for being thus selected: I experience within myself a certain + feeling of resentment against him who wishes to distinguish me in + this way—he shall not love me at the expense of others! I shall + always try to look after myself and to endure myself, and my heart + is often filled to overflowing, and with some reason. To such a man + nothing ought to be given of which others stand so greatly in + need.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">489.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Friends in + Need.</span></span>—We may occasionally remark that one of our + friends sympathises with another more than with us. His delicacy is + troubled thereby, and his selfishness is not equal to the task of + breaking down his feelings of affection: in such a case we should + facilitate the separation for him, and estrange him in some way in + order to widen the distance between us.—This is also necessary when + we fall into a habit of thinking which might be detrimental to him: + our affection for him should induce us to ease his conscience in + separating himself from us by means of some injustice which we + voluntarily take upon ourselves.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">490.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Those petty + Truths.</span></span>—<span class="tei tei-q">“You know all that, + but you have never lived through it—so I will not <span class= + "tei tei-pb" id="page344">[pg 344]</span><a name="Pg344" id="Pg344" + class="tei tei-anchor"></a> accept your evidence. Those + <span class="tei tei-q">‘petty truths’</span>—you deem them petty + because you have not paid for them with your blood!”</span>—But are + they really great, simply because they have been bought at so high + a price? and blood is always too high a price!—<span class= + "tei tei-q">“Do you really think so? How stingy you are with your + blood!”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">491.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Solitude, + therefore!</span></span>—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">A.</span></span> So + you wish to go back to your desert?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">B.</span></span> I am + not a quick thinker; I must wait for myself a long time—it is + always later and later before the water from the fountain of my own + ego spurts forth, and I have often to go thirsty longer than suits + my patience. That is why I retire into solitude in order that I may + not have to drink from the common cisterns. When I live in the + midst of the multitude my life is like theirs, and I do not think + like myself; but after some time it always seems to me as if the + multitude wished to banish me from myself and to rob me of my soul. + Then I get angry with all these people, and afraid of them; and I + must have the desert to become well disposed again.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">492.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Under the South + Wind.</span></span>—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">A.</span></span> I + can no longer understand myself! It was only yesterday that I felt + myself so tempestuous and ardent, and at the same time so warm and + sunny and exceptionally bright! but to-day! Now everything is calm, + wide, oppressive, and dark like the lagoon at Venice. I wish for + nothing, and <span class="tei tei-pb" id="page345">[pg + 345]</span><a name="Pg345" id="Pg345" class="tei tei-anchor"></a> + draw a deep breath, and yet I feel inwardly indignant at this + <span class="tei tei-q">“wish for nothing”</span>—so the waves rise + and fall in the ocean of my melancholy.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">B.</span></span> You + describe a petty, agreeable illness. The next wind from the + north-east will blow it away.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">A.</span></span> Why + so?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">493.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">On One's own + Tree.</span></span>—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">A.</span></span> No + thinker's thoughts give me so much pleasure as my own: this, of + course, proves nothing in favour of their value; but I should be + foolish to neglect fruits which are tasteful to me only because + they happen to grow on my own tree!—and I was once such a fool.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-style: italic">B.</span></span> + Others have the contrary feeling: which likewise proves nothing in + favour of their thoughts, nor yet is it any argument against their + value.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">494.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Last + Argument of the Brave Man.</span></span>—There are snakes in this + little clump of trees.—Very well, I will rush into the thicket and + kill them.—But by doing that you will run the risk of falling a + victim to them, and not they to you.—But what do I matter?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">495.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Our + Teachers.</span></span>—During our period of youth we select our + teachers and guides from our own times, and from those circles + which we happen to meet with: we have the thoughtless conviction + that the present age must have teachers who will suit <span class= + "tei tei-pb" id="page346">[pg 346]</span><a name="Pg346" id="Pg346" + class="tei tei-anchor"></a> us better than any others, and that we + are sure to find them without having to look very far. Later on we + find that we have to pay a heavy penalty for this childishness: we + have to expiate our teachers in ourselves, and then perhaps we + begin to look for the proper guides. We look for them throughout + the whole world, including even present and past ages—but perhaps + it may be too late, and at the worst we discover that they lived + when we were young—and that at that time we lost our + opportunity.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">496.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Evil + Principle.</span></span>—Plato has marvellously described how the + philosophic thinker must necessarily be regarded as the essence of + depravity in the midst of every existing society: for as the critic + of all its morals he is naturally the antagonist of the moral man, + and, unless he succeeds in becoming the legislator of new morals, + he lives long in the memory of men as an instance of the + <span class="tei tei-q">“evil principle.”</span> From this we may + judge to how great an extent the city of Athens, although fairly + liberal and fond of innovations, abused the reputation of Plato + during his lifetime. What wonder then that he—who, as he has + himself recorded, had the <span class="tei tei-q">“political + instinct”</span> in his body—made three different attempts in + Sicily, where at that time a united Mediterranean Greek State + appeared to be in process of formation?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It was in this + State, and with its assistance, that Plato thought he could do for + the Greeks what Mohammed did for the Arabs several centuries later: + viz. establishing both minor and more important <span class= + "tei tei-pb" id="page347">[pg 347]</span><a name="Pg347" id="Pg347" + class="tei tei-anchor"></a> customs, and especially regulating the + daily life of every man. His ideas were quite practicable just as + certainly as those of Mohammed were practicable; for even much more + incredible ideas, those of Christianity, proved themselves to be + practicable! a few hazards less and a few hazards more—and then the + world would have witnessed the Platonisation of Southern Europe; + and, if we suppose that this state of things had continued to our + own days, we should probably be worshipping Plato now as the + <span class="tei tei-q">“good principle.”</span> But he was + unsuccessful, and so his traditional character remains that of a + dreamer and a Utopian—stronger epithets than these passed away with + ancient Athens.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">497.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Purifying + Eye.</span></span>—We have the best reason for speaking of + <span class="tei tei-q">“genius”</span> in men—for example, Plato, + Spinoza, and Goethe—whose minds appear to be but loosely linked to + their character and temperament, like winged beings which easily + separate themselves from them, and then rise far above them. On the + other hand, those who never succeeded in cutting themselves loose + from their temperament, and who knew how to give to it the most + intellectual, lofty, and at times even cosmic expression + (Schopenhauer, for instance) have always been very fond of speaking + about their genius.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">These geniuses + could not rise above themselves, but they believed that, fly where + they would, they would always find and recover themselves—this is + their <span class="tei tei-q">“greatness,”</span> and this can be + greatness!—The <span class="tei tei-pb" id="page348">[pg + 348]</span><a name="Pg348" id="Pg348" class="tei tei-anchor"></a> + others who are entitled to this name possess the pure and purifying + eye which does not seem to have sprung out of their temperament and + character, but separately from them, and generally in contradiction + to them, and looks out upon the world as on a God whom it loves. + But even people like these do not come into possession of such an + eye all at once: they require practice and a preliminary school of + sight, and he who is really fortunate will at the right moment also + fall in with a teacher of pure sight.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">498.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Never + Demand!</span></span>—You do not know him! it is true that he + easily and readily submits both to men and things, and that he is + kind to both—his only wish is to be left in peace—but only in so + far as men and things do not <em class="tei tei-emph"><span style= + "font-style: italic">demand</span></em> his submission. Any demand + makes him proud, bashful, and warlike.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">499.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Evil + One.</span></span>—<span class="tei tei-q">“Only the solitary are + evil!”</span>—thus spake Diderot, and Rousseau at once felt deeply + offended. Thus he proved that Diderot was right. Indeed, in + society, or amid social life, every evil instinct is compelled to + restrain itself, to assume so many masks, and to press itself so + often into the Procrustean bed of virtue, that we are quite + justified in speaking of the martyrdom of the evil man. In + solitude, however, all this disappears. The evil man is still more + evil in solitude—and consequently for him whose eye sees only a + drama everywhere he is also more beautiful.</p> + </div><span class="tei tei-pb" id="page349">[pg 349]</span><a name= + "Pg349" id="Pg349" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">500.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Against the + Grain.</span></span>—A thinker may for years at a time force + himself to think against the grain: that is, not to pursue the + thoughts that spring up within him, but, instead, those which he is + compelled to follow by the exigencies of his office, an established + division of time, or any arbitrary duty which he may find it + necessary to fulfil. In the long run, however, he will fall ill; + for this apparently moral self-command will destroy his nervous + system as thoroughly and completely as regular debauchery.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">501.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Mortal + Souls.</span></span>—Where knowledge is concerned perhaps the most + useful conquest that has ever been made is the abandonment of the + belief in the immortality of the soul. Humanity is henceforth at + liberty to wait: men need no longer be in a hurry to swallow + badly-tested ideas as they had to do in former times. For in those + times the salvation of this poor <span class="tei tei-q">“immortal + soul”</span> depended upon the extent of the knowledge which could + be acquired in the course of a short existence: decisions had to be + reached from one day to another, and <span class= + "tei tei-q">“knowledge”</span> was a matter of dreadful + importance!</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Now we have + acquired good courage for errors, experiments, and the provisional + acceptance of ideas—all this is not so very important!—and for this + very reason individuals and whole races may now face tasks so vast + in extent that in former years they would have looked like madness, + and defiance of <span class="tei tei-pb" id="page350">[pg + 350]</span><a name="Pg350" id="Pg350" class="tei tei-anchor"></a> + heaven and hell. Now we have the right to experiment upon + ourselves! Yes, men have the right to do so! the greatest + sacrifices have not yet been offered up to knowledge—nay, in + earlier periods it would have been sacrilege, and a sacrifice of + our eternal salvation, even to surmise such ideas as now precede + our actions.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">502.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">One Word for + three different Conditions.</span></span>—When in a state of + passion one man will be forced to let loose the savage, dreadful, + unbearable animal. Another when under the influence of passion will + raise himself to a high, noble, and lofty demeanour, in comparison + with which his usual self appears petty. A third, whose whole + person is permeated with nobility of feeling, has also the most + noble storm and stress: and in this state he represents Nature in + her state of savageness and beauty, and stands only one degree + lower than Nature in her periods of greatness and serenity, which + he usually represents. It is while in this state of passion, + however, that men understand him better, and venerate him more + highly at these moments—for then he is one step nearer and more + akin to them. They feel at once delighted and horrified at such a + sight and call it—divine.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">503.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Friendship.</span></span>—The objection + to a philosophic life that it renders us useless to our friends + would never have arisen in a modern mind: it belongs rather to + classical antiquity. Antiquity knew the <span class="tei tei-pb" + id="page351">[pg 351]</span><a name="Pg351" id="Pg351" class= + "tei tei-anchor"></a> stronger bonds of friendship, meditated upon + it, and almost took it to the grave with it. This is the advantage + it has over us: we, on the other hand, can point to our + idealisation of sexual love. All the great excellencies of ancient + humanity owed their stability to the fact that man was standing + side by side with man, and that no woman was allowed to put forward + the claim of being the nearest and highest, nay even sole object of + his love, as the feeling of passion would teach. Perhaps our trees + do not grow so high now owing to the ivy and the vines that cling + round them.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">504.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Reconciliation.</span></span>—Should it + then be the task of philosophy to reconcile what the child has + learnt with what the man has come to recognise? Should philosophy + be the task of young men because they stand midway between child + and man and possess intermediate necessities? It would almost + appear to be so if you consider at what ages of their life + philosophers are now in the habit of setting forth their + conceptions: at a time when it is too late for faith and too early + for knowledge.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">505.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Practical + People.</span></span>—We thinkers have the right of deciding good + taste in all things, and if necessary of decreeing it. The + practical people finally receive it from us: their dependence upon + us is incredibly great, and is one of the most <span class= + "tei tei-pb" id="page352">[pg 352]</span><a name="Pg352" id="Pg352" + class="tei tei-anchor"></a> ridiculous spectacles in the world, + little though they themselves know it and however proudly they like + to carp at us unpractical people. Nay, they would even go so far as + to belittle their practical life if we should show a tendency to + despise it—whereto at times we might be urged on by a slightly + vindictive feeling.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">506.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Necessary + Desiccation of Everything Good.</span></span>—What! must we + conceive of a work exactly in the spirit of the age that has + produced it? but we experience greater delight and surprise, and + get more information out of it when we do not conceive it in this + spirit! Have you not remarked that every new and good work, so long + as it is exposed to the damp air of its own age is least + valuable—just because it still has about it all the odour of the + market, of opposition, of modern ideas, and of all that is + transient from day to day? Later on, however, it dries up, its + <span class="tei tei-q">“actuality”</span> dies away: and then only + does it obtain its deep lustre and its perfume—and also, if it is + destined for it, the calm eye of eternity.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">507.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Against the + Tyranny of Truth.</span></span>—Even if we were mad enough to + consider all our opinions as truth, we should nevertheless not wish + them alone to exist. I cannot see why we should ask for an + autocracy and omnipotence of truth: it is sufficient for me to know + that it is a great power. <span class="tei tei-pb" id="page353">[pg + 353]</span><a name="Pg353" id="Pg353" class="tei tei-anchor"></a> + Truth, however, must meet with opposition and be able to fight, and + we must be able to rest from it at times in falsehood—otherwise + truth will grow tiresome, powerless, and insipid, and will render + us equally so.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">508.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Not to take a + Thing Pathetically.</span></span>—What we do to benefit ourselves + should not bring us in any moral praise, either from others or from + ourselves, and the same remark applies to those things which we do + to please ourselves. It is looked upon as <span class= + "tei tei-foreign"><span style="font-style: italic">bon + ton</span></span> among superior men to refrain from taking things + pathetically in such cases, and to refrain from all pathetic + feelings: the man who has accustomed himself to this has retrieved + his <span lang="fr" class="tei tei-foreign" xml:lang= + "fr"><span style="font-style: italic">naïveté</span></span>.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">509.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Third + Eye.</span></span>—What! You are still in need of the theatre! are + you still so young? Be wise, and seek tragedy and comedy where they + are better acted, and where the incidents are more interesting, and + the actors more eager. It is indeed by no means easy to be merely a + spectator in these cases—but learn! and then, amid all difficult or + painful situations, you will have a little gate leading to joy and + refuge, even when your passions attack you. Open your stage eye, + that big third eye of yours, which looks out into the world through + the other two.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">510.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Escaping from + One's Virtues.</span></span>—Of what account is a thinker who does + not know how to <span class="tei tei-pb" id="page354">[pg + 354]</span><a name="Pg354" id="Pg354" class="tei tei-anchor"></a> + escape from his own virtues occasionally! Surely a thinker should + be more than <span class="tei tei-q">“a moral being”</span>!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">511.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Temptress.</span></span>—Honesty is the great temptress of all + fanatics.<a id="noteref_15" name="noteref_15" href= + "#note_15"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">15</span></span></a> What + seemed to tempt Luther in the guise of the devil or a beautiful + woman, and from which he defended himself in that uncouth way of + his, was probably nothing but honesty, and perhaps in a few rarer + cases even truth.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">512.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Bold towards + Things.</span></span>—The man who, in accordance with his + character, is considerate and timid towards persons, but is + courageous and bold towards things, is afraid of new and closer + acquaintances, and limits his old ones in order that he may thus + make his incognito and his inconsiderateness coincide with + truth.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">513.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Limits and + Beauty.</span></span>—Are you looking for men with a fine culture? + Then you will have to be satisfied with restricted views and + sights, exactly as when you are looking for fine countries.—There + are, of course, such panoramic men: they are like panoramic + regions, instructive and marvellous: but not beautiful.</p> + </div><span class="tei tei-pb" id="page355">[pg 355]</span><a name= + "Pg355" id="Pg355" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">514.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">To the + Stronger.</span></span>—Ye stronger and arrogant intellects, we ask + you for only one thing: throw no further burdens upon our + shoulders, but take some of our burdens upon your own, since ye are + stronger! but ye delight in doing the exact contrary: for ye wish + to soar, so that we must carry your burden in addition to our + own—we must crawl!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">515.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Increase of + Beauty.</span></span>—Why has beauty increased by the progress of + civilisation? because the three occasions for ugliness appear ever + more rarely among civilised men: first, the wildest outbursts of + ecstasy; secondly, extreme bodily exertion, and, thirdly, the + necessity of inducing fear by one's very sight and presence—a + matter which is so frequent and of so great importance in the lower + and more dangerous stages of culture that it even lays down the + proper gestures and ceremonials and makes ugliness a duty.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">516.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Not to Imbue + our Neighbours with Our own Demon.</span></span>—Let us in our age + continue to hold the belief that benevolence and beneficence are + the characteristics of a good man; but let us not fail to add + <span class="tei tei-q">“provided that in the first place he + exhibits his benevolence and beneficence towards himself.”</span> + For if he acts otherwise—that is to say, if he shuns, hates, or + injures himself—he is certainly not a good <span class="tei tei-pb" + id="page356">[pg 356]</span><a name="Pg356" id="Pg356" class= + "tei tei-anchor"></a> man. He then merely saves himself through + others: and let these others take care that they do not come to + grief through him, however well disposed he may appear to be to + them!—but to shun and hate one's own ego, and to live in and for + others, this has up to the present, with as much thoughtlessness as + conviction, been looked upon as <span class= + "tei tei-q">“unselfish,”</span> and consequently as <span class= + "tei tei-q">“good.”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">517.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Tempting into + Love.</span></span>—We ought to fear a man who hates himself; for + we are liable to become the victims of his anger and revenge. Let + us therefore try to tempt him into self-love.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">518.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Resignation.</span></span>—What is + resignation? It is the most comfortable position of a patient, who, + after having suffered a long time from tormenting pains in order to + find it, at last became tired—and then found it.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">519.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Deception.</span></span>—When you wish + to act you must close the door upon doubt, said a man of + action.—And are you not afraid of being deceived in doing so? + replied the man of a contemplative mind.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">520.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Eternal + Obsequies.</span></span>—Both within and beyond the confines of + history we might imagine that we <span class="tei tei-pb" id= + "page357">[pg 357]</span><a name="Pg357" id="Pg357" class= + "tei tei-anchor"></a> were listening to a continual funeral + oration: we have buried, and are still burying, all that we have + loved best, our thoughts, and our hopes, receiving in exchange + pride, <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">gloria + mundi</span></span>—that is, the pomp of the graveside speech. It + is thus that everything is made good! Even at the present time the + funeral orator remains the greatest public benefactor.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">521.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Exceptional + Vanity.</span></span>—Yonder man possesses one great quality which + serves as a consolation for him: his look passes with contempt over + the remainder of his being, and almost his entire character is + included in this. But he recovers from himself when, as it were, he + approaches his sanctuary; already the road leading to it appears to + him to be an ascent on broad soft steps—and yet, ye cruel ones, ye + call him vain on this account!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">522.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Wisdom without + Ears.</span></span>—To hear every day what is said about us, or + even to endeavour to discover what people think of us, will in the + end kill even the strongest man. Our neighbours permit us to live + only that they may exercise a daily claim upon us! They certainly + would not tolerate us if we wished to claim rights over them, and + still less if we wished to be right! In short, let us offer up a + sacrifice to the general peace, let us not listen when they speak + of us, when they praise us, blame us, wish for us, or hope for + us—nay, let us not even think of it.</p> + </div><span class="tei tei-pb" id="page358">[pg 358]</span><a name= + "Pg358" id="Pg358" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">523.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">A Question of + Penetration.</span></span>—When we are confronted with any + manifestation which some one has permitted us to see, we may ask: + what is it meant to conceal? What is it meant to draw our attention + from? What prejudices does it seek to raise? and again, how far + does the subtlety of the dissimulation go? and in what respect is + the man mistaken?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">524.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Jealousy of + the Lonely Ones.</span></span>—This is the difference between + sociable and solitary natures, provided that both possess an + intellect: the former are satisfied, or nearly satisfied, with + almost anything whatever; from the moment that their minds have + discovered a communicable and happy version of it they will be + reconciled even with the devil himself! But the lonely souls have + their silent rapture, and their speechless agony about a thing: + they hate the ingenious and brilliant display of their inmost + problems as much as they dislike to see the women they love too + loudly dressed—they watch her mournfully in such a case, as if they + were just beginning to suspect that she was desirous of pleasing + others. This is the jealousy which all lonely thinkers and + passionate dreamers exhibit with regard to the <span lang="fr" + class="tei tei-foreign" xml:lang="fr"><span style= + "font-style: italic">esprit</span></span>.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">525.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Effect of + Praise.</span></span>—Some people become modest when highly + praised, others insolent.</p> + </div><span class="tei tei-pb" id="page359">[pg 359]</span><a name= + "Pg359" id="Pg359" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">526.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Unwilling to be + a Symbol.</span></span>—I sympathise with princes: they are not at + liberty to discard their high rank even for a short time, and thus + they come to know people only from the very uncomfortable position + of constant dissimulation—their continual compulsion to represent + something actually ends by making solemn ciphers of them.—Such is + the fate of all those who deem it their duty to be symbols.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">527.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Hidden + Men.</span></span>—Have you never come across those people who + check and restrain even their enraptured hearts, and who would + rather become mute than lose the modesty of moderation? and have + you never met those embarrassing, and yet so often good-natured + people who do not wish to be recognised, and who time and again + efface the tracks they have made in the sand? and who even deceive + others as well as themselves in order to remain obscure and + hidden?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">528.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Unusual + Forbearance.</span></span>—It is often no small indication of + kindness to be unwilling to criticise some one, and even to refuse + to think of him.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">529.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">How Men and + Nations gain Lustre.</span></span>—How many really individual + actions are left undone <span class="tei tei-pb" id="page360">[pg + 360]</span><a name="Pg360" id="Pg360" class="tei tei-anchor"></a> + merely because before performing them we perceive or suspect that + they will be misunderstood!—those actions, for example, which have + some intrinsic value, both in good and evil. The more highly an age + or a nation values its individuals, therefore, and the more right + and ascendancy we accord them, the more will actions of this kind + venture to make themselves known,—and thus in the long run a lustre + of honesty, of genuineness in good and evil, will spread over + entire ages and nations, so that they—the Greeks, for example—like + certain stars, will continue to shed light for thousands of years + after their sinking.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">530.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Digressions of + the Thinker.</span></span>—The course of thought in certain men is + strict and inflexibly bold. At times it is even cruel towards such + men, although considered individually they may be gentle and + pliable. With well-meaning hesitation they will turn the matter ten + times over in their heads, but will at length continue their strict + course. They are like streams that wind their way past solitary + hermitages: there are places in their course where the stream plays + hide and seek with itself, and indulges in short idylls with + islets, trees, grottos, and cascades—and then it rushes ahead once + more, passes by the rocks, and forces its way through the hardest + stones.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">531.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Different + Feelings Towards Art.</span></span>—From the time when we begin to + live as a hermit, consuming <span class="tei tei-pb" id= + "page361">[pg 361]</span><a name="Pg361" id="Pg361" class= + "tei tei-anchor"></a> and consumed, our only company being deep and + prolific thoughts, we expect from art either nothing more, or else + something quite different from what we formerly expected—in a word, + we change our taste. For in former times we wished to penetrate for + a moment by means of art into the element in which we are now + living permanently: at that time we dreamt ourselves into the + rapture of a possession which we now actually possess. Indeed, + flinging away from us for the time being what we now have, and + imagining ourselves to be poor, or to be a child, a beggar, or a + fool, may now at times fill us with delight.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">532.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span class="tei tei-q"><span style= + "font-variant: small-caps">“</span><span style= + "font-variant: small-caps">Love Equalises.</span><span style= + "font-variant: small-caps">”</span></span></span>—Love wishes to + spare the other to whom it devotes itself any feeling of + strangeness: as a consequence it is permeated with disguise and + simulation; it keeps on deceiving continuously, and feigns an + equality which in reality does not exist. And all this is done so + instinctively that women who love deny this simulation and constant + tender trickery, and have even the audacity to assert that love + equalises (in other words that it performs a miracle)!</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This phenomenon + is a simple matter if one of the two permits himself or herself to + be loved, and does not deem it necessary to feign, but leaves this + to the other. No drama, however, could offer a more intricate and + confused instance than when both persons are passionately in love + with one another; for in this case both are anxious to <span class= + "tei tei-pb" id="page362">[pg 362]</span><a name="Pg362" id="Pg362" + class="tei tei-anchor"></a> surrender and to endeavour to conform + to the other, and finally they are both at a loss to know what to + imitate and what to feign. The beautiful madness of this spectacle + is too good for this world, and too subtle for human eyes.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">533.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">We + Beginners.</span></span>—How many things does an actor see and + divine when he watches another on the stage! He notices at once + when a muscle fails in some gesture; he can distinguish those + little artificial tricks which are so calmly practised separately + before the mirror, and are not in conformity with the whole; he + feels when the actor is surprised on the stage by his own + invention, and when he spoils it amid this surprise.—How + differently, again, does a painter look at some one who happens to + be moving before him! He will see a great deal that does not + actually exist in order to complete the actual appearance of the + person, and to give it its full effect. In his mind he attempts + several different illuminations of the same object, and divides the + whole by an additional contrast.—Oh, that we now possessed the eyes + of such an actor and such a painter for the province of the human + soul!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">534.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Small + Doses.</span></span>—If we wish a change to be as deep and radical + as possible, we must apply the remedy in minute doses, but + unremittingly for long periods. What great action can be performed + all <span class="tei tei-pb" id="page363">[pg 363]</span><a name= + "Pg363" id="Pg363" class="tei tei-anchor"></a> at once? Let us + therefore be careful not to exchange violently and precipitately + the moral conditions with which we are familiar for a new valuation + of things,—nay, we may even wish to continue living in the old way + for a long time to come, until probably at some very remote period + we become aware of the fact that the new valuation has made itself + the predominating power within us, and that its minute doses to + which we must henceforth become accustomed have set up a new nature + within us.—We now also begin to understand that the last attempt at + a great change of valuations—that which concerned itself with + political affairs (the <span class="tei tei-q">“great + revolution”</span>)—was nothing more than a pathetic and sanguinary + piece of quackery which, by means of sudden crises, was able to + inspire a credulous Europe with the hope of a sudden recovery, and + has therefore made all political invalids impatient and dangerous + up to this very moment.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">535.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Truth Requires + Power.</span></span>—Truth in itself is no power at all, in spite + of all that flattering rationalists are in the habit of saying to + the contrary. Truth must either attract power to its side, or else + side with power, for otherwise it will perish again and again. This + has already been sufficiently demonstrated, and more than + sufficiently!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">536.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Thumbscrew.</span></span>—It is disgusting to observe with what + cruelty every one charges his two or <span class="tei tei-pb" id= + "page364">[pg 364]</span><a name="Pg364" id="Pg364" class= + "tei tei-anchor"></a> three private virtues to the account of + others who may perhaps not possess them, and whom he torments and + worries with them. Let us therefore deal humanely with the + <span class="tei tei-q">“sense of honesty,”</span> although we may + possess in it a thumbscrew with which we can worry to death all + these presumptuous egoists who even yet wish to impose their own + beliefs upon the whole world—we have tried this thumbscrew on + ourselves!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">537.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Mastery.</span></span>—We have reached + mastery when we neither mistake nor hesitate in the + achievement.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">538.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Moral + Insanity of Genius.</span></span>—In a certain category of great + intellects we may observe a painful and partly horrible spectacle: + in their most productive moments their flights aloft and into the + far distance appear to be out of harmony with their general + constitution and to exceed their power in one way or another, so + that each time there remains a deficiency, and also in the long run + a defectiveness in the entire machinery, which latter is manifested + among those highly intellectual natures by various kinds of moral + and intellectual symptoms more regularly than by conditions of + bodily distress.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus those + incomprehensible characteristics of their nature—all their + timidity, vanity, hatefulness, envy, their narrow and narrowing + disposition—and that too personal and awkward element in natures + like those of Rousseau and Schopenhauer, may very <span class= + "tei tei-pb" id="page365">[pg 365]</span><a name="Pg365" id="Pg365" + class="tei tei-anchor"></a> well be the consequences of a + periodical attack of heart disease; and this in its turn may be the + result of a nervous complaint, and this latter the consequence of + ——<a id="noteref_16" name="noteref_16" href="#note_16"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">16</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">So long as + genius dwells within us we are full of audacity, yea, almost mad, + and heedless of health, life, and honour; we fly through the day as + free and swift as an eagle, and in the darkness we feel as + confident as an owl.—But let genius once leave us and we are + instantly overcome by a feeling of the most profound despondency: + we can no longer understand ourselves; we suffer from everything + that we experience and do not experience; we feel as if we were in + the midst of shelterless rocks with the tempest raging round us, + and we are at the same time like pitiful childish souls, afraid of + a rustle or a shadow.—Three-fourths of all the evil committed in + the world is due to timidity; and this is above all a physiological + process.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">539.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Do you know + what you Want?</span></span>—Have you never been troubled by the + fear that you might not be at all fitted for recognising what is + true? by the fear that your senses might be too dull, and even your + delicacy of sight far too blunt? If you could only perceive, even + once, to what extent your volition dominates your sight! How, for + example, you wished yesterday to see more than some one else, while + to-day you wish to see it differently! and how from the start you + were anxious to see <span class="tei tei-pb" id="page366">[pg + 366]</span><a name="Pg366" id="Pg366" class="tei tei-anchor"></a> + something which would be in conformity with or in opposition to + anything that people thought they had observed up to the present. + Oh, those shameful cravings! How often you keep your eyes open for + what is efficacious, for what is soothing, just because you happen + to be tired at the moment! Always full of secret predeterminations + of what truth should be like, so that you—you, forsooth!—might + accept it! or do you think that to-day, because you are as frozen + and dry as a bright winter morning, and because nothing is weighing + on your mind, you have better eyesight! Are not ardour and + enthusiasm necessary to do justice to the creations of thought?—and + this indeed is what is called sight! as if you could treat matters + of thought any differently from the manner in which you treat men. + In all relations with thought there is the same morality, the same + honesty of purpose, the same <span lang="fr" class= + "tei tei-foreign" xml:lang="fr"><span style= + "font-style: italic">arrière-pensée</span></span>, the same + slackness, the same faint-heartedness—your whole lovable and + hateful self! Your physical exhaustion will lend the things pale + colours whilst your feverishness will turn them into monsters! Does + not your morning show the things in a different light from the + evening? Are you not afraid of finding in the cave of all knowledge + your own phantom, the veil in which truth is wrapped up and hidden + from your sight? Is it not a dreadful comedy in which you so + thoughtlessly wish to take part?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">540.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Learning.</span></span>—Michelangelo + considered Raphael's genius as having been acquired by study, and + upon <span class="tei tei-pb" id="page367">[pg 367]</span><a name= + "Pg367" id="Pg367" class="tei tei-anchor"></a> his own as a natural + gift: learning as opposed to talent; though this is mere pedantry, + with all due respect to the great pedant himself. For what is + talent but a name for an older piece of learning, experience, + exercise, appropriation, and incorporation, perhaps as far back as + the times of our ancestors, or even earlier! And again: he who + learns forms his own talents, only learning is not such an easy + matter and depends not only upon our willingness, but also upon our + being able to learn at all.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Jealousy often + prevents this in an artist, or that pride which, when it + experiences any strange feeling, at once assumes an attitude of + defence instead of an attitude of scholarly receptiveness. Raphael, + like Goethe, lacked this pride, on which account they were great + learners, and not merely the exploiters of those quarries which had + been formed by the manifold genealogy of their forefathers. Raphael + vanishes before our eyes as a learner in the midst of that + assimilation of what his great rival called <em class= + "tei tei-emph"><span style="font-style: italic">his</span></em> + <span class="tei tei-q">“nature”</span>: this noblest of all + thieves daily carried off a portion of it; but before he had + appropriated all the genius of Michelangelo he died—and the final + series of his works, because it is the beginning of a new plan of + study, is less perfect and good, for the simple reason that the + great student was interrupted by death in the midst of his most + difficult task, and took away with him that justifying and final + goal which he had in view.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">541.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">How we should + turn to Stone.</span></span>—By slowly, very, very slowly, becoming + hard like a <span class="tei tei-pb" id="page368">[pg + 368]</span><a name="Pg368" id="Pg368" class="tei tei-anchor"></a> + precious stone, and at last lie still, a joy to all eternity.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">542.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Philosopher + and Old Age.</span></span>—It is not wise to permit evening to act + as a judge of the day; for only too often in this case weariness + becomes the judge of success and good will. We should also take the + greatest precautions in regard to everything connected with old age + and its judgment upon life, more especially since old age, like the + evening, is fond of assuming a new and charming morality, and knows + well enough how to humiliate the day by the glow of the evening + skies, twilight and a peaceful and wistful silence. The reverence + which we feel for an old man, especially if he is an old thinker + and sage, easily blinds us to the deterioration of his intellect, + and it is always necessary to bring to light the hidden symptoms of + such a deterioration and lassitude, that is to say, to uncover the + physiological phenomenon which is still concealed behind the old + man's moral judgments and prejudices, in case we should be deceived + by our veneration for him, and do something to the disadvantage of + knowledge. For it is not seldom that the illusion of a great moral + renovation and regeneration takes possession of the old man. Basing + his views upon this, he then proceeds to express his opinions on + the work and development of his life as if he had only then for the + first time become clearsighted—and nevertheless it is not wisdom, + but fatigue, which prompts his present state of well-being and his + positive judgments.</p><span class="tei tei-pb" id="page369">[pg + 369]</span><a name="Pg369" id="Pg369" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The most + dangerous indication of this weariness is above all the belief in + genius, which as a rule only arises in great and semi-great men of + intellect at this period of their lives: the belief in an + exceptional position, and exceptional rights. The thinker who thus + believes himself to be inspired by genius henceforth deems it + permissible for him to take things more easily, and takes advantage + of his position as a genius to decree rather than to prove. It is + probable, however, that the need felt by the weary intellect for + alleviation is the main source of this belief—it precedes it in + time, though appearances may indicate the contrary.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">At this time + too, as the result of the love which all weary and old people feel + for enjoyment, such men as those I am speaking of wish to enjoy the + results of their thinking instead of again testing them and + scattering the seeds abroad once more. This leads them to make + their thoughts palatable and enjoyable, and to take away their + dryness, coldness, and want of flavour; and thus it comes about + that the old thinker apparently raises himself above his life's + work, while in reality he spoils it by infusing into it a certain + amount of fantasy, sweetness, flavour, poetic mists, and mystic + lights. This is how Plato ended, as did also that great and honest + Frenchman, Auguste Comte, who, as a conqueror of the exact + sciences, cannot be matched either among the Germans or the + Englishmen of this century.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There is a third + symptom of fatigue: that ambition which actuated the great thinker + when he was young, and which could not then find anything + <span class="tei tei-pb" id="page370">[pg 370]</span><a name= + "Pg370" id="Pg370" class="tei tei-anchor"></a> to satisfy it, has + also grown old, and, like one that has no more time to lose, it + begins to snatch at the coarser and more immediate means of its + gratification, means which are peculiar to active, dominating, + violent, and conquering dispositions. From this time onwards the + thinker wishes to found institutions which shall bear his name, + instead of erecting mere brain-structures. What are now to him the + ethereal victories and honours to be met with in the realm of + proofs and refutations, or the perpetuation of his fame in books, + or the thrill of exultation in the soul of the reader? But the + institution, on the other hand, is a temple, as he well knows—a + temple of stone, a durable edifice, which will keep its god alive + with more certainty than the sacrifices of rare and tender + souls.<a id="noteref_17" name="noteref_17" href= + "#note_17"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">17</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Perhaps, too, at + this period of his life the old thinker will for the first time + meet with that love which is fitted for a god rather than for a + human being, and his whole nature becomes softened and sweetened in + the rays of such a sun, like fruit in autumn. Yes, he grows more + divine and beautiful, this great old man,—and nevertheless it is + old age and weariness which permit him to ripen in this way, to + grow more silent, and to repose in the luminous adulation of a + woman. Now it is all up with his former desire—a desire which was + superior even to his own ego—for real disciples, followers who + would carry on his thought, that is, true opponents. This desire + arose from his hitherto undiminished energy, the conscious pride he + felt in <span class="tei tei-pb" id="page371">[pg + 371]</span><a name="Pg371" id="Pg371" class="tei tei-anchor"></a> + being able at any time to become an opponent himself,—nay, even the + deadly enemy of his own doctrine,—but now his desire is for + resolute partisans, unwavering comrades, auxiliary forces, heralds, + a pompous train of followers. He is now no longer able to bear that + dreadful isolation in which every intellect that advances beyond + the others is compelled to live. From this time forward he + surrounds himself with objects of veneration, companionship, + tenderness, and love; but he also wishes to enjoy the privileges of + all religious people, and to worship what he venerates most highly + in his little community—he will even go as far as to invent a + religion for the purpose of having a community.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus lives the + wise old man, and in living thus he falls almost imperceptibly into + such a deplorable proximity to priestly and poetic extravagances + that it is difficult to recollect all his wise and severe period of + youth, the former rigid morality of his mind, and his truly virile + dread of fancies and misplaced enthusiasm. When he was formerly in + the habit of comparing himself with the older thinkers, he did so + merely that he might measure his weakness against their strength, + and that he might become colder and more audacious towards himself; + but now he only makes this comparison to intoxicate himself with + his own delusions. Formerly he looked forward with confidence to + future thinkers, and he even took a delight in imagining himself to + be cast into the shade by their brighter light. Now, however, he is + mortified to think that he cannot be the last: he endeavours to + discover some way of <span class="tei tei-pb" id="page372">[pg + 372]</span><a name="Pg372" id="Pg372" class="tei tei-anchor"></a> + imposing upon mankind, together with the inheritance which he is + leaving to them, a restriction of sovereign thinking. He fears and + reviles the pride and the love of freedom of individual minds: + after him no one must allow his intellect to govern with absolute + unrestriction: he himself wishes to remain for ever the bulwark on + which the waves of ideas may break—these are his secret wishes, and + perhaps, indeed, they are not always secret.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The hard fact + upon which such wishes are based, however, is that he himself has + come to a halt before his teaching, and has set up his boundary + stone, his <span class="tei tei-q">“thus far and no + farther.”</span> In canonising himself he has drawn up his own + death warrant: from now on his mind cannot develop further. His + race is run; the hour-hand stops. Whenever a great thinker tries to + make himself a lasting institution for posterity, we may readily + suppose that he has passed the climax of his powers, and is very + tired, very near the setting of his sun.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">543.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">We must not + make Passion an Argument for Truth.</span></span>—Oh, you + kind-hearted and even noble enthusiasts, I know you! You wish to + seem right in our eyes as well as in your own, but especially in + your own!—and an irritable and subtle evil conscience so often + spurs you on against your very enthusiasm! How ingenious you then + become in deceiving your conscience, and lulling it to sleep! How + you hate honest, simple, and clean souls; how you avoid their + innocent glances! That better knowledge whose representatives they + are, and <span class="tei tei-pb" id="page373">[pg + 373]</span><a name="Pg373" id="Pg373" class="tei tei-anchor"></a> + whose voice you hear only too distinctly within yourselves when it + questions your belief,—how you try to cast suspicion upon it as a + bad habit, as a disease of the age, as the neglect and infection of + your own intellectual health! It drives you on to hate even + criticism, science, reason! You must falsify history to make it + testify in your favour; you must deny virtues in case they should + obscure those of your own idols and ideals.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Coloured images + where arguments are needed! Ardour and power of expression! Silver + mists! Ambrosian nights! well do you know how to enlighten and to + darken—to darken by means of light! and indeed when your passion + can no longer be kept within bounds the moment comes when you say + to yourselves, <span class="tei tei-q">“Now I have won for myself a + good conscience, now I am exalted, courageous, self-denying, + magnanimous; now I am honest!”</span> How you long for these + moments when your passion will confer upon you full and absolute + rights, and also, as it were, innocence. How happy you are when + engaged in battle and inspired with ecstasy or courage, when you + are elated beyond yourself, when gnawing doubt has left you, and + when you can even decree: <span class="tei tei-q">“Any man who is + not in ecstasy as we are cannot by any chance know what or where + truth is.”</span> How you long to meet with those who share your + belief in this state—which is a state of intellectual depravity—and + to set your own fire alight with their flames! Oh, for your + martyrdom, your victory of the sanctified lie! Must you really + inflict so much pain upon yourselves?—<em class= + "tei tei-emph"><span style="font-style: italic">Must</span></em> + you?</p> + </div><span class="tei tei-pb" id="page374">[pg 374]</span><a name= + "Pg374" id="Pg374" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">544.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">How Philosophy + is now Practised.</span></span>—I can see quite well that our + philosophising youths, women, and artists require from philosophy + exactly the opposite of what the Greeks derived from it. What does + he who does not hear the continual exultation that resounds through + every speech and counter-argument in a Platonic dialogue, this + exultation over the new invention of rational thinking, know about + Plato or about ancient philosophy? At that time souls were filled + with enthusiasm when they gave themselves up to the severe and + sober sport of ideas, generalisations, refutations,—that enthusiasm + which perhaps those old, great, severe, and prudent contrapuntists + in music have also known. At that time the Greek palate still + possessed that older and formerly omnipotent taste: and by the side + of this taste their new taste appeared to be enveloped in so much + charm that the divine art of dialectic was sung by hesitating + voices as if its followers were intoxicated with the frenzy of + love. That old form of thinking, however, was thought within the + bounds of morality, and for it nothing existed but fixed judgments + and established facts, and it had no reasons but those of + authority. Thinking, therefore, was simply a matter of repetition, + and all the enjoyment of speech and dialogue could only lie in + their form.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Wherever the + substance of a thing is looked upon as eternal and universally + approved, there is only one great charm, the charm of variable + forms, that is, of fashion. Even in the poets ever since the + <span class="tei tei-pb" id="page375">[pg 375]</span><a name= + "Pg375" id="Pg375" class="tei tei-anchor"></a> time of Homer, and + later on in the case of the sculptors, the Greeks did not enjoy + originality, but its contrary. It was Socrates who discovered + another charm, that of cause and effect, of reason and sequence, + and we moderns have become so used to it, and have been brought up + to the necessity of logic that we look upon it as the normal taste, + and as such it cannot but be repugnant to ardent and presumptuous + people. Such people are pleased by whatever stands out boldly from + the normal: their more subtle ambition leads them to believe only + too readily that they are exceptional souls, not dialectic and + rational beings, but, let us say, <span class= + "tei tei-q">“intuitive”</span> beings gifted with an <span class= + "tei tei-q">“inner sense,”</span> or with a certain <span class= + "tei tei-q">“intellectual perception.”</span> Above all, however, + they wish to be <span class="tei tei-q">“artistic natures”</span> + with a genius in their heads, and a demon in their bodies, and + consequently with special rights in this world and in the world to + come—especially the divine privilege of being incomprehensible.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And people like + these are <span class="tei tei-q">“going in for”</span> philosophy + nowadays! I fear they will discover one day that they have made a + mistake—what they are looking for is religion!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">545.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">But we do not + Believe you.</span></span>—You would fain pass for psychologists, + but we shall not allow it! Are we not to notice that you pretend to + be more experienced, profound, passionate, and perfect than you + actually are?—just as we notice in yonder painter that there is a + trifling presumptuousness in <span class="tei tei-pb" id= + "page376">[pg 376]</span><a name="Pg376" id="Pg376" class= + "tei tei-anchor"></a> his manner of wielding the brush, and in + yonder musician that he brings forward his theme with the desire to + make it appear superior to what it really is. Have you experienced + history within yourselves, commotions, earthquakes, long and + profound sadness, and sudden flashes of happiness? Have you acted + foolishly with great and little fools? Have you really undergone + the delusions and woe of the good people? and also the woe and the + peculiar happiness of the most evil? Then you may speak to me of + morality, but not otherwise!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">546.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Slave and + Idealist.</span></span>—The followers of Epictetus would doubtless + not be to the taste of those who are now striving after the ideal. + The constant tension of his being, the indefatigable inward glance, + the prudent and reserved incommunicativeness of his eye whenever it + happens to gaze upon the outer world, and above all, his silence or + laconic speech: all these are characteristics of the strictest + fortitude,—and what would our idealists, who above all else are + desirous of expansion, care for this? But in spite of all this the + Stoic is not fanatical. He detests the display and boasting of our + idealists: his pride, however great it may be, is not eager to + disturb others. It permits of a certain gentle approach, and has no + desire to spoil anybody's good humour—nay, it can even smile. A + great deal of ancient humanity is to be seen exemplified in this + ideal. The most excellent feature about it, however, is that the + thinker is completely free from the <span class="tei tei-pb" id= + "page377">[pg 377]</span><a name="Pg377" id="Pg377" class= + "tei tei-anchor"></a> fear of God, strictly believes in reason, and + is no preacher of penitence.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Epictetus was a + slave: his ideal man is without any particular rank, and may exist + in any grade of society, but above all he is to be sought in the + deepest and lowest social classes, as the silent and + self-sufficient man in the midst of a general state of servitude, a + man who defends himself alone against the outer world, and is + constantly living in a state of the highest fortitude. He is + distinguished from the Christian especially, because the latter + lives in hope in the promise of <span class= + "tei tei-q">“unspeakable glory,”</span> permits presents to be made + to him, and expects and accepts the best things from divine love + and grace, and not from himself. Epictetus, on the other hand, + neither hopes nor allows his best treasure to be given him—he + possesses it already, holds it bravely in his hand, and defies the + world to take it away from him. Christianity was devised for + another class of ancient slaves, for those who had a weak will and + weak reason—that is to say, for the majority of slaves.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">547.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Tyrants of + the Intellect.</span></span>—The progress of science is at the + present time no longer hindered by the purely accidental fact that + man attains to about seventy years, which was the case far too + long. In former times people wished to master the entire extent of + knowledge within this period, and all the methods of knowledge were + valued according to this general desire. Minor <span class= + "tei tei-pb" id="page378">[pg 378]</span><a name="Pg378" id="Pg378" + class="tei tei-anchor"></a> questions and individual experiments + were looked upon as unworthy of notice: people wanted to take the + shortest path under the impression that, since everything in this + world seemed to be arranged with a view to man's needs, even the + acquirement of knowledge was regulated in view of the limits of + human life.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To solve + everything at a single stroke, with one word—this was the secret + desire; and the task was represented in the symbol of the Gordian + knot or the egg of Columbus. No one doubted that it was possible to + reach the goal of knowledge after the manner of Alexander or + Columbus, and to settle all questions with one answer. <span class= + "tei tei-q">“There is a mystery to be solved,”</span> seemed to be + the aim of life in the eyes of the philosopher: it was necessary in + the first place to find out what this enigma was, and to condense + the problem of the world into the simplest enigmatical formula + possible. The boundless ambition and delight of being the + <span class="tei tei-q">“unraveller of the world”</span> charmed + the dreams of many a thinker: nothing seemed to him worth troubling + about in this world but the means of bringing everything to a + satisfactory conclusion. Philosophy thus became a kind of supreme + struggle for the tyrannical sway over the intellect, and no one + doubted that such a tyrannical domination was reserved for some + very happy, subtle, ingenious, bold, and powerful person—a single + individual!—and many (the last was Schopenhauer) fancied themselves + to be this privileged person.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">From this it + follows that, on the whole, science has up to the present remained + in a rather backward <span class="tei tei-pb" id="page379">[pg + 379]</span><a name="Pg379" id="Pg379" class="tei tei-anchor"></a> + state owing to the moral narrow-mindedness of its disciples, and + that henceforth it will have to be pursued from a higher and more + generous motive. <span class="tei tei-q">“What do I matter?”</span> + is written over the door of the thinker of the future.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">548.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Victory Over + Power.</span></span>—If we consider all that has been venerated up + to the present as <span class="tei tei-q">“superhuman + intellect”</span> or <span class="tei tei-q">“genius,”</span> we + must come to the sad conclusion that, considered as a whole, the + intellectuality of mankind must have been extremely low and poor: + so little mind has hitherto been necessary in order to feel at once + considerably superior to all this! Alas for the cheap glory of + <span class="tei tei-q">“genius”</span>! How quickly has it been + raised to the throne, and its worship grown into a custom! We still + fall on our knees before power—according to the old custom of + slaves—and nevertheless, when the degree of venerability comes to + be determined, only the degree of reason in the power will be the + deciding factor. We must find out, indeed, to how great an extent + power has been overcome by something higher, which it now obeys as + a tool and instrument.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As yet, however, + there have been too few eyes for such investigations: even in the + majority of cases the mere valuation of genius has almost been + looked upon as blasphemy. And thus perhaps everything that is most + beautiful still takes place in the midst of darkness and vanishes + in endless night almost as soon as it has made its appearance,—I + <span class="tei tei-pb" id="page380">[pg 380]</span><a name= + "Pg380" id="Pg380" class="tei tei-anchor"></a> refer to the + spectacle of that power which a genius does not lay out upon works, + but upon himself as a work, that is, his own self-control, the + purifying of his own imagination, the order and selection in his + inspirations and tasks. The great man ever remains invisible in the + greatest thing that claims worship, like some distant star: his + victory over power remains without witnesses, and hence also + without songs and singers. The hierarchy of the great men in all + the past history of the human race has not yet been determined.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">549.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Flight from + One's Self.</span></span>—Those sufferers from intellectual spasms + who are impatient towards themselves and look upon themselves with + a gloomy eye—such as Byron or Alfred de Musset—and who, in + everything that they do, resemble runaway horses, and from their + own works derive only a transient joy and an ardent passion which + almost bursts their veins, followed by sterility and + disenchantment—how are they able to bear up! They would fain attain + to something <span class="tei tei-q">“beyond themselves.”</span> If + we happen to be Christians, and are seized by such a desire as + this, we strive to reach God and to become one with Him; if we are + a Shakespeare we shall be glad to perish in images of a passionate + life; if we are like Byron we long for actions, because these + detach us from ourselves to an even greater extent than thoughts, + feelings, and works.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And should the + desire for performing great deeds really be at bottom nothing but a + flight from our own selves?—as Pascal would ask us. And indeed + <span class="tei tei-pb" id="page381">[pg 381]</span><a name= + "Pg381" id="Pg381" class="tei tei-anchor"></a> this assertion might + be proved by considering the most noble representations of this + desire for action: in this respect let us remember, bringing the + knowledge of an alienist to our aid, that four of the greatest men + of all ages who were possessed of this lust for action were + epileptics—Alexander the Great, Cæsar, Mohammed, and Napoleon; and + Byron likewise was subject to the same complaint.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">550.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Knowledge and + Beauty.</span></span>—If men, as they are still in the habit of + doing, reserve their veneration and feelings of happiness for works + of fancy and imagination, we should not be surprised if they feel + chilled and displeased by the contrary of fancy and imagination. + The rapture which arises from even the smallest, sure, and definite + step in advance into insight, and which our present state of + science yields to so many in such abundance—this rapture is in the + meantime not believed in by all those who are in the habit of + feeling enraptured only when they leave reality altogether and + plunge into the depths of vague appearance—romanticism. These + people look upon reality as ugly, but they entirely overlook the + fact that the knowledge of even the ugliest reality is beautiful, + and that the man who can discern much and often is in the end very + far from considering as ugly the main items of that reality, the + discovery of which has always inspired him with the feeling of + happiness.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Is there + anything <span class="tei tei-q">“beautiful in itself”</span>? The + happiness of those who can recognise augments the beauty of the + world, bathing everything that exists <span class="tei tei-pb" id= + "page382">[pg 382]</span><a name="Pg382" id="Pg382" class= + "tei tei-anchor"></a> in a sunnier light: discernment not only + envelops all things in its own beauty, but in the long run + permeates the things themselves with its beauty—may ages to come + bear witness to the truth of this statement! In the meantime let us + recall an old experience: two men so thoroughly different in every + respect as Plato and Aristotle were agreed in regard to what + constituted superior happiness—not merely their own and that of men + in general, but happiness in itself, even the happiness of the + gods. They found this happiness to lie in knowledge, in the + activity of a well practised and inventive understanding (not in + <span class="tei tei-q">“intuition”</span> like the German + theologians and semi-theologians; not in visions, like the mystics; + and not in work, like the merely practical men). Similar opinions + were expressed by Descartes and Spinoza. What great delight must + all these men have felt in knowledge! and how great was the danger + that their honesty might give way, and that they themselves might + become panegyrists of things!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">551.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Future + Virtues.</span></span>—How has it come about that, the more + intelligible the world has become, the more all kinds of ceremonies + have diminished? Was fear so frequently the fundamental basis of + that awe which overcame us at the sight of anything hitherto + unknown and mysterious, and which taught us to fall upon our knees + before the unintelligible, and to beg for mercy? And has the world, + perhaps, through the very fact that we have <span class= + "tei tei-pb" id="page383">[pg 383]</span><a name="Pg383" id="Pg383" + class="tei tei-anchor"></a> grown less timid, lost some of the + charms it formerly had for us? Is it not possible that our own + dignity and stateliness, our formidable character, has decreased + together with our spirit of dread? Perhaps we value the world and + ourselves less highly since we have begun to think more boldly + about it and ourselves? Perhaps there will come a moment in the + future when this courageous spirit of thinking will have reached + such a point that it will feel itself soaring in supreme pride, far + above men and things—when the wise man, being also the boldest, + will see himself and even more particularly existence, the lowest + of all beneath himself?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This type of + courage, which is not far removed from excessive generosity, has + been lacking in humanity up to the present.—Oh, that our poets + might once again become what they once were: seers, telling us + something about what might possibly happen! now that what is real + and what is past are being ever more and more taken from them, and + must continue to be taken from them—for the time of innocent + counterfeiting is at an end! Let them try to enable us to + anticipate future virtues, or virtues that will never be found on + earth, although they may exist somewhere in the + world!—purple-glowing constellations and whole Milky Ways of the + beautiful! Where are ye, ye astronomers of the ideal?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">552.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Ideal + Selfishness.</span></span>—Is there a more sacred state than that + of pregnancy? To perform every <span class="tei tei-pb" id= + "page384">[pg 384]</span><a name="Pg384" id="Pg384" class= + "tei tei-anchor"></a> one of our actions in the silent conviction + that in one way or another it will be to the benefit of that which + is being generated within us—that it must augment its mysterious + value, the very thought of which fills us with rapture? At such a + time we refrain from many things without having to force ourselves + to do so: we suppress the angry word, we grasp the hand + forgivingly; our child must be born from all that is best and + gentlest. We shun our own harshness and brusqueness in case it + should instil a drop of unhappiness into the cup of the beloved + unknown. Everything is veiled, ominous; we know nothing about what + is going on, but simply wait and try to be prepared. During this + time, too, we experience a pure and purifying feeling of profound + irresponsibility, similar to that felt by a spectator before a + drawn curtain; <em class="tei tei-emph"><span style= + "font-style: italic">it</span></em> is growing, <em class= + "tei tei-emph"><span style="font-style: italic">it</span></em> is + coming to light; we have nothing to do with determining its value, + or the hour of its arrival. We are thrown back altogether upon + indirect, beneficent and defensive influences. <span class= + "tei tei-q">“Something greater than we are is growing + here”</span>—such is our most secret hope: we prepare everything + with a view to his birth and prosperity—not merely everything that + is useful, but also the noblest gifts of our souls.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We should, and + can, live under the influence of such a blessed inspiration! + Whether what we are looking forward to is a thought or a deed, our + relationship to every essential achievement is none other than that + of pregnancy, and all our vainglorious boasting about <span class= + "tei tei-q">“willing”</span> and <span class= + "tei tei-q">“creating”</span> should be cast to the winds! True and + ideal <span class="tei tei-pb" id="page385">[pg 385]</span><a name= + "Pg385" id="Pg385" class="tei tei-anchor"></a> selfishness consists + in always watching over and restraining the soul, so that our + productiveness may come to a beautiful termination. Thus in this + indirect manner we must provide for and watch over the good of all; + and the frame of mind, the mood in which we live, is a kind of + soothing oil which spreads far around us on the restless + souls.—Still, these pregnant ones are funny people! let us + therefore dare to be funny also, and not reproach others if they + must be the same. And even when this phenomenon becomes dangerous + and evil we must not show less respect to that which is generating + within us or others than ordinary worldly justice, which does not + allow the judge or the hangman to interfere with a pregnant + woman.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">553.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Circuitous + Routes.</span></span>—Where does all this philosophy mean to end + with its circuitous routes? Does it do more than transpose into + reason, so to speak, a continuous and strong impulse—a craving for + a mild sun, a bright and bracing atmosphere, southern plants, sea + breezes, short meals of meat, eggs, and fruit, hot water to drink, + quiet walks for days at a time, little talking, rare and cautious + reading, living alone, pure, simple, and almost soldier-like + habits—a craving, in short, for all things which are suited to my + own personal taste? a philosophy which is in the main the instinct + for a personal regimen—an instinct that longs for my air, my + height, my temperature, and my kind of health, and takes the + circuitous route of my head to persuade me to it!</p><span class= + "tei tei-pb" id="page386">[pg 386]</span><a name="Pg386" id="Pg386" + class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There are many + other and certainly more lofty philosophies, and not only such as + are more gloomy and pretentious than mine—and are they perhaps, + taking them as a whole, nothing but intellectual circuitous routes + of the same kind of personal impulses?—In the meantime I look with + a new eye upon the mysterious and solitary flight of a butterfly + high on the rocky banks of the lake where so many plants are + growing: there it flies hither and thither, heedless of the fact + that its life will last only one more day, and that the night will + be too cold for its winged fragility. For it, too, a philosophy + might be found, though it might not be my own.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="Sect_554" id="Sect_554" class="tei tei-anchor"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">554.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Leading.</span></span><a id="noteref_18" + name="noteref_18" href="#note_18"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">18</span></span></a>—When + we praise progress we only praise the movement and those who do not + let us remain on the same spot, and in the circumstances this is + certainly something, especially if we live among Egyptians. In + changeable Europe, however, where movement is <span class= + "tei tei-q">“understood,”</span> to use their own expression, + <span class="tei tei-q">“as a matter of course”</span>—alas, if + <em class="tei tei-emph"><span style= + "font-style: italic">we</span></em> only understood something about + it too!—I praise leaders and forerunners: that is to say, those who + always leave themselves behind, and do not care in the least + whether any one is following them or not. <span class= + "tei tei-q">“Wherever I halt I find myself alone: why should I + halt! the desert is still so wide!”</span>—such is the sentiment of + the true leader.</p> + </div><span class="tei tei-pb" id="page387">[pg 387]</span><a name= + "Pg387" id="Pg387" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">555.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Least + Important Are Sufficient.</span></span>—We ought to avoid events + when we know that even the least important of them frequently + enough leave a strong impression upon us—and these we cannot + avoid.—The thinker must possess an approximate canon of all the + things he still wishes to experience.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">556.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Four + Virtues.</span></span>—Honest towards ourselves, and to all and + everything friendly to us; brave in the face of our enemy; generous + towards the vanquished; polite at all times: such do the four + cardinal virtues wish us to be.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">557.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Marching + Against an Enemy.</span></span>—How pleasant is the sound of even + bad music and bad motives when we are setting out to march against + an enemy!</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">558.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Not Concealing + One's Virtues.</span></span>—I love those men who are as + transparent as water, and who, to use Pope's expression, hide not + from view the turbid bottom of their stream. Even they, however, + possess a certain vanity, though of a rare and more sublimated + kind: some of them would wish us to see nothing but the mud, and to + take no notice of the clearness of the water which enables us to + look right to the bottom. No less a man than <span class= + "tei tei-pb" id="page388">[pg 388]</span><a name="Pg388" id="Pg388" + class="tei tei-anchor"></a> Gautama Buddha has imagined the vanity + of these few in the formula, <span class="tei tei-q">“Let your sins + appear before men, and conceal your virtues.”</span> But this would + exhibit a disagreeable spectacle to the world—it would be a sin + against good taste.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">559.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">"<span class= + "tei tei-hi"><span style="font-variant: small-caps">Nothing in + Excess!</span></span>"—How often is the individual recommended to + set up a goal which it is beyond his power to reach, in order that + he may at least attain that which lies within the scope of his + abilities and most strenuous efforts! Is it really so desirable, + however, that he should do so? Do not the best men who try to act + according to this doctrine, together with their best deeds, + necessarily assume a somewhat exaggerated and distorted appearance + on account of their excessive tension? and in the future will not a + grey mist of failure envelop the world, owing to the fact that we + may see everywhere struggling athletes and tremendous gestures, but + nowhere a conqueror crowned with the laurel, and rejoicing in his + victory?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">560.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">What we are + Free to do.</span></span>—We can act as the gardeners of our + impulses, and—which few people know—we may cultivate the seeds of + anger, pity, vanity, or excessive brooding, and make these things + fecund and productive, just as we can train a beautiful plant to + grow along trellis-work. We may do this with the good or bad taste + of a <span class="tei tei-pb" id="page389">[pg 389]</span><a name= + "Pg389" id="Pg389" class="tei tei-anchor"></a> gardener, and as it + were, in the French, English, Dutch, or Chinese style. We may let + nature take its own course, only trimming and embellishing a little + here and there; and finally, without any knowledge or + consideration, we may even allow the plants to spring up in + accordance with their own natural growth and limitations, and fight + out their battle among themselves,—nay, we can even take delight in + such chaos, though we may possibly have a hard time with it! All + this is at our option: but how many know that it is? Do not the + majority of people believe in themselves as complete and perfect + facts? and have not the great philosophers set their seal on this + prejudice through their doctrine of the unchangeability of + character?</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">561.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Letting our + Happiness also Shine.</span></span>—In the same way as painters are + unable to reproduce the deep brilliant hue of the natural sky, and + are compelled to use all the colours they require for their + landscapes a few shades deeper than nature has made them—just as + they, by means of this trick, succeed in approaching the brilliancy + and harmony of nature's own hues, so also must poets and + philosophers, for whom the luminous rays of happiness are + inaccessible, endeavour to find an expedient. By picturing all + things a shade or two darker than they really are, their light, in + which they excel, will produce almost exactly the same effect as + the sunlight, and will resemble the light of true happiness.—The + pessimist, on the other hand, who paints <span class="tei tei-pb" + id="page390">[pg 390]</span><a name="Pg390" id="Pg390" class= + "tei tei-anchor"></a> all things in the blackest and most sombre + hues, only makes use of bright flames, lightning, celestial + glories, and everything that possesses a glaring, dazzling power, + and bewilders our eyes: to him light only serves the purpose of + increasing the horror, and of making us look upon things as being + more dreadful than they really are.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">562.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Settled and + the Free.</span></span>—It is only in the Underworld that we catch + a glimpse of that gloomy background of all that bliss of adventure + which forms an everlasting halo around Ulysses and his like, + rivalling the eternal phosphorescence of the sea,—that background + which we can never forget: the mother of Ulysses died of grief and + yearning for her child. The one is driven on from place to place, + and the heart of the other, the tender stay-at-home friend, breaks + through it—so it always is. Affliction breaks the hearts of those + who live to see that those whom they love best are deserting their + former views and faith,—it is a tragedy brought about by the free + spirits,—a tragedy which, indeed, occasionally comes to their own + knowledge. Then, perhaps, they too, like Ulysses, will be forced to + descend among the dead to get rid of their sorrow and to relieve + their affliction.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">563.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The Illusion of + the Moral Order of the Universe.</span></span>—There is no + <span class="tei tei-q">“eternal justice”</span> which <span class= + "tei tei-pb" id="page391">[pg 391]</span><a name="Pg391" id="Pg391" + class="tei tei-anchor"></a> requires that every fault shall be + atoned and paid for,—the belief that such a justice existed was a + terrible delusion, and useful only to a limited extent; just as it + is also a delusion that everything is guilt which is felt as such. + It is not the things themselves, but the opinions about things that + do not exist, which have been such a source of trouble to + mankind.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">564.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">By the Side of + Experience.</span></span>—Even great intellects have only a + hand-breadth experience—in the immediate proximity of this + experience their reflection ceases, and its place is taken by + unlimited vacuity and stupidity.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">565.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Dignity and + Ignorance.</span></span>—Wherever we understand we become amiable, + happy, and ingenious; and when we have learnt enough, and have + trained our eyes and ears, our souls show greater plasticity and + charm. We understand so little, however, and are so insufficiently + informed, that it rarely happens that we seize upon a thing and + make ourselves lovable at the same time,—on the contrary we pass + through cities, nature, and history with stiffness and + indifference, at the same time taking a pride in our stiff and + indifferent attitude, as if it were simply due to superiority. Thus + our ignorance and our mediocre desire for knowledge understand + quite well how to assume a mask of dignity and character.</p> + </div><span class="tei tei-pb" id="page392">[pg 392]</span><a name= + "Pg392" id="Pg392" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">566.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Living + Cheaply.</span></span>—The cheapest and most innocent mode of life + is that of the thinker; for, to mention at once its most important + feature, he has the greatest need of those very things which others + neglect and look upon with contempt. In the second place he is + easily pleased and has no desire for any expensive pleasures. His + task is not difficult, but, so to speak, southern; his days and + nights are not wasted by remorse; he moves, eats, drinks, and + sleeps in a manner suited to his intellect, in order that it may + grow calmer, stronger, and clearer. Again, he takes pleasure in his + body and has no reason to fear it; he does not require society, + except from time to time in order that he may afterwards go back to + his solitude with even greater delight. He seeks and finds in the + dead compensation for the living, and can even replace his friends + in this way—viz., by seeking out among the dead the best who have + ever lived.—Let us consider whether it is not the contrary desires + and habits which have made the life of man expensive, and as a + consequence difficult and often unbearable. In another sense, + however, the thinker's life is certainly the most expensive, for + nothing is too good for him; and it would be an intolerable + privation for him to be deprived of the best.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">567.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">In the + Field.</span></span>—<span class="tei tei-q">“We should take things + more cheerfully than they deserve; especially because for + <span class="tei tei-pb" id="page393">[pg 393]</span><a name= + "Pg393" id="Pg393" class="tei tei-anchor"></a> a very long time we + have taken them more seriously than they deserved.”</span> So speak + the brave soldiers of knowledge.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">568.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Poet and + Bird.</span></span>—The bird Phœnix showed the poet a glowing + scroll which was being gradually consumed in the flames. + <span class="tei tei-q">“Be not alarmed,”</span> said the bird, + <span class="tei tei-q">“it is your work! It does not contain the + spirit of the age, and to a still less extent the spirit of those + who are against the age: so it must be burnt. But that is a good + sign. There is many a dawn of day.”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">569.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">To the Lonely + Ones.</span></span>—If we do not respect the honour of others in + our soliloquies as well as in what we say publicly, we are not + gentlemen.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">570.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Losses.</span></span>—There are some + losses which communicate to the soul a sublimity in which it ceases + from wailing, and wanders about silently, as if in the shade of + some high and dark cypresses.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">571.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Battle-Field Dispensary of the Soul.</span></span>—What is the most + efficacious remedy?—Victory.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">572.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Life shall + Comfort Us.</span></span>—If, like the thinker, we live habitually + amid the great current of ideas <span class="tei tei-pb" id= + "page394">[pg 394]</span><a name="Pg394" id="Pg394" class= + "tei tei-anchor"></a> and feelings, and even our dreams follow this + current, we expect comfort and peacefulness from life, while others + wish to rest from life when they give themselves up to + meditation.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">573.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Casting One's + Skin.</span></span>—The snake that cannot cast its skin perishes. + So too with those minds which are prevented from changing their + views: they cease to be minds.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">574.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Never + Forget!</span></span>—The higher we soar the smaller we appear to + those who cannot fly.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">575.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">We Aeronauts of + the Intellect.</span></span>—All those daring birds that soar far + and ever farther into space, will somewhere or other be certain to + find themselves unable to continue their flight, and they will + perch on a mast or some narrow ledge—and will be grateful even for + this miserable accommodation! But who could conclude from this that + there was not an endless free space stretching far in front of + them, and that they had flown as far as they possibly could? In the + end, however, all our great teachers and predecessors have come to + a standstill, and it is by no means in the noblest or most graceful + attitude that their weariness has brought them to a pause: the same + thing will happen to you and me! but what does this matter + <span class="tei tei-pb" id="page395">[pg 395]</span><a name= + "Pg395" id="Pg395" class="tei tei-anchor"></a> to either of us? + <em class="tei tei-emph"><span style="font-style: italic">Other + birds will fly farther!</span></em> Our minds and hopes vie with + them far out and on high; they rise far above our heads and our + failures, and from this height they look far into the distant + horizon and see hundreds of birds much more powerful than we are, + striving whither we ourselves have also striven, and where all is + sea, sea, and nothing but sea!</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And where, then, + are we aiming at? Do we wish to cross the sea? whither does this + over-powering passion urge us, this passion which we value more + highly than any other delight? Why do we fly precisely in this + direction, where all the suns of humanity have hitherto set? Is it + possible that people may one day say of us that we also steered + westward, hoping to reach India—but that it was our fate to be + wrecked on the infinite? Or, my brethren? or—?</p> + </div> + </div> + </div> + <hr class="doublepage" /> + + <div class="tei tei-back" style= + "margin-bottom: 2.00em; margin-top: 6.00em"> + <div id="footnotes" class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc15" id="toc15"></a> <a name="pdf16" id="pdf16"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Footnotes</span></h1> + + <dl class="tei tei-list-footnotes"> + <dt class="tei tei-notelabel"><a id="note_1" name="note_1" href= + "#noteref_1">1.</a></dt> + + <dd class="tei tei-notetext">The book was first published in 1881, + the preface being added to the second edition, 1886.—<span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Tr.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_2" name="note_2" href= + "#noteref_2">2.</a></dt> + + <dd class="tei tei-notetext">This refers, of course, to the + different genders of the nouns in other languages. In German, for + example, the sun is feminine, and in French masculine.—<span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Tr.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_3" name="note_3" href= + "#noteref_3">3.</a></dt> + + <dd class="tei tei-notetext">M. Henri Albert points out that this + refers to a line of Paul Gerhardt's well-known song: <span class= + "tei tei-q">“Befiel du deine Wege.”</span> <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Tr.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_4" name="note_4" href= + "#noteref_4">4.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Formal + education”</span> is the name given in Germany to those branches of + learning which tend to develop the logical faculties, as opposed to + <span class="tei tei-q">“material”</span> education which deals + with the acquisition of facts and all kinds of <span class= + "tei tei-q">“useful”</span> knowledge.—<span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Tr.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_5" name="note_5" href= + "#noteref_5">5.</a></dt> + + <dd class="tei tei-notetext">The reference is to the <span class= + "tei tei-hi"><span style= + "font-style: italic">Odyssey</span></span>, <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">xx.</span></span> 18: <span class= + "tei tei-q">“Τέτλαθι δή, κραδίη; καὶ κύντερον ἄλλο ποτ᾽ + ἔτλης...”</span> etc. Κύντερος, from κύων, <span class= + "tei tei-q">“a dog,”</span> lit. more dog-like, <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + shameless, horrible, audacious.—<span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Tr.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_6" name="note_6" href= + "#noteref_6">6.</a></dt> + + <dd class="tei tei-notetext">If this aphorism seems obscure, the + reader may take Tolstoi as an example of the first class and + Nietzsche as an example of the second. Tolstoi's inconsistencies + are generally glossed over, because he professed the customary + moral theories of the age, while Nietzsche has had to endure the + most searching criticism because he did not. In Nietzsche's case, + however, the scrutiny has been in vain; for, having no unworkable + Christian theories to uphold, unlike Tolstoi, Nietzsche's life is + not a series of compromises. The career of the great pagan + philosopher was, in essence, much more saintly than that of the + great Christian. How different from Tolstoi, too, was that noble + Christian, Pascal, who, from the inevitable clash of his creed and + his nature, died at thirty-eight, while his weaker epigone lived in + the fulness of his fame until he was over eighty!—<span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Tr.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_7" name="note_7" href= + "#noteref_7">7.</a></dt> + + <dd class="tei tei-notetext">A hit at the German Empire, which + Nietzsche always despised, since it led to the utter extinction of + the old German spirit. <span class="tei tei-q">“Kingdom”</span> (in + <span class="tei tei-q">“Kingdom of God”</span>) and <span class= + "tei tei-q">“Empire”</span> are both represented by the one German + word <span lang="de" class="tei tei-foreign" xml:lang= + "de"><span style= + "font-style: italic">Reich</span></span>.—<span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Tr.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_8" name="note_8" href= + "#noteref_8">8.</a></dt> + + <dd class="tei tei-notetext">This sentence is a complete refutation + of a book which caused so much stir in Germany about a decade ago, + and in England quite recently, Chamberlain's <span class= + "tei tei-hi"><span style="font-style: italic">Nineteenth + Century</span></span>, in which a purely imaginary Teutonic race is + held up as the Chosen People of the world. Nietzsche says + elsewhere, <span class="tei tei-q">“Peoples and Countries,”</span> + aphorism 21, <span class="tei tei-q">“Associate with no man who + takes part in the mendacious race-swindle.”</span>—<span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Tr.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_9" name="note_9" href= + "#noteref_9">9.</a></dt> + + <dd class="tei tei-notetext">The fiercest protests against + Nietzsche's teaching even now come from the <span class= + "tei tei-q">“unfeeling people.”</span> Hence the difficulty—now + happily past—of introducing him into Anglo-Saxon + countries.—<span class="tei tei-hi"><span style= + "font-variant: small-caps">Tr.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_10" name="note_10" href= + "#noteref_10">10.</a></dt> + + <dd class="tei tei-notetext">The German Jews are well known for + their charity, by means of which they probably wish to prove that + they are not so bad as the Anti-Semites paint them.—<span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Tr.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_11" name="note_11" href= + "#noteref_11">11.</a></dt> + + <dd class="tei tei-notetext">That is, do not speak either of God or + the devil. The German proverb runs: <span class="tei tei-q">“Man + soll den Teufel nicht an die Wand malen, sonst kommt + er.”</span>—<span class="tei tei-hi"><span style= + "font-variant: small-caps">Tr.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_12" name="note_12" href= + "#noteref_12">12.</a></dt> + + <dd class="tei tei-notetext">The case of that other witty Venetian, + Casanova.—<span class="tei tei-hi"><span style= + "font-variant: small-caps">Tr.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_13" name="note_13" href= + "#noteref_13">13.</a></dt> + + <dd class="tei tei-notetext">The play upon the words <span lang= + "de" class="tei tei-foreign" xml:lang="de"><span style= + "font-style: italic">gründlich</span></span> (thorough) thinkers, + and <span lang="de" class="tei tei-foreign" xml:lang= + "de"><span style= + "font-style: italic">Untergründlichen</span></span> (lit. those + underground) cannot be rendered in English.—<span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Tr.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_14" name="note_14" href= + "#noteref_14">14.</a></dt> + + <dd class="tei tei-notetext">A variation of the well-known proverb, + <span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">Ubi bene, ibi + patria</span></span>.—<span class="tei tei-hi"><span style= + "font-variant: small-caps">Tr.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_15" name="note_15" href= + "#noteref_15">15.</a></dt> + + <dd class="tei tei-notetext">Hence the violence of all fanatics, + who do not wish to shout down the outer world so much as to shout + down their own inner enemy, viz. truth.—<span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Tr.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_16" name="note_16" href= + "#noteref_16">16.</a></dt> + + <dd class="tei tei-notetext">This omission is in the + original.—<span class="tei tei-hi"><span style= + "font-variant: small-caps">Tr.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_17" name="note_17" href= + "#noteref_17">17.</a></dt> + + <dd class="tei tei-notetext">This, of course, refers to Richard + Wagner, as does also the following paragraph.—<span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Tr.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_18" name="note_18" href= + "#noteref_18">18.</a></dt> + + <dd class="tei tei-notetext">The play upon the words <span lang= + "de" class="tei tei-foreign" xml:lang="de"><span style= + "font-style: italic">Vorschritt</span></span> (leading) and + <span lang="de" class="tei tei-foreign" xml:lang="de"><span style= + "font-style: italic">Fortschritt</span></span> (progress) cannot be + rendered in English.—<span class="tei tei-hi"><span style= + "font-variant: small-caps">Tr.</span></span></dd> + </dl> + </div> + <hr class="doublepage" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <div id="pgfooter" class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <pre class="pre tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> +***END OF THE PROJECT GUTENBERG EBOOK THE DAWN OF DAY*** +</pre> + <hr class="doublepage" /> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="rightpageheader17" id="rightpageheader17"></a><a name= + "pgtoc18" id="pgtoc18"></a><a name="pdf19" id="pdf19"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Credits</span></h1> + + <table summary="This is a list." class="tei tei-list" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <tbody> + <tr> + <th class="tei tei-label tei-label-gloss">June 9, + 2012 </th> + </tr> + + <tr> + <td class="tei tei-item tei-item-gloss"> + <table summary="This is a list." class="tei tei-list" + style="margin-bottom: 1.00em; margin-top: 1.00em"> + <tbody> + <tr class="tei tei-labelitem"> + <th class="tei tei-label"></th> + + <td class="tei tei-item">Project Gutenberg TEI + edition 1</td> + </tr> + + <tr class="tei tei-labelitem"> + <th class="tei tei-label"></th> + + <td class="tei tei-item"><span class= + "tei tei-respStmt"><span class= + "tei tei-name">Produced by Dianna Adair, Joe C, + David King, and the Online Distributed Proofreading + Team at <http://www.pgdp.net/>. (This file + was produced from images generously made available + by The Internet Archive/American + Libraries.)</span></span></td> + </tr> + </tbody> + </table> + </td> + </tr> + </tbody> + </table> + </div> + <hr class="doublepage" /> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="rightpageheader20" id="rightpageheader20"></a><a name= + "pgtoc21" id="pgtoc21"></a><a name="pdf22" id="pdf22"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">A Word from Project + Gutenberg</span></h1> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This file + should be named 39955-h.html or 39955-h.zip.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This and all + associated files of various formats will be found in: <a href= + "http://www.gutenberg.org/dirs/3/9/9/5/39955/" class= + "block tei tei-xref" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <span style= + "font-size: 90%">http://www.gutenberg.org</span><span style= + "font-size: 90%">/dirs/3/9/9/5/39955/</span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Updated + editions will replace the previous one — the old editions will be + renamed.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Creating the + works from public domain print editions means that no one owns a + United States copyright in these works, so the Foundation (and + you!) can copy and distribute it in the United States without + permission and without paying copyright royalties. Special rules, + set forth in the General Terms of Use part of this license, apply + to copying and distributing Project Gutenberg™ electronic works + to protect the Project Gutenberg™ concept and trademark. Project + Gutenberg is a registered trademark, and may not be used if you + charge for the eBooks, unless you receive specific permission. If + you do not charge anything for copies of this eBook, complying + with the rules is very easy. You may use this eBook for nearly + any purpose such as creation of derivative works, reports, + performances and research. They may be modified and printed and + given away — you may do practically <em class= + "tei tei-emph"><span style= + "font-style: italic">anything</span></em> with public domain + eBooks. Redistribution is subject to the trademark license, + especially commercial redistribution.</p> + </div> + <hr class="page" /> + + <div id="pglicense" class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="rightpageheader23" id="rightpageheader23"></a><a name= + "pgtoc24" id="pgtoc24"></a><a name="pdf25" id="pdf25"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">The Full Project Gutenberg + License</span></h1> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><em class= + "tei tei-emph"><span style="font-style: italic">Please read this + before you distribute or use this work.</span></em></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To protect the + Project Gutenberg™ mission of promoting the free distribution of + electronic works, by using or distributing this work (or any + other work associated in any way with the phrase <span class= + "tei tei-q">“Project Gutenberg”</span>), you agree to comply with + all the terms of the Full Project Gutenberg™ License (<a href= + "#pglicense" class="tei tei-ref">available with this file</a> or + online at <a href="http://www.gutenberg.org/license" class= + "tei tei-xref">http://www.gutenberg.org/license</a>).</p> + + <div id="pglicense1" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Section 1.</span></h2> + + <h2 class="tei tei-head" style= + "text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">General Terms of Use & + Redistributing Project Gutenberg™ electronic works</span></h2> + + <div id="pglicense1A" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">1.A.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em">By reading + or using any part of this Project Gutenberg™ electronic work, + you indicate that you have read, understand, agree to and + accept all the terms of this license and intellectual + property (trademark/copyright) agreement. If you do not agree + to abide by all the terms of this agreement, you must cease + using and return or destroy all copies of Project Gutenberg™ + electronic works in your possession. If you paid a fee for + obtaining a copy of or access to a Project Gutenberg™ + electronic work and you do not agree to be bound by the terms + of this agreement, you may obtain a refund from the person or + entity to whom you paid the fee as set forth in paragraph + <a href="#pglicense1E8" class="tei tei-ref">1.E.8.</a></p> + </div> + + <div id="pglicense1B" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">1.B.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"> + <span class="tei tei-q">“Project Gutenberg”</span> is a + registered trademark. It may only be used on or associated in + any way with an electronic work by people who agree to be + bound by the terms of this agreement. There are a few things + that you can do with most Project Gutenberg™ electronic works + even without complying with the full terms of this agreement. + See paragraph <a href="#pglicense1C" class= + "tei tei-ref">1.C</a> below. There are a lot of things you + can do with Project Gutenberg™ electronic works if you follow + the terms of this agreement and help preserve free future + access to Project Gutenberg™ electronic works. See paragraph + <a href="#pglicense1E" class="tei tei-ref">1.E</a> below.</p> + </div> + + <div id="pglicense1C" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">1.C.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The + Project Gutenberg Literary Archive Foundation (<span class= + "tei tei-q">“the Foundation”</span> or PGLAF), owns a + compilation copyright in the collection of Project Gutenberg™ + electronic works. Nearly all the individual works in the + collection are in the public domain in the United States. If + an individual work is in the public domain in the United + States and you are located in the United States, we do not + claim a right to prevent you from copying, distributing, + performing, displaying or creating derivative works based on + the work as long as all references to Project Gutenberg are + removed. Of course, we hope that you will support the Project + Gutenberg™ mission of promoting free access to electronic + works by freely sharing Project Gutenberg™ works in + compliance with the terms of this agreement for keeping the + Project Gutenberg™ name associated with the work. You can + easily comply with the terms of this agreement by keeping + this work in the same format with its attached full Project + Gutenberg™ License when you share it without charge with + others.</p> + </div> + + <div id="pglicense1D" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">1.D.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The + copyright laws of the place where you are located also govern + what you can do with this work. Copyright laws in most + countries are in a constant state of change. If you are + outside the United States, check the laws of your country in + addition to the terms of this agreement before downloading, + copying, displaying, performing, distributing or creating + derivative works based on this work or any other Project + Gutenberg™ work. The Foundation makes no representations + concerning the copyright status of any work in any country + outside the United States.</p> + </div> + + <div id="pglicense1E" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">1.E.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Unless you + have removed all references to Project Gutenberg:</p> + + <div id="pglicense1E1" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h4 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em"> + 1.E.1.</h4> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The + following sentence, with active links to, or other + immediate access to, the full Project Gutenberg™ License + must appear prominently whenever any copy of a Project + Gutenberg™ work (any work on which the phrase <span class= + "tei tei-q">“Project Gutenberg”</span> appears, or with + which the phrase <span class="tei tei-q">“Project + Gutenberg”</span> is associated) is accessed, displayed, + performed, viewed, copied or distributed:</p> + + <div class="block tei tei-q" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"> + <span style="font-size: 90%">This eBook is for the use of + anyone anywhere at no cost and with almost no restrictions + whatsoever. You may copy it, give it away or re-use it + under the terms of the Project Gutenberg License included + with this eBook or online at</span> <a href= + "http://www.gutenberg.org" class= + "tei tei-xref"><span style="font-size: 90%">http://www.gutenberg.org</span></a></p> + </div> + </div> + + <div id="pglicense1E2" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h4 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em"> + 1.E.2.</h4> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If an + individual Project Gutenberg™ electronic work is derived + from the public domain (does not contain a notice + indicating that it is posted with permission of the + copyright holder), the work can be copied and distributed + to anyone in the United States without paying any fees or + charges. If you are redistributing or providing access to a + work with the phrase <span class="tei tei-q">“Project + Gutenberg”</span> associated with or appearing on the work, + you must comply either with the requirements of paragraphs + <a href="#pglicense1E1" class="tei tei-ref">1.E.1</a> + through 1.E.7 or obtain permission for the use of the work + and the Project Gutenberg™ trademark as set forth in + paragraphs <a href="#pglicense1E8" class= + "tei tei-ref">1.E.8</a> or 1.E.9.</p> + </div> + + <div id="pglicense1E3" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h4 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em"> + 1.E.3.</h4> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If an + individual Project Gutenberg™ electronic work is posted + with the permission of the copyright holder, your use and + distribution must comply with both paragraphs <a href= + "#pglicense1E1" class="tei tei-ref">1.E.1</a> through 1.E.7 + and any additional terms imposed by the copyright holder. + Additional terms will be linked to the Project Gutenberg™ + License for all works posted with the permission of the + copyright holder found at the beginning of this work.</p> + </div> + + <div id="pglicense1E4" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h4 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em"> + 1.E.4.</h4> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Do not + unlink or detach or remove the full Project Gutenberg™ + License terms from this work, or any files containing a + part of this work or any other work associated with Project + Gutenberg™.</p> + </div> + + <div id="pglicense1E5" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h4 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em"> + 1.E.5.</h4> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Do not + copy, display, perform, distribute or redistribute this + electronic work, or any part of this electronic work, + without prominently displaying the sentence set forth in + paragraph <a href="#pglicense1E1" class= + "tei tei-ref">1.E.1</a> with active links or immediate + access to the full terms of the Project Gutenberg™ + License.</p> + </div> + + <div id="pglicense1E6" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h4 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em"> + 1.E.6.</h4> + + <p class="tei tei-p" style="margin-bottom: 1.00em">You may + convert to and distribute this work in any binary, + compressed, marked up, nonproprietary or proprietary form, + including any word processing or hypertext form. However, + if you provide access to or distribute copies of a Project + Gutenberg™ work in a format other than <span class= + "tei tei-q">“Plain Vanilla ASCII”</span> or other format + used in the official version posted on the official Project + Gutenberg™ web site (http://www.gutenberg.org), you must, + at no additional cost, fee or expense to the user, provide + a copy, a means of exporting a copy, or a means of + obtaining a copy upon request, of the work in its original + <span class="tei tei-q">“Plain Vanilla ASCII”</span> or + other form. Any alternate format must include the full + Project Gutenberg™ License as specified in paragraph + <a href="#pglicense1E1" class="tei tei-ref">1.E.1.</a></p> + </div> + + <div id="pglicense1E7" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h4 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em"> + 1.E.7.</h4> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Do not + charge a fee for access to, viewing, displaying, + performing, copying or distributing any Project Gutenberg™ + works unless you comply with paragraph <a href= + "#pglicense1E8" class="tei tei-ref">1.E.8</a> or 1.E.9.</p> + </div> + + <div id="pglicense1E8" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h4 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em"> + 1.E.8.</h4> + + <p class="tei tei-p" style="margin-bottom: 1.00em">You may + charge a reasonable fee for copies of or providing access + to or distributing Project Gutenberg™ electronic works + provided that</p> + + <table summary="This is a list." class="tei tei-list" + style="margin-bottom: 1.00em; margin-top: 1.00em"> + <tbody> + <tr class="tei tei-labelitem"> + <th class="tei tei-label">• </th> + + <td class="tei tei-item"> + <p class="tei tei-p" style="margin-bottom: 1.00em"> + You pay a royalty fee of 20% of the gross profits + you derive from the use of Project Gutenberg™ works + calculated using the method you already use to + calculate your applicable taxes. The fee is owed to + the owner of the Project Gutenberg™ trademark, but + he has agreed to donate royalties under this + paragraph to the Project Gutenberg Literary Archive + Foundation. Royalty payments must be paid within 60 + days following each date on which you prepare (or + are legally required to prepare) your periodic tax + returns. Royalty payments should be clearly marked + as such and sent to the Project Gutenberg Literary + Archive Foundation at the address specified in + <a href="#pglicense4" class="tei tei-ref">Section + 4, <span class="tei tei-q">“Information about + donations to the Project Gutenberg Literary Archive + Foundation.”</span></a></p> + </td> + </tr> + + <tr class="tei tei-labelitem"> + <th class="tei tei-label">• </th> + + <td class="tei tei-item"> + <p class="tei tei-p" style="margin-bottom: 1.00em"> + You provide a full refund of any money paid by a + user who notifies you in writing (or by e-mail) + within 30 days of receipt that s/he does not agree + to the terms of the full Project Gutenberg™ + License. You must require such a user to return or + destroy all copies of the works possessed in a + physical medium and discontinue all use of and all + access to other copies of Project Gutenberg™ + works.</p> + </td> + </tr> + + <tr class="tei tei-labelitem"> + <th class="tei tei-label">• </th> + + <td class="tei tei-item"> + <p class="tei tei-p" style="margin-bottom: 1.00em"> + You provide, in accordance with paragraph <a href= + "#pglicense1F3" class="tei tei-ref">1.F.3</a>, a + full refund of any money paid for a work or a + replacement copy, if a defect in the electronic + work is discovered and reported to you within 90 + days of receipt of the work.</p> + </td> + </tr> + + <tr class="tei tei-labelitem"> + <th class="tei tei-label">• </th> + + <td class="tei tei-item"> + <p class="tei tei-p" style="margin-bottom: 1.00em"> + You comply with all other terms of this agreement + for free distribution of Project Gutenberg™ + works.</p> + </td> + </tr> + </tbody> + </table> + </div> + + <div id="pglicense1E9" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h4 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em"> + 1.E.9.</h4> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If you + wish to charge a fee or distribute a Project Gutenberg™ + electronic work or group of works on different terms than + are set forth in this agreement, you must obtain permission + in writing from both the Project Gutenberg Literary Archive + Foundation and Michael Hart, the owner of the Project + Gutenberg™ trademark. Contact the Foundation as set forth + in <a href="#pglicense3" class="tei tei-ref">Section 3</a> + below.</p> + </div> + </div> + + <div id="pglicense1F" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">1.F.</span></h3> + + <div id="pglicense1F1" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h4 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em"> + 1.F.1.</h4> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Project + Gutenberg volunteers and employees expend considerable + effort to identify, do copyright research on, transcribe + and proofread public domain works in creating the Project + Gutenberg™ collection. Despite these efforts, Project + Gutenberg™ electronic works, and the medium on which they + may be stored, may contain <span class= + "tei tei-q">“Defects,”</span> such as, but not limited to, + incomplete, inaccurate or corrupt data, transcription + errors, a copyright or other intellectual property + infringement, a defective or damaged disk or other medium, + a computer virus, or computer codes that damage or cannot + be read by your equipment.</p> + </div> + + <div id="pglicense1F2" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h4 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em"> + 1.F.2.</h4> + + <p class="tei tei-p" style="margin-bottom: 1.00em">LIMITED + WARRANTY, DISCLAIMER OF DAMAGES — Except for the + <span class="tei tei-q">“Right of Replacement or + Refund”</span> described in <a href="#pglicense1F3" class= + "tei tei-ref">paragraph 1.F.3</a>, the Project Gutenberg + Literary Archive Foundation, the owner of the Project + Gutenberg™ trademark, and any other party distributing a + Project Gutenberg™ electronic work under this agreement, + disclaim all liability to you for damages, costs and + expenses, including legal fees. YOU AGREE THAT YOU HAVE NO + REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF + WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN + PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK + OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE + LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, + PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF + THE POSSIBILITY OF SUCH DAMAGE.</p> + </div> + + <div id="pglicense1F3" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h4 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em"> + 1.F.3.</h4> + + <p class="tei tei-p" style="margin-bottom: 1.00em">LIMITED + RIGHT OF REPLACEMENT OR REFUND — If you discover a defect + in this electronic work within 90 days of receiving it, you + can receive a refund of the money (if any) you paid for it + by sending a written explanation to the person you received + the work from. If you received the work on a physical + medium, you must return the medium with your written + explanation. The person or entity that provided you with + the defective work may elect to provide a replacement copy + in lieu of a refund. If you received the work + electronically, the person or entity providing it to you + may choose to give you a second opportunity to receive the + work electronically in lieu of a refund. If the second copy + is also defective, you may demand a refund in writing + without further opportunities to fix the problem.</p> + </div> + + <div id="pglicense1F4" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h4 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em"> + 1.F.4.</h4> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Except + for the limited right of replacement or refund set forth in + <a href="#pglicense1F3" class="tei tei-ref">paragraph + 1.F.3</a>, this work is provided to you 'AS-IS,' WITH NO + OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING + BUT NOT LIMITED TO WARRANTIES OF MERCHANTIBILITY OR FITNESS + FOR ANY PURPOSE.</p> + </div> + + <div id="pglicense1F5" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h4 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em"> + 1.F.5.</h4> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Some + states do not allow disclaimers of certain implied + warranties or the exclusion or limitation of certain types + of damages. If any disclaimer or limitation set forth in + this agreement violates the law of the state applicable to + this agreement, the agreement shall be interpreted to make + the maximum disclaimer or limitation permitted by the + applicable state law. The invalidity or unenforceability of + any provision of this agreement shall not void the + remaining provisions.</p> + </div> + + <div id="pglicense1F6" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h4 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.00em; margin-top: 2.00em"> + 1.F.6.</h4> + + <p class="tei tei-p" style="margin-bottom: 1.00em"> + INDEMNITY — You agree to indemnify and hold the Foundation, + the trademark owner, any agent or employee of the + Foundation, anyone providing copies of Project Gutenberg™ + electronic works in accordance with this agreement, and any + volunteers associated with the production, promotion and + distribution of Project Gutenberg™ electronic works, + harmless from all liability, costs and expenses, including + legal fees, that arise directly or indirectly from any of + the following which you do or cause to occur: (a) + distribution of this or any Project Gutenberg™ work, (b) + alteration, modification, or additions or deletions to any + Project Gutenberg™ work, and (c) any Defect you cause.</p> + </div> + </div> + </div> + + <div id="pglicense2" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Section 2.</span></h2> + + <h2 class="tei tei-head" style= + "text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">Information about the Mission of + Project Gutenberg™</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Project + Gutenberg™ is synonymous with the free distribution of + electronic works in formats readable by the widest variety of + computers including obsolete, old, middle-aged and new + computers. It exists because of the efforts of hundreds of + volunteers and donations from people in all walks of life.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Volunteers + and financial support to provide volunteers with the assistance + they need, is critical to reaching Project Gutenberg™'s goals + and ensuring that the Project Gutenberg™ collection will remain + freely available for generations to come. In 2001, the Project + Gutenberg Literary Archive Foundation was created to provide a + secure and permanent future for Project Gutenberg™ and future + generations. To learn more about the Project Gutenberg Literary + Archive Foundation and how your efforts and donations can help, + see Sections <a href="#pglicense3" class="tei tei-ref">3</a> + and <a href="#pglicense4" class="tei tei-ref">4</a> and the + Foundation web page at <a href="http://www.pglaf.org" class= + "tei tei-xref">http://www.pglaf.org</a>.</p> + </div> + + <div id="pglicense3" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Section 3.</span></h2> + + <h2 class="tei tei-head" style= + "text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">Information about the Project + Gutenberg Literary Archive Foundation</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Project + Gutenberg Literary Archive Foundation is a non profit 501(c)(3) + educational corporation organized under the laws of the state + of Mississippi and granted tax exempt status by the Internal + Revenue Service. The Foundation's EIN or federal tax + identification number is 64-6221541. Its 501(c)(3) letter is + posted at <a href="http://www.gutenberg.org/fundraising/pglaf" + class= + "tei tei-xref">http://www.gutenberg.org/fundraising/pglaf</a>. + Contributions to the Project Gutenberg Literary Archive + Foundation are tax deductible to the full extent permitted by + U.S. federal laws and your state's laws.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The + Foundation's principal office is located at 4557 Melan Dr. + S. Fairbanks, AK, 99712., but its volunteers and employees + are scattered throughout numerous locations. Its business + office is located at 809 North 1500 West, Salt Lake City, UT + 84116, (801) 596-1887, email business@pglaf.org. Email contact + links and up to date contact information can be found at the + Foundation's web site and official page at <a href= + "http://www.pglaf.org" class= + "tei tei-xref">http://www.pglaf.org</a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">For + additional contact information:</p> + + <div class="block tei tei-address" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <span class="tei tei-addrLine"><span style= + "font-size: 90%">Dr. Gregory + B. Newby</span></span><br /> + <span class="tei tei-addrLine"><span style= + "font-size: 90%">Chief Executive and + Director</span></span><br /> + <span class="tei tei-addrLine"><span style= + "font-size: 90%">gbnewby@pglaf.org</span></span><br /> + </div> + </div> + + <div id="pglicense4" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Section 4.</span></h2> + + <h2 class="tei tei-head" style= + "text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">Information about Donations to + the Project Gutenberg Literary Archive Foundation</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Project + Gutenberg™ depends upon and cannot survive without wide spread + public support and donations to carry out its mission of + increasing the number of public domain and licensed works that + can be freely distributed in machine readable form accessible + by the widest array of equipment including outdated equipment. + Many small donations ($1 to $5,000) are particularly important + to maintaining tax exempt status with the IRS.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The + Foundation is committed to complying with the laws regulating + charities and charitable donations in all 50 states of the + United States. Compliance requirements are not uniform and it + takes a considerable effort, much paperwork and many fees to + meet and keep up with these requirements. We do not solicit + donations in locations where we have not received written + confirmation of compliance. To SEND DONATIONS or determine the + status of compliance for any particular state visit <a href= + "http://www.gutenberg.org/fundraising/donate" class= + "tei tei-xref">http://www.gutenberg.org/fundraising/donate</a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">While we + cannot and do not solicit contributions from states where we + have not met the solicitation requirements, we know of no + prohibition against accepting unsolicited donations from donors + in such states who approach us with offers to donate.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"> + International donations are gratefully accepted, but we cannot + make any statements concerning tax treatment of donations + received from outside the United States. U.S. laws alone swamp + our small staff.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Please check + the Project Gutenberg Web pages for current donation methods + and addresses. Donations are accepted in a number of other ways + including checks, online payments and credit card donations. To + donate, please visit: <a href= + "http://www.gutenberg.org/fundraising/donate" class= + "tei tei-xref">http://www.gutenberg.org/fundraising/donate</a></p> + </div> + + <div id="pglicense5" class="tei tei-div" style= + "margin-bottom: 2.00em; margin-top: 2.00em"> + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Section 5.</span></h2> + + <h2 class="tei tei-head" style= + "text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">General Information About Project + Gutenberg™ electronic works.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-name">Professor Michael S. Hart</span> is the + originator of the Project Gutenberg™ concept of a library of + electronic works that could be freely shared with anyone. For + thirty years, he produced and distributed Project Gutenberg™ + eBooks with only a loose network of volunteer support.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Project + Gutenberg™ eBooks are often created from several printed + editions, all of which are confirmed as Public Domain in the + U.S. unless a copyright notice is included. Thus, we do not + necessarily keep eBooks in compliance with any particular paper + edition.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Each eBook + is in a subdirectory of the same number as the eBook's eBook + number, often in several formats including plain vanilla ASCII, + compressed (zipped), HTML and others.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Corrected + <em class="tei tei-emph"><span style= + "font-style: italic">editions</span></em> of our eBooks replace + the old file and take over the old filename and etext number. + The replaced older file is renamed. <em class= + "tei tei-emph"><span style= + "font-style: italic">Versions</span></em> based on separate + sources are treated as new eBooks receiving new filenames and + etext numbers.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Most people + start at our Web site which has the main PG search facility: + <a href="http://www.gutenberg.org" class="block tei tei-xref" + style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <span style= + "font-size: 90%">http://www.gutenberg.org</span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This Web + site includes information about Project Gutenberg™, including + how to make donations to the Project Gutenberg Literary Archive + Foundation, how to help produce our new eBooks, and how to + subscribe to our email newsletter to hear about new eBooks.</p> + </div> + </div> + </div> + </div> + </div> + </div> +</body> +</html> diff --git a/39955-pdf.pdf b/39955-pdf.pdf new file mode 100644 index 0000000..c2124ac --- /dev/null +++ b/39955-pdf.pdf @@ -0,0 +1,14364 @@ +%PDF-1.4 +% +5 0 obj << +/Length 1191 +>> +stream +0 g 0 G +0 g 0 G +0 g 0 G +BT +/F16 10.9091 Tf 46.771 518.175 Td [(The)-240(Project)-239(Gutenberg)-240(EBook)-240(of)-239(The)-240(Dawn)-240(of)-239(Day)-240(by)-239(Friedrich)]TJ 0 -13.549 Td [(Wilhelm)-250(Nietzsche)]TJ 0 -29.913 Td [(This)-546(eBook)-546(is)-546(for)-546(the)-546(use)-546(of)-546(anyone)-546(anywhere)-546(at)-546(no)-546(cost)]TJ 0 -13.549 Td [(and)-470(with)-470(almost)-470(no)-470(restrictions)-470(whatsoever.)-910(You)-470(may)-469(copy)]TJ 0 -13.549 Td [(it,)-565(give)-502(it)-503(away)-502(or)-502(re-use)-502(it)-502(under)-503(the)-502(terms)-502(of)-502(the)-502(Project)]TJ 0 -13.549 Td [(Gutenberg)-633(License)-632(included)-633(with)-632(this)-633(eBook)-632(or)-633(online)-632(at)]TJ 0 -13.55 Td [(http://www.gutenberg.org/license)]TJ 0 -29.913 Td [(Title:)-500(The)-500(Dawn)-500(of)-500(Day)]TJ 0 -27.098 Td [(Author:)-500(Friedrich)-500(Wilhelm)-500(Nietzsche)]TJ 0 -27.098 Td [(Release)-500(Date:)-500(June)-500(9,)-500(2012)-500([Ebook)-500(39955])]TJ 0 -27.099 Td [(Language:)-500(English)]TJ 0 -40.647 Td [(***START)-500(OF)-500(THE)-500(PROJECT)-500(GUTENBERG)-500(EBOOK)]TJ 0 -13.549 Td [(THE)-500(DAWN)-500(OF)-500(DAY***)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +4 0 obj << +/Type /Page +/Contents 5 0 R +/Resources 3 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 8 0 R +/Annots [ 1 0 R 2 0 R ] +>> endobj +1 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [140.547 431.687 262.463 441.407] +/A << /S /GoTo /D (pglicense) >> +>> endobj +2 0 obj << +/Type /Annot + /BS << /Type /Border /S /U >> /H /I /C [1 0.5 0.5] +/Rect [46.771 418.138 193.422 427.858] + /Subtype /Link /A << /Type /Action /S /URI /URI (http://www.gutenberg.org/license) >> +>> endobj +6 0 obj << +/D [4 0 R /XYZ 46.771 529.134 null] +>> endobj +3 0 obj << +/Font << /F16 7 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +12 0 obj << +/Length 1262 +>> +stream +0 g 0 G +0 g 0 G +BT +/F16 15.7808 Tf 171.662 518.175 Td [(Friedrich)-274(Nietzsche)]TJ/F16 18.9589 Tf -0.564 -24.646 Td [(The)-270(Dawn)-270(of)-269(Day)]TJ/F16 13.1507 Tf 32.57 -17.096 Td [(Translated)-280(by)]TJ/F16 15.7808 Tf -46.038 -20.515 Td [(John)-266(McFarland)-265(Kennedy)]TJ/F16 18.9589 Tf -39.559 -24.647 Td [(Author)-254(of)]TJ/F20 18.9589 Tf 79.126 0 Td [(\034)]TJ/F16 18.9589 Tf 8.418 0 Td [(The)-254(Quintessence)-254(of)]TJ -74.932 -24.646 Td [(Nietzsche)]TJ/F20 18.9589 Tf 74.754 0 Td [(\035)]TJ/F16 18.9589 Tf 8.418 0 Td [(,)]TJ/F20 18.9589 Tf 9.745 0 Td [(\034)]TJ/F16 18.9589 Tf 8.417 0 Td [(Religions)-261(and)]TJ -94.637 -24.647 Td [(Philosophers)-263(of)-263(the)-264(East)]TJ/F20 18.9589 Tf 184.538 0 Td [(\035)]TJ/F16 10.9091 Tf -194.647 -13.549 Td [(There)-257(are)-256(many)-257(dawns)-256(which)-257(have)-256(yet)-257(to)-256(shed)-257(their)]TJ 66.616 -13.549 Td [(light.)]TJ/F20 10.9091 Tf 22.734 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(R)]TJ/F16 7.9701 Tf 7.276 0 Td [(IG)]TJ/F16 10.9091 Tf 8.409 0 Td [(-V)]TJ/F16 7.9701 Tf 11.509 0 Td [(EDA)]TJ/F16 10.9091 Tf 16.379 0 Td [(.)]TJ -54.321 -13.549 Td [(New)-284(York)]TJ -33.862 -13.55 Td [(The)-273(MacMillan)-274(Company)]TJ 46.007 -13.549 Td [(1911)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +11 0 obj << +/Type /Page +/Contents 12 0 R +/Resources 10 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 8 0 R +>> endobj +10 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +16 0 obj << +/Length 2077 +>> +stream +0 g 0 G +0 g 0 G +BT +/F16 18.9589 Tf 46.771 479.321 Td [(Contents)]TJ/F16 10.9091 Tf 0 -32.422 Td [(Introduction.)-306(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ +0 g 0 G + [-1474(2)]TJ +0 g 0 G + 0 -13.549 Td [(Author's)-250(Preface.)-850(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ +0 g 0 G + [-1474(8)]TJ +0 g 0 G + 0 -13.549 Td [(Book)-250(I.)-1000(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ +0 g 0 G + [-974(15)]TJ +0 g 0 G + 0 -13.55 Td [(Book)-250(II.)-667(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ +0 g 0 G + [-974(86)]TJ +0 g 0 G + 0 -13.549 Td [(Book)-250(III.)-334(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ +0 g 0 G + [-474(138)]TJ +0 g 0 G + 0 -13.549 Td [(Book)-250(IV.)-278(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ +0 g 0 G + [-474(188)]TJ +0 g 0 G + 0 -13.549 Td [(Book)-250(V.)-611(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ +0 g 0 G + [-474(267)]TJ +0 g 0 G + 0 -13.549 Td [(Footnotes)-805(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ +0 g 0 G + [-474(347)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +15 0 obj << +/Type /Page +/Contents 16 0 R +/Resources 14 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 8 0 R +>> endobj +14 0 obj << +/Font << /F16 7 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +19 0 obj << +/Length 32 +>> +stream +0 g 0 G +0 g 0 G +0 g 0 G +0 g 0 G +endstream +endobj +18 0 obj << +/Type /Page +/Contents 19 0 R +/Resources 17 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 8 0 R +>> endobj +17 0 obj << +/ProcSet [ /PDF ] +>> endobj +22 0 obj << +/Length 90 +>> +stream +0 g 0 G +0 g 0 G +0 g 0 G +BT +/F16 7.9701 Tf 337.795 512.811 Td [([v])]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +21 0 obj << +/Type /Page +/Contents 22 0 R +/Resources 20 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 8 0 R +>> endobj +23 0 obj << +/D [21 0 R /XYZ 46.771 518.175 null] +>> endobj +20 0 obj << +/Font << /F16 7 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +24 0 obj +<< /S /GoTo /D (index1) >> +endobj +27 0 obj +(Introduction.) +endobj +32 0 obj << +/Length 5032 +>> +stream +0 g 0 G +0 g 0 G +BT +/F16 18.9589 Tf 93.543 479.321 Td [(Introduction.)]TJ/F16 10.9091 Tf 0 -33.572 Td [(When)-330(Nietzsche)-329(called)-330(his)-330(book)]TJ/F31 10.9091 Tf 147.648 0 Td [(The)-330(Dawn)-329(of)-330(Day)]TJ/F16 10.9091 Tf 79.877 0 Td [(,)-350(he)-329(was)-330(far)]TJ -227.525 -13.549 Td [(from)-359(giving)-359(it)-359(a)-359(merely)-359(fanciful)-359(title)-359(to)-359(attract)-359(the)-359(attention)-359(of)]TJ 0 -13.549 Td [(that)-456(large)-456(section)-456(of)-456(the)-456(public)-456(which)-456(judges)-456(books)-456(by)-456(their)]TJ 0 -13.549 Td [(titles)-264(rather)-265(than)-264(by)-264(their)-265(contents.)]TJ/F31 10.9091 Tf 153.054 0 Td [(The)-264(Dawn)-265(of)-264(Day)]TJ/F16 10.9091 Tf 80.623 0 Td [(represents,)]TJ -233.677 -13.549 Td [(figuratively,)-328(the)-312(dawn)-312(of)-312(Nietzsche's)-313(own)-312(philosophy.)-436(Hitherto)]TJ 0 -13.55 Td [(he)-416(had)-416(been)-415(considerably)-416(influenced)-416(in)-416(his)-416(outlook,)-457(if)-416(not)-415(in)]TJ 0 -13.549 Td [(his)-247(actual)-247(thoughts,)-248(by)-247(Schopenhauer,)-248(Wagner,)-248(and)-247(perhaps)-247(also)]TJ 0 -13.549 Td [(Comte.)]TJ/F31 10.9091 Tf 34.377 0 Td [(Human,)-212(all-too-Human)]TJ/F16 10.9091 Tf 101.999 0 Td [(,)-212(belongs)-202(to)-203(a)-202(period)-203(of)-202(transition.)]TJ -136.376 -13.549 Td [(After)-196(his)-195(rupture)-196(with)-195(Bayreuth,)-206(Nietzsche)-196(is,)-206(in)-196(both)-195(parts)-196(of)-195(that)]TJ 0 -13.549 Td [(work,)-273(trying)-268(to)-268(stand)-268(on)-268(his)-268(own)-268(legs,)-272(and)-268(to)-268(regain)-268(his)-268(spiritual)]TJ 0 -13.549 Td [(freedom;)-243(he)-239(is)-239(feeling)-240(his)-239(way)-239(to)-239(his)-240(own)-239(philosophy.)]TJ/F31 10.9091 Tf 235.595 0 Td [(The)-239(Dawn)]TJ -235.595 -13.55 Td [(of)-400(Day)]TJ/F16 10.9091 Tf 31.021 0 Td [(,)-437(written)-400(in)-399(1881)-400(under)-399(the)-400(invigorating)-400(influence)-399(of)-400(a)]TJ -31.021 -13.549 Td [(Genoese)-328(spring,)-347(is)-327(the)-328(dawn)-327(of)-328(this)-328(new)-327(Nietzsche.)]TJ/F20 10.9091 Tf 234.631 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(With)-328(this)]TJ -239.475 -13.549 Td [(book)-203(I)-204(open)-203(my)-203(campaign)-204(against)-203(morality,)]TJ/F20 10.9091 Tf 186.928 0 Td [(\035)]TJ/F16 10.9091 Tf 7.062 0 Td [(he)-203(himself)-204(said)-203(later)]TJ -193.99 -13.549 Td [(in)-250(his)-250(autobiography,)-250(the)]TJ/F31 10.9091 Tf 111.207 0 Td [(Ecce)-250(Homo)]TJ/F16 10.9091 Tf 50.586 0 Td [(.)]TJ -149.838 -13.779 Td [(Just)-406(as)-406(in)-405(the)-406(case)-406(of)-406(the)-405(books)-406(written)-406(in)-406(his)-406(prime)]TJ/F20 10.9091 Tf 241.402 0 Td [(\024)]TJ/F31 10.9091 Tf 10.909 0 Td [(The)]TJ -264.266 -13.55 Td [(Joyful)-393(Wisdom)]TJ/F16 10.9091 Tf 66.101 0 Td [(,)]TJ/F31 10.9091 Tf 7.408 0 Td [(Zarathustra)]TJ/F16 10.9091 Tf 52.134 0 Td [(,)]TJ/F31 10.9091 Tf 7.408 0 Td [(Beyond)-393(Good)-394(and)-393(Evil)]TJ/F16 10.9091 Tf 103.765 0 Td [(,)-429(and)]TJ/F31 10.9091 Tf 27.45 0 Td [(The)]TJ -264.266 -13.549 Td [(Genealogy)-396(of)-395(Morals)]TJ/F20 10.9091 Tf 95.893 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(we)-396(cannot)-395(fail)-396(to)-395(be)-396(impressed)-396(in)-395(this)]TJ -106.802 -13.549 Td [(work)-286(by)-286(Nietzsche's)-286(deep)-286(psychological)-286(insight,)-295(the)-286(insight)-285(that)]TJ 0 -13.549 Td [(showed)-208(him)-207(to)-208(be)-207(a)-208(powerful)-208(judge)-207(of)-208(men)-207(and)-208(things)-207(unequalled)]TJ 0 -13.549 Td [(in)-315(the)-315(nineteenth)-315(or,)-332(perhaps,)-331(any)-630(other)-315(century.)-445(One)-315(example)]TJ/F16 7.9701 Tf -72.756 0 Td [([vi])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(of)-460(this)-460(is)-460(seen)-460(in)-460(his)-460(searching)-460(analysis)-460(of)-460(the)-460(Apostl)1(e)-460(Paul)]TJ 0 -13.549 Td [(\050Aphorism)-454(68\051,)-504(in)-454(which)-453(the)-454(soul)-453(of)-454(the)]TJ/F20 10.9091 Tf 193.76 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(First)-454(Christian)]TJ/F20 10.9091 Tf 64.959 0 Td [(\035)]TJ/F16 10.9091 Tf 9.792 0 Td [(is)]TJ -273.354 -13.549 Td [(ruthlessly)-252(and)-252(realistically)-252(laid)-252(bare)-252(to)-252(us.)-256(Nietzsche's)-251(summing-)]TJ 0 -13.549 Td [(up)-465(of)-464(the)-465(Founder)-464(of)-465(Christianity)]TJ/F20 10.9091 Tf 155.639 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(for)-465(of)-464(course,)-518(as)-465(is)-465(now)]TJ -166.548 -13.549 Td [(generally)-313(recognised,)-329(it)-313(was)-314(Paul,)-329(and)-313(not)-313(Christ,)-329(who)-313(founded)]TJ 0 -13.549 Td [(the)-192(Christian)-192(Church)]TJ/F20 10.9091 Tf 89.639 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(has)-192(not)-192(yet)-192(called)-192(forth)-192(those)-192(bitter)-192(attacks)]TJ -100.548 -13.55 Td [(from)-436(theologians)-436(that)-436(might)-435(have)-436(been)-436(expected,)-483(though)-435(one)]TJ 0 -13.549 Td [(reason)-354(for)-354(this)-354(apparent)-354(neglect)-354(is)-354(no)-354(doubt)-354(that)-354(the)-354(portrait)-354(is)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +31 0 obj << +/Type /Page +/Contents 32 0 R +/Resources 30 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 8 0 R +/Annots [ 28 0 R ] +>> endobj +28 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [145.76 145.07 156.669 154.812] +/A << /S /GoTo /D (Sect_68) >> +>> endobj +25 0 obj << +/D [31 0 R /XYZ 93.543 529.134 null] +>> endobj +34 0 obj << +/D [31 0 R /XYZ 246.008 174.536 null] +>> endobj +30 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +39 0 obj << +/Length 5215 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Introduction.)-20030(3)]TJ +0 g 0 G + 0 -30.759 Td [(so)-377(true,)-408(and)-377(in)-377(these)-377(circumstances)-377(silence)-377(is)-377(certainly)-376(golden)]TJ 0 -13.549 Td [(on)-389(the)-388(part)-389(of)-388(defenders)-389(of)-388(the)-389(faith,)-423(who)-388(are)-389(otherwise,)-423(as)-388(a)]TJ 0 -13.549 Td [(rule,)-501(loquacious)-450(enough.)-851(Nor)-451(has)-450(the)-450(taunt)-451(in)-450(Aphorism)-450(84)]TJ 0 -13.549 Td [(elicited)-288(an)-288(answer)-288(from)-287(the)-288(quarter)-288(whither)-288(it)-288(was)-288(directed;)-306(and)]TJ 0 -13.55 Td [(the)]TJ/F20 10.9091 Tf 17.278 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(free)]TJ/F20 10.9091 Tf 16.953 0 Td [(\035)]TJ/F16 10.9091 Tf 8.79 0 Td [(\050not)-362(to)-361(say)-362(dishonest\051)-362(interpretation)-362(of)-361(the)-362(Bible)-362(by)]TJ -47.864 -13.549 Td [(Christian)-480(scholars)-481(and)-480(theologians,)-538(which)-481(is)-480(still)-480(proceeding)]TJ 0 -13.549 Td [(merrily,)-382(is)-355(now)-355(being)-356(turned)-355(to)-356(Nietzsche's)-355(own)-355(writings.)-566(For)]TJ 0 -13.549 Td [(the)-465(philosopher's)-464(works)-465(are)-464(now)-465(being)]TJ/F20 10.9091 Tf 184.466 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(explained)-465(away)]TJ/F20 10.9091 Tf 70.501 0 Td [(\035)]TJ/F16 10.9091 Tf 9.911 0 Td [(by)]TJ -269.721 -13.549 Td [(German)-431(theologians)-431(in)-430(a)-431(most)-431(na\357ve)-431(and)-431(daring)-430(fashion,)-476(and)]TJ 0 -13.55 Td [(with)-246(an)-246(ability)-246(which)-246(has)-245(no)-246(doubt)-246(been)-246(acquired)-246(as)-246(the)-246(result)-245(of)]TJ 0 -13.549 Td [(centuries)-250(of)-250(skilful)-250(interpretation)-250(of)-250(the)-250(Holy)-250(Writ.)]TJ 11.956 -16.004 Td [(Nor)-489(are)-489(professional)-488(theologians)-489(the)-489(only)-489(ones)-489(who)-488(have)]TJ -11.956 -13.549 Td [(failed)-377(to)-376(answer)-376(Nietzsche;)-440(for)-377(in)-376(other)-377(than)-376(religious)-376(matters)]TJ 0 -13.549 Td [(the)-476(majority)-476(of)-476(savants)-475(have)-476(not)-476(succeeded)-476(in)-476(plumbing)-475(his)]TJ 0 -13.549 Td [(depths.)-516(There)-339(is,)-361(for)-339(example,)-360(the)-339(question)-339(of)-339(race.)-516(Ten)-338(years)]TJ 0 -13.55 Td [(ago,)-461(twenty)-418(years)-419(after)-419(the)-418(publication)-419(of)]TJ/F31 10.9091 Tf 195.115 0 Td [(The)-419(Dawn)-418(of)-419(Day)]TJ/F16 10.9091 Tf 82.788 0 Td [(,)]TJ -277.903 -13.549 Td [(Nietzsche's)-221(countrymen)-221(enthusiastically)-222(hailed)-221(a)-221(book)-221(which)-221(has)]TJ 0 -13.549 Td [(recently)-177(been)-176(translated)-177(into)-177(English,)-191(Chamberlain's)]TJ/F31 10.9091 Tf 225.474 0 Td [(Foundations)]TJ -225.474 -13.549 Td [(of)-749(the)-374(Nineteenth)-374(Century)]TJ/F16 10.9091 Tf 120.568 0 Td [(.)-623(In)-374(this)-374(book)-375(the)-374(Teutons)-374(are)-374(said)]TJ/F16 7.9701 Tf 170.456 0 Td [([vii])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(to)-348(be)-348(superior)-348(to)-348(all)-348(the)-348(other)-348(peoples)-348(in)-348(the)-348(world,)-372(the)-348(reason)]TJ 0 -13.55 Td [(given)-299(being)-298(that)-299(they)-298(have)-299(kept)-298(their)-299(race)-299(pure.)-395(It)-299(is)-298(due)-299(to)-298(this)]TJ 0 -13.549 Td [(purity)-335(of)-336(race)-335(that)-335(they)-335(have)-336(produced)-335(so)-335(many)-335(great)-336(men;)-377(for)]TJ 0 -13.549 Td [(every)]TJ/F20 10.9091 Tf 28.472 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(good)]TJ/F20 10.9091 Tf 21.819 0 Td [(\035)]TJ/F16 10.9091 Tf 9.086 0 Td [(man)-389(in)-389(history)-389(is)-388(a)-389(Teuton,)-424(and)-389(every)-389(bad)-389(man)]TJ -64.22 -13.549 Td [(something)-301(else.)-402(Considerable)-301(skill)-301(is)-300(exhibited)-301(by)-301(the)-301(author)-300(in)]TJ 0 -13.549 Td [(filching)-202(from)-203(his)-202(opponents)-202(the)-202(Latins)-203(their)-202(best)-202(trump)-203(cards,)-211(and)]TJ 0 -13.55 Td [(likewise)]TJ/F31 10.9091 Tf 39.919 0 Td [(the)]TJ/F16 10.9091 Tf 16.89 0 Td [(trump)-326(card,)-345(Jesus)-327(Christ,)-345(from)-326(the)-326(Jews;)-365(for)-326(Jesus)]TJ -56.809 -13.549 Td [(Christ,)-232(according)-228(to)-228(Chamberlain's)-228(very)-227(plausible)-228(argument,)-232(was)]TJ 0 -13.549 Td [(not)-349(a)-349(Jew)-349(but)-348(an)-349(Aryan,)]TJ/F31 10.9091 Tf 113.082 0 Td [(i.e.)]TJ/F16 10.9091 Tf 19.293 0 Td [(a)-349(member)-349(of)-349(that)-348(great)-349(family)-349(of)]TJ -132.375 -13.549 Td [(which)-250(the)-250(Teutons)-250(are)-250(a)-250(branch.)]TJ 11.956 -16.004 Td [(What)-265(would)-264(Nietzsche)-265(have)-265(said)-264(to)-265(this)-265(legerdemain?)-294(He)-264(has)]TJ -11.956 -13.549 Td [(constantly)-324(pointed)-324(out)-323(that)-324(the)-324(Teutons)-324(are)-323(so)-324(far)-324(from)-324(being)-323(a)]TJ 0 -13.549 Td [(pure)-404(race)-405(t)1(hat)-405(they)-404(have,)-443(on)-404(the)-404(contrary,)-443(done)-404(everything)-404(in)]TJ 0 -13.55 Td [(their)-266(power)-267(to)-266(ruin)-266(even)-266(the)-267(idea)-266(of)-266(a)-267(pure)-266(race)-266(for)-266(ever.)-299(For)-266(the)]TJ 0 -13.549 Td [(Teutons,)-398(through)-368(their)-369(Reformation)-368(and)-368(their)-369(Puritan)-368(revolt)-368(in)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +38 0 obj << +/Type /Page +/Contents 39 0 R +/Resources 37 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 41 0 R +/Annots [ 29 0 R ] +>> endobj +29 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [316.492 488.699 327.401 498.419] +/A << /S /GoTo /D (Sect_84) >> +>> endobj +40 0 obj << +/D [38 0 R /XYZ 59.342 271.835 null] +>> endobj +37 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +45 0 obj << +/Length 5701 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(4)-18032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(England,)-208(and)-197(the)-198(philosophies)-197(developed)-197(by)-198(the)-197(democracies)-197(that)]TJ 0 -13.549 Td [(necessarily)-362(followed,)-390(were)-363(the)-362(spiritual)-362(forbears)-362(of)-362(the)-362(French)]TJ 0 -13.549 Td [(Revolution)-414(and)-415(of)-414(the)-414(Socialistic)-414(r\351gime)-415(under)-414(which)-414(we)-414(are)]TJ 0 -13.549 Td [(beginning)-443(to)-442(suffer)-443(nowadays.)-827(Thus)-442(this)-443(noble)-442(race)-443(has)-442(left)]TJ 0 -13.55 Td [(nothing)-346(undone)-347(to)-346(blot)-347(out)-346(the)-346(last)-347(remnant)-346(of)-347(race)-346(in)-346(Europe,)]TJ 0 -13.549 Td [(and)-426(it)-426(even)-426(stands)-426(in)-425(the)-426(way)-426(of)-426(the)-426(creation)-426(of)-426(a)-426(new)-425(race.)]TJ 0 -13.549 Td [(And)-431(with)-431(such)-431(a)-432(record)-431(in)-431(history)-431(the)-431(Germans)-431(write)-431(books,)]TJ 0 -13.549 Td [(eulogising)-459(themselves)-459(as)-460(the)-459(salt)-459(of)-459(the)-460(earth,)-511(the)-459(people)-459(of)]TJ 0 -13.549 Td [(peoples,)-381(the)-354(race)-355(of)-354(races,)-381(while)-355(in)-354(truth)-355(they)-354(are)-355(nothing)-354(else)]TJ 0 -13.55 Td [(than)]TJ/F31 10.9091 Tf 21.072 0 Td [(nouveaux-riches)]TJ/F16 10.9091 Tf 74.384 0 Td [(endeavouring)-210(to)-209(draw)-210(up)-209(a)-210(decent)-209(pedigree)]TJ -95.456 -13.549 Td [(for)-313(themselves.)-881(We)-313(know)-313(that)-314(honesty)-313(is)-313(not)-314(a)-313(prerequisite)-313(of)]TJ/F16 7.9701 Tf -72.755 0 Td [([viii])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(such)-253(pedigrees,)-255(and)-253(that)-253(patriotism)-254(may)-253(be)-253(considered)-254(as)-253(a)-253(good)]TJ 0 -13.549 Td [(excuse)-369(even)-369(for)-368(a)-369(wrong)-369(pedigree;)-428(but)-369(the)-368(race-pandemonium)]TJ 0 -13.549 Td [(that)-463(followed)-463(the)-463(publication)-463(of)-463(Mr.)-889(Chamberlain's)-463(book)-462(in)]TJ 0 -13.55 Td [(Germany)-390(was)-390(really)-389(a)-390(very)-390(unwise)-389(proceeding)-390(in)-390(view)-390(of)-389(the)]TJ 0 -13.549 Td [(false)-241(and)-240(misleading)-241(document)-240(produced.)-247(What,)-243(it)-240(may)-241(be)-240(asked)]TJ 0 -13.549 Td [(again,)-226(would)-219(Nietzsche)-220(have)-220(said)-219(if)-220(he)-220(had)-219(heard)-220(his)-219(countrymen)]TJ 0 -13.549 Td [(screaming)-221(odes)-222(to)-221(their)-221(own)-222(glory)-221(as)-221(the)]TJ/F20 10.9091 Tf 176.863 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(flower)-221(of)-222(Europe)]TJ/F20 10.9091 Tf 73.894 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(?)-240(He)]TJ -260.444 -13.549 Td [(would)-366(assuredly)-366(have)-365(dismissed)-366(their)-366(exalted)-366(pretensions)-365(with)]TJ 0 -13.55 Td [(a)-372(good-natured)-372(smile;)-433(for)-372(his)-372(study)-372(of)-372(history)-372(had)-372(shown)-372(him)]TJ 0 -13.549 Td [(that)-355(even)-354(slaves)-355(must)-355(have)-354(their)-355(saturnalia)-354(now)-355(and)-355(then.)-563(But)]TJ 0 -13.549 Td [(as)-437(to)-436(his)-436(philosophical)-437(answer)-436(there)-437(can)-436(be)-437(no)-436(doubt;)-530(for)-436(in)]TJ 0 -13.549 Td [(Aphorism)-374(272)-374(of)]TJ/F31 10.9091 Tf 81.335 0 Td [(The)-374(Dawn)-374(of)-375(Day)]TJ/F16 10.9091 Tf 85.417 0 Td [(there)-374(is)-374(a)-375(single)-374(sentence)]TJ -166.752 -13.549 Td [(which)-307(completely)-306(refutes)-307(the)-306(view)-307(of)-306(modern)-307(racemongers)-306(like)]TJ 0 -13.55 Td [(Chamberlain)-313(and)-313(his)-313(followers:)]TJ/F20 10.9091 Tf 143.426 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(It)-313(is)-313(probable,)]TJ/F20 10.9091 Tf 61.671 0 Td [(\035)]TJ/F16 10.9091 Tf 8.259 0 Td [(we)-313(read,)]TJ/F20 10.9091 Tf 41.224 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(that)]TJ -264.267 -13.549 Td [(there)-481(are)-482(no)-481(pure)-481(races,)-540(but)-481(only)-481(races)-482(which)-481(have)-481(become)]TJ 0 -13.549 Td [(purified,)-488(and)-441(even)-440(these)-441(are)-440(extremely)-441(rare.)]TJ/F20 10.9091 Tf 202.013 0 Td [(\035)]TJ/F16 10.9091 Tf 9.649 0 Td [(There)-441(are)-440(even)]TJ -211.662 -13.549 Td [(stronger)-297(expressions)-297(to)-297(be)-296(met)-297(with)-297(in)]TJ/F20 10.9091 Tf 172.35 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Peoples)-297(and)-297(Countries)]TJ/F20 10.9091 Tf 98.592 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(\050Aphorism)-379(20;)-443(see)-379(the)]TJ/F31 10.9091 Tf 105.714 0 Td [(Genealogy)-379(of)-379(Morals)]TJ/F16 10.9091 Tf 95.53 0 Td [(,)-411(p.)-637(226\051:)]TJ/F20 10.9091 Tf 50.913 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(What)]TJ -257.001 -13.549 Td [(quagmires)-348(and)-347(mendacity)-348(must)-348(there)-347(be)-348(about)-348(if)-347(it)-348(is)-347(possible,)]TJ 0 -13.55 Td [(in)-407(the)-407(modern)-406(European)-407(hotch-potch,)-446(to)-407(raise)-407(the)-407(question)-406(of)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\030)]TJ/F16 10.9091 Tf 3.633 0 Td [(race)]TJ/F20 10.9091 Tf 18.164 0 Td [(\031)]TJ/F16 10.9091 Tf 3.632 0 Td [(!)]TJ/F20 10.9091 Tf 3.633 0 Td [(\035)]TJ/F16 10.9091 Tf 7.809 0 Td [(and)-272(again,)-277(in)-272(Aphorism)-272(21:)]TJ/F20 10.9091 Tf 123.295 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Maxim)]TJ/F20 10.9091 Tf 31.516 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(to)-272(associate)-272(with)]TJ -207.435 -13.549 Td [(no)-250(man)-250(who)-250(takes)-250(any)-250(part)-250(in)-250(the)-250(mendacious)-250(race-swindle.)]TJ/F20 10.9091 Tf 260.553 0 Td [(\035)]TJ/F16 10.9091 Tf -248.597 -18.459 Td [(A)-342(man)-342(like)-342(Nietzsche,)-366(who)-342(makes)-342(so)-342(little)-342(impression)-342(upon)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +44 0 obj << +/Type /Page +/Contents 45 0 R +/Resources 43 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 41 0 R +/Annots [ 36 0 R ] +>> endobj +36 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [141.262 217.715 157.626 227.544] +/A << /S /GoTo /D (Sect_272) >> +>> endobj +46 0 obj << +/D [44 0 R /XYZ 165.69 382.683 null] +>> endobj +43 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +51 0 obj << +/Length 5376 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Introduction.)-20030(5)]TJ +0 g 0 G + 0 -30.759 Td [(mankind)-199(in)-198(general,)-209(is)-198(certainly)-199(not,)-209(as)-198(some)-199(people)-198(have)-198(thought)]TJ 0 -13.549 Td [(and)-335(openly)-335(said,)-357(a)-335(public)-335(danger,)-356(so)-335(the)-335(guardians)-335(of)-335(the)-335(State)]TJ 0 -13.549 Td [(need)-516(not)-1031(be)-516(uneasy.)-1047(There)-516(is)-515(little)-516(danger)-516(of)-515(Nietzsche's)]TJ/F16 7.9701 Tf 291.024 0 Td [([ix])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(revolutionising)-336(either)-336(the)-336(masses)-336(or)-337(the)-336(classes;)-379(for,)-357(as)-336(Goethe)]TJ 0 -13.55 Td [(used)-267(to)-267(say,)]TJ/F20 10.9091 Tf 54.53 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Seulement)-267(celui)-267(qui)-266(ressemble)-267(le)-267(peuple,)-271(l'\351meut.)]TJ/F20 10.9091 Tf 216.413 0 Td [(\035)]TJ/F16 10.9091 Tf -275.787 -13.549 Td [(Nietzsche's)-355(voice)-355(has)-355(as)-354(yet)-355(hardly)-355(been)-355(lifted)-355(in)-355(this)-354(country;)]TJ 0 -13.549 Td [(and,)-332(until)-315(it)-316(is)-315(fully)-316(heard,)-332(both)-315(masses)-316(and)-315(classes)-316(will)-315(calmly)]TJ 0 -13.549 Td [(proceed)-237(on)-237(their)-237(way)-238(to)-237(the)-237(extremes)-237(of)-237(democracy)-237(and)-237(anarchy,)]TJ 0 -13.549 Td [(as)-462(they)-461(now)-462(appear)-462(to)-461(be)-462(doing.)-885(Anarchy,)-514(though,)-515(may)-461(be)]TJ 0 -13.55 Td [(too)-305(strong)-305(a)-304(word;)-332(for)-305(there)-305(is)-305(some)-304(doubt)-305(whether,)-318(throughout)]TJ 0 -13.549 Td [(Europe)-364(and)-365(America)-364(at)-364(all)-364(events,)-393(the)-364(people)-365(are)-364(not)-364(now)-364(too)]TJ 0 -13.549 Td [(weak)-280(even)-280(for)-281(anarchy.)-340(A)-280(revolt)-280(is)-280(a)-281(sign)-280(of)-280(strength)-280(in)-280(a)-280(slave;)]TJ 0 -13.549 Td [(but)-250(our)-250(modern)-250(slaves)-250(have)-250(no)-250(strength)-250(left.)]TJ 11.956 -18.459 Td [(In)-448(the)-449(meanti)1(me,)-498(however,)-498(it)-448(will)-449(have)-448(become)-448(clear)-448(that)]TJ -11.956 -13.549 Td [(Nietzsche)-598(tried)-598(to)-598(stop)-598(this)-598(threatening)-598(degradation)-598(of)-597(the)]TJ 0 -13.549 Td [(human)-431(race,)-476(that)-431(he)-431(endeavoured)-431(to)-431(supplant)-431(the)-431(morality)-430(of)]TJ 0 -13.55 Td [(altruism)]TJ/F20 10.9091 Tf 35.76 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-397(cause)-396(of)-397(this)-396(degradation)]TJ/F20 10.9091 Tf 131.217 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(by)-397(another,)-433(a)-396(super-)]TJ -188.795 -13.549 Td [(Christian)-291(morality,)-302(and)-292(that)-291(he)-292(has)-291(succeeded)-291(in)-292(this)-291(aim,)-302(if)-291(not)]TJ 0 -13.549 Td [(where)-211(the)-211(masses)-211(and)-211(the)-210(classes)-211(are)-211(concerned,)-219(at)-211(any)-211(rate)-211(in)-210(the)]TJ 0 -13.549 Td [(case)-162(of)-163(that)-162(small)-163(minority)-162(of)-163(thinkers)-162(to)-163(which)-162(he)-163(really)-162(wished)-162(to)]TJ 0 -13.549 Td [(appeal.)-248(And)-244(this)-244(minority)-243(is)-244(naturally)-244(grateful)-244(to)-244(the)-243(philosopher)]TJ 0 -13.55 Td [(for)-377(having)-377(supplied)-377(them)-377(with)-377(a)-377(morality)-377(which)-377(enables)-377(them)]TJ 0 -13.549 Td [(to)-374(be)]TJ/F20 10.9091 Tf 26.938 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(good)]TJ/F20 10.9091 Tf 21.818 0 Td [(\035)]TJ/F16 10.9091 Tf 8.919 0 Td [(without)-374(being)-373(fools)]TJ/F20 10.9091 Tf 87.549 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(an)-374(unpleasant)-373(combination)]TJ -160.977 -13.549 Td [(which,)-398(unfortunately,)-398(the)-368(Nazarene)-369(morality)-368(is)-369(seldom)-368(able)-368(to)]TJ 0 -13.549 Td [(avoid.)-785(This)-428(Nazarene)-428(morality)-429(has)-428(doubtless)-428(its)-428(own)-428(merits,)]TJ 0 -13.549 Td [(and)-277(its)]TJ/F20 10.9091 Tf 32.108 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(good)]TJ/F20 10.9091 Tf 21.818 0 Td [(\035)]TJ/F16 10.9091 Tf 7.867 0 Td [(and)]TJ/F20 10.9091 Tf 18.775 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(evil)]TJ/F20 10.9091 Tf 16.363 0 Td [(\035)]TJ/F16 10.9091 Tf 7.867 0 Td [(in)-277(many)-277(cases)-277(coincide)-277(with)-277(ours;)-291(but)]TJ -114.485 -13.549 Td [(common)-192(sense)-192(and)-192(certain)-192(intellectual)-192(qualities)-192(are)-192(not)-192(too)-191(highly)]TJ 0 -13.55 Td [(appreciated)-304(in)-303(the)-304(table)-304(of)-303(Christian)-304(values)-304(\050see,)-317(for)-303(instance,)-317(1)]TJ 0 -13.549 Td [(Cor.)-327(iii.)-328(19\051,)-282(whence)-276(it)-276(will)-275(be)-276(observed)-276(that)-276(the)-276(enlightenment)]TJ/F16 7.9701 Tf 291.024 0 Td [([x])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(of)-223(a)-222(Christian)-223(is)-223(not)-222(always)-223(quite)-223(equal)-222(to)-223(his)-223(otherwise)-222(excellent)]TJ 0 -13.549 Td [(intentions.)-392(We)-298(Nietzschians,)-309(however,)-309(must)-298(show)-297(that)-297(patience)]TJ 0 -13.549 Td [(to)-314(them)-315(which)-314(they)-314(always)-315(pretend)-314(to)-314(show)-315(to)-314(their)-314(opponents.)]TJ 0 -13.55 Td [(Nietzsche)-388(himself,)-422(indeed,)-422(recommends)-387(this)-388(in)-388(Aphorism)-387(103)]TJ 0 -13.549 Td [(of)-384(this)-383(book,)-417(an)-384(aphorism)-383(which)-384(is)-383(almost)-384(too)-383(well)-384(known)-383(to)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +50 0 obj << +/Type /Page +/Contents 51 0 R +/Resources 49 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 41 0 R +/Annots [ 48 0 R ] +>> endobj +48 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [311.038 77.324 327.401 87.033] +/A << /S /GoTo /D (Sect_103) >> +>> endobj +52 0 obj << +/D [50 0 R /XYZ 92.561 491.077 null] +>> endobj +53 0 obj << +/D [50 0 R /XYZ 327.401 133.888 null] +>> endobj +49 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +60 0 obj << +/Length 6433 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(6)-18032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(need)-362(repetition;)-417(for)-362(it)-362(likewise)-361(disproves)-362(the)-362(grotesque)-361(though)]TJ 0 -13.549 Td [(widely)-250(circulated)-251(supposition)-250(that)-250(all)-251(kinds)-250(of)-250(immorality)-250(would)]TJ 0 -13.549 Td [(be)-211(indulged)-210(in)-211(under)-210(the)-210(sway)-211(of)-210(the)]TJ/F20 10.9091 Tf 158.345 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Immoralistic)]TJ/F20 10.9091 Tf 55.756 0 Td [(\035)]TJ/F16 10.9091 Tf 7.14 0 Td [(philosopher:)]TJ/F20 10.9091 Tf -214.129 -15.186 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(I)-401(should)-402(not,)-439(of)-402(course,)-439(deny)]TJ/F20 10.9091 Tf 133.613 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(unless)-401(I)-402(were)-401(a)-402(fool)]TJ/F20 10.9091 Tf 92.036 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(that)]TJ -264.267 -13.549 Td [(many)-334(actions)-334(which)-334(are)-334(called)-334(immoral)-334(should)-334(be)-334(avoided)-334(and)]TJ 0 -13.549 Td [(resisted;)-298(and)-282(in)-282(the)-282(same)-282(way)-282(that)-282(many)-282(which)-282(are)-282(called)-282(moral)]TJ 0 -13.55 Td [(should)-409(be)-410(performed)-409(and)-409(encouraged;)-489(but)-409(I)-410(hold)-409(that)-409(in)-409(both)]TJ 0 -13.549 Td [(cases)-229(these)-229(actions)-230(should)-229(be)-229(performed)-229(from)-229(motives)-229(other)-229(than)]TJ 0 -13.549 Td [(those)-208(which)-207(have)-208(prevailed)-208(up)-207(to)-208(the)-208(present)-207(time.)-236(We)-208(must)-207(learn)]TJ 0 -13.549 Td [(anew)-302(in)-302(order)-302(that)-302(at)-302(last,)-315(perhaps)-302(very)-302(late)-302(in)-302(the)-302(day,)-315(we)-302(may)]TJ 0 -13.549 Td [(be)-250(able)-250(to)-250(do)-250(something)-250(more:)-250(feel)-250(anew.)]TJ/F20 10.9091 Tf 179.967 0 Td [(\035)]TJ/F16 10.9091 Tf -168.011 -15.186 Td [(In)-263(regard)-263(to)-264(the)-263(translation)-263(itself)]TJ/F20 10.9091 Tf 141.002 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(which)-263(owes)-264(a)-263(good)-263(deal)-263(to)]TJ -163.867 -13.549 Td [(many)-287(excellent)-288(suggestions)-287(made)-288(by)-287(Mr.)-362(Thomas)-287(Common)]TJ/F20 10.9091 Tf 263.656 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(it)]TJ -274.565 -13.549 Td [(adheres,)-347(as)-327(a)-328(rule,)-346(closely)-328(to)-327(the)-328(German)-327(text;)-366(and)-328(in)-327(only)-327(two)]TJ 0 -13.55 Td [(or)-290(three)-290(instances)-289(has)-290(a)-290(slightly)-289(freer)-290(rendering)-290(been)-290(adopted)-289(in)]TJ 0 -13.549 Td [(order)-296(to)-297(make)-296(the)-297(sense)-296(quite)-296(clear.)-390(There)-296(are)-296(one)-297(or)-296(two)-296(cases)]TJ 0 -13.549 Td [(in)-301(which)-300(a)-301(punning)-300(or)-301(double)-300(meaning)-301(could)-300(not)-301(be)-300(adequately)]TJ 0 -13.549 Td [(rendered)-475(in)-476(English:)]TJ/F31 10.9091 Tf 101.031 0 Td [(e.g.)]TJ/F16 10.9091 Tf 25.853 0 Td [(Aphorism)-475(50,)-532(where)-475(the)-475(German)]TJ -126.884 -13.549 Td [(word)]TJ/F20 10.9091 Tf 24.625 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Rausch)]TJ/F20 10.9091 Tf 32.116 0 Td [(\035)]TJ/F16 10.9091 Tf 7.051 0 Td [(means)-202(both)]TJ/F20 10.9091 Tf 51.683 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(intoxication)]TJ/F20 10.9091 Tf 52.123 0 Td [(\035)]TJ/F16 10.9091 Tf 7.051 0 Td [(and)-202(also)]TJ/F20 10.9091 Tf 37.741 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(elation)]TJ/F20 10.9091 Tf 29.695 0 Td [(\035)]TJ/F16 10.9091 Tf 7.051 0 Td [(\050)]TJ/F31 10.9091 Tf 3.632 0 Td [(i.e.)]TJ/F16 10.9091 Tf -267.299 -13.55 Td [(the)-391(exalted)-392(feelings)-391(of)-392(the)-391(religious)-392(fanatic\051.)-674(Again,)-427(we)-391(have)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Einleid,)]TJ/F20 10.9091 Tf 34.244 0 Td [(\035)-389(\034)]TJ/F16 10.9091 Tf 13.936 0 Td [(Einleidigkeit,)]TJ/F20 10.9091 Tf 59.094 0 Td [(\035)]TJ/F16 10.9091 Tf 13.342 0 Td [(in)-389(Aphorism)-390(63)]TJ/F20 10.9091 Tf 71.53 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(words)-390(which)-389(do)]TJ/F16 7.9701 Tf -280.655 0 Td [([xi])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(not)-279(quite)-279(correspond)-280(to)-279(pity,)-286(compassion,)-287(or)-279(fellow-feeling,)-286(and)]TJ 0 -13.549 Td [(which,)-311(indeed,)-312(are)-299(not)-298(yet)-299(known)-299(to)-299(German)-299(lexicographers.)-397(A)]TJ 0 -13.549 Td [(literal)-318(translation,)]TJ/F20 10.9091 Tf 81.35 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(one-feeling,)]TJ/F20 10.9091 Tf 52.407 0 Td [(\035)]TJ/F16 10.9091 Tf 8.308 0 Td [(would)-318(be)-317(almost)-318(meaningless.)]TJ -146.909 -13.55 Td [(What)-322(is)-321(actually)-322(signified)-321(is)-322(that)-322(both)-321(sufferer)-322(and)-321(sympathiser)]TJ 0 -13.549 Td [(have)-510(nerves)-510(and)-511(feelings)-510(in)-510(common:)-770(an)-510(experience)-510(which)]TJ 0 -13.549 Td [(Schopenhauer,)-626(as)-550(Nietzsche)-551(rightly)-551(points)-550(out,)-626(mistook)-550(for)]TJ 0 -13.549 Td [(compassion)-300(or)-301(pity)-300(\050)]TJ/F20 10.9091 Tf 91.041 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Mitleid)]TJ/F20 10.9091 Tf 32.127 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(\051,)-313(and)-301(which)-300(lacked)-301(a)-300(word,)-313(even)]TJ -132.855 -13.549 Td [(in)-274(German,)-280(until)-275(the)-274(later)-274(psychologist)-274(coined)]TJ/F20 10.9091 Tf 204.319 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Einleid.)]TJ/F20 10.9091 Tf 34.243 0 Td [(\035)]TJ/F16 10.9091 Tf 7.835 0 Td [(Again,)]TJ -251.241 -13.55 Td [(in)-362(Aphorism)-362(554)-361(we)-362(have)-362(a)-361(play)-362(upon)-362(the)-362(words)]TJ/F20 10.9091 Tf 226.707 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Vorschritt)]TJ/F20 10.9091 Tf 44.236 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(\050leading,)-250(guidance\051)-250(and)]TJ/F20 10.9091 Tf 105.426 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Fortschritt)]TJ/F20 10.9091 Tf 45.458 0 Td [(\035)]TJ/F16 10.9091 Tf 7.571 0 Td [(\050progress\051.)]TJ -151.343 -15.185 Td [(All)-390(these,)-424(however,)-425(are)-390(trifling)-389(matters)-390(in)-390(comparison)-390(with)]TJ -11.955 -13.55 Td [(the)-478(substance)-478(of)-477(the)-478(book,)-535(and)-478(they)-477(are)-478(of)-478(more)-478(interest)-477(to)]TJ 0 -13.549 Td [(philologists)-223(than)-224(to)-223(psychologists.)-241(It)-223(is)-224(for)-223(psychologists)-223(that)-223(this)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +59 0 obj << +/Type /Page +/Contents 60 0 R +/Resources 58 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 41 0 R +/Annots [ 55 0 R 56 0 R 57 0 R ] +>> endobj +55 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [269.248 282.188 280.157 292.06] +/A << /S /GoTo /D (Sect_50) >> +>> endobj +56 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [279.624 241.54 290.533 251.293] +/A << /S /GoTo /D (Sect_63) >> +>> endobj +57 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [153.559 119.597 169.923 129.47] +/A << /S /GoTo /D (Sect_554) >> +>> endobj +61 0 obj << +/D [59 0 R /XYZ 214.754 243.918 null] +>> endobj +58 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +67 0 obj << +/Length 582 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Introduction.)-20030(7)]TJ +0 g 0 G + 0 -30.759 Td [(book)-328(was)-328(written;)-367(and)-328(such)-328(minds,)-347(somewhat)-328(rare)-328(in)-328(our)-328(time,)]TJ 0 -13.549 Td [(may)-250(read)-250(in)-250(it)-250(with)-250(much)-250(profit.)]TJ 11.956 -13.549 Td [(J.)-250(M.)-250(Kennedy.)]TJ 0 -13.549 Td [(L)]TJ/F16 7.9701 Tf 6.665 0 Td [(ONDON)]TJ/F16 10.9091 Tf 28.772 0 Td [(,)]TJ/F31 10.9091 Tf 5.455 0 Td [(September)]TJ/F16 10.9091 Tf 48.774 0 Td [(1911.)]TJ/F16 7.9701 Tf 189.402 -29.531 Td [([001])]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +66 0 obj << +/Type /Page +/Contents 67 0 R +/Resources 65 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 41 0 R +>> endobj +68 0 obj << +/D [66 0 R /XYZ 46.771 447.997 null] +>> endobj +65 0 obj << +/Font << /F16 7 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +69 0 obj +<< /S /GoTo /D (index2) >> +endobj +72 0 obj +(Author's Preface.) +endobj +75 0 obj << +/Length 4249 +>> +stream +0 g 0 G +0 g 0 G +BT +/F16 18.9589 Tf 93.543 479.321 Td [(Author's)-250(Preface.)]TJ/F16 10.9091 Tf 0 -34.583 Td [(In)-269(this)-269(book)-269(we)-269(find)-269(a)]TJ/F20 10.9091 Tf 99.414 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(subterrestrial)]TJ/F20 10.9091 Tf 56.956 0 Td [(\035)]TJ/F16 10.9091 Tf 7.778 0 Td [(at)-269(work,)-274(digging,)-274(mining,)]TJ -168.992 -13.55 Td [(undermining.)-1081(You)-527(can)-527(see)-527(him,)-596(always)-527(provided)-527(that)-526(you)]TJ 0 -13.549 Td [(have)-290(eyes)-289(for)-290(such)-290(deep)-289(work,)]TJ/F20 10.9091 Tf 134.239 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(how)-290(he)-289(makes)-290(his)-290(way)-289(slowly,)]TJ -145.148 -13.549 Td [(cautiously,)-593(gently)-525(but)-525(surely,)-593(without)-525(showing)-525(signs)-525(of)-524(the)]TJ 0 -13.549 Td [(weariness)-254(that)-253(usually)-254(accompanies)-254(a)-254(long)-253(privation)-254(of)-254(light)-253(and)]TJ 0 -13.549 Td [(air.)-547(He)-349(might)-349(even)-349(be)-349(called)-349(happy,)-374(despite)-349(his)-349(labours)-348(in)-349(the)]TJ 0 -13.55 Td [(dark.)-231(Does)-193(it)-194(not)-193(seem)-193(as)-193(if)-194(some)-193(faith)-193(were)-193(leading)-194(him)-193(on,)-204(some)]TJ 0 -13.549 Td [(solace)-264(recompensing)-265(him)-264(for)-265(his)-264(toil?)-293(Or)-264(that)-265(he)-264(himself)-264(desires)]TJ 0 -13.549 Td [(a)-355(long)-356(period)-355(of)-355(darkness,)-382(an)-355(unintelligible,)-382(hidden,)-381(enigmatic)]TJ 0 -13.549 Td [(something,)-241(knowing)-238(as)-239(he)-238(does)-239(that)-238(he)-239(will)-238(in)-239(time)-238(have)-239(his)-238(own)]TJ 0 -13.549 Td [(morning,)-248(his)-247(own)-246(redemption,)-248(his)-247(own)-247(rosy)-247(dawn?)]TJ/F20 10.9091 Tf 221.279 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Yea,)-248(verily)]TJ -232.188 -13.55 Td [(he)-268(will)-267(return:)-285(ask)-268(him)-268(not)-267(what)-268(he)-268(seeketh)-267(in)-268(the)-267(depths;)-277(for)-267(he)]TJ 0 -13.549 Td [(himself)-215(will)-215(tell)-215(you,)-222(this)-215(apparent)-215(Trophonius)-215(and)-214(subterrestrial,)]TJ 0 -13.549 Td [(whensoever)-359(he)-360(once)-359(again)-359(becomes)-359(man.)-578(One)-359(easily)-359(unlearns)]TJ 0 -13.549 Td [(how)-258(to)-258(hold)-258(one's)-258(tongue)-258(when)-258(one)-258(has)-258(for)-258(so)-258(long)-258(been)-258(a)-257(mole,)]TJ 0 -13.549 Td [(and)-250(all)-250(alone,)-250(like)-250(him.)]TJ/F20 10.9091 Tf 99.993 0 Td [(\024)]TJ/F16 15.7808 Tf -99.993 -44.495 Td [(2.)]TJ/F16 10.9091 Tf 0 -31.42 Td [(Indeed,)-351(my)-330(indulgent)-331(friends,)-350(I)-331(will)-330(tell)-331(you)]TJ/F20 10.9091 Tf 197.179 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(here,)-351(in)-330(this)-331(late)]TJ -208.088 -13.549 Td [(preface,)]TJ/F16 7.9701 Tf 34.822 3.959 Td [(1)]TJ/F16 10.9091 Tf 9.816 -3.959 Td [(which)-441(might)-441(easily)-441(have)-882(become)-441(an)-441(obituary)-442(or)-441(a)]TJ/F16 7.9701 Tf -117.394 0 Td [([002])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(funeral)-331(oration)]TJ/F20 10.9091 Tf 65.416 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(what)-331(I)-332(sought)-331(in)-332(the)-331(depths)-331(below:)-413(for)-332(I)-331(have)]TJ -76.325 -13.549 Td [(come)-269(back,)-275(and)]TJ/F20 10.9091 Tf 68.637 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(I)-269(have)-270(escaped.)-308(Think)-270(not)-269(that)-269(I)-270(will)-269(urge)-270(you)]TJ -79.546 -13.55 Td [(to)-360(run)-359(the)-360(same)-360(perilous)-359(risk!)-579(or)-360(that)-359(I)-360(will)-360(urge)-359(you)-360(on)-359(even)]TJ 0 -13.549 Td [(to)-389(the)-390(same)-389(solitude!)-668(For)-390(whoever)-389(proceeds)-389(on)-390(his)-389(own)-389(path)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 87.722 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 99.77 80.91 Td [(1)]TJ/F16 8.9664 Tf 5.729 -3.809 Td [(The)-213(book)-213(was)-213(first)-213(published)-213(in)-213(1881,)-220(the)-213(preface)-213(being)-213(added)-213(to)-213(the)-213(second)]TJ -11.956 -10.959 Td [(edition,)-250(1886.)]TJ/F20 8.9664 Tf 49.567 0 Td [(\024)]TJ/F16 8.9664 Tf 8.966 0 Td [(T)]TJ/F16 7.9701 Tf 5.478 0 Td [(R)]TJ/F16 8.9664 Tf 5.316 0 Td [(.)]TJ/F35 8.9664 Tf 2.242 0 Td [(f)]TJ/F16 7.9701 Tf 4.608 0 Td [(FNS)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +74 0 obj << +/Type /Page +/Contents 75 0 R +/Resources 73 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 41 0 R +>> endobj +70 0 obj << +/D [74 0 R /XYZ 93.543 529.134 null] +>> endobj +76 0 obj << +/D [74 0 R /XYZ 255.599 152.036 null] +>> endobj +73 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F35 77 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +80 0 obj << +/Length 5542 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Author's)-250(Preface.)-18324(9)]TJ +0 g 0 G + 0 -30.759 Td [(meets)-347(nobody:)-443(this)-347(is)-346(the)-347(feature)-346(of)-347(one's)]TJ/F20 10.9091 Tf 190.217 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(own)-347(path.)]TJ/F20 10.9091 Tf 44.079 0 Td [(\035)]TJ/F16 10.9091 Tf 8.625 0 Td [(No)-347(one)]TJ -247.765 -13.549 Td [(comes)-392(to)-391(help)-392(him)-391(in)-392(his)-391(task:)-533(he)-392(must)-391(face)-392(everything)-391(quite)]TJ 0 -13.549 Td [(alone)]TJ/F20 10.9091 Tf 23.629 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(danger,)-447(bad)-408(luck,)-446(wickedness,)-447(foul)-408(weather.)-723(He)-407(goes)]TJ -34.539 -13.549 Td [(his)-387(own)-387(way;)-455(and,)-421(as)-387(is)-387(only)-387(right,)-421(meets)-387(with)-387(bitterness)-386(and)]TJ 0 -13.55 Td [(occasional)-316(irritation)-315(because)-316(he)-315(pursues)-316(this)]TJ/F20 10.9091 Tf 198.803 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(own)-316(way)]TJ/F20 10.9091 Tf 40.403 0 Td [(\035)]TJ/F16 10.9091 Tf 8.286 0 Td [(of)-316(his:)]TJ -252.336 -13.549 Td [(for)-318(instance,)-336(the)-318(knowledge)-319(that)-318(not)-319(even)-318(his)-319(friends)-318(can)-318(guess)]TJ 0 -13.549 Td [(who)-275(he)-276(is)-275(and)-275(whither)-276(he)-275(is)-275(going,)-282(and)-275(that)-276(they)-275(ask)-275(themselves)]TJ 0 -13.549 Td [(now)-457(and)-457(then:)]TJ/F20 10.9091 Tf 73.572 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Well?)-871(Is)-457(he)-457(really)-457(moving)-457(at)-457(all?)-871(Has)-457(he)]TJ -78.416 -13.549 Td [(still)-443(...)-828(a)-442(path)-443(before)-442(him?)]TJ/F20 10.9091 Tf 126.212 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(At)-443(that)-442(time)-443(I)-442(had)-443(undertaken)]TJ -141.965 -13.55 Td [(something)-210(which)-209(could)-210(not)-210(have)-210(been)-209(done)-210(by)-210(everybody:)-230(I)-209(went)]TJ 0 -13.549 Td [(down)-317(into)-318(the)-317(deepest)-318(depths;)-351(I)-317(tunnelled)-318(to)-317(the)-318(very)-317(bottom;)-351(I)]TJ 0 -13.549 Td [(started)-184(to)-184(investigate)-184(and)-183(unearth)-184(an)-184(old)]TJ/F31 10.9091 Tf 171.588 0 Td [(faith)]TJ/F16 10.9091 Tf 22.013 0 Td [(which)-184(for)-184(thousands)]TJ -193.601 -13.549 Td [(of)-389(years)-390(we)-389(philosophers)-390(used)-389(to)-389(build)-390(on)-389(as)-389(the)-390(safest)-389(of)-389(all)]TJ 0 -13.549 Td [(foundations)]TJ/F20 10.9091 Tf 51.513 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(which)-258(we)-257(built)-258(on)-258(again)-257(and)-258(again)-258(although)-257(every)]TJ -62.422 -13.55 Td [(previous)-447(structure)-448(fell)-447(in:)-645(I)-447(began)-448(to)-447(undermine)-448(our)]TJ/F31 10.9091 Tf 247.255 0 Td [(faith)-447(in)]TJ -247.255 -13.549 Td [(morals)]TJ/F16 10.9091 Tf 30.306 0 Td [(.)-250(But)-250(ye)-250(do)-250(not)-250(understand)-250(me?)]TJ/F20 10.9091 Tf 136.047 0 Td [(\024)]TJ/F16 15.7808 Tf -166.353 -42.865 Td [(3.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(So)-473(far)-472(it)-473(is)-473(on)-472(Good)-473(and)-472(Evil)-473(that)-473(we)-472(have)-473(meditated)-472(least)]TJ 0 -13.55 Td [(profoundly:)-210(this)-169(was)-170(always)-170(too)-169(dangerous)-170(a)-169(subject.)-223(Conscience,)]TJ 0 -13.549 Td [(a)-350(good)-350(reputation,)-374(hell,)-375(and)-350(at)-350(times)-349(even)-350(the)-350(police,)-375(have)-349(not)]TJ 4.393 -13.549 Td [(allowed)-403(and)-402(do)-403(not)-403(allow)-402(of)-403(impartiality;)-479(in)-402(the)-403(presence)-403(of)]TJ/F16 7.9701 Tf 286.631 0 Td [([003])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(morality,)-316(as)-303(before)-303(all)-304(authority,)-316(we)]TJ/F31 10.9091 Tf 162.523 0 Td [(must)]TJ/F16 10.9091 Tf 24.11 0 Td [(not)-303(even)-303(think,)-316(much)]TJ -186.633 -13.549 Td [(less)-292(speak:)-335(here)-292(we)-292(must)-292(obey!)-377(Ever)-292(since)-292(the)-292(beginning)-292(of)-292(the)]TJ 0 -13.549 Td [(world,)-362(no)-340(authority)-340(has)-340(permitted)-340(itself)-340(to)-340(be)-340(made)-340(the)-339(subject)]TJ 0 -13.55 Td [(of)-492(criticism;)-613(and)-493(to)-492(criticise)-492(morals)]TJ/F20 10.9091 Tf 166.941 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(to)-492(look)-492(upon)-493(morality)]TJ -177.85 -13.549 Td [(as)-492(a)-491(problem,)-553(as)-491(problematic)]TJ/F20 10.9091 Tf 136.334 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(what!)-975(was)-492(that)-491(not)]TJ/F20 10.9091 Tf 93.474 0 Td [(\024)]TJ/F31 10.9091 Tf 10.909 0 Td [(is)]TJ/F16 10.9091 Tf 12.64 0 Td [(that)]TJ -264.266 -13.549 Td [(not)]TJ/F20 10.9091 Tf 13.942 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(immoral?)]TJ/F20 10.9091 Tf 41.815 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(But)-278(morality)-278(has)-278(at)-278(its)-278(disposal)-278(not)-278(only)-278(every)]TJ -77.575 -13.549 Td [(means)-254(of)-254(intimidation)-253(wherewith)-254(to)-254(keep)-254(itself)-254(free)-254(from)-253(critical)]TJ 0 -13.549 Td [(hands)-427(and)-427(instruments)-428(of)-427(torture:)-604(its)-428(security)-427(lies)-427(rather)-427(in)-427(a)]TJ 0 -13.55 Td [(certain)-220(art)-219(of)-220(enchantment,)-226(in)-219(which)-220(it)-220(is)-219(a)-220(past)-220(master)]TJ/F20 10.9091 Tf 232.776 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(it)-220(knows)]TJ -243.685 -13.549 Td [(how)-359(to)]TJ/F20 10.9091 Tf 35.109 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(enrapture.)]TJ/F20 10.9091 Tf 43.919 0 Td [(\035)]TJ/F16 10.9091 Tf 8.762 0 Td [(It)-359(can)-359(often)-359(paralyse)-360(the)-359(critical)-359(will)-359(with)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +79 0 obj << +/Type /Page +/Contents 80 0 R +/Resources 78 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 82 0 R +>> endobj +81 0 obj << +/D [79 0 R /XYZ 46.771 201.634 null] +>> endobj +78 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +85 0 obj << +/Length 5951 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(10)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(a)-403(single)-403(look,)-441(or)-403(even)-402(seduce)-403(it)-403(to)-403(itself:)-556(yea,)-441(there)-403(are)-402(even)]TJ 0 -13.549 Td [(cases)-319(where)-320(morality)-319(can)-320(turn)-319(the)-319(critical)-320(will)-319(against)-319(itself;)-354(so)]TJ 0 -13.549 Td [(that)-248(then,)-248(like)-248(the)-247(scorpion,)-248(it)-248(thrusts)-248(the)-248(sting)-247(into)-248(its)-248(own)-247(body.)]TJ 0 -13.549 Td [(Morality)-455(has)-455(for)-455(ages)-456(been)-455(an)-455(expert)-455(in)-455(all)-455(kinds)-455(of)-455(devilry)]TJ 0 -13.55 Td [(in)-426(the)-425(art)-426(of)-426(convincing:)-601(even)-426(at)-426(the)-426(present)-425(day)-426(there)-426(is)-425(no)]TJ 0 -13.549 Td [(orator)-445(who)-445(would)-445(not)-445(turn)-445(to)-445(it)-445(for)-445(assistance)-445(\050only)-445(hearken)]TJ 0 -13.549 Td [(to)-386(our)-386(anarchists,)-420(for)-387(instance:)-522(how)-386(morally)-386(they)-386(speak)-386(when)]TJ 0 -13.549 Td [(they)-292(would)-293(fain)-292(convince!)-377(In)-292(the)-292(end)-293(they)-292(even)-292(call)-292(themselves)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(the)-332(good)-331(and)-332(the)-332(just)]TJ/F20 10.9091 Tf 94.468 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(\051.)-495(Morality)-332(has)-331(shown)-332(herself)-332(to)-331(be)-332(the)]TJ -104.156 -13.55 Td [(greatest)-248(mistress)-247(of)-248(seduction)-248(ever)-248(since)-247(men)-248(began)-248(to)-247(discourse)]TJ 0 -13.549 Td [(and)-496(persuade)-497(on)-496(earth)]TJ/F20 10.9091 Tf 103.482 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and,)-558(what)-496(concerns)-496(us)-497(philosophers)]TJ -114.391 -13.549 Td [(even)-473(more,)-528(she)-473(is)-472(the)-473(veritable)]TJ/F31 10.9091 Tf 150.604 0 Td [(Circe)-473(of)-472(philosophers)]TJ/F16 10.9091 Tf 99.406 0 Td [(.)-918(For,)]TJ -250.01 -13.549 Td [(to)-364(what)-364(is)-363(it)-364(due)-364(that,)-392(from)-364(Plato)-364(onwards,)-392(all)-364(the)-363(philosophic)]TJ 0 -13.549 Td [(architects)-349(in)-349(Europe)-349(have)-349(built)-349(in)-349(vain?)-547(that)-349(everything)-349(which)]TJ 0 -13.55 Td [(they)-192(themselves)-192(honestly)-192(believed)-192(to)-192(be)]TJ/F31 10.9091 Tf 172.552 0 Td [(aere)-192(perennius)]TJ/F16 10.9091 Tf 68.696 0 Td [(threatens)]TJ/F16 7.9701 Tf -314.004 0 Td [([004])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(to)-400(subside)-401(or)-400(is)-401(already)-400(laid)-401(in)-400(ruins?)-701(Oh,)-438(how)-401(wrong)-400(is)-400(the)]TJ 0 -13.549 Td [(answer)-321(which,)-338(even)-320(in)-321(our)-320(own)-321(day,)-338(rolls)-321(glibly)-320(off)-321(the)-320(tongue)]TJ 0 -13.549 Td [(when)-353(this)-354(question)-353(is)-354(asked:)]TJ/F20 10.9091 Tf 131.92 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Because)-353(they)-354(have)-353(all)-354(neglected)]TJ -136.764 -13.549 Td [(the)-265(prerequisite,)-269(the)-266(examination)-265(of)-265(the)-266(foundation,)-269(a)-265(critique)-265(of)]TJ 0 -13.55 Td [(all)-293(reason)]TJ/F20 10.9091 Tf 42.578 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(that)-293(fatal)-293(answer)-293(made)-293(by)-293(Kant,)-304(who)-292(has)-293(certainly)]TJ -58.331 -13.549 Td [(not)-303(thereby)-303(attracted)-303(us)-304(modern)-303(philosophers)-303(to)-303(firmer)-303(and)-303(less)]TJ 0 -13.549 Td [(treacherous)-340(ground!)-518(\050and,)-362(one)-339(may)-340(ask)-339(apropos)-340(of)-339(this,)-362(was)-339(it)]TJ 0 -13.549 Td [(not)-303(rather)-303(strange)-303(to)-303(demand)-303(that)-303(an)-303(instrument)-303(should)-303(criticise)]TJ 0 -13.549 Td [(its)-334(own)-334(value)-334(and)-333(effectiveness?)-502(that)-334(the)-334(intellect)-334(itself)-333(should)]TJ/F20 10.9091 Tf 0 -13.55 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(recognise)]TJ/F20 10.9091 Tf 41.804 0 Td [(\035)]TJ/F16 10.9091 Tf 8.497 0 Td [(its)-335(own)-335(worth,)-356(power,)-356(and)-335(limits?)-505(was)-335(it)-335(not)-334(even)]TJ -55.145 -13.549 Td [(just)-430(a)-430(little)-430(ridiculous?\051)-789(The)-430(right)-430(answer)-430(would)-430(rather)-429(have)]TJ 0 -13.549 Td [(been,)-221(that)-214(all)-214(philosophers,)-221(including)-214(Kant)-214(himself)-214(were)-214(building)]TJ 0 -13.549 Td [(under)-390(the)-389(seductive)-390(influence)-390(of)-389(morality)]TJ/F20 10.9091 Tf 187.281 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-390(they)-389(aimed)-390(at)]TJ -198.19 -13.549 Td [(certainty)-272(and)]TJ/F20 10.9091 Tf 59.855 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(truth)]TJ/F20 10.9091 Tf 20.607 0 Td [(\035)]TJ/F16 10.9091 Tf 7.809 0 Td [(only)-272(in)-272(appearance;)-283(but)-271(that)-272(in)-272(reality)-272(their)]TJ -93.115 -13.549 Td [(attention)-282(was)-282(directed)-282(towards)]TJ/F20 10.9091 Tf 137.13 0 Td [(\034)]TJ/F31 10.9091 Tf 4.843 0 Td [(majestic)-282(moral)-282(edifices)]TJ/F16 10.9091 Tf 101.903 0 Td [(,)]TJ/F20 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 7.921 0 Td [(to)-282(use)]TJ -254.524 -13.55 Td [(once)-224(more)-223(Kant's)-224(innocent)-224(mode)-224(of)-223(expression,)-229(who)-224(deems)-224(it)-223(his)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(less)-297(brilliant,)-308(but)-296(not)-297(undeserving)]TJ/F20 10.9091 Tf 147.916 0 Td [(\035)]TJ/F16 10.9091 Tf 8.079 0 Td [(task)-297(and)-296(work)]TJ/F20 10.9091 Tf 65.451 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(to)-297(level)-296(the)]TJ -231.134 -13.549 Td [(ground)-317(and)-318(prepare)-317(a)-318(solid)-317(foundation)-318(for)-317(the)-318(erection)-317(of)-317(those)]TJ 0 -13.549 Td [(majestic)-199(moral)-198(edifices)]TJ/F20 10.9091 Tf 100.072 0 Td [(\035)]TJ/F16 10.9091 Tf 7.011 0 Td [(\050)]TJ/F31 10.9091 Tf 3.632 0 Td [(Critique)-199(of)-198(Pure)-199(Reason)]TJ/F16 10.9091 Tf 104.683 0 Td [(,)-209(ii.)-233(257\051.)-233(Alas!)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +84 0 obj << +/Type /Page +/Contents 85 0 R +/Resources 83 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 82 0 R +>> endobj +86 0 obj << +/D [84 0 R /XYZ 332.696 328.486 null] +>> endobj +83 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +89 0 obj << +/Length 5893 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Author's)-250(Preface.)-17824(11)]TJ +0 g 0 G + 0 -30.759 Td [(He)-330(did)-329(not)-330(succeed)-329(in)-330(his)-329(aim,)-349(quite)-330(the)-329(contrary)]TJ/F20 10.9091 Tf 219.507 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(as)-329(we)-330(must)]TJ -230.416 -13.549 Td [(acknowledge)-303(to-day.)-407(With)-302(this)-303(exalted)-302(aim,)-316(Kant)-302(was)-303(merely)-302(a)]TJ 0 -13.549 Td [(true)-243(son)-244(of)-243(his)-244(century,)-244(which)-244(more)-243(than)-244(any)-243(other)-244(may)-243(justly)-243(be)]TJ 0 -13.549 Td [(called)-208(the)-209(century)-208(of)-208(exaltation:)-229(and)-209(this)-208(he)-208(fortunately)-208(continued)]TJ 0 -13.55 Td [(to)-189(be)-188(in)-189(respect)-188(to)-189(the)-188(more)-189(valuable)-188(side)-188(of)-189(this)-188(century)-189(\050with)-188(that)]TJ 0 -13.549 Td [(solid)-283(piece)-283(of)-282(sensuality,)-291(for)-283(example,)-291(which)-283(he)-283(introduced)-282(into)]TJ 0 -13.549 Td [(his)-256(theory)-256(of)-513(knowledge\051.)-268(He,)-258(too,)-258(had)-256(been)-256(bitten)-256(by)-256(the)-256(moral)]TJ/F16 7.9701 Tf 291.024 0 Td [([005])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(tarantula,)-243(Rousseau;)-244(he,)-243(too,)-243(felt)-241(weighing)-241(on)-242(his)-241(soul)-241(that)-241(moral)]TJ 0 -13.549 Td [(fanaticism)-229(of)-228(which)-229(another)-228(disciple)-229(of)-229(Rousseau's,)-232(Robespierre,)]TJ 0 -13.55 Td [(felt)-285(and)-285(proclaimed)-286(himself)-285(to)-285(be)-285(the)-285(executor:)]TJ/F31 10.9091 Tf 210.085 0 Td [(de)-285(fonder)-285(sur)-286(la)]TJ -210.085 -13.549 Td [(terre)-244(l'empire)-243(de)-244(la)-244(sagesse,)-245(de)-244(la)-243(justice,)-245(et)-244(de)-244(la)-243(vertu)]TJ/F16 10.9091 Tf 240.059 0 Td [(.)-248(\050Speech)]TJ -240.059 -13.549 Td [(of)-448(June)-448(4th,)-497(1794.\051)-844(On)-448(the)-448(other)-448(hand,)-498(with)-447(such)-448(a)-448(French)]TJ 0 -13.549 Td [(fanaticism)-298(in)-298(his)-298(heart,)-310(no)-298(one)-298(could)-298(have)-298(cultivated)-298(it)-298(in)-298(a)-298(less)]TJ 0 -13.549 Td [(French,)-198(more)-186(deep,)-198(more)-185(thorough)-185(and)-186(more)-185(German)-185(manner)]TJ/F20 10.9091 Tf 263.055 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(if)]TJ -273.964 -13.55 Td [(the)-377(word)-377(German)-377(is)-377(still)-377(permissible)-377(in)-377(this)-376(sense)]TJ/F20 10.9091 Tf 225.616 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(than)-377(Kant)]TJ -236.525 -13.549 Td [(did:)-390(in)-320(order)-319(to)-320(make)-320(room)-320(for)]TJ/F31 10.9091 Tf 141.533 0 Td [(his)]TJ/F20 10.9091 Tf 16.221 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(moral)-320(kingdom,)]TJ/F20 10.9091 Tf 70.461 0 Td [(\035)]TJ/F16 10.9091 Tf 8.333 0 Td [(he)-320(found)]TJ -241.391 -13.549 Td [(himself)-214(compelled)-213(to)-214(add)-213(to)-214(it)-214(an)-213(indemonstrable)-214(world,)-221(a)-213(logical)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(beyond)]TJ/F20 10.9091 Tf 32.117 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.752 0 Td [(that)-229(was)-230(why)-229(he)-230(required)-229(his)-229(critique)-230(of)-229(pure)-229(reason!)]TJ -52.712 -13.549 Td [(In)-459(other)-459(words,)]TJ/F31 10.9091 Tf 76.494 0 Td [(he)-459(would)-459(not)-460(have)-459(wanted)-459(it)]TJ/F16 10.9091 Tf 134.14 0 Td [(,)-512(if)-459(he)-459(had)-459(not)]TJ -210.634 -13.55 Td [(deemed)-478(one)-478(thing)-479(to)-478(be)-478(more)-478(important)-479(than)-478(all)-478(the)-478(others:)]TJ 0 -13.549 Td [(to)-412(render)-412(his)-412(moral)-412(kingdom)-413(unassailable)-412(by)]TJ/F20 10.9091 Tf 204.53 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(or,)-453(better)-412(still,)]TJ -215.439 -13.549 Td [(invisible)-378(to,)-411(reason,)]TJ/F20 10.9091 Tf 88.602 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(for)-378(he)-379(felt)-378(too)-379(strongly)-378(the)-379(vulnerability)]TJ -99.511 -13.549 Td [(of)-430(a)-430(moral)-430(order)-430(of)-429(things)-430(in)-430(the)-430(face)-430(of)-430(reason.)-790(For,)-474(when)]TJ 0 -13.549 Td [(confronted)-389(with)-389(nature)-388(and)-389(history,)-424(when)-389(confronted)-389(with)-388(the)]TJ 0 -13.55 Td [(ingrained)]TJ/F31 10.9091 Tf 45.372 0 Td [(immorality)]TJ/F16 10.9091 Tf 52.049 0 Td [(of)-382(nature)-382(and)-382(history,)-416(Kant)-382(was,)-415(like)-382(all)]TJ -97.421 -13.549 Td [(good)-310(Germans)-310(from)-310(the)-311(earliest)-310(times,)-325(a)-310(pessimist:)-370(he)-310(believed)]TJ 0 -13.549 Td [(in)-353(morality,)-378(not)-353(because)-352(it)-353(is)-352(demonstrated)-353(through)-353(nature)-352(and)]TJ 0 -13.549 Td [(history,)-334(but)-317(despite)-317(its)-317(being)-317(steadily)-317(contradicted)-316(by)-317(them.)-451(To)]TJ 0 -13.549 Td [(understand)-282(this)]TJ/F20 10.9091 Tf 69.789 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(despite,)]TJ/F20 10.9091 Tf 33.633 0 Td [(\035)]TJ/F16 10.9091 Tf 7.922 0 Td [(we)-282(should)-282(perhaps)-283(recall)-282(a)-282(somewhat)]TJ -116.187 -13.549 Td [(similar)-222(trait)-221(in)-222(Luther,)-227(that)-222(other)-221(great)-222(pessimist,)-227(who)-222(once)-221(urged)]TJ 0 -13.55 Td [(it)-397(upon)-397(his)-397(friends)-397(with)-397(true)-397(Lutheran)-397(audacity:)]TJ/F20 10.9091 Tf 222.898 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(If)-397(we)-397(could)]TJ -227.741 -13.549 Td [(conceive)-374(by)-375(reason)-374(alone)-374(how)-375(that)-374(God)-374(who)-374(shows)-375(so)-374(much)]TJ/F16 7.9701 Tf 291.023 0 Td [([006])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(wrath)-253(and)-253(malignity)-253(could)-254(be)-253(merciful)-253(and)-253(just,)-254(what)-253(use)-253(should)]TJ 0 -13.549 Td [(we)-232(have)-233(for)-232(faith?)]TJ/F20 10.9091 Tf 78.482 0 Td [(\035)]TJ/F16 10.9091 Tf 7.379 0 Td [(For,)-236(from)-232(the)-233(earliest)-232(times,)-236(nothing)-232(has)-233(ever)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +88 0 obj << +/Type /Page +/Contents 89 0 R +/Resources 87 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 82 0 R +>> endobj +90 0 obj << +/D [88 0 R /XYZ 104.846 436.88 null] +>> endobj +91 0 obj << +/D [88 0 R /XYZ 327.401 98.15 null] +>> endobj +87 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +94 0 obj << +/Length 5780 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(12)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(made)-365(a)-365(deeper)-364(impression)-365(upon)-365(the)-365(German)-364(soul,)-394(nothing)-364(has)]TJ 0 -13.549 Td [(ever)]TJ/F20 10.9091 Tf 21.605 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(tempted)]TJ/F20 10.9091 Tf 35.149 0 Td [(\035)]TJ/F16 10.9091 Tf 7.673 0 Td [(it)-259(more,)-262(than)-260(that)-259(deduction,)-262(the)-259(most)-260(dangerous)]TJ -69.271 -13.549 Td [(of)-357(all,)-384(which)-357(for)-357(every)-357(true)-357(Latin)-357(is)-357(a)-357(sin)-357(against)-357(the)-357(intellect:)]TJ/F31 10.9091 Tf 0 -13.549 Td [(credo)-306(quia)-306(absurdum)-307(est)]TJ/F16 10.9091 Tf 110.013 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(With)-306(it)-306(German)-306(logic)-307(enters)-306(for)-306(the)]TJ -123.649 -13.55 Td [(first)-260(time)-260(into)-259(the)-260(history)-260(of)-259(Christian)-260(dogma;)-265(but)-260(even)-259(to-day,)-262(a)]TJ 0 -13.549 Td [(thousand)-324(years)-324(later,)-343(we)-324(Germans)-324(of)-324(the)-324(present,)-342(late)-324(Germans)]TJ 0 -13.549 Td [(in)-439(every)-439(way,)-486(catch)-439(the)-439(scent)-439(of)-439(truth,)-486(a)]TJ/F31 10.9091 Tf 193.774 0 Td [(possibility)]TJ/F16 10.9091 Tf 49.646 0 Td [(of)-439(truth,)]TJ -243.42 -13.549 Td [(at)-414(the)-415(back)-414(of)-415(the)-414(famous)-414(fundamental)-415(principle)-414(of)-414(dialectics)]TJ 0 -13.549 Td [(with)-290(which)-289(Hegel)-290(secured)-290(the)-289(victory)-290(of)-290(the)-289(German)-290(spirit)-289(over)]TJ 0 -13.55 Td [(Europe)]TJ/F20 10.9091 Tf 31.506 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(contradiction)-362(moves)-362(the)-362(world;)-418(all)-361(things)-362(contradict)]TJ -47.259 -13.549 Td [(themselves.)]TJ/F20 10.9091 Tf 51.208 0 Td [(\035)]TJ/F16 10.9091 Tf 7.57 0 Td [(We)-250(are)-250(pessimists)]TJ/F20 10.9091 Tf 78.775 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(even)-250(in)-250(logic.)]TJ/F16 15.7808 Tf -148.462 -42.865 Td [(4.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(But)-254(logical)-253(judgments)-254(are)-253(not)-254(the)-254(deepest)-253(and)-254(most)-253(fundamental)]TJ 0 -13.55 Td [(to)-251(which)-250(the)-251(daring)-250(of)-251(our)-251(suspicion)-250(descends:)-251(the)-251(confidence)-250(in)]TJ 0 -13.549 Td [(reason)-214(which)-213(is)-214(inseparable)-213(from)-214(the)-214(validity)-213(of)-214(these)-213(judgments,)]TJ 0 -13.549 Td [(is,)-519(as)-465(confidence,)-518(a)]TJ/F31 10.9091 Tf 95.979 0 Td [(moral)]TJ/F16 10.9091 Tf 31.144 0 Td [(phenomenon)-465(...)-895(perhaps)-465(German)]TJ -127.123 -13.549 Td [(pessimism)-436(has)-436(yet)-437(to)-436(take)-436(its)-436(last)-436(step?)-809(Perhaps)-436(it)-436(has)-436(once)]TJ 0 -13.549 Td [(more)-233(to)-233(draw)-233(up)-233(its)]TJ/F20 10.9091 Tf 86.637 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(credo)]TJ/F20 10.9091 Tf 24.229 0 Td [(\035)]TJ/F16 10.9091 Tf 7.385 0 Td [(opposite)-233(its)]TJ/F20 10.9091 Tf 52.362 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(absurdum)]TJ/F20 10.9091 Tf 43.025 0 Td [(\035)]TJ/F16 10.9091 Tf 7.385 0 Td [(in)-233(a)-233(terrible)]TJ -230.711 -13.55 Td [(manner?)-973(And)-492(if)-491(this)-491(book)-491(is)-491(pessimistic)-491(even)-491(in)-491(regard)-491(to)]TJ 0 -13.549 Td [(morals,)-341(even)-323(above)-322(the)-323(confidence)-323(in)-322(morals)]TJ/F20 10.9091 Tf 199.76 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(should)-323(it)-322(not)-323(be)]TJ -210.669 -13.549 Td [(a)-274(German)-273(book)-274(for)-273(that)-274(very)-274(reason?)-321(For,)-279(in)-274(fact,)-279(it)-274(represents)-273(a)]TJ 0 -13.549 Td [(contradiction,)-262(and)-260(one)-259(which)-260(it)-259(does)-260(not)-260(fear:)-269(in)-259(it)-260(confidence)-259(in)]TJ 0 -13.549 Td [(morals)-225(is)-225(retracted)]TJ/F20 10.9091 Tf 80.036 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-225(why?)-241(Out)-225(of)]TJ/F31 10.9091 Tf 73.015 0 Td [(morality)]TJ/F16 10.9091 Tf 36.97 0 Td [(!)-242(Or)-224(how)-450(shall)-225(we)]TJ/F16 7.9701 Tf -273.686 0 Td [([007])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(call)-172(that)-171(which)-172(takes)-172(place)-171(in)-172(it)]TJ/F20 10.9091 Tf 130.001 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)]TJ/F31 10.9091 Tf 10.36 0 Td [(us)]TJ/F16 10.9091 Tf 9.698 0 Td [(?)-224(for)-172(our)-171(taste)-172(inclines)-171(to)-172(the)]TJ -160.968 -13.55 Td [(employment)-180(of)-181(more)-180(modest)-181(phrases.)-227(But)-180(there)-181(is)-180(no)-181(doubt)-180(that)-180(to)]TJ 0 -13.549 Td [(us)-165(likewise)-164(there)-165(speaketh)-165(a)]TJ/F20 10.9091 Tf 119.865 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(thou)-165(shalt)]TJ/F20 10.9091 Tf 41.8 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(;)-193(we)-165(likewise)-165(obey)-164(a)-165(strict)]TJ -171.353 -13.549 Td [(law)-180(which)-180(is)-180(set)-180(above)-179(us)]TJ/F20 10.9091 Tf 107.372 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-180(this)-180(is)-180(the)-179(last)-180(cry)-180(of)-180(morals)-180(which)]TJ -118.281 -13.549 Td [(is)-281(still)-281(audible)-282(to)-281(us,)-289(which)-281(we)-281(too)-282(must)]TJ/F31 10.9091 Tf 178.917 0 Td [(live)]TJ/F16 10.9091 Tf 15.753 0 Td [(:)-312(here,)-289(if)-282(anywhere,)]TJ -194.67 -13.549 Td [(are)-227(we)-226(still)]TJ/F31 10.9091 Tf 49.833 0 Td [(men)-227(of)-226(conscience)]TJ/F16 10.9091 Tf 79.466 0 Td [(,)-231(because,)-232(to)-226(put)-227(the)-227(matter)-226(in)-227(plain)]TJ -129.299 -13.55 Td [(words,)-224(we)-218(will)-217(not)-218(return)-217(to)-218(that)-218(which)-217(we)-218(look)-217(upon)-218(as)-217(decayed,)]TJ 0 -13.549 Td [(outlived,)-651(and)-571(superseded,)-651(we)-570(will)-571(not)-571(return)-571(to)-570(something)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +93 0 obj << +/Type /Page +/Contents 94 0 R +/Resources 92 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 82 0 R +>> endobj +95 0 obj << +/D [93 0 R /XYZ 335.941 174.536 null] +>> endobj +92 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +98 0 obj << +/Length 5318 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Author's)-250(Preface.)-17824(13)]TJ +0 g 0 G +/F20 10.9091 Tf 0 -30.759 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(unworthy)-417(of)-418(belief,)]TJ/F20 10.9091 Tf 87.576 0 Td [(\035)]TJ/F16 10.9091 Tf 9.397 0 Td [(whether)-417(it)-418(be)-417(called)-418(God,)-459(virtue,)-459(truth,)]TJ -101.817 -13.549 Td [(justice,)-281(love)-275(of)-274(one's)-275(neighbour,)-281(or)-275(what)-274(not;)-287(we)-275(will)-275(not)-274(permit)]TJ 0 -13.549 Td [(ourselves)-212(to)-213(open)-212(up)-212(a)-213(lying)-212(path)-212(to)-213(old)-212(ideals;)-225(we)-212(are)-212(thoroughly)]TJ 0 -13.549 Td [(and)-383(unalterably)-382(opposed)-383(to)-383(anything)-382(that)-383(would)-383(intercede)-382(and)]TJ 0 -13.55 Td [(mingle)-372(with)-372(us;)-434(opposed)-372(to)-372(all)-372(forms)-372(of)-372(present-day)-372(faith)-372(and)]TJ 0 -13.549 Td [(Christianity;)-467(opposed)-395(to)-395(the)-395(lukewarmness)-395(of)-395(all)-394(romanticism)]TJ 0 -13.549 Td [(and)-177(fatherlandism;)-201(opposed)-177(also)-177(to)-177(the)-177(artistic)-177(sense)-177(of)-176(enjoyment)]TJ 0 -13.549 Td [(and)-301(lack)-301(of)-300(principle)-301(which)-301(would)-300(fain)-301(make)-301(us)-301(worship)-300(where)]TJ 0 -13.549 Td [(we)-306(no)-307(longer)-306(believe)]TJ/F20 10.9091 Tf 93.031 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(for)-306(we)-306(are)-307(artists)]TJ/F20 10.9091 Tf 74.844 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(opposed,)-320(in)-307(short,)-320(to)]TJ -189.693 -13.55 Td [(all)-296(this)-297(European)-296(feminism)-297(\050or)-296(idealism,)-308(if)-296(this)-297(term)-296(be)-296(thought)]TJ 0 -13.549 Td [(preferable\051)-363(which)-362(everlastingly)]TJ/F20 10.9091 Tf 142.729 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(draws)-362(upward,)]TJ/F20 10.9091 Tf 65.449 0 Td [(\035)]TJ/F16 10.9091 Tf 8.798 0 Td [(and)-362(which)-363(in)]TJ -221.82 -13.549 Td [(consequence)-305(everlastingly)]TJ/F20 10.9091 Tf 118.745 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(lowers)]TJ/F20 10.9091 Tf 29.084 0 Td [(\035)]TJ/F16 10.9091 Tf 8.17 0 Td [(and)]TJ/F20 10.9091 Tf 19.08 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(degrades.)]TJ/F20 10.9091 Tf 41.498 0 Td [(\035)]TJ/F16 10.9091 Tf 8.171 0 Td [(Yet,)-319(being)]TJ -234.434 -13.549 Td [(men)-498(of)]TJ/F31 10.9091 Tf 38.732 0 Td [(this)]TJ/F16 10.9091 Tf 21.193 0 Td [(conscience,)-560(we)-497(feel)-498(that)-498(we)-497(are)-498(related)-498(to)-497(that)]TJ -59.925 -13.549 Td [(German)-404(uprightness)-403(and)-404(piety)-403(which)-404(dates)-403(back)-404(thousands)-403(of)]TJ 0 -13.55 Td [(years,)-513(although)-461(we)-461(immoralists)-461(and)-460(atheists)-461(may)-461(be)-461(the)-460(late)]TJ 0 -13.549 Td [(and)-275(uncertain)-274(offspring)-275(of)-275(these)-274(virtues)]TJ/F20 10.9091 Tf 172.52 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(yea,)-281(we)-274(even)-275(consider)]TJ -183.429 -13.549 Td [(ourselves,)-416(in)-382(a)-383(certain)-383(respect,)-415(as)-383(their)-383(heirs,)-415(the)-383(executors)-382(of)]TJ 0 -13.549 Td [(their)-323(inmost)-323(will:)-395(a)-323(pessimistic)-323(will,)-341(as)-323(I)-323(have)-323(already)-645(pointed)]TJ/F16 7.9701 Tf 291.024 0 Td [([008])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(out,)-411(which)-378(is)-379(not)-378(afraid)-379(to)-378(deny)-378(itself,)-411(because)-379(it)-378(denies)-378(itself)]TJ 0 -13.55 Td [(with)]TJ/F31 10.9091 Tf 23.341 0 Td [(joy)]TJ/F16 10.9091 Tf 13.331 0 Td [(!)-585(In)-361(us)-362(is)-361(consummated,)-390(if)-361(you)-362(desire)-361(a)-362(formula)]TJ/F20 10.9091 Tf 219.718 0 Td [(\024)]TJ/F31 10.9091 Tf 10.909 0 Td [(the)]TJ -267.299 -13.549 Td [(autosuppression)-250(of)-250(morals)]TJ/F16 10.9091 Tf 115.767 0 Td [(.)]TJ/F16 15.7808 Tf -115.767 -42.865 Td [(5.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(But,)-392(after)-364(all,)-393(why)-363(must)-364(we)-364(proclaim)-364(so)-364(loudly)-364(and)-364(with)-363(such)]TJ 0 -13.549 Td [(intensity)-264(what)-264(we)-264(are,)-267(what)-264(we)-264(want,)-268(and)-264(what)-264(we)-264(do)-264(not)-263(want?)]TJ 0 -13.55 Td [(Let)-335(us)-335(look)-335(at)-334(this)-335(more)-335(calmly)-335(and)-335(wisely;)-377(from)-335(a)-335(higher)-334(and)]TJ 0 -13.549 Td [(more)-433(distant)-432(point)-433(of)-433(view.)-798(Let)-432(us)-433(proclaim)-433(it,)-478(as)-433(if)-432(among)]TJ 0 -13.549 Td [(ourselves,)-302(in)-291(so)-291(low)-292(a)-291(tone)-291(that)-291(all)-292(the)-291(world)-291(fails)-292(to)-291(hear)-291(it)-291(and)]TJ/F31 10.9091 Tf 0 -13.549 Td [(us)]TJ/F16 10.9091 Tf 9.699 0 Td [(!)-233(Above)-200(all,)-210(however,)-210(let)-199(us)-200(say)-200(it)]TJ/F31 10.9091 Tf 145.872 0 Td [(slowly)]TJ/F16 10.9091 Tf 27.884 0 Td [(....)-233(This)-200(preface)-200(comes)]TJ -183.455 -13.549 Td [(late,)-274(but)-269(not)-270(too)-269(late:)-289(what,)-274(after)-269(all,)-274(do)-269(five)-270(or)-269(six)-269(years)-269(matter?)]TJ 0 -13.55 Td [(Such)-205(a)-204(book,)-214(and)-205(such)-204(a)-205(problem,)-214(are)-204(in)-205(no)-204(hurry;)-220(besides,)-214(we)-204(are)]TJ 0 -13.549 Td [(friends)-248(of)-248(the)]TJ/F31 10.9091 Tf 60.834 0 Td [(lento)]TJ/F16 10.9091 Tf 21.818 0 Td [(,)-249(I)-248(and)-248(my)-248(book.)-249(I)-248(have)-249(not)-248(been)-248(a)-248(philologist)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +97 0 obj << +/Type /Page +/Contents 98 0 R +/Resources 96 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 82 0 R +>> endobj +99 0 obj << +/D [97 0 R /XYZ 291.152 287.839 null] +>> endobj +96 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +102 0 obj << +/Length 4213 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(14)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(in)-256(vain)]TJ/F20 10.9091 Tf 30.068 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(perhaps)-256(I)-256(am)-256(one)-257(yet:)-262(a)-256(teacher)-256(of)-256(slow)-257(reading.)-268(I)-256(even)]TJ -40.977 -13.549 Td [(come)-379(to)-379(write)-378(slowly.)-637(At)-379(present)-378(it)-379(is)-379(not)-379(only)-379(my)-378(habit,)-411(but)]TJ 0 -13.549 Td [(even)-321(my)-322(taste)]TJ/F20 10.9091 Tf 61.548 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-321(perverted)-322(taste,)-339(maybe)]TJ/F20 10.9091 Tf 108.559 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(to)-321(write)-322(nothing)-321(but)]TJ -191.925 -13.549 Td [(what)-378(will)-378(drive)-378(to)-378(despair)-377(every)-378(one)-378(who)-378(is)]TJ/F20 10.9091 Tf 203.736 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(in)-378(a)-378(hurry.)]TJ/F20 10.9091 Tf 47.932 0 Td [(\035)]TJ/F16 10.9091 Tf 8.965 0 Td [(For)]TJ -265.477 -13.55 Td [(philology)-353(is)-352(that)-353(venerable)-352(art)-352(which)-353(exacts)-352(from)-353(its)-352(followers)]TJ 0 -13.549 Td [(one)-400(thing)-399(above)-400(all)]TJ/F20 10.9091 Tf 88.217 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(to)-399(step)-400(to)-400(one)-399(side,)-437(to)-399(leave)-400(themselves)]TJ -99.126 -13.549 Td [(spare)-215(moments,)-222(to)-215(grow)-215(silent,)-222(to)-215(become)-215(slow)]TJ/F20 10.9091 Tf 202.618 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-215(leisurely)-215(art)]TJ -213.527 -13.549 Td [(of)-211(the)-211(goldsmith)-210(applied)-211(to)-211(language:)-230(an)-211(art)-211(which)-211(must)-211(carry)-210(out)]TJ 0 -13.549 Td [(slow,)-353(fine)-333(work,)-353(and)-333(attains)-332(nothing)-333(if)-332(not)]TJ/F31 10.9091 Tf 193.098 0 Td [(lento)]TJ/F16 10.9091 Tf 21.818 0 Td [(.)-498(For)-332(this)-333(very)]TJ -214.916 -13.55 Td [(reason)-234(philology)-233(is)-234(now)-233(more)-233(desirable)-234(than)-233(ever)-234(before;)-239(for)-233(this)]TJ 0 -13.549 Td [(very)-314(reason)-313(it)-314(is)-314(the)-313(highest)-314(attraction)-314(and)-313(incitement)-314(in)-314(an)-313(age)]TJ 0 -13.549 Td [(of)]TJ/F20 10.9091 Tf 12.136 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(work)]TJ/F20 10.9091 Tf 22.418 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(:)-309(that)-279(is)-280(to)-279(say,)-287(of)-279(haste,)-287(of)-279(unseemly)-280(and)-279(immoderate)]TJ -44.241 -13.549 Td [(hurry-skurry,)-436(which)-210(is)-210(intent)-210(upon)]TJ/F20 10.9091 Tf 152.392 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(getting)-210(things)-210(done)]TJ/F20 10.9091 Tf 82.768 0 Td [(\035)]TJ/F16 10.9091 Tf 7.135 0 Td [(at)-210(once,)]TJ/F16 7.9701 Tf -319.894 0 Td [([009])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(even)-282(every)-282(book,)-290(whether)-282(old)-282(or)-282(new.)-346(Philology)-282(itself,)-289(perhaps,)]TJ 0 -13.55 Td [(will)-341(not)]TJ/F20 10.9091 Tf 38.35 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(get)-341(things)-340(done)]TJ/F20 10.9091 Tf 68.644 0 Td [(\035)]TJ/F16 10.9091 Tf 8.56 0 Td [(so)-341(hurriedly:)-431(it)-341(teaches)-341(how)-340(to)-341(read)]TJ/F31 10.9091 Tf -120.398 -13.549 Td [(well)]TJ/F16 10.9091 Tf 18.197 0 Td [(:)]TJ/F31 10.9091 Tf 7.361 0 Td [(i.e.)]TJ/F16 10.9091 Tf 18.461 0 Td [(slowly,)-342(profoundly,)-341(attentively,)-342(prudently,)-342(with)-323(inner)]TJ -44.019 -13.549 Td [(thoughts,)-379(with)-353(the)-352(mental)-353(doors)-353(ajar,)-379(with)-353(delicate)-353(fingers)-352(and)]TJ 0 -13.549 Td [(eyes)-405(...)-714(my)-404(patient)-405(friends,)-443(this)-405(book)-405(appeals)-404(only)-405(to)-404(perfect)]TJ 0 -13.549 Td [(readers)-250(and)-250(philologists:)]TJ/F31 10.9091 Tf 109.386 0 Td [(learn)]TJ/F16 10.9091 Tf 25.756 0 Td [(to)-250(read)-250(me)-250(well!)]TJ -123.186 -13.55 Td [(R)]TJ/F16 7.9701 Tf 7.276 0 Td [(UTA)]TJ/F16 10.9091 Tf 16.378 0 Td [(,)]TJ/F16 7.9701 Tf 5.455 0 Td [(NEAR)]TJ/F16 10.9091 Tf 24.422 0 Td [(G)]TJ/F16 7.9701 Tf 7.876 0 Td [(ENOA)]TJ/F16 10.9091 Tf 22.133 0 Td [(,)]TJ/F31 10.9091 Tf -83.54 -13.549 Td [(Autumn)]TJ/F16 10.9091 Tf 33.938 0 Td [(,)-250(1886.)]TJ/F16 7.9701 Tf -118.649 -28.789 Td [([011])]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +101 0 obj << +/Type /Page +/Contents 102 0 R +/Resources 100 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 82 0 R +>> endobj +103 0 obj << +/D [101 0 R /XYZ 153.784 355.585 null] +>> endobj +104 0 obj << +/D [101 0 R /XYZ 93.543 218.402 null] +>> endobj +100 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +105 0 obj +<< /S /GoTo /D (index3) >> +endobj +108 0 obj +(Book I.) +endobj +111 0 obj << +/Length 3098 +>> +stream +0 g 0 G +0 g 0 G +BT +/F16 18.9589 Tf 46.771 479.321 Td [(Book)-250(I.)]TJ/F16 15.7808 Tf 0 -62.104 Td [(1.)]TJ/F16 10.9091 Tf 0 -29.757 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(UBSEQUENT)]TJ/F16 10.9091 Tf 50.68 0 Td [(J)]TJ/F16 7.9701 Tf 4.244 0 Td [(UDGMENT)]TJ/F16 10.9091 Tf 39.842 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(All)-303(things)-303(that)-303(endure)-303(for)-303(a)-303(long)-303(time)]TJ -114.469 -13.549 Td [(are)-243(little)-243(by)-243(little)-243(so)-243(greatly)-243(permeated)-243(by)-243(reason)-243(that)-243(their)-242(origin)]TJ 0 -13.549 Td [(in)-320(unreason)-320(becomes)-320(improbable.)-461(Does)-320(not)-320(almost)-320(every)-320(exact)]TJ 0 -13.55 Td [(statement)-272(of)-273(an)-272(origin)-273(strike)-272(us)-272(as)-273(paradoxical)-272(and)-272(sacrilegious?)]TJ 0 -13.549 Td [(Indeed,)-250(does)-250(not)-250(the)-250(true)-250(historian)-250(constantly)-250(contradict?)]TJ/F16 15.7808 Tf 0 -42.832 Td [(2.)]TJ/F16 10.9091 Tf 0 -29.757 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(REJUDICE)-910(OF)-910(THE)]TJ/F16 10.9091 Tf 85.07 0 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(EARNED)]TJ/F16 10.9091 Tf 32.319 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Savants)-665(are)-665(quite)-666(correct)-665(in)]TJ -143.757 -13.549 Td [(maintaining)-389(the)-390(proposition)-389(that)-389(men)-389(in)-390(all)-389(ages)-389(believed)-389(that)]TJ 0 -13.549 Td [(they)]TJ/F31 10.9091 Tf 22.013 0 Td [(knew)]TJ/F16 10.9091 Tf 25.644 0 Td [(what)-296(was)-296(good)-295(and)-296(evil,)-307(praiseworthy)-296(and)-296(blamable.)]TJ -47.657 -13.55 Td [(But)-342(it)-341(is)-342(a)-341(prejudice)-342(of)-341(the)-342(learned)-341(to)-342(say)]TJ/F31 10.9091 Tf 189.353 0 Td [(that)-341(we)-342(now)-342(know)-341(it)]TJ -189.353 -13.549 Td [(better)]TJ/F16 10.9091 Tf 28.43 0 Td [(than)-250(any)-250(other)-250(age.)]TJ/F16 15.7808 Tf -28.43 -42.832 Td [(3.)]TJ/F16 10.9091 Tf 0 -29.757 Td [(A)-489(T)]TJ/F16 7.9701 Tf 19.874 0 Td [(IME)-669(FOR)]TJ/F16 10.9091 Tf 40.776 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(VERYTHING)]TJ/F16 10.9091 Tf 46.482 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-489(man)-489(assigned)-489(a)-489(sex)-489(to)-489(all)]TJ -127.433 -13.549 Td [(things,)-522(he)-468(did)-468(not)-468(believe)-468(that)-467(he)-936(was)-468(merely)-468(playing;)-576(but)]TJ/F16 7.9701 Tf 291.024 0 Td [([012])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(he)-415(thought,)-456(on)-414(the)-415(contrary,)-456(that)-415(he)-414(had)-415(acquired)-415(a)-414(profound)]TJ 0 -13.55 Td [(insight:)]TJ/F20 10.9091 Tf 32.739 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(it)-212(was)-212(only)-211(at)-212(a)-212(much)-212(later)-212(period,)-219(and)-212(then)-212(only)-211(partly,)]TJ -43.648 -13.549 Td [(that)-406(he)-405(acknowledged)-406(the)-406(enormity)-406(of)-405(his)-406(error.)-717(In)-406(the)-405(same)]TJ 0 -13.549 Td [(way,)-333(man)-317(has)-317(attributed)-316(a)-317(moral)-317(relationship)-316(to)-317(everything)-316(that)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +110 0 obj << +/Type /Page +/Contents 111 0 R +/Resources 109 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 113 0 R +>> endobj +106 0 obj << +/D [110 0 R /XYZ 46.771 529.134 null] +>> endobj +112 0 obj << +/D [110 0 R /XYZ 208.839 120.339 null] +>> endobj +109 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +116 0 obj << +/Length 4222 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(16)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(exists,)-219(throwing)-211(the)-211(cloak)-212(of)]TJ/F31 10.9091 Tf 124.622 0 Td [(ethical)-211(significance)]TJ/F16 10.9091 Tf 87.026 0 Td [(over)-211(the)-211(world's)]TJ -211.648 -13.549 Td [(shoulders.)-267(One)-256(day)-256(all)-256(that)-256(will)-255(be)-256(of)-256(just)-256(as)-256(much)-255(value,)-258(and)-255(no)]TJ 0 -13.549 Td [(more,)-295(as)-285(the)-286(amount)-286(of)-285(belief)-286(existing)-286(to-day)-285(in)-286(the)-285(masculinity)]TJ 0 -13.549 Td [(or)-250(femininity)-250(of)-250(the)-250(sun.)]TJ/F16 7.9701 Tf 105.753 3.958 Td [(2)]TJ/F16 15.7808 Tf -105.753 -47.166 Td [(4.)]TJ/F16 10.9091 Tf 0 -30.133 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(GAINST)-357(THE)]TJ/F16 10.9091 Tf 50.395 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(ANCIFUL)]TJ/F16 10.9091 Tf 37.376 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(ISHARMONY)-357(OF)-356(THE)]TJ/F16 10.9091 Tf 82.464 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(PHERES)]TJ/F16 10.9091 Tf 29.673 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-261(must)]TJ -241.428 -13.549 Td [(once)-312(more)-312(sweep)-311(out)-312(of)-312(the)-312(world)-311(all)-312(this)]TJ/F31 10.9091 Tf 189.368 0 Td [(false)]TJ/F16 10.9091 Tf 24.008 0 Td [(grandeur,)-327(for)-312(it)]TJ -213.376 -13.549 Td [(is)-260(contrary)-260(to)-261(the)-260(justice)-260(that)-260(all)-260(things)-260(about)-261(us)-260(may)-260(claim.)-280(And)]TJ 0 -13.549 Td [(for)-368(this)-368(reason)-368(we)-368(must)-368(not)-368(see)-368(or)-368(wish)-368(the)-368(world)-368(to)-368(be)-367(more)]TJ 0 -13.549 Td [(disharmonic)-250(than)-250(it)-250(is!)]TJ/F16 15.7808 Tf 0 -43.208 Td [(5.)]TJ/F16 10.9091 Tf 0 -30.133 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(E)]TJ/F16 10.9091 Tf 7.847 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HANKFUL)]TJ/F16 10.9091 Tf 38.073 0 Td [(!)]TJ/F20 10.9091 Tf 3.633 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-273(most)-273(important)-273(result)-273(of)-273(the)-273(past)-273(efforts)-273(of)]TJ -74.405 -13.549 Td [(humanity)-255(is)-255(that)-255(we)-255(need)-256(no)-255(longer)-255(go)-255(about)-255(in)-255(continual)-255(fear)-255(of)]TJ 0 -13.549 Td [(wild)-250(beasts,)-250(barbarians,)-250(gods,)-250(and)-250(our)-250(own)-250(dreams.)]TJ/F16 15.7808 Tf 0 -43.208 Td [(6.)]TJ/F16 10.9091 Tf 0 -30.132 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.095 0 Td [(J)]TJ/F16 7.9701 Tf 4.244 0 Td [(UGGLER)-435(AND)-436(HIS)]TJ/F16 10.9091 Tf 72.835 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(OUNTERPART)]TJ/F16 10.9091 Tf 52.69 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(That)-318(which)-319(is)-318(wonderful)]TJ -171.443 -13.549 Td [(in)-355(science)-355(is)-356(contrary)-355(to)-355(that)-710(which)-356(is)-355(wonderful)-355(in)-355(the)-355(art)-355(of)]TJ/F16 7.9701 Tf -72.756 0 Td [([013])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(the)-357(juggler.)-572(For)-357(the)-357(latter)-357(would)-358(wish)-357(to)-357(make)-357(us)-357(believe)-357(that)]TJ 0 -13.549 Td [(we)-253(see)-254(a)-253(very)-254(simple)-253(causality,)-254(where,)-254(in)-254(reality,)-254(an)-253(exceedingly)]TJ 0 -13.549 Td [(complex)-354(causality)-354(is)-355(in)-354(operation.)-563(Science,)-380(on)-354(the)-354(other)-354(hand,)]TJ 0 -13.549 Td [(forces)-379(us)-380(to)-379(give)-379(up)-380(our)-379(belief)-379(in)-380(the)-379(simple)-379(causality)-379(exactly)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 98.681 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 99.77 91.869 Td [(2)]TJ/F16 8.9664 Tf 5.729 -3.809 Td [(This)-501(refers,)-564(of)-501(course,)-564(to)-501(the)-501(different)-501(genders)-501(of)-501(the)-501(nouns)-501(in)-501(other)]TJ -11.956 -10.959 Td [(languages.)-928(In)-476(German,)-533(for)-476(example,)-533(the)-476(sun)-476(is)-476(feminine,)-533(and)-476(in)-476(French)]TJ 0 -10.959 Td [(masculine.)]TJ/F20 8.9664 Tf 38.601 0 Td [(\024)]TJ/F16 8.9664 Tf 8.966 0 Td [(T)]TJ/F16 7.9701 Tf 5.478 0 Td [(R)]TJ/F16 8.9664 Tf 5.317 0 Td [(.)]TJ/F35 8.9664 Tf 2.241 0 Td [(f)]TJ/F16 7.9701 Tf 4.608 0 Td [(FNS)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +115 0 obj << +/Type /Page +/Contents 116 0 R +/Resources 114 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 113 0 R +>> endobj +117 0 obj << +/D [115 0 R /XYZ 225.861 162.663 null] +>> endobj +114 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R /F35 77 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +120 0 obj << +/Length 3986 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(17)]TJ +0 g 0 G + 0 -30.759 Td [(where)-432(everything)-431(looks)-432(so)-431(easily)-432(comprehensible)-431(and)-432(we)-431(are)]TJ 0 -13.549 Td [(merely)-476(the)-475(victims)-476(of)-476(appearances.)-927(The)-475(simplest)-476(things)-475(are)]TJ/F31 10.9091 Tf 0 -13.549 Td [(very)]TJ/F38 10.9091 Tf 21.557 0 Td [(\034)]TJ/F31 10.9091 Tf 6.066 0 Td [(complicated)]TJ/F38 10.9091 Tf 53.323 0 Td [(\035)]TJ/F20 10.9091 Tf 6.066 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(we)-255(can)-255(never)-255(be)-255(sufficiently)-255(astonished)-255(at)]TJ -97.921 -13.549 Td [(them!)]TJ/F16 15.7808 Tf 0 -43.487 Td [(7.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(ECONCEIVING)]TJ/F16 10.9091 Tf 58.356 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(UR)]TJ/F16 10.9091 Tf 14.975 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(EELING)-490(OF)]TJ/F16 10.9091 Tf 46.766 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(PACE)]TJ/F16 10.9091 Tf 20.371 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Is)-358(it)-358(real)-358(or)-358(imaginary)]TJ -181.39 -13.55 Td [(things)-530(which)-530(have)-530(built)-530(up)-530(the)-530(greater)-530(proportion)-530(of)-529(man's)]TJ 0 -13.549 Td [(happiness?)-825(It)-442(is)-442(certain,)-490(at)-442(all)-441(events,)-490(that)-442(the)-442(extent)-442(of)-441(the)]TJ 0 -13.549 Td [(distance)-322(between)-321(the)-322(highest)-321(point)-322(of)-322(happiness)-321(and)-322(the)-321(lowest)]TJ 0 -13.549 Td [(point)-289(of)-290(unhappiness)-289(has)-289(been)-290(established)-289(only)-289(with)-290(the)-289(help)-289(of)]TJ 0 -13.549 Td [(imaginary)-332(things.)-496(As)-332(a)-332(consequence,)]TJ/F31 10.9091 Tf 169.183 0 Td [(this)]TJ/F16 10.9091 Tf 19.386 0 Td [(kind)-332(of)-332(a)-332(conception)]TJ -188.569 -13.55 Td [(of)-412(space)-411(is)-412(always,)-452(under)-412(the)-412(influence)-412(of)-411(science,)-452(becoming)]TJ 0 -13.549 Td [(smaller)-325(and)-324(smaller:)-400(in)-324(the)-325(same)-324(way)-325(as)-325(science)-324(has)-325(taught)-324(us,)]TJ 0 -13.549 Td [(and)-281(is)-282(still)-281(teaching)-282(us,)-289(to)-281(look)-282(upon)-281(the)-281(earth)-282(as)-281(small)]TJ/F20 10.9091 Tf 240.209 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(yea,)-289(to)]TJ -251.118 -13.549 Td [(look)-250(upon)-250(the)-250(entire)-250(solar)-250(system)-250(as)-250(a)-250(mere)-250(point.)]TJ/F16 15.7808 Tf 0 -43.487 Td [(8.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(RANSFIGURATION)]TJ/F16 10.9091 Tf 69.954 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Perplexed)-238(sufferers,)-240(confused)-239(dreamers,)-240(the)]TJ -90.256 -13.549 Td [(hysterically)-286(ecstatic)]TJ/F20 10.9091 Tf 86.736 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(here)-286(we)-286(have)-285(the)-286(three)-286(classes)-286(into)-286(which)]TJ -97.645 -13.549 Td [(Raphael)-321(divided)-321(mankind.)-464(We)-321(no)-322(longer)-321(consider)-321(the)-321(world)-321(in)]TJ 0 -13.55 Td [(this)-690(light)]TJ/F20 10.9091 Tf 43.303 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-345(Raphael)-345(himself)-346(dare)-345(not)-345(do)-345(so:)-441(his)-345(own)-345(eyes)]TJ/F16 7.9701 Tf 236.812 0 Td [([014])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(would)-250(show)-250(him)-250(a)-250(new)-250(transfiguration.)]TJ/F16 15.7808 Tf 0 -43.487 Td [(9.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(ONCEPTION)-349(OF)-349(THE)]TJ/F16 10.9091 Tf 79.18 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORALITY)-349(OF)]TJ/F16 10.9091 Tf 50.72 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(USTOM)]TJ/F16 10.9091 Tf 27.895 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)-255(comparison)-255(with)]TJ -195.683 -13.549 Td [(the)-351(mode)-350(of)-351(life)-351(which)-350(prevailed)-351(among)-351(men)-350(for)-351(thousands)-350(of)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +119 0 obj << +/Type /Page +/Contents 120 0 R +/Resources 118 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 113 0 R +>> endobj +122 0 obj << +/D [119 0 R /XYZ 66.301 167.139 null] +>> endobj +118 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F38 121 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +125 0 obj << +/Length 5589 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(18)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(years,)-367(we)-344(men)-343(of)-344(the)-343(present)-344(day)-344(are)-343(living)-344(in)-343(a)-344(very)-343(immoral)]TJ 0 -13.549 Td [(age:)-464(the)-357(power)-357(of)-357(custom)-357(has)-357(been)-357(weakened)-357(to)-357(a)-356(remarkable)]TJ 0 -13.549 Td [(degree,)-288(and)-280(the)-281(sense)-280(of)-280(morality)-281(is)-280(so)-280(refined)-281(and)-280(elevated)-280(that)]TJ 0 -13.549 Td [(we)-314(might)-315(almost)-314(describe)-315(it)-314(as)-315(volatilised.)-443(That)-314(is)-315(why)-314(we)-314(late)]TJ 0 -13.55 Td [(comers)-422(experience)-421(such)-422(difficulty)-422(in)-421(obtaining)-422(a)-421(fundamental)]TJ 0 -13.549 Td [(conception)-336(of)-336(the)-336(origin)-337(of)-336(morality:)-422(and)-336(even)-336(if)-336(we)-336(do)-336(obtain)]TJ 0 -13.549 Td [(it,)-248(our)-248(words)-248(of)-248(explanation)-248(stick)-248(in)-248(our)-247(throats,)-249(so)-248(coarse)-247(would)]TJ 0 -13.549 Td [(they)-346(sound)-345(if)-346(we)-346(uttered)-345(them!)-537(or)-346(to)-346(so)-345(great)-346(an)-346(extent)-345(would)]TJ 0 -13.549 Td [(they)-382(seem)-382(to)-382(be)-382(a)-382(slander)-382(upon)-382(morality!)-646(Thus,)-415(for)-382(example,)]TJ 0 -13.55 Td [(the)-264(fundamental)-264(clause:)-278(morality)-264(is)-265(nothing)-264(else)-264(\050and,)-267(above)-264(all,)]TJ 0 -13.549 Td [(nothing)-288(more\051)-288(than)-288(obedience)-288(to)-287(customs,)-298(of)-288(whatsoever)-287(nature)]TJ 0 -13.549 Td [(they)-191(may)-192(be.)-230(But)-191(customs)-192(are)-191(simply)-191(the)-192(traditional)-191(way)-191(of)-191(acting)]TJ 0 -13.549 Td [(and)-373(valuing.)-620(Where)-373(there)-373(is)-373(no)-373(tradition)-373(there)-373(is)-373(no)-373(morality;)]TJ 0 -13.549 Td [(and)-266(the)-265(less)-266(life)-265(is)-266(governed)-265(by)-266(tradition,)-269(the)-265(narrower)-266(the)-265(circle)]TJ 0 -13.55 Td [(of)-340(morality.)-519(The)-340(free)-340(man)-340(is)-340(immoral,)-362(because)-340(it)-340(is)-340(his)]TJ/F31 10.9091 Tf 252.05 0 Td [(will)]TJ/F16 10.9091 Tf 20.093 0 Td [(to)]TJ -272.143 -13.549 Td [(depend)-276(upon)-275(himself)-276(and)-275(not)-276(upon)-275(tradition:)-301(in)-275(all)-276(the)-275(primitive)]TJ 0 -13.549 Td [(states)-376(of)-376(humanity)]TJ/F20 10.9091 Tf 86.841 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(evil)]TJ/F20 10.9091 Tf 16.363 0 Td [(\035)]TJ/F16 10.9091 Tf 8.944 0 Td [(is)-376(equivalent)-376(to)]TJ/F20 10.9091 Tf 73.51 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(individual,)]TJ/F20 10.9091 Tf 46.975 0 Td [(\035)-376(\034)]TJ/F16 10.9091 Tf 13.787 0 Td [(free,)]TJ/F20 10.9091 Tf 19.679 0 Td [(\035)]TJ -275.786 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(arbitrary,)]TJ/F20 10.9091 Tf 40.287 0 Td [(\035)-489(\034)]TJ/F16 10.9091 Tf 15.023 0 Td [(unaccustomed,)]TJ/F20 10.9091 Tf 65.138 0 Td [(\035)-489(\034)]TJ/F16 10.9091 Tf 15.023 0 Td [(unforeseen,)]TJ/F20 10.9091 Tf 50.586 0 Td [(\035)-489(\034)]TJ/F16 10.9091 Tf 15.023 0 Td [(incalculable.)]TJ/F20 10.9091 Tf 55.439 0 Td [(\035)]TJ/F16 10.9091 Tf 10.18 0 Td [(In)]TJ -271.543 -13.549 Td [(such)-207(primitive)-207(conditions,)-215(always)-207(measured)-207(by)-206(this)-207(standard,)-215(any)]TJ 0 -13.55 Td [(action)-333(performed)]TJ/F20 10.9091 Tf 75.728 0 Td [(\024)]TJ/F31 10.9091 Tf 10.909 0 Td [(not)]TJ/F16 10.9091 Tf 17.768 0 Td [(because)-333(tradition)-332(commands)-666(it,)-353(but)-333(for)]TJ/F16 7.9701 Tf -177.161 0 Td [([015])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(other)-285(reasons)-284(\050)]TJ/F31 10.9091 Tf 64.974 0 Td [(e.g.)]TJ/F16 10.9091 Tf 19.609 0 Td [(on)-284(account)-285(of)-284(its)-285(individual)-284(utility\051,)-294(even)-284(for)]TJ -84.583 -13.549 Td [(the)-198(same)-199(reasons)-198(as)-198(had)-198(been)-199(formerly)-198(established)-198(by)-198(custom)]TJ/F20 10.9091 Tf 262.445 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(is)]TJ -273.354 -13.549 Td [(termed)-301(immoral,)-313(and)-301(is)-301(felt)-300(to)-301(be)-301(so)-301(even)-300(by)-301(the)-301(very)-301(man)-300(who)]TJ 0 -13.549 Td [(performs)-412(it,)-451(for)-412(it)-411(has)-412(not)-411(been)-412(done)-411(out)-412(of)-411(obedience)-412(to)-411(the)]TJ 0 -13.55 Td [(tradition.)]TJ 11.955 -18.458 Td [(What)-501(is)-502(tradition?)-1004(A)-501(higher)-501(authority,)-564(which)-501(is)-502(obeyed,)]TJ -11.955 -13.549 Td [(not)-530(because)-529(it)-530(commands)-529(what)-530(is)-529(useful)-530(to)-529(us,)-600(but)-529(merely)]TJ 0 -13.55 Td [(because)-420(it)-419(commands.)-759(And)-419(in)-420(what)-419(way)-420(can)-419(this)-420(feeling)-419(for)]TJ 0 -13.549 Td [(tradition)-455(be)-455(distinguished)-456(from)-455(a)-455(general)-455(feeling)-456(of)-455(fear?)-865(It)]TJ 0 -13.549 Td [(is)-394(the)-395(fear)-394(of)-395(a)-394(higher)-395(intelligence)-394(which)-394(commands,)-431(the)-394(fear)]TJ 0 -13.549 Td [(of)-347(an)-346(incomprehensible)-347(power,)-371(of)-347(something)-346(that)-347(is)-347(more)-346(than)]TJ 0 -13.549 Td [(personal)]TJ/F20 10.9091 Tf 36.96 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(there)-224(is)]TJ/F31 10.9091 Tf 33.966 0 Td [(superstition)]TJ/F16 10.9091 Tf 53.965 0 Td [(in)-224(this)-224(fear.)-241(In)-224(primitive)-223(times)-224(the)]TJ -135.8 -13.55 Td [(domain)-262(of)-263(morality)-262(included)-262(education)-263(and)-262(hygienics,)-265(marriage,)]TJ 0 -13.549 Td [(medicine,)-342(agriculture,)-343(war,)-342(speech)-324(and)-324(silence,)-343(the)-323(relationship)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +124 0 obj << +/Type /Page +/Contents 125 0 R +/Resources 123 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 113 0 R +>> endobj +126 0 obj << +/D [124 0 R /XYZ 327.604 260.74 null] +>> endobj +123 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +129 0 obj << +/Length 5349 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(19)]TJ +0 g 0 G + 0 -30.759 Td [(between)-200(man)-201(and)-200(man,)-210(and)-200(between)-201(man)-200(and)-200(the)-200(gods)]TJ/F20 10.9091 Tf 232.75 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(morality)]TJ -243.659 -13.549 Td [(required)-431(that)-432(a)-431(man)-431(should)-432(observe)-431(her)-431(prescriptions)-431(without)]TJ 0 -13.549 Td [(thinking)-411(of)]TJ/F31 10.9091 Tf 54.416 0 Td [(himself)]TJ/F16 10.9091 Tf 37.588 0 Td [(as)-411(individual.)-731(Everything,)-451(therefore,)-451(was)]TJ -92.004 -13.549 Td [(originally)-362(custom,)-390(and)-361(whoever)-362(wished)-362(to)-362(raise)-362(himself)-361(above)]TJ 0 -13.55 Td [(it,)-565(had)-502(first)-502(of)-503(all)-502(to)-502(make)-502(himself)-502(a)-502(kind)-502(of)-502(lawgiver)-502(and)]TJ 0 -13.549 Td [(medicine-man,)-408(a)-376(sort)-377(of)-376(demi-god)]TJ/F20 10.9091 Tf 154.015 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)-376(other)-377(words,)-408(he)-376(had)-376(to)]TJ -164.924 -13.549 Td [(create)-214(customs,)-221(a)-214(dangerous)-214(and)-214(fearful)-214(thing)-214(to)-214(do!)]TJ/F20 10.9091 Tf 223.239 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Who)-214(is)-214(the)]TJ -234.148 -13.549 Td [(most)-190(moral)-191(man?)-230(On)-190(the)-190(one)-190(hand,)-203(he)-190(who)-190(most)-190(frequently)-190(obeys)]TJ 0 -13.549 Td [(the)-271(law:)]TJ/F31 10.9091 Tf 38.261 0 Td [(e.g.)]TJ/F16 10.9091 Tf 19.169 0 Td [(he)-271(who,)-276(like)-271(the)-272(Brahmins,)-276(carries)-271(a)-271(consciousness)]TJ -57.43 -13.55 Td [(of)-310(the)-310(law)-310(about)-309(with)-310(him)-310(wherever)-310(he)-310(may)-310(go,)-325(and)-309(introduces)]TJ 0 -13.549 Td [(it)-316(into)-316(the)-317(smallest)-316(divisions)-316(of)-316(time,)-333(continually)-316(exercising)-316(his)]TJ 0 -13.549 Td [(mind)-263(in)-263(finding)-263(opportunities)-263(for)-264(obeying)-263(the)-263(law.)-289(On)-263(the)-263(other)]TJ/F16 7.9701 Tf 291.024 0 Td [([016])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(hand,)-238(he)-236(who)-235(obeys)-236(the)-235(law)-236(in)-235(the)-236(most)-235(difficult)-236(cases.)-245(The)-235(most)]TJ 0 -13.549 Td [(moral)-317(man)-317(is)-317(he)-318(who)-317(makes)-317(the)-317(greatest)]TJ/F31 10.9091 Tf 183.405 0 Td [(sacrifices)]TJ/F16 10.9091 Tf 45.275 0 Td [(to)-317(morality;)]TJ -228.68 -13.55 Td [(but)-314(what)-314(are)-314(the)-313(greatest)-314(sacrifices?)-442(In)-314(answering)-314(this)-313(question)]TJ 0 -13.549 Td [(several)-392(different)-393(kinds)-392(of)-392(morality)-392(will)-392(be)-393(developed:)-534(but)-392(the)]TJ 0 -13.549 Td [(distinction)-278(between)-279(the)-278(morality)-279(of)-278(the)]TJ/F31 10.9091 Tf 173.363 0 Td [(most)-278(frequent)-279(obedience)]TJ/F16 10.9091 Tf -173.363 -13.549 Td [(and)-248(the)-248(morality)-248(of)-248(the)]TJ/F31 10.9091 Tf 101.997 0 Td [(most)-248(difficult)-248(obedience)]TJ/F16 10.9091 Tf 106.897 0 Td [(is)-248(of)-248(the)-248(greatest)]TJ -208.894 -13.549 Td [(importance.)-230(Let)-189(us)-189(not)-190(be)-189(deceived)-189(as)-189(to)-189(the)-190(motives)-189(of)-189(that)-189(moral)]TJ 0 -13.55 Td [(law)-359(which)-359(requires,)-386(as)-359(an)-359(indication)-359(of)-358(morality,)-387(obedience)-358(to)]TJ 0 -13.549 Td [(custom)-244(in)-244(the)-243(most)-244(difficult)-244(cases!)-248(Self-conquest)-244(is)-243(required,)-245(not)]TJ 0 -13.549 Td [(by)-288(reason)-287(of)-288(its)-287(useful)-288(consequences)-287(for)-288(the)-288(individual;)-306(but)-287(that)]TJ 0 -13.549 Td [(custom)-305(and)-304(tradition)-305(may)-305(appear)-305(to)-304(be)-305(dominant,)-318(in)-305(spite)-305(of)-304(all)]TJ 0 -13.549 Td [(individual)-306(counter)-306(desires)-306(and)-307(advantages.)-418(The)-306(individual)-306(shall)]TJ 0 -13.55 Td [(sacrifice)-250(himself)]TJ/F20 10.9091 Tf 72.404 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(so)-250(demands)-250(the)-250(morality)-250(of)-250(custom.)]TJ -71.357 -18.458 Td [(On)-284(the)-283(other)-284(hand,)-292(those)-284(moralists)-283(who,)-292(like)-284(the)-284(followers)-283(of)]TJ -11.956 -13.549 Td [(Socrates,)-299(recommend)-289(self-control)-289(and)-289(sobriety)-289(to)-289(the)]TJ/F31 10.9091 Tf 236.383 0 Td [(individual)]TJ/F16 10.9091 Tf -236.383 -13.55 Td [(as)-412(his)-412(greatest)-411(possible)-412(advantage)-412(and)-411(the)-412(key)-412(to)-412(his)-411(greatest)]TJ 0 -13.549 Td [(personal)-301(happiness,)-315(are)]TJ/F31 10.9091 Tf 106.039 0 Td [(exceptions)]TJ/F20 10.9091 Tf 46.047 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-301(if)-302(we)-301(ourselves)-302(do)-301(not)]TJ -162.995 -13.549 Td [(think)-262(so,)-264(this)-262(is)-261(simply)-262(due)-261(to)-262(our)-261(having)-262(been)-261(brought)-262(up)-261(under)]TJ 0 -13.549 Td [(their)-210(influence.)-236(They)-210(all)-210(take)-209(a)-210(new)-210(path,)-217(and)-210(thereby)-210(bring)-209(down)]TJ 0 -13.549 Td [(upon)-202(themselves)-202(the)-202(utmost)-202(disapproval)-202(of)-202(all)-202(the)-202(representatives)]TJ 0 -13.55 Td [(of)-285(the)-285(morality)-286(of)-285(custom.)-355(They)-286(sever)-285(their)-285(connection)-285(with)-285(the)]TJ 0 -13.549 Td [(community,)-364(as)-340(immoralists,)-364(and)-341(are,)-363(in)-341(the)-341(fullest)-341(sense)-341(of)-340(the)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +128 0 obj << +/Type /Page +/Contents 129 0 R +/Resources 127 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 113 0 R +>> endobj +130 0 obj << +/D [128 0 R /XYZ 327.401 369.134 null] +>> endobj +127 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +133 0 obj << +/Length 5273 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(20)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(word,)-284(evil)-277(ones.)-332(In)-277(the)-277(same)-277(way,)-284(every)-277(Christian)-277(who)]TJ/F20 10.9091 Tf 243.965 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(sought,)]TJ -248.808 -13.549 Td [(above)-337(all)-337(things,)-359(his)]TJ/F31 10.9091 Tf 94.037 0 Td [(own)]TJ/F16 10.9091 Tf 21.862 0 Td [(salvation,)]TJ/F20 10.9091 Tf 42.12 0 Td [(\035)]TJ/F16 10.9091 Tf 8.521 0 Td [(must)-337(have)-337(seemed)-337(evil)-337(to)]TJ -166.54 -13.549 Td [(a)-407(virtuous)-407(Roman)-407(of)-407(the)-407(old)-407(school.)-721(Wherever)-407(a)-407(community)]TJ 0 -13.549 Td [(exists,)-317(and)-303(consequently)-303(also)-304(a)-607(morality)-303(of)-303(custom,)-317(the)-303(feeling)]TJ/F16 7.9701 Tf -72.756 0 Td [([017])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(prevails)-417(that)-417(any)-417(punishment)-417(for)-417(the)-417(violation)-417(of)-417(a)-417(custom)-417(is)]TJ 0 -13.549 Td [(inflicted,)-485(above)-438(all,)-485(on)-438(the)-438(community:)-626(this)-438(punishment)-438(is)-438(a)]TJ 0 -13.549 Td [(supernatural)-258(punishment,)-260(the)-259(manifestations)-258(and)-258(limits)-258(of)-258(which)]TJ 0 -13.549 Td [(are)-425(so)-425(difficult)-425(to)-424(understand,)-469(and)-425(are)-425(investigated)-425(with)-424(such)]TJ 0 -13.549 Td [(superstitious)-276(fear.)-327(The)-275(community)-276(can)-276(compel)-275(any)-276(one)-275(member)]TJ 0 -13.55 Td [(of)-307(it)-307(to)-307(make)-307(good,)-321(either)-307(to)-307(an)-307(individual)-307(or)-307(to)-307(the)-306(community)]TJ 0 -13.549 Td [(itself,)-251(any)-251(ill)-250(consequences)-251(which)-251(may)-250(have)-251(followed)-251(upon)-250(such)]TJ 0 -13.549 Td [(a)-382(member's)-382(action.)-647(It)-382(can)-382(also)-382(call)-382(down)-382(a)-382(sort)-382(of)-382(vengeance)]TJ 0 -13.549 Td [(upon)-235(the)-235(head)-235(of)-235(the)-235(individual)-235(by)-235(endeavouring)-235(to)-235(show)-235(that,)-238(as)]TJ 0 -13.549 Td [(the)-229(result)-229(of)-228(his)-229(action,)-233(a)-229(storm)-229(of)-229(divine)-228(anger)-229(has)-229(burst)-229(over)-228(the)]TJ 0 -13.55 Td [(community,)]TJ/F20 10.9091 Tf 52.429 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but,)-235(above)-231(all,)-235(it)-231(regards)-231(the)-231(guilt)-231(of)-230(the)-231(individual)]TJ -63.338 -13.549 Td [(more)-324(particularly)-323(as)]TJ/F31 10.9091 Tf 92.387 0 Td [(its)-324(own)]TJ/F16 10.9091 Tf 35.555 0 Td [(guilt,)-342(and)-324(bears)-323(the)-324(punishment)-323(of)]TJ -127.942 -13.549 Td [(the)-354(isolated)-353(individual)-354(as)-354(its)-353(own)-354(punishment)]TJ/F20 10.9091 Tf 203.758 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.752 0 Td [(Morals,)]TJ/F20 10.9091 Tf 33.633 0 Td [(\035)]TJ/F16 10.9091 Tf 8.702 0 Td [(they)]TJ -261.845 -13.549 Td [(bewail)-267(in)-266(their)-267(innermost)-266(heart,)]TJ/F20 10.9091 Tf 140.321 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(morals)-267(have)-266(grown)-267(lax,)-270(if)-267(such)]TJ -145.164 -13.549 Td [(deeds)-272(as)-272(these)-272(are)-272(possible.)]TJ/F20 10.9091 Tf 120.017 0 Td [(\035)]TJ/F16 10.9091 Tf 7.81 0 Td [(And)-272(every)-272(individual)-272(action,)-277(every)]TJ -127.827 -13.55 Td [(individual)-366(mode)-367(of)-366(thinking,)-395(causes)-367(dread.)-599(It)-366(is)-366(impossible)-366(to)]TJ 0 -13.549 Td [(determine)-347(how)-347(much)-348(the)-347(more)-347(select,)-372(rare,)-371(and)-347(original)-347(minds)]TJ 0 -13.549 Td [(must)-384(have)-384(suffered)-384(in)-384(the)-384(course)-384(of)-384(time)-384(by)-384(being)-384(considered)]TJ 0 -13.549 Td [(as)-494(evil)-493(and)-494(dangerous,)]TJ/F31 10.9091 Tf 110.972 0 Td [(yea,)-555(because)-493(they)-494(even)-493(looked)-494(upon)]TJ -110.972 -13.549 Td [(themselves)-487(as)-487(such)]TJ/F16 10.9091 Tf 87.573 0 Td [(.)-960(Under)-487(the)-487(dominating)-486(influence)-487(of)-487(the)]TJ -87.573 -13.55 Td [(morality)-308(of)-307(custom,)-322(originality)-307(of)-308(every)-307(kind)-308(came)-307(to)-308(acquire)-307(a)]TJ 0 -13.549 Td [(bad)-306(conscience;)-334(and)-306(even)-307(now)-306(the)-306(sky)-306(of)-306(the)-306(best)-306(minds)-306(seems)]TJ 0 -13.549 Td [(to)-250(be)-250(more)-250(overcast)-250(by)-250(this)-250(thought)-250(than)-250(it)-250(need)-250(be.)]TJ/F16 15.7808 Tf 0 -42.865 Td [(10.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(OUNTER)]TJ/F16 10.9091 Tf 32.318 0 Td [(-)]TJ/F16 7.9701 Tf 3.633 0 Td [(MOTION)-688(BETWEEN)-687(THE)]TJ/F16 10.9091 Tf 101.879 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(ENSE)-688(OF)]TJ/F16 10.9091 Tf 41.071 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORALITY)-687(AND)-688(THE)]TJ/F16 10.9091 Tf -201.941 -13.55 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(ENSE)-475(OF)]TJ/F16 10.9091 Tf 37.682 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(AUSALITY)]TJ/F16 10.9091 Tf 39.843 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(As)-694(the)-347(sense)-347(of)-348(causality)-347(increases,)-371(so)]TJ/F16 7.9701 Tf -177.259 0 Td [([018])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(does)-185(the)-184(extent)-185(of)-184(the)-185(domain)-185(of)-184(morality)-185(decrease:)-217(for)-185(every)-184(time)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +132 0 obj << +/Type /Page +/Contents 133 0 R +/Resources 131 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 113 0 R +>> endobj +134 0 obj << +/D [132 0 R /XYZ 233.553 477.528 null] +>> endobj +135 0 obj << +/D [132 0 R /XYZ 213.953 79.691 null] +>> endobj +131 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +138 0 obj << +/Length 4662 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(21)]TJ +0 g 0 G + 0 -30.759 Td [(one)-241(has)-240(been)-241(able)-241(to)-240(grasp)-241(the)-241(necessary)-241(effects,)-242(and)-241(to)-240(conceive)]TJ 0 -13.549 Td [(them)-186(as)-185(distinct)-186(from)-185(all)-186(incidentals)-186(and)-185(chance)-186(possibilities)-185(\050)]TJ/F31 10.9091 Tf 262.445 0 Td [(post)]TJ -262.445 -13.549 Td [(hoc)]TJ/F16 10.9091 Tf 15.753 0 Td [(\051,)-286(one)-279(has,)-287(at)-279(the)-279(same)-279(time,)-286(destroyed)-279(an)-279(enormous)-279(number)]TJ -15.753 -13.549 Td [(of)]TJ/F31 10.9091 Tf 13.401 0 Td [(imaginary)-395(causalities)]TJ/F16 10.9091 Tf 95.829 0 Td [(,)-432(which)-395(had)-396(hitherto)-395(been)-395(believed)-396(in)]TJ -109.23 -13.55 Td [(as)-299(the)-298(basis)-299(of)-298(morals)]TJ/F20 10.9091 Tf 96.044 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-298(real)-299(world)-298(is)-299(much)-298(smaller)-299(than)-298(the)]TJ -106.953 -13.549 Td [(world)-365(of)-365(our)-365(imagination)]TJ/F20 10.9091 Tf 113.147 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-365(each)-365(time)-365(also)-365(one)-365(casts)-365(away)]TJ -124.056 -13.549 Td [(a)-351(certain)-352(amount)-351(of)-352(one's)-351(anxiousness)-352(and)-351(coercion,)-377(and)-351(some)]TJ 0 -13.549 Td [(of)-402(our)-402(reverence)-402(for)-402(the)-402(authority)-402(of)-402(custom)-402(is)-402(lost:)-554(morality)]TJ 0 -13.549 Td [(in)-307(general)-307(undergoes)-308(a)-307(diminution.)-421(He)-307(who,)-322(on)-307(the)-307(other)-307(hand,)]TJ 0 -13.55 Td [(wishes)-417(to)-417(increase)-417(it)-418(must)-417(know)-417(how)-417(to)-417(prevent)-417(results)-417(from)]TJ 0 -13.549 Td [(becoming)-250(controllable.)]TJ/F16 15.7808 Tf 0 -42.865 Td [(11.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(ORALS)-1116(AND)]TJ/F16 10.9091 Tf 61.181 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(EDICINES)-1116(OF)-1116(THE)]TJ/F16 10.9091 Tf 88.671 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(EOPLE)]TJ/F16 10.9091 Tf 24.795 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Every)-816(one)-816(is)]TJ -213.746 -13.55 Td [(continuously)-487(occupied)-486(in)-487(bringing)-487(more)-486(or)-487(less)-487(influence)-486(to)]TJ 0 -13.549 Td [(bear)-253(upon)-252(the)-253(morals)-253(which)-253(prevail)-252(in)-253(a)-253(community:)-255(most)-253(of)-252(the)]TJ 0 -13.549 Td [(people)-236(bring)-235(forward)-236(example)-235(after)-235(example)-236(to)-235(show)-236(the)]TJ/F31 10.9091 Tf 248.514 0 Td [(alleged)]TJ -248.514 -13.549 Td [(relationship)-454(between)-453(cause)-454(and)-453(effect)]TJ/F16 10.9091 Tf 173.106 0 Td [(,)-504(guilt)-454(and)-453(punishment,)]TJ -173.106 -13.549 Td [(thus)-399(upholding)-400(it)-399(as)-399(well)-400(founded)-399(and)-399(adding)-400(to)-399(the)-399(belief)-399(in)]TJ 0 -13.55 Td [(it.)-745(A)-414(few)-415(make)-415(new)-415(observations)-415(upon)-415(the)-415(actions)-415(and)-414(their)]TJ 0 -13.549 Td [(consequences,)-324(drawing)-309(conclusions)-309(therefrom)-309(and)-309(laying)-308(down)]TJ 0 -13.549 Td [(laws;)-243(a)-239(smaller)-239(number)-239(raise)-240(objections)-239(and)-239(allow)-239(belief)-239(in)-239(these)]TJ 0 -13.549 Td [(things)-259(to)-259(become)-259(weakened.)]TJ/F20 10.9091 Tf 123.907 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(But)-259(they)-259(are)-259(all)-259(alike)-259(in)-259(the)-259(crude)]TJ -134.816 -13.549 Td [(and)]TJ/F31 10.9091 Tf 18.763 0 Td [(unscientific)]TJ/F16 10.9091 Tf 53.311 0 Td [(manner)-276(in)-276(which)-276(they)-275(set)-276(about)-276(their)-276(work:)-302(if)-276(it)]TJ -72.074 -13.549 Td [(is)-239(a)-238(question)-239(of)-239(objections)-238(to)-239(a)-239(law,)-241(or)-238(examples)-239(or)-477(observations)]TJ/F16 7.9701 Tf 291.024 0 Td [([019])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(of)-470(it,)-525(or)-470(of)-470(its)-470(proof,)-525(confirmation,)-525(expression)-470(or)-469(refutation,)]TJ 0 -13.549 Td [(we)-377(always)-377(find)-377(the)-376(material)-377(and)-377(method)-377(entirely)-377(valueless,)-408(as)]TJ 0 -13.549 Td [(valueless)-504(as)-504(the)-504(material)-503(and)-504(form)-504(of)-504(all)-504(popular)-503(medicine.)]TJ 0 -13.549 Td [(Popular)-355(medicines)-356(and)-355(popular)-355(morals)-355(are)-356(closely)-355(related,)-381(and)]TJ 0 -13.549 Td [(should)-388(not)-388(be)-388(considered)-388(and)-388(valued,)-422(as)-388(is)-388(still)-388(customary,)-422(in)]TJ 0 -13.55 Td [(so)-337(different)-337(a)-337(way:)-424(both)-337(are)-337(most)-337(dangerous)-337(and)-336(make-believe)]TJ 0 -13.549 Td [(sciences.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +137 0 obj << +/Type /Page +/Contents 138 0 R +/Resources 136 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 140 0 R +>> endobj +139 0 obj << +/D [137 0 R /XYZ 269.652 160.986 null] +>> endobj +136 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +143 0 obj << +/Length 4649 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(22)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(12.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(ONSEQUENCE)-245(AS)]TJ/F16 10.9091 Tf 67.228 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(DJUVANT)]TJ/F16 10.9091 Tf 38.699 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(AUSE)]TJ/F16 10.9091 Tf 20.81 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Formerly)-179(the)-180(consequences)]TJ -162.803 -13.549 Td [(of)-260(an)-259(action)-259(were)-260(considered,)-262(not)-259(as)-260(the)-259(result)-260(of)-259(that)-260(action,)-261(but)]TJ 0 -13.549 Td [(a)-383(voluntary)-384(adjuvant)]TJ/F20 10.9091 Tf 92.596 0 Td [(\024)]TJ/F31 10.9091 Tf 10.909 0 Td [(i.e.)]TJ/F16 10.9091 Tf 20.426 0 Td [(on)-383(the)-384(part)-383(of)-384(God.)-650(Can)-384(a)-383(greater)]TJ -123.931 -13.549 Td [(confusion)-328(be)-328(imagined?)-484(Entirely)-328(different)-328(practices)-328(and)-328(means)]TJ 0 -13.55 Td [(have)-250(to)-250(be)-250(brought)-250(into)-250(use)-250(for)-250(actions)-250(and)-250(effects!)]TJ/F16 15.7808 Tf 0 -44.054 Td [(13.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(OWARDS)-552(THE)]TJ/F16 10.9091 Tf 58.823 0 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(EW)]TJ/F16 10.9091 Tf 16.791 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(DUCATION)-552(OF)]TJ/F16 10.9091 Tf 60.592 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ANKIND)]TJ/F16 10.9091 Tf 31.427 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Help)-403(us,)-442(all)-403(ye)]TJ -212.175 -13.549 Td [(who)-270(are)-270(well-disposed)-270(and)-271(willing)-270(to)-270(assist,)-275(lend)-270(your)-270(aid)-270(in)-270(the)]TJ 0 -13.55 Td [(endeavour)-229(to)-229(do)-229(away)-229(with)-229(that)-229(conception)-229(of)-229(punishment)-229(which)]TJ 0 -13.549 Td [(has)-348(swept)-348(over)-348(the)-348(whole)-347(world!)-544(No)-348(weed)-348(more)-348(harmful)-347(than)]TJ 0 -13.549 Td [(this!)-501(It)-333(is)-334(not)-334(only)-333(to)-334(the)-333(consequences)-334(of)-334(our)-333(actions)-334(that)-333(this)]TJ 0 -13.549 Td [(conception)-272(has)-271(been)-272(applied)]TJ/F20 10.9091 Tf 124.015 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-272(how)-271(horrible)-272(and)-272(senseless)-271(it)]TJ -134.924 -13.549 Td [(is)-279(to)-278(confuse)-279(cause)-278(and)-279(effect)-279(with)-278(cause)-279(and)-278(punishment!)]TJ/F20 10.9091 Tf 255.779 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)]TJ -266.688 -13.55 Td [(worse)-370(has)-371(followed:)-490(the)-370(pure)-370(accidentality)-371(of)-370(events)-370(has)-370(been)]TJ 0 -13.549 Td [(robbed)-260(of)-260(its)-261(innocence)-260(by)-260(this)-260(execrable)-260(manner)-260(of)-260(interpreting)]TJ 0 -13.549 Td [(conception)-402(of)-403(punishment.)-707(Yea,)-441(they)-402(have)-403(even)-402(pushed)-402(their)]TJ 0 -13.549 Td [(folly)-485(to)-485(such)-486(extremes)-970(that)-485(they)-486(would)-485(have)-485(us)-485(look)-485(upon)]TJ/F16 7.9701 Tf -72.756 0 Td [([020])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(existence)-369(itself)-369(as)-368(a)-369(punishment)]TJ/F20 10.9091 Tf 143.348 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(from)-369(which)-369(it)-368(would)-369(appear)]TJ -154.257 -13.549 Td [(that)-451(the)-452(education)-451(of)-451(mankind)-451(had)-452(hitherto)-451(been)-451(confided)-451(to)]TJ 0 -13.55 Td [(cranky)-250(gaolers)-250(and)-250(hangmen.)]TJ/F16 15.7808 Tf 0 -44.054 Td [(14.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 12.292 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(IGNIFICATION)-209(OF)]TJ/F16 10.9091 Tf 67.528 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ADNESS)-209(IN)-210(THE)]TJ/F16 10.9091 Tf 59.903 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(ISTORY)-209(OF)]TJ/F16 10.9091 Tf 42.302 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORALITY)]TJ/F16 10.9091 Tf 34.973 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(If,)]TJ -270.637 -13.55 Td [(despite)-421(that)-421(formidable)-421(pressure)-421(of)-421(the)]TJ/F20 10.9091 Tf 181.457 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(morality)-421(of)-421(custom,)]TJ/F20 10.9091 Tf 89.485 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(under)-310(which)-310(all)-311(human)-310(communities)-310(lived)]TJ/F20 10.9091 Tf 187.211 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(thousands)-310(of)-310(years)]TJ -198.12 -13.549 Td [(before)-366(our)-367(own)-366(era,)-396(and)-366(during)-366(our)-367(own)-366(era)-366(up)-367(to)-366(the)-366(present)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +142 0 obj << +/Type /Page +/Contents 143 0 R +/Resources 141 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 140 0 R +>> endobj +144 0 obj << +/D [142 0 R /XYZ 203.189 222.472 null] +>> endobj +141 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +147 0 obj << +/Length 5210 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(23)]TJ +0 g 0 G + 0 -30.759 Td [(day)-242(\050we)-243(ourselves)-242(are)-242(dwelling)-243(in)-242(the)-242(small)-243(world)-242(of)-242(exceptions,)]TJ 0 -13.549 Td [(and,)-355(as)-333(it)-334(were,)-355(in)-333(an)-334(evil)-334(zone\051:)]TJ/F20 10.9091 Tf 145.907 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(if,)-355(I)-333(say,)-355(in)-334(spite)-333(of)-334(all)-334(this,)]TJ -156.816 -13.549 Td [(new)-382(and)-381(divergent)-381(ideas,)-415(valuations,)-414(and)-382(impulses)-381(have)-381(made)]TJ 0 -13.549 Td [(their)-394(appearance)-395(time)-394(after)-394(time,)-431(this)-394(state)-394(of)-395(things)-394(has)-394(been)]TJ 0 -13.55 Td [(brought)-256(about)-255(only)-256(with)-255(the)-256(assistance)-256(of)-255(a)-256(dreadful)-255(associate:)-261(it)]TJ 0 -13.549 Td [(was)-284(insanity)-284(almost)-284(everywhere)-285(that)-284(paved)-284(the)-284(way)-284(for)-284(the)-284(new)]TJ 0 -13.549 Td [(thought)-281(and)-280(cast)-281(off)-281(the)-280(spell)-281(of)-281(an)-280(old)-281(custom)-281(and)-280(superstition.)]TJ 0 -13.549 Td [(Do)-282(ye)-283(understand)-282(why)-283(this)-282(had)-283(to)-282(be)-282(done)-283(through)-282(insanity?)-347(by)]TJ 0 -13.549 Td [(something)-322(which)-321(is)-322(in)-322(both)-322(voice)-321(and)-322(appearance)-322(as)-321(horrifying)]TJ 0 -13.55 Td [(and)-356(incalculable)-357(as)-356(the)-357(demoniac)-356(whims)-356(of)-357(wind)-356(and)-356(sea,)-383(and)]TJ 0 -13.549 Td [(consequently)-345(calling)-345(for)-345(like)-346(dread)-345(and)-345(respect?)-535(by)-345(something)]TJ 0 -13.549 Td [(bearing)-478(upon)-479(it)-478(the)-478(signs)-479(of)-478(entire)-478(lack)-479(of)-478(consciousness)-478(as)]TJ 0 -13.549 Td [(clearly)-491(as)-491(the)-491(convulsions)-491(and)-491(foam)-491(of)-490(the)-491(epileptic,)-551(which)]TJ 0 -13.549 Td [(appeared)-301(to)-301(typify)-300(the)-301(insane)-301(person)-300(as)-301(the)-301(mask)-301(and)-300(speaking-)]TJ 0 -13.55 Td [(trumpet)-293(of)-294(some)-293(divine)-293(being?)-380(by)-294(something)-293(that)-293(inspired)-293(even)]TJ 0 -13.549 Td [(the)-433(bearer)-432(of)-433(the)-432(new)-433(thought)-433(with)-432(awe)-433(and)-432(fear)-433(of)-432(himself,)]TJ 0 -13.549 Td [(and)-330(that,)-350(suppressing)-330(all)-331(remorse,)-350(drove)-660(him)-330(on)-330(to)-330(become)-330(its)]TJ/F16 7.9701 Tf 291.024 0 Td [([021])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(prophet)-183(and)-183(martyr?)]TJ/F20 10.9091 Tf 86.999 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Well,)-196(in)-183(our)-183(own)-183(time,)-197(we)-183(continually)-183(hear)]TJ -97.908 -13.549 Td [(the)-417(statement)-418(reiterated)-417(that)-417(genius)-418(is)-417(tinctured)-417(with)-417(madness)]TJ 0 -13.55 Td [(instead)-503(of)-503(good)-503(sense.)-1010(Men)-503(of)-503(earlier)-503(ages)-503(were)-503(far)-503(more)]TJ 0 -13.549 Td [(inclined)-490(to)-490(believe)-490(that,)-550(wherever)-490(traces)-490(of)-490(insanity)-489(showed)]TJ 0 -13.549 Td [(themselves,)-558(a)-497(certain)-496(proportion)-497(of)-496(genius)-497(and)-496(wisdom)-496(was)]TJ 0 -13.549 Td [(likewise)-259(present)]TJ/F20 10.9091 Tf 70.689 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(something)]TJ/F20 10.9091 Tf 48.281 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(divine,)]TJ/F20 10.9091 Tf 30 0 Td [(\035)]TJ/F16 10.9091 Tf 7.666 0 Td [(as)-259(they)-259(whispered)-258(to)-259(one)]TJ -172.389 -13.549 Td [(another.)-644(More)-381(than)-382(this,)-414(they)-381(expressed)-381(their)-382(opinions)-381(on)-381(the)]TJ 0 -13.55 Td [(point)-459(with)-459(sufficient)-459(emphasis.)]TJ/F20 10.9091 Tf 150.939 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(All)-459(the)-459(greatest)-458(benefits)-459(of)]TJ -155.783 -13.549 Td [(Greece)-229(have)-229(sprung)-228(from)-229(madness,)]TJ/F20 10.9091 Tf 152.664 0 Td [(\035)]TJ/F16 10.9091 Tf 7.34 0 Td [(said)-229(Plato,)-233(setting)-229(on)-228(record)]TJ -160.004 -13.549 Td [(the)-477(opinion)-477(of)-477(the)-477(entire)-477(ancient)-477(world.)-931(Let)-477(us)-477(take)-477(a)-476(step)]TJ 0 -13.549 Td [(further:)-377(all)-314(those)-313(superior)-314(men,)-330(who)-313(felt)-314(themselves)-313(irresistibly)]TJ 0 -13.549 Td [(urged)-339(on)-339(to)-339(throw)-339(off)-339(the)-339(yoke)-339(of)-339(some)-338(morality)-339(or)-339(other,)-361(had)]TJ 0 -13.549 Td [(no)-356(other)-355(resource)]TJ/F20 10.9091 Tf 78.038 0 Td [(\024)]TJ/F31 10.9091 Tf 10.909 0 Td [(if)-356(they)-355(were)-356(not)-356(really)-356(mad)]TJ/F20 10.9091 Tf 123.322 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(than)-356(to)-355(feign)]TJ -223.178 -13.55 Td [(madness,)-285(or)-277(actually)-278(to)-277(become)-278(insane.)-333(And)-278(this)-277(holds)-278(good)-277(for)]TJ 0 -13.549 Td [(innovators)-318(in)-319(every)-318(department)-318(of)-318(life,)-336(and)-318(not)-318(only)-318(in)-318(religion)]TJ 0 -13.549 Td [(and)-327(politics.)-482(Even)-327(the)-327(reformer)-327(of)-327(the)-327(poetic)-327(metre)-327(was)-327(forced)]TJ 0 -13.549 Td [(to)-382(justify)-383(himself)-382(by)-382(means)-382(of)-383(madness.)-647(\050Thus)-382(even)-382(down)-382(to)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +146 0 obj << +/Type /Page +/Contents 147 0 R +/Resources 145 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 140 0 R +>> endobj +148 0 obj << +/D [146 0 R /XYZ 228.787 301.388 null] +>> endobj +145 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +151 0 obj << +/Length 5128 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(24)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(gentler)-374(ages)-374(madness)-375(remained)-374(a)-374(kind)-374(of)-374(convention)-374(in)-374(poets,)]TJ 0 -13.549 Td [(of)-365(which)-364(Solon,)-394(for)-364(instance,)-394(took)-364(advantage)-365(when)-365(urging)-364(the)]TJ 0 -13.549 Td [(Athenians)-392(to)-392(reconquer)-392(Salamis.\051)]TJ/F20 10.9091 Tf 150.078 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(How)-392(can)-392(one)-392(make)-392(one's)]TJ -165.831 -13.549 Td [(self)-407(mad)-406(when)-407(one)-406(is)-407(not)-406(mad)-406(and)-407(dare)-406(not)-407(feign)-406(to)-407(be)-406(so?)]TJ/F20 10.9091 Tf 275.786 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.55 Td [(Almost)-297(all)-296(the)-297(eminent)-297(men)-297(of)-296(antiquity)-297(have)-297(given)-296(themselves)]TJ 0 -13.549 Td [(up)-483(to)-483(this)-483(dreadful)-483(mode)-483(of)-483(reasoning:)-716(a)-483(secret)-483(doctrine)-482(of)]TJ 0 -13.549 Td [(artifices)-365(and)-365(dietetic)-365(jugglery)-365(grew)-365(up)-365(around)-365(this)-365(subject)-364(and)]TJ 0 -13.549 Td [(was)-322(handed)-321(down)-322(from)-321(generation)-322(to)-321(generation,)-340(together)-321(with)]TJ 0 -13.549 Td [(the)-383(feeling)-383(of)-383(the)-383(innocence,)-416(even)-383(sanctity,)-416(of)-383(such)-383(plans)-383(and)]TJ 0 -13.55 Td [(meditations.)-232(The)-198(means)-197(of)-198(becoming)-394(a)-198(medicine-man)-197(among)-197(the)]TJ/F16 7.9701 Tf -72.756 0 Td [([022])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(Indians,)-200(a)-186(saint)-187(among)-187(Christians)-187(of)-187(the)-187(Middle)-187(Ages,)-200(an)-186(angecok)]TJ 0 -13.549 Td [(among)-375(Greenlanders,)-407(a)-375(Pagee)-375(among)-375(Brazilians,)-407(are)-375(the)-375(same)]TJ 0 -13.549 Td [(in)-358(essence:)-467(senseless)-359(fasting,)-385(continual)-359(abstention)-358(from)-358(sexual)]TJ 0 -13.549 Td [(intercourse,)-262(isolation)-259(in)-260(a)-259(wilderness,)-262(ascending)-259(a)-260(mountain)-259(or)-259(a)]TJ 0 -13.55 Td [(pillar,)]TJ/F20 10.9091 Tf 28.199 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(sitting)-217(on)-218(an)-217(aged)-218(willow)-217(that)-217(looks)-218(out)-217(upon)-218(a)-217(lake,)]TJ/F20 10.9091 Tf 224.619 0 Td [(\035)]TJ/F16 10.9091 Tf 7.215 0 Td [(and)]TJ -264.877 -13.549 Td [(thinking)-261(of)-262(absolutely)-261(nothing)-262(but)-261(what)-262(may)-261(give)-262(rise)-261(to)-261(ecstasy)]TJ 0 -13.549 Td [(or)-250(mental)-250(derangements.)]TJ 11.955 -18.459 Td [(Who)-366(would)-365(dare)-366(to)-366(glance)-365(at)-366(the)-366(desert)-366(of)-365(the)-366(bitterest)-366(and)]TJ -11.955 -13.549 Td [(most)-328(superfluous)-329(agonies)-328(of)-329(spirit,)-348(in)-328(which)-329(probably)-328(the)-328(most)]TJ 0 -13.549 Td [(productive)-302(men)-301(of)-302(all)-301(ages)-302(have)-301(pined)-302(away?)-404(Who)-302(could)-301(listen)]TJ 0 -13.549 Td [(to)-271(the)-271(sighs)-272(of)-271(those)-271(lonely)-271(and)-271(troubled)-272(minds:)]TJ/F20 10.9091 Tf 212.313 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(O)-271(ye)-271(heavenly)]TJ -217.157 -13.55 Td [(powers,)-211(grant)-201(me)-201(madness!)-234(Madness,)-210(that)-201(I)-201(at)-201(length)-201(may)-201(believe)]TJ 0 -13.549 Td [(in)-293(myself!)-378(Vouchsafe)-292(delirium)-293(and)-293(convulsions,)-303(sudden)-292(flashes)]TJ 0 -13.549 Td [(of)-233(light)-234(and)-233(periods)-233(of)-233(darkness;)-239(frighten)-234(me)-233(with)-233(such)-233(shivering)]TJ 0 -13.549 Td [(and)-463(feverishness)-464(as)-463(no)-463(mortal)-463(ever)-464(experienced)-463(before,)-516(with)]TJ 0 -13.549 Td [(clanging)-318(noises)-318(and)-318(haunting)-317(spectres;)-352(let)-318(me)-318(growl)-318(and)-317(whine)]TJ 0 -13.549 Td [(and)-376(creep)-377(about)-376(like)-377(a)-376(beast,)-408(if)-376(only)-377(I)-376(can)-376(come)-377(to)-376(believe)-376(in)]TJ 0 -13.55 Td [(myself!)-266(I)-255(am)-255(devoured)-255(by)-256(doubt.)-265(I)-256(have)-255(slain)-255(the)-255(law,)-257(and)-255(I)-255(now)]TJ 0 -13.549 Td [(dread)-194(the)-195(law)-194(as)-195(a)-194(living)-195(person)-194(dreads)-195(a)-194(corpse.)-232(If)-194(I)-195(am)-194(not)]TJ/F31 10.9091 Tf 254.579 0 Td [(above)]TJ/F16 10.9091 Tf -254.579 -13.549 Td [(the)-282(law,)-291(I)-282(am)-283(the)-282(most)-283(abandoned)-282(of)-283(wretches.)-347(Whence)-282(cometh)]TJ 0 -13.549 Td [(this)-312(new)-312(spirit)-313(that)-312(dwelleth)-312(within)-312(me)-312(but)-313(from)-312(you?)-436(Prove)-312(to)]TJ 0 -13.549 Td [(me,)-260(then,)-259(that)-258(I)-257(am)-258(one)-257(of)-258(you)]TJ/F20 10.9091 Tf 131.815 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(nothing)-258(but)-257(madness)-258(will)-257(prove)]TJ -142.724 -13.55 Td [(it)-208(to)-207(me.)]TJ/F20 10.9091 Tf 35.142 0 Td [(\035)]TJ/F16 10.9091 Tf 7.109 0 Td [(And)-208(only)-207(too)-208(often)-208(does)-207(such)-208(a)-208(fervour)-207(attain)-208(its)-207(object:)]TJ -42.251 -13.549 Td [(at)-273(the)-273(very)-272(time)-273(when)-273(Christianity)-272(was)-273(giving)-273(the)-273(greatest)-272(proof)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +150 0 obj << +/Type /Page +/Contents 151 0 R +/Resources 149 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 140 0 R +>> endobj +152 0 obj << +/D [150 0 R /XYZ 255.281 396.232 null] +>> endobj +149 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +155 0 obj << +/Length 4562 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(25)]TJ +0 g 0 G + 0 -30.759 Td [(of)-302(its)-302(fertility)-302(in)-301(the)-302(production)-302(of)-302(saints)-302(and)-302(martyrs,)-314(believing)]TJ 0 -13.549 Td [(that)-248(it)-247(was)-248(thus)-248(proving)-248(itself,)-248(Jerusalem)-495(contained)-248(large)-247(lunatic)]TJ/F16 7.9701 Tf 291.024 0 Td [([023])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(asylums)-383(for)-383(shipwrecked)-382(saints,)-416(for)-383(those)-383(whose)-383(last)-383(spark)-382(of)]TJ 0 -13.549 Td [(good)-250(sense)-250(had)-250(been)-250(quenched)-250(by)-250(the)-250(floods)-250(of)-250(insanity.)]TJ/F16 15.7808 Tf 0 -45.026 Td [(15.)]TJ/F16 10.9091 Tf 0 -31.95 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)-573(MOST)]TJ/F16 10.9091 Tf 41.896 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(NCIENT)]TJ/F16 10.9091 Tf 33.784 0 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(EANS)-573(OF)]TJ/F16 10.9091 Tf 40.126 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(OLACE)]TJ/F16 10.9091 Tf 26.564 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(First)-419(stage:)-587(In)-419(every)]TJ -186.314 -13.549 Td [(misfortune)-241(or)-242(discomfort)-241(man)-241(sees)-241(something)-242(for)-241(which)-241(he)-241(must)]TJ 0 -13.549 Td [(make)-219(somebody)-220(else)-219(suffer,)-226(no)-219(matter)-220(who)]TJ/F20 10.9091 Tf 185.604 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)-219(this)-220(way)-219(he)-220(finds)]TJ -196.513 -13.549 Td [(out)-216(the)-217(amount)-216(of)-217(power)-216(still)-216(remaining)-217(to)-216(him;)-228(and)-216(this)-216(consoles)]TJ 0 -13.55 Td [(him.)-299(Second)-266(stage:)-283(In)-267(every)-266(misfortune)-266(or)-267(discomfort,)-270(man)-266(sees)]TJ 0 -13.549 Td [(a)-280(punishment,)]TJ/F31 10.9091 Tf 64.667 0 Td [(i.e.)]TJ/F16 10.9091 Tf 17.03 0 Td [(an)-280(expiation)-279(of)-280(guilt)-280(and)-279(the)-280(means)-280(by)-280(which)]TJ -81.697 -13.549 Td [(he)-218(may)-219(get)-218(rid)-218(of)-218(the)-219(malicious)-218(enchantment)-218(of)-219(a)-218(real)-218(or)-218(apparent)]TJ 0 -13.549 Td [(wrong.)-229(When)-187(he)-186(perceives)-187(the)]TJ/F31 10.9091 Tf 132.115 0 Td [(advantage)]TJ/F16 10.9091 Tf 47.483 0 Td [(which)-187(misfortune)-186(bring)]TJ -179.598 -13.549 Td [(with)-215(it,)-222(he)-214(believes)-215(he)-215(need)-215(no)-214(longer)-215(make)-215(another)-215(person)-214(suffer)]TJ 0 -13.55 Td [(for)-265(it)]TJ/F20 10.9091 Tf 21.68 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(he)-265(gives)-266(up)-265(this)-265(kind)-266(of)-265(satisfaction,)-269(because)-265(he)-266(now)-265(has)]TJ -32.589 -13.549 Td [(another.)]TJ/F16 15.7808 Tf 0 -45.025 Td [(16.)]TJ/F16 10.9091 Tf 0 -31.95 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(IRST)]TJ/F16 10.9091 Tf 20.232 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(RINCIPLE)-371(OF)]TJ/F16 10.9091 Tf 51.972 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(IVILISATION)]TJ/F16 10.9091 Tf 47.804 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Among)-271(savage)-272(tribes)-271(there)-272(is)]TJ -153.053 -13.549 Td [(a)-384(certain)-384(category)-384(of)-384(customs)-384(which)-384(appear)-384(to)-384(aim)-384(at)-384(nothing)]TJ 0 -13.55 Td [(but)-317(custom.)-452(They)-317(therefore)-317(lay)-317(down)-317(strict,)-334(and,)-334(on)-317(the)-317(whole,)]TJ 0 -13.549 Td [(superfluous)-185(regulations)-185(\050)]TJ/F31 10.9091 Tf 107.048 0 Td [(e.g.)]TJ/F16 10.9091 Tf 18.243 0 Td [(the)-185(rules)-185(of)-185(the)-185(Kamchadales,)-197(which)]TJ -125.291 -13.549 Td [(forbid)-301(snow)-301(to)-301(be)-300(scraped)-301(off)-301(the)-301(boots)-301(with)-300(a)-301(knife,)-314(coal)-301(to)-300(be)]TJ 0 -13.549 Td [(stuck)-356(on)-356(the)-356(point)-356(of)-356(a)-356(knife,)-382(or)-356(a)-356(piece)-356(of)-356(iron)-356(to)-356(be)-356(put)-356(into)]TJ 0 -13.549 Td [(the)-283(fire)]TJ/F20 10.9091 Tf 31.561 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-283(death)-283(to)-283(be)-283(the)-283(portion)-283(of)-283(every)-283(one)-283(who)-283(shall)-283(act)]TJ -42.47 -13.549 Td [(contrariwise!\051)-502(Yet)-335(these)-334(laws)-334(serve)-334(to)-334(keep)-334(people)-334(continually)]TJ 0 -13.55 Td [(reminded)-329(of)-329(the)-330(custom,)-348(and)-659(the)-329(imperative)-329(necessity)-329(on)-329(their)]TJ/F16 7.9701 Tf 291.024 0 Td [([024])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(parts)-208(to)-208(conform)-208(to)-208(it:)-230(and)-208(all)-208(this)-208(in)-208(support)-208(of)-208(the)-208(great)-208(principle)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +154 0 obj << +/Type /Page +/Contents 155 0 R +/Resources 153 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 140 0 R +>> endobj +156 0 obj << +/D [154 0 R /XYZ 225.379 504.626 null] +>> endobj +157 0 obj << +/D [154 0 R /XYZ 178.56 79.691 null] +>> endobj +153 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +160 0 obj << +/Length 4327 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(26)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(which)-321(stands)-321(at)-321(the)-321(beginning)-321(of)-321(all)-321(civilisation:)-392(any)-321(custom)-320(is)]TJ 0 -13.549 Td [(better)-250(than)-250(none.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(17.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(G)]TJ/F16 7.9701 Tf 7.877 0 Td [(OODNESS)-615(AND)]TJ/F16 10.9091 Tf 63.815 0 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(ALIGNITY)]TJ/F16 10.9091 Tf 38.065 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(At)-449(first)-450(men)-449(imposed)-450(their)-449(own)]TJ -133.092 -13.549 Td [(personalities)-386(on)-387(Nature:)-523(everywhere)-386(they)-387(saw)-386(themselves)-386(and)]TJ 0 -13.549 Td [(their)-489(like,)]TJ/F31 10.9091 Tf 50.41 0 Td [(i.e.)]TJ/F16 10.9091 Tf 23.882 0 Td [(their)-489(own)-489(evil)-489(and)-489(capricious)-489(temperaments,)]TJ -74.292 -13.549 Td [(hidden,)-363(as)-340(it)-340(were,)-362(behind)-340(clouds,)-363(thunder-storms,)-362(wild)-340(beasts,)]TJ 0 -13.55 Td [(trees,)-501(and)-451(plants:)-651(it)-450(was)-451(then)-451(that)-450(they)-451(declared)-451(Nature)-450(was)]TJ 0 -13.549 Td [(evil.)-788(Afterwards)-430(there)-429(came)-430(a)-429(time,)-474(that)-430(of)-429(Rousseau,)-474(when)]TJ 0 -13.549 Td [(they)-374(sought)-374(to)-374(distinguish)-374(themselves)-374(from)-374(Nature:)-498(they)-373(were)]TJ 0 -13.549 Td [(so)-405(tired)-404(of)-405(each)-405(other)-404(that)-405(they)-405(wished)-404(to)-405(have)-405(separate)-404(little)]TJ 0 -13.549 Td [(hiding-places)-424(where)-425(man)-424(and)-425(his)-424(misery)-425(could)-424(not)-424(penetrate:)]TJ 0 -13.55 Td [(then)-250(they)-250(invented)]TJ/F20 10.9091 Tf 83.324 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(nature)-250(is)-250(good.)]TJ/F20 10.9091 Tf 64.538 0 Td [(\035)]TJ/F16 15.7808 Tf -152.705 -41.637 Td [(18.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.818 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORALITY)-401(OF)]TJ/F16 10.9091 Tf 51.547 0 Td [(V)]TJ/F16 7.9701 Tf 7.876 0 Td [(OLUNTARY)]TJ/F16 10.9091 Tf 47.022 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(UFFERING)]TJ/F16 10.9091 Tf 38.966 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(What)-293(is)-293(the)-292(highest)]TJ -195.294 -13.55 Td [(enjoyment)-225(for)-225(men)-225(living)-225(in)-224(a)-225(state)-225(of)-225(war)-225(in)-225(a)-225(small)-224(community,)]TJ 0 -13.549 Td [(the)-207(existence)-206(of)-207(which)-206(is)-207(continually)-206(threatened,)-215(and)-207(the)-206(morality)]TJ 0 -13.549 Td [(of)-159(which)-158(is)-159(the)-158(strictest)-159(possible?)]TJ/F31 10.9091 Tf 141.944 0 Td [(i.e.)]TJ/F16 10.9091 Tf 15.726 0 Td [(for)-159(souls)-158(which)-159(are)-158(vigorous,)]TJ -157.67 -13.549 Td [(vindictive,)-343(malicious,)-344(full)-324(of)-325(suspicion,)-343(ready)-325(to)-324(face)-325(the)-324(direst)]TJ 0 -13.549 Td [(events,)-499(hardened)-448(by)-449(privation)-449(and)-449(morality?)-847(The)-448(enjoyment)]TJ 0 -13.55 Td [(of)-359(cruelty:)-469(just)-359(as,)-387(in)-359(such)-359(souls)-359(and)-359(in)-360(such)-359(circumstances,)-386(it)]TJ 0 -13.549 Td [(would)-319(be)-319(regarded)-318(as)-319(a)-319(virtue)-319(to)-318(be)-319(ingenious)-319(and)-319(insatiable)-318(in)]TJ 0 -13.549 Td [(cruelty.)-272(Such)-257(a)-257(community)-257(would)-515(find)-257(its)-257(delight)-257(in)-257(performing)]TJ/F16 7.9701 Tf -72.756 0 Td [([025])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(cruel)-513(deeds,)-578(casting)-513(aside,)-579(for)-512(once,)-579(the)-513(gloom)-513(of)-512(constant)]TJ 0 -13.549 Td [(anxiety)-488(and)-488(precaution.)-963(Cruelty)-488(is)-488(one)-488(of)-488(the)-488(most)-487(ancient)]TJ 0 -13.549 Td [(enjoyments)-331(at)-332(their)-331(festivities.)-494(As)-331(a)-332(consequence)-331(it)-331(is)-331(believed)]TJ 0 -13.55 Td [(that)-395(the)-394(gods)-395(likewise)-394(are)-394(pleased)-395(by)-394(the)-395(sight)-394(of)-395(cruelty)-394(and)]TJ 0 -13.549 Td [(rejoice)-299(at)-298(it)]TJ/F20 10.9091 Tf 50.138 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-299(in)-298(this)-299(way)-298(the)-298(belief)-299(is)-298(spread)-299(that)]TJ/F31 10.9091 Tf 177.769 0 Td [(voluntary)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +159 0 obj << +/Type /Page +/Contents 160 0 R +/Resources 158 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 140 0 R +>> endobj +161 0 obj << +/D [159 0 R /XYZ 244.388 133.888 null] +>> endobj +158 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +164 0 obj << +/Length 5235 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(27)]TJ +0 g 0 G +/F31 10.9091 Tf 0 -30.759 Td [(suffering)]TJ/F16 10.9091 Tf 38.793 0 Td [(,)-404(self-chosen)-372(martyrdom,)-404(has)-373(a)-373(high)-373(signification)-372(and)]TJ -38.793 -13.549 Td [(value)-412(of)-412(its)-412(own.)-736(In)-412(the)-412(community)-412(custom)-412(gradually)-411(brings)]TJ 0 -13.549 Td [(about)-405(a)-405(practice)-406(in)-405(conformity)-405(with)-405(this)-405(belief:)-560(henceforward)]TJ 0 -13.549 Td [(people)-489(become)-489(more)-489(suspicious)-489(of)-489(all)-489(exuberant)-489(well-being,)]TJ 0 -13.55 Td [(and)-359(more)-359(confident)-360(as)-359(they)-359(find)-359(themselves)-360(in)-359(a)-359(state)-359(of)-359(great)]TJ 0 -13.549 Td [(pain;)-363(they)-325(think)-325(that)-326(the)-325(gods)-325(may)-325(be)-326(unfavourable)-325(to)-325(them)-325(on)]TJ 0 -13.549 Td [(account)-362(of)-362(happiness,)-390(and)-362(favourable)-362(on)-362(account)-362(of)-362(pain)]TJ/F20 10.9091 Tf 255.779 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(not)]TJ -266.688 -13.549 Td [(compassionate!)-418(For)-306(compassion)-306(is)-306(looked)-306(upon)-306(with)-305(contempt,)]TJ 0 -13.549 Td [(and)-244(unworthy)-244(of)-244(a)-244(strong)-244(and)-244(awe-inspiring)-244(soul)]TJ/F20 10.9091 Tf 211.326 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-244(agreeable)]TJ -222.235 -13.55 Td [(to)-220(them,)-225(because)-220(the)-219(sight)-220(of)-220(human)-219(suffering)-220(put)-219(these)-220(gods)-219(into)]TJ 0 -13.549 Td [(good)-329(humour)-330(and)-329(makes)-329(them)-329(feel)-330(powerful,)-349(and)-329(a)-329(cruel)-329(mind)]TJ 0 -13.549 Td [(revels)-228(in)-229(the)-228(sensation)-229(of)-228(power.)-243(It)-228(was)-229(thus)-228(that)-229(the)]TJ/F20 10.9091 Tf 226.626 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(most)-228(moral)]TJ -231.469 -13.549 Td [(man)]TJ/F20 10.9091 Tf 18.786 0 Td [(\035)]TJ/F16 10.9091 Tf 9.456 0 Td [(of)-423(the)-423(community)-423(was)-422(considered)-423(as)-423(such)-423(by)-423(virtue)-423(of)]TJ -28.242 -13.549 Td [(his)-330(frequent)-330(suffering,)-349(privation,)-350(laborious)-330(existence,)-350(and)-329(cruel)]TJ 0 -13.55 Td [(mortification)]TJ/F20 10.9091 Tf 56.968 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(not,)-370(to)-346(repeat)-345(it)-346(again)-346(and)-346(again,)-370(as)-346(a)-346(means)-345(of)]TJ -67.877 -13.549 Td [(discipline)-160(or)-161(self-control)-160(or)-161(a)-160(desire)-161(for)-160(individual)-160(happiness)]TJ/F20 10.9091 Tf 255.779 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)]TJ -266.688 -13.549 Td [(a)-256(a)-257(virtue)-256(which)-256(renders)-256(the)-256(evil)-257(gods)-256(well-disposed)-256(towards)-256(the)]TJ 0 -13.549 Td [(community,)-491(a)-442(virtue)-443(which)-443(continually)-442(wafts)-443(up)-442(to)-443(them)-442(the)]TJ 0 -13.549 Td [(odour)-291(of)-291(an)-291(expiatory)-292(sacrifice.)-373(All)-291(those)-291(intellectual)-291(leaders)-291(of)]TJ 0 -13.55 Td [(the)-375(nations)-376(who)-375(reached)-376(the)-375(point)-376(of)-375(being)-376(able)-375(to)-376(stir)-375(up)-375(the)]TJ 0 -13.549 Td [(sluggish)-367(though)-734(prolific)-367(mire)-367(of)-367(their)-367(customs)-367(had)-367(to)-366(possess)]TJ/F16 7.9701 Tf 291.024 0 Td [([026])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(this)-339(factor)-340(of)-339(voluntary)-340(martyrdom)-339(as)-340(well)-339(as)-340(insanity)-339(in)-339(order)]TJ 0 -13.549 Td [(to)-470(obtain)-470(belief)]TJ/F20 10.9091 Tf 70.854 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(especially,)-525(and)-470(above)-470(all,)-525(as)-470(is)-470(always)-470(the)]TJ -81.763 -13.549 Td [(case,)-313(belief)-300(in)-300(themselves!)-399(The)-300(more)-300(their)-300(minds)-300(followed)-300(new)]TJ 0 -13.55 Td [(paths,)-222(and)-216(were)-215(consequently)-216(tormented)-215(by)-216(pricks)-215(of)-215(conscience,)]TJ 0 -13.549 Td [(the)-308(more)-307(cruelly)-308(they)-307(battled)-308(against)-307(their)-308(own)-307(flesh,)-322(their)-307(own)]TJ 0 -13.549 Td [(desires,)-288(and)-281(their)-280(own)-281(health)]TJ/F20 10.9091 Tf 126.545 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(as)-281(if)-280(they)-281(were)-280(offering)-281(the)-280(gods)]TJ -137.454 -13.549 Td [(a)-264(compensation)-264(in)-264(pleasure,)-268(lest)-264(these)-264(gods)-264(should)-264(wax)-264(wroth)-264(at)]TJ 0 -13.549 Td [(the)-250(neglect)-250(of)-250(ancient)-250(customs)-250(and)-250(the)-250(setting)-250(up)-250(of)-250(new)-250(aims.)]TJ 11.956 -18.459 Td [(Let)-256(no)-257(one)-256(be)-256(too)-256(hasty)-257(in)-256(thinking)-256(that)-257(we)-256(have)-256(now)-256(entirely)]TJ -11.956 -13.549 Td [(freed)-248(ourselves)-248(from)-248(such)-248(a)-249(logic)-248(of)-248(feeling!)-249(Let)-248(the)-248(most)-248(heroic)]TJ 0 -13.549 Td [(souls)-230(among)-229(us)-229(question)-230(themselves)-229(on)-230(this)-229(very)-230(point.)-243(The)-229(least)]TJ 0 -13.55 Td [(step)-367(forward)-368(in)-367(the)-367(domain)-367(of)-367(free)-368(thought)-367(and)-367(individual)-367(life)]TJ 0 -13.549 Td [(has)-290(been)-289(achieved)-290(in)-290(all)-289(ages)-290(to)-290(the)-289(accompaniment)-290(of)-289(physical)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +163 0 obj << +/Type /Page +/Contents 164 0 R +/Resources 162 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 166 0 R +>> endobj +165 0 obj << +/D [163 0 R /XYZ 121.454 247.191 null] +>> endobj +162 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +169 0 obj << +/Length 4865 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(28)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(and)-242(intellectual)-242(tortures:)-245(and)-242(not)-242(only)-242(the)-242(mere)-241(step)-242(forward,)-243(no!)]TJ 0 -13.549 Td [(but)-248(every)-248(form)-248(of)-248(movement)-248(and)-248(change)-248(has)-248(rendered)-248(necessary)]TJ 0 -13.549 Td [(innumerable)-297(martyrs,)-308(throughout)-297(the)-297(entire)-297(course)-297(of)-296(thousands)]TJ 0 -13.549 Td [(of)-206(years)-206(which)-206(sought)-207(their)-206(paths)-206(and)-206(laid)-206(down)-206(their)-206(foundation-)]TJ 0 -13.55 Td [(stones,)-519(years,)-519(however,)-519(which)-465(we)-465(do)-465(not)-465(think)-465(of)-465(when)-465(we)]TJ 0 -13.549 Td [(speak)-306(about)]TJ/F20 10.9091 Tf 55.758 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(world-history,)]TJ/F20 10.9091 Tf 62.116 0 Td [(\035)]TJ/F16 10.9091 Tf 8.182 0 Td [(that)-306(ridiculously)-306(small)-306(division)-306(of)]TJ -130.9 -13.549 Td [(mankind's)-339(existence.)-515(And)-339(even)-339(in)-338(this)-339(so-called)-338(world-history,)]TJ 0 -13.549 Td [(which)-248(in)-249(the)-248(main)-248(is)-249(merely)-248(a)-248(great)-249(deal)-248(of)-248(noise)-249(about)-248(the)-248(latest)]TJ 0 -13.549 Td [(novelties,)-436(there)-398(is)-399(no)-398(more)-399(important)-398(theme)-399(than)-398(the)-399(old,)-435(old)]TJ 0 -13.55 Td [(tragedy)-424(of)-424(the)-424(martyrs)]TJ/F31 10.9091 Tf 106.965 0 Td [(who)-424(tried)-424(to)-424(move)-424(the)-424(mire)]TJ/F16 10.9091 Tf 126.755 0 Td [(.)-772(Nothing)]TJ -233.72 -13.549 Td [(has)-301(been)-300(more)-301(dearly)-300(bought)-301(than)-300(the)-301(minute)-300(portion)-301(of)-300(human)]TJ 0 -13.549 Td [(reason)-204(and)-203(feeling)-204(of)-203(liberty)-204(upon)-203(which)-204(we)-203(now)-204(pride)-203(ourselves.)]TJ 0 -13.549 Td [(But)-487(it)-244(is)-244(this)-244(very)-243(pride)-244(which)-244(makes)-244(it)-243(almost)-244(impossible)-244(for)-243(us)]TJ/F16 7.9701 Tf -72.755 0 Td [([027])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(to-day)-237(to)-236(be)-236(conscious)-237(of)-236(that)-237(enormous)-236(lapse)-237(of)-236(time,)-239(preceding)]TJ 0 -13.55 Td [(the)-362(period)-362(of)]TJ/F20 10.9091 Tf 62.136 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(world-history)]TJ/F20 10.9091 Tf 59.389 0 Td [(\035)]TJ/F16 10.9091 Tf 8.792 0 Td [(when)]TJ/F20 10.9091 Tf 27.577 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(morality)-362(of)-362(custom)]TJ/F20 10.9091 Tf 85.471 0 Td [(\035)]TJ/F16 10.9091 Tf 8.792 0 Td [(held)]TJ -261.845 -13.549 Td [(the)-457(field,)-508(and)-457(to)-457(consider)-456(this)-457(lapse)-457(of)-457(time)-456(as)]TJ/F31 10.9091 Tf 223.396 0 Td [(the)-457(real)-456(and)]TJ -223.396 -13.549 Td [(decisive)-414(epoch)-415(that)-414(established)-414(the)-414(character)-415(of)-414(mankind)]TJ/F16 10.9091 Tf 260.988 0 Td [(:)-579(an)]TJ -260.988 -13.549 Td [(epoch)-373(when)-373(suffering)-373(was)-373(considered)-372(as)-373(a)-373(virtue,)-404(cruelty)-373(as)-372(a)]TJ 0 -13.549 Td [(virtue,)-298(hypocrisy)-289(as)-288(a)-289(virtue,)-298(revenge)-288(as)-289(a)-288(virtue,)-298(and)-289(the)-288(denial)]TJ 0 -13.55 Td [(of)-265(the)-265(reason)-265(as)-265(a)-265(virtue,)-268(whereas,)-269(on)-265(the)-265(other)-265(hand,)-268(well-being)]TJ 0 -13.549 Td [(was)-354(regarded)-354(as)-354(a)-354(danger,)-380(longing)-354(for)-354(knowledge)-354(as)-354(a)-353(danger,)]TJ 0 -13.549 Td [(peace)-224(as)-224(a)-224(danger,)-229(compassion)-224(as)-224(a)-224(danger:)-237(an)-224(epoch)-224(when)-224(being)]TJ 0 -13.549 Td [(pitied)-287(was)-286(looked)-287(upon)-286(as)-287(an)-286(insult,)-296(work)-287(as)-286(an)-287(insult,)-295(madness)]TJ 0 -13.549 Td [(as)-325(a)-324(divine)-325(attribute,)-344(and)-324(every)-325(kind)-325(of)-324(change)-325(as)-325(immoral)-324(and)]TJ 0 -13.55 Td [(pregnant)-312(with)-311(ruin!)-435(You)-312(imagine)-312(that)-311(all)-312(this)-312(has)-311(changed,)-327(and)]TJ 0 -13.549 Td [(that)-270(humanity)-271(must)-270(likewise)-271(have)-270(changed)-270(its)-271(character?)-311(Oh,)-275(ye)]TJ 0 -13.549 Td [(poor)-250(psychologists,)-250(learn)-250(to)-250(know)-250(yourselves)-250(better!)]TJ/F16 15.7808 Tf 0 -42.865 Td [(19.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(ORALITY)-1663(AND)]TJ/F16 10.9091 Tf 78.739 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(TUPEFACTION)]TJ/F16 10.9091 Tf 54.46 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Custom)-1216(represents)-1215(the)]TJ -162.6 -13.55 Td [(experiences)-512(of)-512(men)-512(of)-512(earlier)-512(times)-512(in)-512(regard)-512(to)-512(what)-511(they)]TJ 0 -13.549 Td [(considered)-476(as)-475(useful)-476(and)-476(harmful;)-589(but)-475(the)]TJ/F31 10.9091 Tf 201.163 0 Td [(feeling)-476(of)-475(custom)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +168 0 obj << +/Type /Page +/Contents 169 0 R +/Resources 167 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 166 0 R +>> endobj +170 0 obj << +/D [168 0 R /XYZ 111.966 355.585 null] +>> endobj +167 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +173 0 obj << +/Length 4041 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(29)]TJ +0 g 0 G + 0 -30.759 Td [(\050morality\051)-374(does)-374(not)-374(relate)-374(to)-374(these)-374(feelings)-374(as)-374(such,)-405(but)-374(to)-373(the)]TJ 0 -13.549 Td [(age,)-309(the)-297(sanctity,)-310(and)-297(the)-297(unquestioned)-298(authority)-297(of)-297(the)-297(custom.)]TJ 0 -13.549 Td [(Hence)-383(this)-383(feeling)-383(hinders)-383(our)-383(acquiring)-383(new)-383(experiences)-383(and)]TJ 0 -13.549 Td [(amending)-345(morals:)]TJ/F31 10.9091 Tf 84.323 0 Td [(i.e.)]TJ/F16 10.9091 Tf 19.174 0 Td [(morality)-345(is)-345(opposed)-346(to)-345(the)-345(formation)-345(of)]TJ -103.497 -13.55 Td [(new)-250(and)-250(better)-250(morals:)-250(it)-250(stupefies.)]TJ/F16 7.9701 Tf 291.024 -25.166 Td [([028])]TJ/F16 15.7808 Tf -291.024 -41.192 Td [(20.)]TJ/F16 10.9091 Tf 0 -30.484 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(REE)]TJ/F16 10.9091 Tf 15.055 0 Td [(-)]TJ/F16 7.9701 Tf 3.633 0 Td [(DOERS)-357(AND)]TJ/F16 10.9091 Tf 49.083 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(REE)]TJ/F16 10.9091 Tf 15.056 0 Td [(-)]TJ/F16 7.9701 Tf 3.633 0 Td [(THINKERS)]TJ/F16 10.9091 Tf 39.404 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Compared)-261(with)-261(free-thinkers,)]TJ -151.631 -13.549 Td [(free-doers)-324(are)-324(at)-324(a)-324(disadvantage,)-343(because)-324(it)-324(is)-324(evident)-324(that)-324(men)]TJ 0 -13.549 Td [(suffer)-306(more)-307(from)-306(the)-307(consequences)-306(of)-306(actions)-307(than)-306(of)-306(thoughts.)]TJ 0 -13.55 Td [(If)-274(we)-275(remember,)-280(however,)-280(that)-274(both)-275(seek)-274(their)-274(own)-274(satisfaction,)]TJ 0 -13.549 Td [(and)-418(that)-417(free-thinkers)-418(have)-418(already)-417(found)-418(their)-418(satisfaction)-417(in)]TJ 0 -13.549 Td [(reflection)-407(upon)-407(and)-407(utterance)-407(of)-407(forbidden)-407(things,)-446(there)-407(is)-406(no)]TJ 0 -13.549 Td [(difference)-412(in)-411(the)-412(motives;)-492(but)-412(in)-412(respect)-411(of)-412(the)-411(consequences)]TJ 0 -13.549 Td [(the)-311(issue)-311(will)-310(be)-311(decided)-311(against)-311(the)-311(free-thinker,)-326(provided)-310(that)]TJ 0 -13.55 Td [(it)-367(be)-368(not)-367(judged)-367(from)-367(the)-367(most)-368(superficial)-367(and)-367(vulgar)-367(external)]TJ 0 -13.549 Td [(appearance,)]TJ/F31 10.9091 Tf 54.694 0 Td [(i.e.)]TJ/F16 10.9091 Tf 16.493 0 Td [(not)-263(as)-264(every)-263(one)-263(would)-263(judge)-264(it.)-289(We)-264(must)-263(make)]TJ -71.187 -13.549 Td [(up)-246(for)-246(a)-246(good)-246(deal)-246(of)-246(the)-246(calumny)-246(with)-246(which)-246(men)-246(have)-246(covered)]TJ 0 -13.549 Td [(all)-468(those)-467(who)-468(have,)-522(by)-467(their)-468(actions,)-522(broken)-467(away)-468(from)-467(the)]TJ 0 -13.549 Td [(authority)-322(of)-323(some)-322(custom)]TJ/F20 10.9091 Tf 113.575 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(they)-322(are)-323(generally)-322(called)-322(criminals.)]TJ -124.484 -13.55 Td [(Every)-439(one)-439(who)-439(has)-439(hitherto)-439(overthrown)-439(a)-439(law)-439(of)-439(established)]TJ 0 -13.549 Td [(morality)-362(has)-362(always)-362(at)-361(first)-362(been)-362(considered)-362(as)-362(a)]TJ/F31 10.9091 Tf 224.57 0 Td [(wicked)-362(man)]TJ/F16 10.9091 Tf 53.027 0 Td [(:)]TJ -277.597 -13.549 Td [(but)-297(when)-297(it)-297(was)-297(afterwards)-297(found)-297(impossible)-297(to)-297(re-establish)-296(the)]TJ 0 -13.549 Td [(law,)-445(and)-406(people)-406(gradually)-406(became)-406(accustomed)-406(to)-406(the)-405(change,)]TJ 0 -13.549 Td [(the)-316(epithet)-316(was)-317(changed)-316(by)-316(slow)-316(degrees.)-449(History)-316(deals)-316(almost)]TJ 0 -13.549 Td [(exclusively)-427(with)-427(these)]TJ/F31 10.9091 Tf 105.474 0 Td [(wicked)-427(men)]TJ/F16 10.9091 Tf 53.126 0 Td [(,)-471(who)-427(later)-427(on)-426(came)-427(to)-427(be)]TJ -158.6 -13.55 Td [(recognised)-250(as)]TJ/F31 10.9091 Tf 61.8 0 Td [(good)-250(men)]TJ/F16 10.9091 Tf 42.72 0 Td [(.)]TJ/F16 15.7808 Tf -104.52 -43.559 Td [(21.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +172 0 obj << +/Type /Page +/Contents 173 0 R +/Resources 171 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 166 0 R +>> endobj +174 0 obj << +/D [172 0 R /XYZ 46.771 438.812 null] +>> endobj +171 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +177 0 obj << +/Length 4470 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(30)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F20 10.9091 Tf 0 -30.759 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(ULFILMENT)-354(OF)-353(THE)]TJ/F16 10.9091 Tf 79.296 0 Td [(L)]TJ/F16 7.9701 Tf 6.665 0 Td [(AW)]TJ/F16 10.9091 Tf 13.278 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.752 0 Td [(In)-258(cases)-259(where)-258(the)-259(observance)-258(of)-259(a)]TJ -128.628 -13.549 Td [(moral)-174(precept)-174(has)-174(led)-174(to)-174(different)-174(consequence)-174(from)-174(that)-173(expected)]TJ 0 -13.549 Td [(and)-797(promised,)-436(and)-398(does)-399(not)-399(bestow)-398(upon)-399(the)-398(moral)-399(man)-398(the)]TJ/F16 7.9701 Tf -72.756 0 Td [([029])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(happiness)-329(he)-330(had)-329(hoped)-329(for,)-349(but)-329(leads)-330(rather)-329(to)-329(misfortune)-329(and)]TJ 0 -13.55 Td [(misery,)-326(the)-310(conscientious)-311(and)-311(timid)-310(man)-311(has)-310(always)-311(his)-310(excuse)]TJ 0 -13.549 Td [(ready:)]TJ/F20 10.9091 Tf 30.076 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Something)-254(was)-254(lacking)-254(in)-254(the)-254(proper)]TJ/F31 10.9091 Tf 163.273 0 Td [(carrying)-254(out)]TJ/F16 10.9091 Tf 57.25 0 Td [(of)-254(the)]TJ -255.442 -13.549 Td [(law.)]TJ/F20 10.9091 Tf 18.48 0 Td [(\035)]TJ/F16 10.9091 Tf 9.117 0 Td [(If)-392(the)-391(worst)-392(comes)-392(to)-391(the)-392(worst,)-427(a)-392(deeply-suffering)-392(and)]TJ -27.597 -13.549 Td [(down-trodden)-380(humanity)-380(will)-380(even)-381(decree:)]TJ/F20 10.9091 Tf 193.636 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(It)-380(is)-380(impossible)-380(to)]TJ -198.48 -13.549 Td [(carry)-253(out)-253(the)-253(precept)-253(faithfully:)-256(we)-253(are)-253(too)-253(weak)-253(and)-253(sinful,)-253(and,)]TJ 0 -13.55 Td [(in)-364(the)-365(depths)-364(of)-364(our)-364(soul,)-393(incapable)-365(of)-364(morality:)-478(consequently)]TJ 0 -13.549 Td [(we)-276(have)-276(no)-276(claim)-277(to)-276(happiness)-276(and)-276(success.)-328(Moral)-276(precepts)-276(and)]TJ 0 -13.549 Td [(promises)-250(have)-250(been)-250(given)-250(for)-250(better)-250(beings)-250(than)-250(ourselves.)]TJ/F20 10.9091 Tf 255.403 0 Td [(\035)]TJ/F16 15.7808 Tf -255.403 -43.559 Td [(22.)]TJ/F16 10.9091 Tf 0 -30.484 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(ORKS)-507(AND)]TJ/F16 10.9091 Tf 46.593 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(AITH)]TJ/F16 10.9091 Tf 19.032 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Protestant)-370(teachers)-370(are)-370(still)-371(spreading)-370(the)]TJ -95.626 -13.55 Td [(fundamental)-425(error)-425(that)-425(faith)-425(only)-425(is)-425(of)-425(consequence,)-468(and)-425(that)]TJ 0 -13.549 Td [(works)-204(must)-204(follow)-204(naturally)-203(upon)-204(faith.)-235(This)-204(doctrine)-204(is)-203(certainly)]TJ 0 -13.549 Td [(not)-225(true,)-229(but)-225(it)-225(is)-225(so)-224(seductive)-225(in)-225(appearance)-224(that)-225(it)-225(has)-224(succeeded)]TJ 0 -13.549 Td [(in)-306(fascinating)-306(quite)-306(other)-306(intellects)-306(than)-306(that)-306(of)-306(Luther)-306(\050)]TJ/F31 10.9091 Tf 246.985 0 Td [(e.g.)]TJ/F16 10.9091 Tf 20.314 0 Td [(the)]TJ -267.299 -13.549 Td [(minds)-420(of)-420(Socrates)-420(and)-420(Plato\051:)-590(though)-420(the)-420(plain)-420(evidence)-419(and)]TJ 0 -13.55 Td [(experience)-230(of)-230(our)-230(daily)-230(life)-231(prove)-230(the)-230(contrary.)-243(The)-230(most)-230(assured)]TJ 0 -13.549 Td [(knowledge)-401(and)-400(faith)-401(cannot)-401(give)-400(us)-401(either)-401(the)-400(strength)-401(or)-400(the)]TJ 0 -13.549 Td [(dexterity)-362(required)-362(for)-362(action,)-389(or)-362(the)-362(practice)-362(in)-362(that)-362(subtle)-361(and)]TJ 0 -13.549 Td [(complicated)-320(mechanism)-320(which)-321(is)-320(a)-320(prerequisite)-320(for)-320(anything)-320(to)]TJ 0 -13.549 Td [(be)-383(changed)-382(from)-383(an)-383(idea)-382(into)-383(action.)-648(Then,)-416(I)-382(say,)-416(let)-383(us)-382(first)]TJ 0 -13.55 Td [(and)-385(foremost)-385(have)-385(works!)-655(and)-385(this)-385(means)-385(practice!)-655(practice!)]TJ 0 -13.549 Td [(practice!)-245(The)-234(necessary)-235(faith)-235(will)-234(come)-235(later)]TJ/F20 10.9091 Tf 192.979 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(be)-235(certain)-234(of)-235(that!)]TJ/F16 7.9701 Tf -276.644 -25.177 Td [([030])]TJ/F16 15.7808 Tf 72.756 -41.181 Td [(23.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +176 0 obj << +/Type /Page +/Contents 177 0 R +/Resources 175 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 166 0 R +>> endobj +178 0 obj << +/D [176 0 R /XYZ 113.644 491.077 null] +>> endobj +179 0 obj << +/D [176 0 R /XYZ 93.543 107.323 null] +>> endobj +175 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +182 0 obj << +/Length 5218 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(31)]TJ +0 g 0 G + 0 -30.759 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(N)-513(WHAT)]TJ/F16 10.9091 Tf 37.827 0 Td [(R)]TJ/F16 7.9701 Tf 7.276 0 Td [(ESPECT)-513(WE)-512(ARE)-513(MOST)]TJ/F16 10.9091 Tf 95.603 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(UBTLE)]TJ/F16 10.9091 Tf 25.68 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(By)-375(the)-374(fact)-375(that,)-405(for)]TJ -189.72 -13.549 Td [(thousands)-336(of)-336(years,)]TJ/F31 10.9091 Tf 89.7 0 Td [(things)]TJ/F16 10.9091 Tf 30.338 0 Td [(\050nature,)-358(tools,)-357(property)-336(of)-336(all)-336(kinds\051)]TJ -120.038 -13.549 Td [(were)-507(thought)-507(to)-508(be)-507(alive)-507(and)-507(to)-507(possess)-508(souls,)-571(and)-507(able)-507(to)]TJ 0 -13.549 Td [(hinder)-465(and)-465(interfere)-464(with)-465(the)-465(designs)-465(of)-464(man,)-519(the)-465(feeling)-464(of)]TJ 0 -13.55 Td [(impotence)-383(among)-383(men)-383(has)-383(become)-383(greater)-383(and)-383(more)-383(frequent)]TJ 0 -13.549 Td [(than)-339(it)-340(need)-339(have)-339(been:)-429(for)-339(one)-339(had)-339(to)-340(secure)-339(one's)-339(things)-339(like)]TJ 0 -13.549 Td [(men)-217(and)-217(beasts,)-224(by)-217(means)-217(of)-217(force,)-223(compulsion,)-224(flattery,)-223(treaties,)]TJ 0 -13.549 Td [(sacrifices)]TJ/F20 10.9091 Tf 41.193 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-445(it)-445(is)-445(here)-445(that)-445(we)-445(may)-445(find)-445(the)-445(origin)-445(of)-445(the)]TJ -52.102 -13.549 Td [(greater)-381(number)-380(of)-381(superstitious)-380(customs,)]TJ/F31 10.9091 Tf 187.457 0 Td [(i.e.)]TJ/F16 10.9091 Tf 20.332 0 Td [(of)-381(an)-380(important,)]TJ/F31 10.9091 Tf -207.789 -13.55 Td [(perhaps)-169(paramount)]TJ/F16 10.9091 Tf 84.873 0 Td [(,)-185(and)-169(nevertheless)-169(wasted)-169(and)-169(useless)-169(division)]TJ -84.873 -13.549 Td [(of)-318(mankind's)-319(activity!)]TJ/F20 10.9091 Tf 96.784 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(But)-318(since)-319(the)-318(feeling)-319(of)-318(impotence)-319(and)]TJ -107.693 -13.549 Td [(fear)-452(was)-452(so)-451(strong,)-503(and)-451(for)-452(such)-452(a)-452(length)-451(of)-452(time)-452(in)-452(a)-451(state)]TJ 0 -13.549 Td [(of)-370(constant)-370(stimulation,)-400(the)-371(feeling)-370(of)]TJ/F31 10.9091 Tf 174.544 0 Td [(power)]TJ/F16 10.9091 Tf 31.562 0 Td [(in)-370(man)-370(has)-370(been)]TJ -206.106 -13.549 Td [(developed)-422(in)-422(so)-422(subtle)-422(a)-422(manner)-422(that,)-465(in)-422(this)-422(respect,)-465(he)-422(can)]TJ 0 -13.55 Td [(compare)-358(favourably)-358(with)-357(the)-358(most)-358(delicately-adjusted)-357(balance.)]TJ 0 -13.549 Td [(This)-247(feeling)-248(has)-247(become)-247(his)-248(strongest)-247(propensity:)-249(and)-247(the)-247(means)]TJ 0 -13.549 Td [(he)-378(discovered)-379(for)-378(creating)-379(it)-378(form)-379(almost)-378(the)-379(entire)-378(history)-378(of)]TJ 0 -13.549 Td [(culture.)]TJ/F16 15.7808 Tf 0 -42.865 Td [(24.)]TJ/F16 10.9091 Tf 0 -29.791 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 15.586 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(ROOF)-623(OF)-622(A)]TJ/F16 10.9091 Tf 52.083 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(RECEPT)]TJ/F16 10.9091 Tf 29.673 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-455(worth)-455(or)-455(worthlessness)-455(of)-455(a)]TJ -129.775 -13.549 Td [(recipe)]TJ/F20 10.9091 Tf 26.651 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-205(for)-205(baking)-205(bread,)-214(for)-205(example)]TJ/F20 10.9091 Tf 146.698 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(is)-205(proved,)-214(generally)]TJ -195.167 -13.549 Td [(speaking,)-230(by)-224(the)-225(result)-224(expected)-225(coming)-224(to)-225(pass)-224(or)-225(not,)-229(provided,)]TJ 0 -13.549 Td [(of)-200(course,)-210(that)-200(the)-199(directions)-200(given)-200(have)-200(been)-200(carefully)-399(followed.)]TJ/F16 7.9701 Tf 291.024 0 Td [([031])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(The)-212(case)-211(is)-212(different,)-219(however,)-219(when)-212(we)-211(come)-212(to)-211(deal)-212(with)-211(moral)]TJ 0 -13.55 Td [(precepts,)-321(for)-307(here)-306(the)-307(results)-307(cannot)-307(be)-307(ascertained,)-320(interpreted,)]TJ 0 -13.549 Td [(and)-269(divined.)-308(These)-269(precepts,)-275(indeed,)-274(are)-269(based)-269(upon)-269(hypotheses)]TJ 0 -13.549 Td [(of)-300(but)-300(little)-300(scientific)-300(value,)-312(the)-300(proof)-300(or)-300(refutation)-300(of)-300(which)-299(by)]TJ 0 -13.549 Td [(means)-383(of)-382(results)-383(is)-382(impossible:)]TJ/F20 10.9091 Tf 139.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(but)-383(in)-382(former)-383(ages,)-415(when)-383(all)]TJ -150.637 -13.549 Td [(science)-194(was)-194(crude)-195(and)-194(primitive,)-205(and)-194(when)-195(a)-194(matter)-194(was)]TJ/F31 10.9091 Tf 242.152 0 Td [(taken)-194(for)]TJ -242.152 -13.55 Td [(granted)]TJ/F16 10.9091 Tf 36.176 0 Td [(on)-178(the)-178(smallest)-178(evidence,)-193(then)-178(the)-178(worth)-178(or)-178(worthlessness)]TJ -36.176 -13.549 Td [(of)-218(a)-218(moral)-218(recipe)-218(was)-218(determined)-218(as)-218(we)-218(now)-218(determine)-218(any)-218(other)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +181 0 obj << +/Type /Page +/Contents 182 0 R +/Resources 180 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 166 0 R +>> endobj +183 0 obj << +/D [181 0 R /XYZ 283.712 174.536 null] +>> endobj +180 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +186 0 obj << +/Length 4617 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(32)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(precept:)-572(by)-411(reference)-411(to)-411(the)-411(results.)-733(If)-411(the)-411(natives)-410(of)-411(Alaska)]TJ 0 -13.549 Td [(believe)-253(in)-253(a)-252(command)-253(which)-253(says:)]TJ/F20 10.9091 Tf 152.918 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Thou)-253(shalt)-253(not)-252(throw)-253(a)-253(bone)]TJ -157.762 -13.549 Td [(into)-435(the)-435(fire)-434(or)-435(give)-435(it)-435(to)-435(a)-435(dog,)]TJ/F20 10.9091 Tf 149.755 0 Td [(\035)]TJ/F16 10.9091 Tf 9.587 0 Td [(this)-435(will)-435(be)-434(proved)-435(by)-435(the)]TJ -159.342 -13.549 Td [(warning:)]TJ/F20 10.9091 Tf 43.998 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(If)-364(thou)-364(dost)-364(thou)-364(wilt)-364(have)-364(no)-364(luck)-364(when)-364(hunting.)]TJ/F20 10.9091 Tf 226.945 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.55 Td [(Yet,)-370(in)-345(one)-346(sense)-346(or)-346(another,)-369(it)-346(almost)-346(invariably)-346(happens)-345(that)]TJ 0 -13.549 Td [(one)-345(has)]TJ/F20 10.9091 Tf 37.83 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(no)-345(luck)-346(when)-345(hunting.)]TJ/F20 10.9091 Tf 100.692 0 Td [(\035)]TJ/F16 10.9091 Tf 8.611 0 Td [(It)-345(is)-346(no)-345(easy)-345(matter)-346(to)]TJ/F31 10.9091 Tf 103.202 0 Td [(refute)]TJ/F16 10.9091 Tf -255.179 -13.549 Td [(the)-397(worth)-396(of)-397(the)-396(precept)-397(in)-396(this)-397(way,)-433(the)-397(more)-396(so)-397(as)-396(it)-397(is)-396(the)]TJ 0 -13.549 Td [(community,)-481(and)-435(not)-434(the)-435(individual,)-481(which)-434(is)-435(regarded)-435(as)-434(the)]TJ 0 -13.549 Td [(bearer)-254(of)-253(the)-254(punishment;)-255(and,)-254(again,)-255(some)-253(occurrence)-254(is)-253(almost)]TJ 0 -13.55 Td [(certain)-250(to)-250(happen)-250(which)-250(seems)-250(to)-250(prove)-250(the)-250(rule.)]TJ/F16 15.7808 Tf 0 -41.637 Td [(25.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(USTOMS)-651(AND)]TJ/F16 10.9091 Tf 59.975 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(EAUTY)]TJ/F16 10.9091 Tf 27.003 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)-476(justice)-476(to)-477(custom)-476(it)-476(must)-476(not)-476(be)]TJ -115.167 -13.55 Td [(overlooked)-483(that,)-540(in)-483(the)-482(case)-483(of)-483(all)-482(those)-483(who)-482(conform)-483(to)-482(it)]TJ 0 -13.549 Td [(whole-heartedly)-413(from)-413(the)-413(very)-413(start,)-454(the)-413(organs)-413(of)-413(attack)-413(and)]TJ 0 -13.549 Td [(defence,)-248(both)-248(physical)-247(and)-248(intellectual,)-248(begin)-247(to)-248(waste)-247(away;)]TJ/F31 10.9091 Tf 267.299 0 Td [(i.e.)]TJ/F16 10.9091 Tf -267.299 -13.549 Td [(these)-278(individuals)-278(gradually)-279(become)-278(more)-278(beautiful!)-335(For)-278(it)-278(is)-278(the)]TJ 0 -13.549 Td [(exercise)-359(of)-359(these)-359(organs)-359(and)-359(their)-359(corresponding)-718(feelings)-358(that)]TJ/F16 7.9701 Tf -72.756 0 Td [([032])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(brings)-224(about)-223(ugliness)-223(and)-224(helps)-223(to)-224(preserve)-223(it.)-242(It)-223(is)-223(for)-224(this)-223(reason)]TJ 0 -13.549 Td [(that)-371(the)-370(old)-371(baboon)-370(is)-371(uglier)-370(than)-371(the)-370(young)-371(one,)-400(and)-371(that)-370(the)]TJ 0 -13.549 Td [(young)-263(female)-262(baboon)-263(most)-263(closely)-262(resembles)-263(man,)-266(and)-263(is)-262(hence)]TJ 0 -13.549 Td [(the)-207(most)-208(handsome.)]TJ/F20 10.9091 Tf 86.035 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Let)-207(us)-208(draw)-207(from)-207(this)-207(our)-208(own)-207(conclusions)]TJ -96.944 -13.549 Td [(as)-250(to)-250(the)-250(origin)-250(of)-250(female)-250(beauty!)]TJ/F16 15.7808 Tf 0 -41.638 Td [(26.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(NIMALS)-238(AND)]TJ/F16 10.9091 Tf 51.607 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORALS)]TJ/F16 10.9091 Tf 26.126 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-174(rules)-174(insisted)-174(upon)-174(in)-174(polite)-174(society,)]TJ -108.944 -13.549 Td [(such,)-451(for)-411(example,)-451(as)-411(the)-411(avoidance)-411(of)-411(everything)-411(ridiculous,)]TJ 0 -13.549 Td [(fantastic,)-308(presumptuous;)-320(the)-297(suppression)-296(of)-297(one's)-296(virtues)-297(just)-296(as)]TJ 0 -13.55 Td [(much)-393(as)-392(of)-393(one's)-393(most)-392(violent)-393(desires,)-428(the)-393(instant)-393(bringing)-392(of)]TJ 0 -13.549 Td [(one's)-435(self)-435(down)-434(to)-435(the)-435(general)-435(level,)-481(submitting)-435(one's)-435(self)-434(to)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +185 0 obj << +/Type /Page +/Contents 186 0 R +/Resources 184 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 166 0 R +>> endobj +187 0 obj << +/D [185 0 R /XYZ 315.44 258.286 null] +>> endobj +184 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +190 0 obj << +/Length 5328 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(33)]TJ +0 g 0 G + 0 -30.759 Td [(etiquette)-268(and)-268(self-depreciation:)-287(all)-268(this,)-272(generally)-269(speaking,)-272(is)-268(to)]TJ 0 -13.549 Td [(be)-362(found,)-389(as)-362(a)-361(social)-362(morality,)-390(even)-361(in)-362(the)-362(lowest)-361(scale)-362(of)-361(the)]TJ 0 -13.549 Td [(animal)-361(world)]TJ/F20 10.9091 Tf 59.089 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-361(it)-362(is)-361(only)-362(in)-361(this)-362(low)-361(scale)-362(that)-361(we)-362(see)-361(the)]TJ -69.998 -13.549 Td [(innermost)-390(plan)-390(of)-389(all)-390(these)-390(amiable)-390(precautionary)-389(regulations:)]TJ 0 -13.55 Td [(one)-424(wishes)-423(to)-424(escape)-424(from)-423(one's)-424(pursuers)-424(and)-423(to)-424(be)-424(aided)-423(in)]TJ 0 -13.549 Td [(the)-373(search)-374(for)-373(plunder.)-620(Hence)-374(animals)-373(learn)-373(to)-374(control)-373(and)-373(to)]TJ 0 -13.549 Td [(disguise)-208(themselves)-207(to)-208(such)-207(an)-208(extent)-208(that)-207(some)-208(of)-207(them)-208(can)-207(even)]TJ 0 -13.549 Td [(adapt)-273(the)-273(colour)-274(of)-273(their)-273(bodies)-273(to)-274(that)-273(of)-273(their)-273(surroundings)-273(\050by)]TJ 0 -13.549 Td [(means)-206(of)-206(what)-207(is)-206(known)-206(as)-206(the)]TJ/F20 10.9091 Tf 133.305 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(chromatic)-206(function)]TJ/F20 10.9091 Tf 82.235 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(\051.)-235(Others)-207(can)]TJ -225.227 -13.55 Td [(simulate)-267(death,)-271(or)-267(adopt)-267(the)-266(forms)-267(and)-267(colours)-267(of)-267(other)-266(animals,)]TJ 0 -13.549 Td [(or)-294(of)-295(sand,)-305(leaves,)-305(moss,)-306(or)-294(fungi)-295(\050known)-294(to)-294(English)-294(naturalists)]TJ 0 -13.549 Td [(as)]TJ/F20 10.9091 Tf 11.815 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(mimicry)]TJ/F20 10.9091 Tf 36.97 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(\051.)]TJ -46.517 -18.459 Td [(It)-234(is)-234(in)-234(this)-234(way)-234(that)-234(an)-234(individual)-234(conceals)-234(himself)-234(behind)-234(the)]TJ -11.956 -13.549 Td [(universality)-337(of)-337(the)-337(generic)-337(term)]TJ/F20 10.9091 Tf 148.087 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(man)]TJ/F20 10.9091 Tf 18.785 0 Td [(\035)]TJ/F16 10.9091 Tf 8.52 0 Td [(or)]TJ/F20 10.9091 Tf 12.763 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(society,)]TJ/F20 10.9091 Tf 33.633 0 Td [(\035)]TJ/F16 10.9091 Tf 8.519 0 Td [(or)-337(adapts)]TJ/F16 7.9701 Tf 51.03 0 Td [([033])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(and)-305(attaches)-305(himself)-304(to)-305(princes,)-319(castes,)-318(political)-305(parties,)-318(current)]TJ 0 -13.549 Td [(opinions)-386(of)-386(the)-386(time,)-421(or)-386(his)-386(surroundings:)-522(and)-386(we)-386(may)-386(easily)]TJ 0 -13.55 Td [(find)-328(the)-329(animal)-328(equivalent)-328(of)-328(all)-328(those)-329(subtle)-328(means)-328(of)-328(making)]TJ 0 -13.549 Td [(ourselves)-293(happy,)-305(thankful,)-304(powerful,)-304(and)-294(fascinating.)-380(Even)-293(that)]TJ 0 -13.549 Td [(sense)-317(of)-317(truth,)-334(which)-317(is)-318(at)-317(bottom)-317(merely)-317(the)-317(sense)-317(of)-317(security,)]TJ 0 -13.549 Td [(is)-378(possessed)-377(by)-378(man)-377(in)-378(common)-377(with)-378(the)-377(animals:)-505(we)-378(do)-377(not)]TJ 0 -13.549 Td [(wish)-408(to)-407(be)-408(deceived)-407(by)-408(others)-408(or)-407(by)-408(ourselves;)-486(we)-408(hear)-407(with)]TJ 0 -13.55 Td [(some)-280(suspicion)-281(the)-280(promptings)-281(of)-280(our)-281(own)-280(passions,)-288(we)-280(control)]TJ 0 -13.549 Td [(ourselves)-303(and)-302(remain)-302(on)-303(the)-302(watch)-303(against)-302(ourselves.)-408(Now,)-315(the)]TJ 0 -13.549 Td [(animal)-317(does)-317(all)-317(this)-317(as)-317(well)-317(as)-317(man;)-350(and)-317(in)-317(the)-317(animal)-317(likewise)]TJ 0 -13.549 Td [(self-control)-316(originates)-317(in)-316(the)-317(sense)-316(of)-316(reality)-317(\050prudence\051.)-449(In)-316(the)]TJ 0 -13.549 Td [(same)-394(way,)-431(the)-394(animal)-395(observes)-394(the)-395(effects)-394(it)-395(exercises)-394(on)-394(the)]TJ 0 -13.549 Td [(imagination)-392(of)-392(other)-391(beasts:)-534(it)-392(thus)-391(learns)-392(to)-392(view)-392(itself)-391(from)]TJ 0 -13.55 Td [(their)-438(position,)-486(to)-438(consider)-439(itself)]TJ/F20 10.9091 Tf 149.573 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(objectively)]TJ/F20 10.9091 Tf 48.48 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(;)-533(it)-438(has)-438(its)-439(own)]TJ -207.74 -13.549 Td [(degree)-276(of)-276(self-knowledge.)-327(The)-275(animal)-276(judges)-276(the)-276(movements)-275(of)]TJ 0 -13.549 Td [(its)-270(friends)-271(and)-270(foes,)-276(it)-270(learns)-270(their)-271(peculiarities)-270(by)-271(heart)-270(and)-270(acts)]TJ 0 -13.549 Td [(accordingly:)-473(it)-362(gives)-361(up,)-390(once)-362(and)-361(for)-362(all,)-389(the)-362(struggle)-361(against)]TJ 0 -13.549 Td [(individual)-257(animals)-258(of)-257(certain)-258(species,)-259(and)-258(it)-257(likewise)-257(recognises,)]TJ 0 -13.55 Td [(in)-293(the)-293(approach)-293(of)-293(certain)-293(varieties,)-304(whether)-293(their)-292(intentions)-293(are)]TJ 0 -13.549 Td [(agreeable)-293(and)-292(peaceful.)-379(The)-292(beginnings)-293(of)-293(justice,)-303(like)-293(those)-292(of)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +189 0 obj << +/Type /Page +/Contents 190 0 R +/Resources 188 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 192 0 R +>> endobj +191 0 obj << +/D [189 0 R /XYZ 191.183 337.126 null] +>> endobj +188 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +195 0 obj << +/Length 4966 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(34)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(wisdom)]TJ/F20 10.9091 Tf 34.549 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)-375(short,)-407(everything)-375(which)-375(we)-375(know)-375(as)-375(the)]TJ/F31 10.9091 Tf 198.812 0 Td [(Socratic)]TJ -244.27 -13.549 Td [(virtues)]TJ/F20 10.9091 Tf 29.695 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(are)-176(of)-175(an)]TJ/F31 10.9091 Tf 38.452 0 Td [(animal)]TJ/F16 10.9091 Tf 32.231 0 Td [(nature:)-213(a)-175(consequence)-176(of)-176(those)-175(instincts)]TJ -111.287 -13.549 Td [(which)-320(teach)-320(us)-320(to)-320(search)-320(for)-320(food)-320(and)-320(to)-320(avoid)-320(our)-320(enemies.)-460(If)]TJ 0 -13.549 Td [(we)-273(remember)-273(that)-273(the)-274(higher)-273(man)-273(has)-273(merely)-273(raised)-273(and)-273(refined)]TJ 0 -13.55 Td [(himself)-292(in)-292(the)]TJ/F31 10.9091 Tf 64.103 0 Td [(quality)]TJ/F16 10.9091 Tf 33.491 0 Td [(of)-292(his)-292(food)-292(and)-292(in)-292(the)-292(conception)-292(of)-292(what)]TJ -97.594 -13.549 Td [(is)-268(contrary)-268(to)-268(his)-268(nature,)-272(it)-536(may)-268(not)-268(be)-268(going)-268(too)-268(far)-268(to)-267(describe)]TJ/F16 7.9701 Tf -72.756 0 Td [([034])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(the)-250(entire)-250(moral)-250(phenomenon)-250(as)-250(of)-250(an)-250(animal)-250(origin.)]TJ/F16 15.7808 Tf 0 -49.64 Td [(27.)]TJ/F16 10.9091 Tf 0 -36.565 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 17.015 0 Td [(V)]TJ/F16 7.9701 Tf 7.877 0 Td [(ALUE)-802(OF)-802(THE)]TJ/F16 10.9091 Tf 66.102 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(ELIEF)-802(IN)]TJ/F16 10.9091 Tf 42.886 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(UPERHUMAN)]TJ/F16 10.9091 Tf 56.866 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(ASSIONS)]TJ/F16 10.9091 Tf 33.211 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)]TJ -263.666 -13.549 Td [(institution)-358(of)-358(marriage)-358(stubbornly)-358(upholds)-358(the)-358(belief)-358(that)-358(love,)]TJ 0 -13.549 Td [(although)-308(a)-308(passion,)-322(is)-308(nevertheless)-307(capable)-308(of)-308(duration)-308(as)-307(such,)]TJ 0 -13.549 Td [(yea,)-384(that)-357(lasting,)-383(lifelong)-357(love)-357(may)-357(be)-357(taken)-357(as)-357(a)-357(general)-356(rule.)]TJ 0 -13.55 Td [(By)-448(means)-448(of)-447(the)-448(tenacity)-448(of)-448(a)-447(noble)-448(belief,)-497(in)-448(spite)-448(of)-447(such)]TJ 0 -13.549 Td [(frequent)-242(and)-242(almost)-242(customary)-242(refutations)]TJ/F20 10.9091 Tf 183.858 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(thereby)-242(becoming)-242(a)]TJ/F31 10.9091 Tf -194.767 -13.549 Td [(pia)-342(fraus)]TJ/F20 10.9091 Tf 40.097 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(marriage)-342(has)-341(elevated)-342(love)-341(to)-342(a)-341(higher)-342(rank.)-525(Every)]TJ -51.007 -13.549 Td [(institution)-445(which)-445(has)-445(conceded)-444(to)-445(a)-445(passion)-445(the)]TJ/F31 10.9091 Tf 224.866 0 Td [(belief)-445(in)-445(the)]TJ -224.866 -13.549 Td [(duration)-210(of)-209(the)-210(latter)]TJ/F16 10.9091 Tf 89.901 0 Td [(,)-218(and)-209(responsibility)-210(for)-210(this)-209(duration,)-218(in)-210(spite)]TJ -89.901 -13.55 Td [(of)-389(the)-389(nature)-388(of)-389(the)-389(passion)-389(itself,)-423(has)-389(raised)-389(the)-389(passion)-389(to)-388(a)]TJ 0 -13.549 Td [(higher)-185(level:)-217(and)-184(he)-185(who)-184(is)-185(thenceforth)-184(seized)-185(with)-184(such)-185(a)-184(passion)]TJ 0 -13.549 Td [(does)-250(not,)-251(as)-250(formerly,)-251(think)-250(himself)-251(lowered)-250(in)-251(the)-250(estimation)-250(of)]TJ 0 -13.549 Td [(others)-215(or)-214(brought)-215(into)-214(danger)-215(on)-214(that)-215(account,)-222(but)-214(on)-215(the)-214(contrary)]TJ 0 -13.549 Td [(believes)-270(himself)-270(to)-270(be)-271(raised,)-275(both)-270(in)-270(the)-270(opinion)-270(of)-270(himself)-270(and)]TJ 0 -13.55 Td [(of)-318(his)-319(equals.)-454(Let)-319(us)-318(recall)-318(institutions)-319(and)-318(customs)-318(which,)-335(out)]TJ 0 -13.549 Td [(of)-281(the)-280(fiery)-281(devotion)-280(of)-281(a)-280(moment,)-289(have)-280(created)-281(eternal)-280(fidelity;)]TJ 0 -13.549 Td [(out)-323(of)-324(the)-323(pleasure)-323(of)-323(anger,)-342(eternal)-323(vengeance;)-360(out)-323(of)-323(despair,)]TJ 0 -13.549 Td [(eternal)-270(mourning;)-281(out)-271(of)-270(a)-271(single)-270(hasty)-270(word,)-276(eternal)-270(obligation.)]TJ 0 -13.549 Td [(A)-289(great)-288(deal)-289(of)-288(hypocrisy)-289(and)-289(falsehood)-288(came)-289(into)-288(the)-289(world)-288(as)]TJ 0 -13.549 Td [(the)-257(result)-258(of)-257(such)-257(transformations;)-262(but)-257(each)-257(time,)-259(too,)-260(at)-257(the)-257(cost)]TJ 0 -13.55 Td [(of)-233(such)-233(disadvantages,)-237(a)-233(new)-233(and)]TJ/F31 10.9091 Tf 147.078 0 Td [(superhuman)]TJ/F16 10.9091 Tf 56.478 0 Td [(conception)-233(which)]TJ -203.556 -13.549 Td [(elevates)-250(mankind.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +194 0 obj << +/Type /Page +/Contents 195 0 R +/Resources 193 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 192 0 R +>> endobj +196 0 obj << +/D [194 0 R /XYZ 212.027 450.429 null] +>> endobj +193 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +199 0 obj << +/Length 4531 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(35)]TJ +0 g 0 G +/F16 7.9701 Tf -72.755 -30.759 Td [([035])]TJ/F16 15.7808 Tf 72.755 -41.531 Td [(28.)]TJ/F16 10.9091 Tf 0 -28.599 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(TATE)-722(OF)]TJ/F16 10.9091 Tf 42.058 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(IND)-722(AS)]TJ/F16 10.9091 Tf 35.858 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(RGUMENT)]TJ/F16 10.9091 Tf 39.404 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Whence)-528(arises)-528(within)-527(us)-528(a)]TJ -154.597 -13.549 Td [(cheerful)-348(readiness)-348(for)-349(action?)]TJ/F20 10.9091 Tf 131.952 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(such)-348(is)-348(the)-349(questi)1(on)-349(which)-348(has)]TJ -142.861 -13.549 Td [(greatly)-258(occupied)-258(the)-259(attention)-258(of)-258(men.)-275(The)-258(most)-258(ancient)-258(answer,)]TJ 0 -13.549 Td [(and)-259(one)-259(which)-260(we)-259(still)-259(hear,)-261(is:)-269(God)-259(is)-259(the)-259(cause;)-264(in)-259(this)-259(way)-259(He)]TJ 0 -13.55 Td [(gives)-237(us)-237(to)-237(understand)-237(that)-237(He)-237(approves)-236(of)-237(our)-237(actions.)-246(When,)-239(in)]TJ 0 -13.549 Td [(former)-304(ages,)-317(people)-303(consulted)-304(the)-303(oracles,)-317(they)-304(did)-303(so)-304(that)-303(they)]TJ 0 -13.549 Td [(might)-310(return)-309(home)-310(strengthened)-309(by)-310(this)-310(cheerful)-309(readiness;)-339(and)]TJ 0 -13.549 Td [(every)-242(one)-243(answered)-242(the)-242(doubts)-242(which)-243(came)-242(to)-242(him,)-244(if)-242(alternative)]TJ 0 -13.549 Td [(actions)-362(suggested)-362(themselves,)-389(by)-362(saying:)]TJ/F20 10.9091 Tf 188.818 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(I)-362(shall)-361(do)-362(whatever)]TJ -193.662 -13.549 Td [(brings)-302(about)-302(that)-302(feeling.)]TJ/F20 10.9091 Tf 110.783 0 Td [(\035)]TJ/F16 10.9091 Tf 8.139 0 Td [(They)-302(did)-302(not)-302(decide,)-315(in)-302(other)-302(words,)]TJ -118.922 -13.55 Td [(for)-185(what)-186(was)-185(most)-186(reasonable,)-198(but)-186(upon)-185(some)-186(plan)-185(the)-185(conception)]TJ 0 -13.549 Td [(of)-373(which)-374(imbued)-373(the)-373(soul)-374(with)-373(courage)-373(and)-373(hope.)-620(A)-373(cheerful)]TJ 0 -13.549 Td [(outlook)-218(was)-218(placed)-219(in)-218(the)-218(scales)-218(as)-218(an)-219(argument)-218(and)-218(proved)-218(to)-218(be)]TJ 0 -13.549 Td [(heavier)-197(than)-196(reasonableness;)-214(for)-197(the)-196(state)-197(of)-196(mind)-197(was)-196(interpreted)]TJ 0 -13.549 Td [(in)-349(a)-349(superstitious)-349(manner)-349(as)-349(the)-349(action)-349(of)-349(a)-349(god)-349(who)-348(promises)]TJ 0 -13.55 Td [(success;)-289(and)-276(who,)-282(by)-276(this)-276(argument,)-283(lets)-276(his)-276(reason)-276(speak)-276(as)-275(the)]TJ 0 -13.549 Td [(highest)-403(reasonableness.)-707(Now,)-441(let)-402(the)-403(consequences)-402(of)-403(such)-402(a)]TJ 0 -13.549 Td [(prejudice)-305(be)-305(considered)-305(when)-304(shrewd)-305(men,)-319(thirsting)-305(for)-304(power,)]TJ 0 -13.549 Td [(availed)-273(themselves)-274(of)-273(it)]TJ/F20 10.9091 Tf 104.088 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-273(still)-274(do)-273(so!)]TJ/F20 10.9091 Tf 68.811 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Bring)-273(about)-274(the)-273(right)]TJ -188.652 -13.549 Td [(state)-323(of)-322(mind!)]TJ/F20 10.9091 Tf 62.185 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(in)-323(this)-322(way)-323(you)-323(can)-322(do)-323(without)-322(all)-323(arguments)]TJ -77.938 -13.55 Td [(and)-250(overcome)-250(every)-250(objection!)]TJ/F16 15.7808 Tf 0 -41.673 Td [(29.)]TJ/F16 10.9091 Tf 0 -28.598 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(CTORS)-412(OF)]TJ/F16 10.9091 Tf 42.437 0 Td [(V)]TJ/F16 7.9701 Tf 7.876 0 Td [(IRTUE)-412(AND)]TJ/F16 10.9091 Tf 47.291 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(IN)]TJ/F16 10.9091 Tf 8.408 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(Among)-301(the)-301(ancients)-301(who)-301(became)]TJ -133.592 -13.549 Td [(celebrated)-258(for)-258(their)-258(virtue)-516(there)-258(were)-258(many,)-260(it)-258(would)-258(seem,)]TJ/F31 10.9091 Tf 262.445 0 Td [(who)]TJ/F16 7.9701 Tf 28.579 0 Td [([036])]TJ/F31 10.9091 Tf -291.024 -13.55 Td [(acted)-257(to)-256(themselves)]TJ/F16 10.9091 Tf 84.971 0 Td [(,)-258(especially)-257(the)-256(Greeks,)-258(who,)-258(being)-257(actors)-256(by)]TJ -84.971 -13.549 Td [(nature,)-382(must)-355(have)-355(acted)-356(quite)-355(unconsciously,)-382(seeing)-355(no)-355(reason)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +198 0 obj << +/Type /Page +/Contents 199 0 R +/Resources 197 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 192 0 R +>> endobj +200 0 obj << +/D [198 0 R /XYZ 46.771 518.175 null] +>> endobj +201 0 obj << +/D [198 0 R /XYZ 161.02 93.24 null] +>> endobj +197 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +204 0 obj << +/Length 4990 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(36)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(why)-230(they)-231(should)-230(not)-231(do)-230(so.)-243(In)-231(addition,)-234(every)-230(one)-231(was)-230(striving)-230(to)]TJ 0 -13.549 Td [(outdo)-318(some)-318(one)-319(else's)-318(virtue)-318(with)-318(his)-319(own,)-335(so)-318(why)-318(should)-318(they)]TJ 0 -13.549 Td [(not)-392(have)-392(made)-392(use)-393(of)-392(every)-392(artifice)-392(to)-392(show)-392(off)-392(their)-392(virtues,)]TJ 0 -13.549 Td [(especially)-236(among)-235(themselves,)-239(if)-236(only)-235(for)-236(the)-236(sake)-236(of)-235(practice!)-245(Of)]TJ 0 -13.55 Td [(what)-201(use)-201(was)-201(a)-201(virtue)-201(which)-201(one)-201(could)-201(not)-202(di)1(splay,)-211(and)-201(which)-201(did)]TJ 0 -13.549 Td [(not)-311(know)-312(how)-311(to)-311(display)-312(itself!)]TJ/F20 10.9091 Tf 139.404 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Christianity)-311(put)-312(an)-311(end)-311(to)-312(the)]TJ -150.313 -13.549 Td [(career)-277(of)-277(these)-277(actors)-277(of)-277(virtue;)-291(instead)-277(it)-277(devised)-277(the)-277(disgusting)]TJ 0 -13.549 Td [(ostentation)-432(and)-432(parading)-432(of)-433(sins:)-614(it)-432(brought)-432(into)-432(the)-432(world)-432(a)]TJ 0 -13.549 Td [(state)-373(of)]TJ/F31 10.9091 Tf 37.217 0 Td [(mendacious)-373(sinfulness)]TJ/F16 10.9091 Tf 103.281 0 Td [(\050even)-373(at)-372(the)-373(present)-373(day)-373(this)-372(is)]TJ -140.498 -13.55 Td [(considered)-250(as)]TJ/F31 10.9091 Tf 61.8 0 Td [(bon)-250(ton)]TJ/F16 10.9091 Tf 35.76 0 Td [(among)-250(orthodox)-250(Christians\051.)]TJ/F16 15.7808 Tf -97.56 -42.817 Td [(30.)]TJ/F16 10.9091 Tf 0 -29.741 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(EFINED)]TJ/F16 10.9091 Tf 31.853 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(RUELTY)-442(AS)]TJ/F16 10.9091 Tf 48.658 0 Td [(V)]TJ/F16 7.9701 Tf 7.877 0 Td [(IRTUE)]TJ/F16 10.9091 Tf 23.464 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Here)-323(we)-322(have)-323(a)-323(morality)-322(which)]TJ -140.041 -13.55 Td [(is)-229(based)-229(entirely)-229(upon)-229(our)-229(thirst)-229(for)-229(distinction)]TJ/F20 10.9091 Tf 200.504 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(do)-229(not)-229(therefore)]TJ -211.413 -13.549 Td [(entertain)-385(too)-384(high)-385(an)-384(opinion)-385(of)-385(it!)-653(Indeed,)-419(we)-384(may)-385(well)-384(ask)]TJ 0 -13.549 Td [(what)-502(kind)-502(of)-502(an)-503(impulse)-502(it)-502(is,)-565(and)-502(what)-502(is)-502(its)-502(fundamental)]TJ 0 -13.549 Td [(signification?)-810(It)-436(is)-437(sought,)-483(by)-437(our)-436(appearance,)-483(to)-437(grieve)-436(our)]TJ 0 -13.549 Td [(neighbour,)-456(to)-414(arouse)-415(his)-415(envy,)-455(and)-415(to)-415(awaken)-414(his)-415(feelings)-414(of)]TJ 0 -13.55 Td [(impotence)-421(and)-421(degradation;)-506(we)-420(endeavour)-421(to)-421(make)-421(him)-420(taste)]TJ 0 -13.549 Td [(the)-383(bitterness)-382(of)-383(his)-383(fate)-383(by)-382(dropping)-383(a)-383(little)-382(of)]TJ/F31 10.9091 Tf 219.306 0 Td [(our)]TJ/F16 10.9091 Tf 19.578 0 Td [(honey)-383(on)]TJ -238.884 -13.549 Td [(his)-303(tongue,)-316(and,)-317(while)-303(conferring)-303(this)-303(supposed)-303(benefit)-303(on)-303(him,)]TJ 0 -13.549 Td [(looking)-250(sharply)-250(and)-250(triumphantly)-250(into)-250(his)-250(eyes.)]TJ 11.955 -13.646 Td [(Behold)-321(such)-321(a)-320(man,)-339(now)-321(become)-321(humble,)-338(and)-321(perfect)-321(in)-321(his)]TJ -11.955 -13.549 Td [(humility)]TJ/F20 10.9091 Tf 36.982 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-394(seek)-394(those)-394(for)-394(whom,)-430(through)-394(his)-394(humility,)-430(he)]TJ -47.891 -13.549 Td [(has)-347(for)-348(a)-347(long)-347(time)-348(been)-695(preparing)-347(a)-347(torture;)-396(for)-348(you)-347(are)-347(sure)]TJ/F16 7.9701 Tf -72.756 0 Td [([037])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(to)-357(find)-357(them!)-571(Here)-357(is)-357(another)-357(man)-357(who)-357(shows)-357(mercy)-357(towards)]TJ 0 -13.549 Td [(animals,)-544(and)-485(is)-485(admired)-485(for)-485(doing)-485(so)]TJ/F20 10.9091 Tf 175.097 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-485(there)-485(are)-485(certain)]TJ -186.006 -13.549 Td [(people)-202(on)-202(whom)-201(he)-202(wishes)-202(to)-202(vent)-202(his)-201(cruelty)-202(by)-202(this)-202(very)-201(means.)]TJ 0 -13.549 Td [(Look)-311(at)-312(that)-311(great)-311(artist:)-373(the)-311(pleasure)-312(he)-311(enjoyed)-311(beforehand)-311(in)]TJ 0 -13.549 Td [(conceiving)-302(the)-302(envy)-302(of)-303(the)-302(rivals)-302(he)-302(had)-302(outstripped,)-315(refused)-302(to)]TJ 0 -13.55 Td [(let)-362(his)-362(powers)-361(lie)-362(dormant)-362(until)-361(he)-362(became)-362(a)-362(great)-361(man)]TJ/F20 10.9091 Tf 250.935 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(how)]TJ -261.845 -13.549 Td [(many)-278(bitter)-278(moments)-279(in)-278(the)-278(souls)-278(of)-278(other)-279(men)-278(has)-278(he)-278(asked)-278(for)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +203 0 obj << +/Type /Page +/Contents 204 0 R +/Resources 202 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 192 0 R +>> endobj +205 0 obj << +/D [203 0 R /XYZ 207.774 160.986 null] +>> endobj +202 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +208 0 obj << +/Length 4722 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(37)]TJ +0 g 0 G + 0 -30.759 Td [(as)-258(payment)-258(for)-258(his)-258(own)-258(greatness!)-274(The)-258(nun's)-258(chastity:)-266(with)-257(what)]TJ 0 -13.549 Td [(threatening)-356(eyes)-357(she)-356(looks)-356(into)-356(the)-356(faces)-357(of)-356(other)-356(women)-356(who)]TJ 0 -13.549 Td [(live)-325(differently)-324(from)-325(her!)-473(what)-325(a)-324(vindictive)-325(joy)-324(shines)-325(in)-324(those)]TJ 0 -13.549 Td [(eyes!)-438(The)-312(theme)-313(is)-312(short,)-328(and)-313(its)-312(variations,)-328(though)-313(they)-312(might)]TJ 0 -13.55 Td [(well)-335(be)-335(innumerable,)-356(could)-335(not)-335(easily)-335(become)-335(tiresome)]TJ/F20 10.9091 Tf 247.282 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(for)-335(it)]TJ -258.191 -13.549 Td [(is)-364(still)-364(too)-364(paradoxical)-363(a)-364(novelty,)-393(and)-364(almost)-363(a)-364(painful)-364(one,)-392(to)]TJ 0 -13.549 Td [(affirm)-298(that)-298(the)-297(morality)-298(of)-298(distinction)-298(is)-297(nothing,)-310(at)-298(bottom,)-309(but)]TJ 0 -13.549 Td [(joy)-392(in)-391(refined)-392(cruelty.)-675(When)-392(I)-391(say)]TJ/F20 10.9091 Tf 163.57 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(at)-392(bottom,)]TJ/F20 10.9091 Tf 45.792 0 Td [(\035)]TJ/F16 10.9091 Tf 9.117 0 Td [(I)-391(mean)-392(here,)]TJ -223.323 -13.549 Td [(every)-320(time)-319(in)-320(the)-320(first)-319(generation.)-459(For,)-337(when)-320(the)-319(habit)-320(of)-319(some)]TJ 0 -13.55 Td [(distinguished)-371(action)-372(becomes)]TJ/F31 10.9091 Tf 135.175 0 Td [(hereditary)]TJ/F16 10.9091 Tf 45.447 0 Td [(,)-402(its)-371(root,)-402(so)-371(to)-371(speak,)]TJ -180.622 -13.549 Td [(is)-315(not)-316(transmitted,)-332(but)-315(only)-316(its)-315(fruits)-315(\050for)-316(only)-315(feelings,)-332(and)-315(not)]TJ 0 -13.549 Td [(thoughts,)-221(can)-213(become)-213(hereditary\051:)-231(and,)-221(if)-213(we)-213(presuppose)-213(that)-213(this)]TJ 0 -13.549 Td [(root)-329(is)-329(not)-328(reintroduced)-329(by)-329(education,)-348(in)-329(the)-329(second)-328(generation)]TJ 0 -13.549 Td [(the)-320(joy)-320(in)-319(the)-320(cruelty)-320(is)-320(no)-319(longer)-320(felt:)-389(but)-320(only)-320(pleasure)-320(in)-319(the)]TJ 0 -13.55 Td [(habit)-205(as)-205(such.)]TJ/F31 10.9091 Tf 60.662 0 Td [(This)]TJ/F16 10.9091 Tf 21.031 0 Td [(joy,)-214(however,)-214(is)-205(the)-205(first)-204(degree)-205(of)-205(the)]TJ/F20 10.9091 Tf 164.704 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(good.)]TJ/F20 10.9091 Tf 24.545 0 Td [(\035)]TJ/F16 15.7808 Tf -275.786 -49.639 Td [(31.)]TJ/F16 10.9091 Tf 0 -36.565 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(RIDE)-598(IN)]TJ/F16 10.9091 Tf 36.534 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(PIRIT)]TJ/F16 10.9091 Tf 19.925 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-437(pride)-437(of)-437(man,)-484(which)-437(strives)-437(to)-437(oppose)]TJ -82.227 -13.55 Td [(the)-423(theory)-423(of)-423(our)-422(own)-423(descent)-846(from)-423(animals)-423(and)-422(establishes)]TJ/F16 7.9701 Tf 291.024 0 Td [([038])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(a)-507(wide)-507(gulf)-507(between)-506(nature)-507(and)-507(man)-507(himself)]TJ/F20 10.9091 Tf 213.205 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(this)-507(pride)-507(is)]TJ -224.114 -13.549 Td [(founded)-499(upon)-499(a)-500(prejudice)-499(as)-499(to)-499(what)-499(the)-499(mind)-500(is;)-623(and)-499(this)]TJ 0 -13.549 Td [(prejudice)-398(is)-398(relatively)-398(recent.)-694(In)-398(the)-398(long)-398(prehistorical)-397(period)]TJ 0 -13.549 Td [(of)-448(humanity)-448(it)-449(was)-448(supposed)-448(that)-448(the)-448(mind)-448(was)-448(everywhere,)]TJ 0 -13.549 Td [(and)-400(men)-399(did)-400(not)-399(look)-400(upon)-400(it)-399(as)-400(a)-399(particular)-400(characteristic)-399(of)]TJ 0 -13.55 Td [(their)-247(own.)-249(Since,)-247(on)-247(the)-247(contrary,)-247(everything)-247(spiritual)-246(\050including)]TJ 0 -13.549 Td [(all)-380(impulses,)-413(maliciousness,)-413(and)-380(inclinations\051)-381(was)-380(regarded)-380(as)]TJ 0 -13.549 Td [(common)-420(property,)-463(and)-419(consequently)-420(accessible)-420(to)-420(everybody,)]TJ 0 -13.549 Td [(primitive)-383(mankind)-382(was)-383(not)-383(ashamed)-382(of)-383(being)-383(descended)-382(from)]TJ 0 -13.549 Td [(animals)-348(or)-348(trees)-348(\050the)-348(noble)-348(races)-348(thought)-348(themselves)-348(honoured)]TJ 0 -13.55 Td [(by)-339(such)-340(legends\051,)-361(and)-339(saw)-340(in)-339(the)-339(spiritual)-340(that)-339(which)-339(unites)-339(us)]TJ 0 -13.549 Td [(with)-341(nature,)-363(and)-340(not)-341(that)-341(which)-340(severs)-341(us)-340(from)-341(her.)-522(Thus)-340(man)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +207 0 obj << +/Type /Page +/Contents 208 0 R +/Resources 206 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 192 0 R +>> endobj +209 0 obj << +/D [207 0 R /XYZ 190.783 228.732 null] +>> endobj +206 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +212 0 obj << +/Length 4503 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(38)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(was)-284(brought)-284(up)-283(in)-284(modesty)]TJ/F20 10.9091 Tf 119.651 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-284(this)-283(likewise)-284(was)-284(the)-284(result)-283(of)]TJ -130.56 -13.549 Td [(a)-250(prejudice.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(32.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 15.025 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(RAKE)]TJ/F16 10.9091 Tf 21.695 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(To)-404(suffer)-403(morally,)-442(and)-404(then)-403(to)-404(learn)-403(afterwards)]TJ -64.298 -13.549 Td [(that)-383(this)-384(kind)-383(of)-384(suffering)-383(was)-383(founded)-384(upon)-383(an)-384(error,)-416(shocks)]TJ 0 -13.549 Td [(us.)-442(For)-314(there)-313(is)-314(a)-314(unique)-314(consolation)-314(in)-314(acknowledging,)-330(by)-313(our)]TJ 0 -13.549 Td [(suffering,)-377(a)]TJ/F20 10.9091 Tf 54.896 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(deeper)-351(world)-352(of)-351(truth)]TJ/F20 10.9091 Tf 95.718 0 Td [(\035)]TJ/F16 10.9091 Tf 8.677 0 Td [(than)-351(any)-352(other)-351(world,)-377(and)]TJ -164.134 -13.55 Td [(we)-390(would)-390(much)-390(rather)-390(suffer)-390(and)-390(feel)-390(ourselves)-390(above)-389(reality)]TJ 0 -13.549 Td [(by)-306(doing)-306(so)-306(\050through)-306(the)-306(feeling)-306(that,)-320(in)-306(this)-306(way,)-320(we)-306(approach)]TJ 0 -13.549 Td [(nearer)-186(to)-185(that)]TJ/F20 10.9091 Tf 58.178 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(deeper)-186(world)-185(of)-186(truth)]TJ/F20 10.9091 Tf 90.294 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(\051,)-199(than)-185(live)-186(without)-186(suffering)]TJ -158.159 -13.549 Td [(and)-321(hence)-321(without)-320(this)-321(feeling)-321(of)-321(the)-321(sublime.)-462(Thus)-321(it)-321(is)-320(pride,)]TJ 0 -13.549 Td [(and)-259(the)-258(habitual)-259(fashion)-258(of)-259(satisfying)-258(it,)-261(which)-258(opposes)-259(this)-258(new)]TJ 0 -13.55 Td [(interpretation)-244(of)-243(morality.)-248(What)-244(power,)-245(then,)-245(must)-243(we)-244(bring)-243(into)]TJ 0 -13.549 Td [(operation)-250(to)-500(get)-250(rid)-250(of)-250(this)-250(brake?)-250(Greater)-250(pride?)-250(A)-250(new)-250(pride?)]TJ/F16 7.9701 Tf -72.756 0 Td [([039])]TJ/F16 15.7808 Tf 72.756 -41.638 Td [(33.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 12.594 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(ONTEMPT)-247(OF)]TJ/F16 10.9091 Tf 51.761 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(AUSES)]TJ/F16 10.9091 Tf 25.241 0 Td [(,)-181(C)]TJ/F16 7.9701 Tf 11.975 0 Td [(ONSEQUENCES)]TJ/F16 10.9091 Tf 57.56 0 Td [(,)]TJ/F16 7.9701 Tf 4.699 0 Td [(AND)]TJ/F16 10.9091 Tf 19.233 0 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(EALITY)]TJ/F16 10.9091 Tf 28.772 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Those)]TJ -253.968 -13.549 Td [(unfortunate)-654(occurrences)-654(which)-653(take)-654(place)-654(at)-654(times)-654(in)-653(the)]TJ 0 -13.549 Td [(community,)-449(such)-409(as)-410(sudden)-409(storms,)-449(bad)-409(harvests,)-449(or)-409(plagues,)]TJ 0 -13.549 Td [(lead)-647(members)-646(of)-647(the)-646(community)-647(to)-646(suspect)-647(that)-646(offences)]TJ 0 -13.549 Td [(against)-544(custom)-543(have)-544(been)-543(committed,)-617(or)-543(that)-544(new)-543(customs)]TJ 0 -13.55 Td [(must)-237(be)-237(invented)-237(to)-237(appease)-237(a)-237(new)-237(demoniac)-237(power)-237(and)-237(caprice.)]TJ 0 -13.549 Td [(Suspicion)-254(and)-253(reasoning)-254(of)-253(this)-254(kind,)-254(however,)-254(evade)-254(an)-253(inquiry)]TJ 0 -13.549 Td [(into)-389(the)-389(real)-389(and)-389(natural)-389(causes,)-424(and)-389(take)-389(the)-389(demoniac)-389(cause)]TJ 0 -13.549 Td [(for)-453(granted.)-858(This)-453(is)-453(one)-452(source)-453(of)-453(the)-453(hereditary)-452(perversion)]TJ 0 -13.549 Td [(of)-400(the)-400(human)-400(intellect;)-476(and)-400(the)-400(other)-400(one)-400(follows)-400(in)-400(its)-400(train,)]TJ 0 -13.55 Td [(for,)-437(proceeding)-400(on)-400(the)-400(same)-400(principle,)-437(people)-400(paid)-400(much)-399(less)]TJ 0 -13.549 Td [(attention)-306(to)-307(the)-306(real)-306(and)-307(natural)-306(consequences)-306(of)-307(an)-306(action)-306(than)]TJ 0 -13.549 Td [(to)-231(the)-231(supernatural)-232(consequences)-231(\050the)-231(so-called)-231(punishments)-231(and)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +211 0 obj << +/Type /Page +/Contents 212 0 R +/Resources 210 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 192 0 R +>> endobj +213 0 obj << +/D [211 0 R /XYZ 148.689 298.933 null] +>> endobj +210 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +216 0 obj << +/Length 4739 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(39)]TJ +0 g 0 G + 0 -30.759 Td [(mercies)-405(of)-405(the)-405(Divinity\051.)-716(It)-405(is)-405(commanded,)-444(for)-405(instance,)-443(that)]TJ 0 -13.549 Td [(certain)-319(baths)-319(are)-319(to)-319(be)-319(taken)-319(at)-319(certain)-319(times:)-388(and)-319(the)-319(baths)-319(are)]TJ 0 -13.549 Td [(taken,)-284(not)-277(for)-277(the)-278(sake)-277(of)-277(cleanliness,)-284(but)-277(because)-277(the)-277(command)]TJ 0 -13.549 Td [(has)-224(been)-224(made.)-241(We)-224(are)-224(not)-224(taught)-224(to)-224(avoid)-224(the)-224(real)-224(consequences)]TJ 0 -13.55 Td [(of)-264(dirt,)-268(but)-264(merely)-264(the)-265(supposed)-264(displeasure)-264(of)-264(the)-264(gods)-264(because)]TJ 0 -13.549 Td [(a)-417(bath)-417(has)-418(been)-417(omitted.)-752(Under)-417(the)-417(pressure)-417(of)-417(superstitious)]TJ 0 -13.549 Td [(fear,)-302(people)-291(began)-292(to)-291(suspect)-291(that)-292(these)-291(ablutions)-292(were)-291(of)-291(much)]TJ 0 -13.549 Td [(greater)-388(importance)-389(than)-388(they)-388(seemed;)-458(they)-388(ascribed)-388(inner)-388(and)]TJ 0 -13.549 Td [(supplementary)-162(meanings)-162(to)-163(them,)-179(gradually)-163(lost)-162(their)-162(sense)-162(of)-162(and)]TJ 0 -13.55 Td [(pleasure)-329(in)-329(reality,)-348(and)-329(finally)-329(reality)-329(is)-329(considered)-329(as)-328(valuable)]TJ/F31 10.9091 Tf 4.53 -13.549 Td [(only)-415(to)-415(the)-416(extent)-415(that)-415(it)-415(is)-415(a)-416(symbol.)]TJ/F16 10.9091 Tf 180.429 0 Td [(Hence)-415(a)-415(man)-416(who)-415(is)]TJ/F16 7.9701 Tf 106.065 0 Td [([040])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(under)-306(the)-306(influence)-306(of)-307(the)-306(morality)-306(of)-306(custom)-306(comes)-306(to)-306(despise)]TJ 0 -13.549 Td [(causes)-391(first)-392(of)-391(all,)-427(secondly)-391(consequences,)-427(and)-391(thirdly)-391(reality,)]TJ 0 -13.549 Td [(and)-326(weaves)-326(all)-326(his)-326(higher)-326(feelings)-326(\050reverence,)-345(sublimity,)-345(pride,)]TJ 0 -13.55 Td [(gratitude,)-408(love\051)]TJ/F31 10.9091 Tf 72.491 0 Td [(into)-377(an)-376(imaginary)-377(world)]TJ/F16 10.9091 Tf 110.813 0 Td [(:)-503(the)-377(so-called)-377(higher)]TJ -183.304 -13.549 Td [(world.)-592(And)-365(even)-364(to-day)-364(we)-364(can)-364(see)-364(the)-364(consequences)-364(of)-364(this:)]TJ 0 -13.549 Td [(wherever,)-213(and)-203(in)-203(whatever)-203(fashion,)-213(man's)-203(feelings)-204(are)-203(raised,)-212(that)]TJ 0 -13.549 Td [(imaginary)-244(world)-244(is)-244(in)-244(evidence.)-248(It)-244(is)-244(sad)-244(to)-244(have)-244(to)-244(say)-244(it;)-246(but)-243(for)]TJ 0 -13.549 Td [(the)-322(time)-323(being)]TJ/F31 10.9091 Tf 67.52 0 Td [(all)-322(higher)-323(sentiments)]TJ/F16 10.9091 Tf 96.615 0 Td [(must)-322(be)-323(looked)-322(upon)-323(with)]TJ -164.135 -13.55 Td [(suspicion)-330(by)-330(the)-330(man)-330(of)-330(science,)-350(to)-330(so)-330(great)-330(an)-330(extent)-330(are)-329(they)]TJ 0 -13.549 Td [(intermingled)-276(with)-275(illusion)-276(and)-275(extravagance.)-327(Not)-275(that)-276(they)-275(need)]TJ 0 -13.549 Td [(necessarily)-203(be)-203(suspected)]TJ/F31 10.9091 Tf 107.828 0 Td [(per)-203(se)]TJ/F16 10.9091 Tf 28.059 0 Td [(and)-203(for)-203(ever;)-219(but)-203(there)-203(is)-203(no)-203(doubt)]TJ -135.887 -13.549 Td [(that,)-342(of)-323(all)-324(the)-323(gradual)]TJ/F31 10.9091 Tf 102.982 0 Td [(purifications)]TJ/F16 10.9091 Tf 59.296 0 Td [(which)-324(await)-323(humanity,)-342(the)]TJ -162.278 -13.549 Td [(purification)-250(of)-250(the)-250(higher)-250(feelings)-250(will)-250(be)-250(one)-250(of)-250(the)-250(slowest.)]TJ/F16 15.7808 Tf 0 -42.866 Td [(34.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(ORAL)]TJ/F16 10.9091 Tf 28.156 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(EELINGS)-811(AND)]TJ/F16 10.9091 Tf 63.391 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(ONCEPTIONS)]TJ/F16 10.9091 Tf 49.59 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-593(is)-592(clear)-593(that)-593(moral)]TJ -177.814 -13.549 Td [(feelings)-439(are)-439(transmitted)-440(in)-439(such)-439(a)-439(way)-439(that)-439(children)-439(perceive)]TJ 0 -13.549 Td [(in)-303(adults)-303(violent)-302(predilections)-303(and)-303(aversions)-303(for)-303(certain)-302(actions,)]TJ 0 -13.549 Td [(and)-234(then,)-237(like)-233(born)-234(apes,)-237(imitate)-234(such)-234(likes)-233(and)-234(dislikes.)-245(Later)-233(on)]TJ 0 -13.55 Td [(in)-353(life,)-379(when)-353(they)-353(are)-353(thoroughly)-353(permeated)-353(by)-352(these)-353(acquired)]TJ 0 -13.549 Td [(and)-191(well-practised)-191(feelings,)-203(they)-191(think)-192(it)-191(a)-191(matter)-191(of)-191(propriety)-191(and)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +215 0 obj << +/Type /Page +/Contents 216 0 R +/Resources 214 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 218 0 R +>> endobj +217 0 obj << +/D [215 0 R /XYZ 46.771 382.683 null] +>> endobj +214 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +221 0 obj << +/Length 4687 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(40)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(decorum)-241(to)-242(provide)-241(a)-242(kind)-241(of)-241(justification)-242(for)-241(these)-241(predilections)]TJ 0 -13.549 Td [(and)-367(aversions.)-602(These)]TJ/F20 10.9091 Tf 100.315 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(justifications,)]TJ/F20 10.9091 Tf 59.094 0 Td [(\035)]TJ/F16 10.9091 Tf 8.851 0 Td [(however,)-397(are)-367(in)-367(no)-368(way)]TJ -173.104 -13.549 Td [(connected)-367(with)-367(the)-367(origin)-366(or)-367(the)-367(degree)-367(of)-367(the)-367(feeling:)-483(people)]TJ 0 -13.549 Td [(simply)-837(accommodate)-419(themselves)-419(to)-419(t)1(he)-419(rule)-419(that,)-461(as)-418(rational)]TJ/F16 7.9701 Tf -72.756 0 Td [([041])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(beings,)-337(they)-319(must)-319(give)-320(reasons)-319(for)-320(their)-319(pros)-319(and)-320(cons,)-336(reasons)]TJ 0 -13.549 Td [(which)-253(must)-253(be)-253(assignable)-253(and)-252(acceptable)-253(into)-253(the)-253(bargain.)-259(Up)-252(to)]TJ 0 -13.549 Td [(this)-312(extent)-311(the)-312(history)-312(of)-311(the)-312(moral)-312(feelings)-311(is)-312(entirely)-311(different)]TJ 0 -13.549 Td [(from)-315(the)-314(history)-315(of)-314(moral)-315(conceptions.)-443(The)-315(first-mentioned)-314(are)]TJ 0 -13.549 Td [(powerful)]TJ/F31 10.9091 Tf 43.156 0 Td [(before)]TJ/F16 10.9091 Tf 31.647 0 Td [(the)-346(action,)-370(and)-346(the)-346(latter)-346(especially)-346(after)-346(it,)-369(in)]TJ -74.803 -13.55 Td [(view)-399(of)-398(the)-399(necessity)-398(for)-398(making)-399(one's)-398(self)-399(clear)-398(in)-399(regard)-398(to)]TJ 0 -13.549 Td [(them.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(35.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(EELINGS)-869(AND)-868(THEIR)]TJ/F16 10.9091 Tf 94.701 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(ESCENT)-869(FROM)]TJ/F16 10.9091 Tf 66.546 0 Td [(J)]TJ/F16 7.9701 Tf 4.243 0 Td [(UDGMENTS)]TJ/F16 10.9091 Tf 44.274 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(Trust)-635(in)]TJ -242.186 -13.549 Td [(your)-442(feelings!)]TJ/F20 10.9091 Tf 62.991 0 Td [(\035)]TJ/F16 10.9091 Tf 9.668 0 Td [(But)-442(feelings)-442(comprise)-443(nothing)-442(final,)-490(original;)]TJ -72.659 -13.549 Td [(feelings)-272(are)-273(based)-272(upon)-273(the)-272(judgments)-272(and)-273(valuations)-272(which)-272(are)]TJ 0 -13.549 Td [(transmitted)-265(to)-266(us)-265(in)-266(the)-265(shape)-265(of)-266(feelings)-265(\050inclinations,)-269(dislikes\051.)]TJ 0 -13.549 Td [(The)-359(inspiration)-358(which)-359(springs)-358(from)-359(a)-359(feeling)-358(is)-359(the)-358(grandchild)]TJ 0 -13.55 Td [(of)-446(a)-445(judgment)]TJ/F20 10.9091 Tf 64.867 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(often)-446(an)-445(erroneous)-446(judgment!)]TJ/F20 10.9091 Tf 135.161 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-446(certainly)]TJ -221.846 -13.549 Td [(not)-287(one's)-287(own)-287(judgment!)-361(Trusting)-287(in)-287(our)-287(feelings)-287(simply)-286(means)]TJ 0 -13.549 Td [(obeying)-390(our)-390(grandfather)-389(and)-390(grandmother)-390(more)-390(than)-390(the)-389(gods)]TJ 0 -13.549 Td [(within)]TJ/F31 10.9091 Tf 30.611 0 Td [(ourselves)]TJ/F16 10.9091 Tf 41.204 0 Td [(:)-250(our)-250(reason)-250(and)-250(experience.)]TJ/F16 15.7808 Tf -71.815 -41.638 Td [(36.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(A)-202(F)]TJ/F16 7.9701 Tf 16.14 0 Td [(OOLISH)]TJ/F16 10.9091 Tf 31.417 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(IETY)]TJ/F16 10.9091 Tf 18.148 0 Td [(,)]TJ/F16 7.9701 Tf 4.926 0 Td [(WITH)]TJ/F31 10.9091 Tf 23 0 Td [(A)]TJ/F31 7.9701 Tf 6.665 0 Td [(RRI\310RE)]TJ/F31 10.9091 Tf 27.003 0 Td [(-)]TJ/F31 7.9701 Tf 3.633 0 Td [(PENS\311ES)]TJ/F16 10.9091 Tf 32.765 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(What!)-234(the)-201(inventors)-202(of)]TJ -183.398 -13.549 Td [(ancient)-277(civilisations,)-284(the)-276(first)-277(makers)-277(of)-277(tools)-277(and)-277(tape)-277(lines,)-283(the)]TJ 0 -13.549 Td [(first)-342(builders)-341(of)-342(vehicles,)-365(ships,)-365(and)-341(houses,)-365(the)-342(first)-341(observers)]TJ 0 -13.549 Td [(of)-373(the)-372(laws)-373(of)-373(the)-372(heavens)-373(and)-373(the)-372(multiplication)-373(tables)]TJ/F20 10.9091 Tf 252.314 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(is)-373(it)]TJ -263.223 -13.55 Td [(contended)-383(that)-383(they)-383(were)-383(entirely)-383(different)-383(from)-383(the)-382(inventors)]TJ 0 -13.549 Td [(and)-407(observers)-407(of)-407(our)-406(own)-407(time,)-892(and)-407(superior)-407(to)-407(them?)-720(And)]TJ/F16 7.9701 Tf -72.756 0 Td [([042])]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +220 0 obj << +/Type /Page +/Contents 221 0 R +/Resources 219 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 218 0 R +>> endobj +222 0 obj << +/D [220 0 R /XYZ 127.816 477.528 null] +>> endobj +223 0 obj << +/D [220 0 R /XYZ 242.695 66.142 null] +>> endobj +219 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +226 0 obj << +/Length 4306 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(41)]TJ +0 g 0 G + 0 -30.759 Td [(that)-325(the)-324(first)-325(slow)-325(steps)-325(forward)-324(were)-325(of)-325(a)-324(value)-325(which)-325(has)-324(not)]TJ 0 -13.549 Td [(been)-440(equalled)-439(by)-440(the)-440(discoveries)-439(we)-440(have)-440(made)-439(with)-440(all)-439(our)]TJ 0 -13.549 Td [(travels)-394(and)-394(circumnavigations)-394(of)-395(the)-394(earth?)-682(It)-394(is)-394(the)-394(voice)-394(of)]TJ 0 -13.549 Td [(prejudice)-308(that)-307(speaks)-308(thus,)-322(and)-307(argues)-308(in)-308(this)-307(way)-308(to)-307(depreciate)]TJ 0 -13.55 Td [(the)-473(importance)-472(of)-473(the)-472(modern)-473(mind.)-917(And)-472(yet)-473(it)-472(is)-473(plain)-472(to)]TJ 0 -13.549 Td [(be)-442(seen)-441(that,)-489(in)-442(former)-441(times,)-490(hazard)-441(was)-442(the)-441(greatest)-442(of)-441(all)]TJ 0 -13.549 Td [(discoverers)-286(and)-286(observers)-285(and)-286(the)-286(benevolent)-286(prompter)-286(of)-285(these)]TJ 0 -13.549 Td [(ingenious)-239(ancients,)-241(and)-239(that,)-241(in)-239(the)-239(case)-239(of)-239(the)-239(most)-238(insignificant)]TJ 0 -13.549 Td [(invention)-232(now)-232(made,)-236(a)-232(greater)-232(intellect,)-236(discipline,)-235(and)-232(scientific)]TJ 0 -13.55 Td [(imagination)-310(are)-311(required)-310(than)-310(formerly)-311(existed)-310(throughout)-310(long)]TJ 0 -13.549 Td [(ages.)]TJ/F16 15.7808 Tf 0 -56.414 Td [(37.)]TJ/F16 10.9091 Tf 0 -43.34 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(RONG)]TJ/F16 10.9091 Tf 30.788 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(ONCLUSIONS)]TJ/F16 10.9091 Tf 58.684 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(ROM)]TJ/F16 10.9091 Tf 26.365 0 Td [(U)]TJ/F16 7.9701 Tf 7.876 0 Td [(SEFULNESS)]TJ/F16 10.9091 Tf 43.843 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-753(we)-753(have)]TJ -204.834 -13.549 Td [(demonstrated)-251(the)-250(highest)-251(utility)-250(of)-251(a)-251(thing,)-250(we)-251(have)-250(nevertheless)]TJ 0 -13.549 Td [(made)-309(no)-308(progress)-309(towards)-309(an)-309(explanation)-308(of)-309(its)-309(origin;)-338(in)-308(other)]TJ 0 -13.549 Td [(words,)-543(we)-484(can)-485(never)-484(explain,)-543(by)-484(mere)-484(utility,)-543(the)-484(necessity)]TJ 0 -13.55 Td [(of)-553(existence.)-1161(But)-553(precisely)-554(the)-553(contrary)-554(opinion)-553(has)-553(been)]TJ 0 -13.549 Td [(maintained)-399(up)-398(to)-399(the)-398(present)-399(time,)-436(even)-398(in)-399(the)-398(domain)-399(of)-398(the)]TJ 0 -13.549 Td [(most)-405(exact)-406(science.)-715(In)-406(astronomy,)-444(for)-405(example,)-444(have)-405(we)-405(not)]TJ 0 -13.549 Td [(heard)-367(it)-368(stated)-367(that)-367(the)-367(\050supposed\051)-367(usefulness)-368(of)-367(the)-367(system)-367(of)]TJ 0 -13.549 Td [(satellites)]TJ/F20 10.9091 Tf 38.182 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(\050replacing)-334(the)-333(light)-334(which)-334(is)-333(diminished)-334(in)-333(intensity)]TJ -49.091 -13.549 Td [(by)-244(the)-243(greater)-244(distance)-243(of)-244(the)-243(sun,)-245(in)-243(order)-244(that)-243(the)-244(inhabitants)-243(of)]TJ 0 -13.55 Td [(the)-297(various)-297(celestial)-297(bodies)-296(should)-297(not)-297(want)-297(for)-297(light\051)]TJ/F20 10.9091 Tf 236.188 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(was)-297(the)]TJ -247.098 -13.549 Td [(final)-283(object)-283(of)-282(this)-283(system)-283(and)-283(explained)-283(its)-282(origin?)-349(Which)-282(may)]TJ 0 -13.549 Td [(remind)-223(us)-222(of)-223(the)-223(conclusions)-223(of)-222(Christopher)-223(Columbus)-223(The)-222(earth)]TJ 0 -13.549 Td [(has)-253(been)-506(created)-253(for)-253(man,)-253(ergo,)-254(if)-253(there)-253(are)-253(countries,)-254(they)-252(must)]TJ/F16 7.9701 Tf 291.024 0 Td [([043])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(be)-332(inhabited.)]TJ/F20 10.9091 Tf 62.643 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Is)-332(it)-331(probable)-332(that)-331(the)-332(sun)-331(would)-332(throw)-332(his)-331(rays)]TJ -67.487 -13.55 Td [(on)-339(nothing,)-362(and)-339(that)-339(the)-339(nocturnal)-339(vigils)-340(of)-339(the)-339(stars)-339(should)-339(be)]TJ 0 -13.549 Td [(wasted)-250(upon)-250(untravelled)-250(seas)-250(and)-250(unpeopled)-250(countries?)]TJ/F20 10.9091 Tf 241.767 0 Td [(\035)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +225 0 obj << +/Type /Page +/Contents 226 0 R +/Resources 224 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 218 0 R +>> endobj +227 0 obj << +/D [225 0 R /XYZ 87.428 106.79 null] +>> endobj +224 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +230 0 obj << +/Length 4942 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(42)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(38.)]TJ/F16 10.9091 Tf 0 -42.841 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(MPULSES)]TJ/F16 10.9091 Tf 43.071 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(RANSFORMED)-903(BY)]TJ/F16 10.9091 Tf 79.933 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORAL)]TJ/F16 10.9091 Tf 28.892 0 Td [(J)]TJ/F16 7.9701 Tf 4.244 0 Td [(UDGMENTS)]TJ/F16 10.9091 Tf 44.274 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-660(same)]TJ -234.046 -13.549 Td [(impulse,)-532(under)-475(the)-475(impression)-476(of)-475(the)-475(blame)-476(cast)-475(upon)-475(it)-475(by)]TJ 0 -13.549 Td [(custom,)-357(develops)-335(into)-336(the)-335(painful)-336(feeling)-336(of)-335(cowardice,)-357(or)-335(else)]TJ 0 -13.549 Td [(the)-319(pleasurable)-320(feeling)-319(of)]TJ/F31 10.9091 Tf 116.329 0 Td [(humility)]TJ/F16 10.9091 Tf 35.76 0 Td [(,)-337(in)-319(case)-319(a)-320(morality,)-337(like)-319(that)]TJ -152.089 -13.549 Td [(of)-367(Christianity,)-397(has)-367(taken)-367(it)-367(to)-368(its)-367(heart)-367(and)-367(called)-368(it)]TJ/F31 10.9091 Tf 240.434 0 Td [(good)]TJ/F16 10.9091 Tf 21.818 0 Td [(.)-602(In)]TJ -262.252 -13.55 Td [(other)-335(words,)-355(this)-335(instinct)-334(will)-335(fall)-334(under)-335(the)-334(influence)-335(of)-334(either)]TJ 0 -13.549 Td [(a)-316(good)-315(conscience)-316(or)-316(a)-315(bad)-316(one!)-447(In)-316(itself,)]TJ/F31 10.9091 Tf 189.829 0 Td [(like)-316(every)-315(instinct)]TJ/F16 10.9091 Tf 78.385 0 Td [(,)-332(it)]TJ -268.214 -13.549 Td [(does)-290(not)-289(possess)-290(either)-290(this)-289(or)-290(indeed)-290(any)-289(other)-290(moral)-289(character)]TJ 0 -13.549 Td [(and)-317(name,)-334(or)-317(even)-317(a)-317(definite)-317(accompanying)-317(feeling)-317(of)-317(pleasure)]TJ 0 -13.549 Td [(or)-227(displeasure;)-235(it)-227(does)-227(not)-227(acquire)-227(all)-227(these)-227(qualities)-227(as)-227(its)-227(second)]TJ 0 -13.55 Td [(nature)-463(until)-464(it)-463(comes)-464(into)-463(contact)-463(with)-464(impulses)-463(which)-463(have)]TJ 0 -13.549 Td [(already)-308(been)-308(baptized)-307(as)-308(good)-308(and)-308(evil,)-322(or)-308(has)-308(been)-307(recognised)]TJ 0 -13.549 Td [(as)-423(the)-423(attribute)-423(of)-423(beings)-423(already)-423(weighed)-423(and)-423(valued)-423(by)-422(the)]TJ 0 -13.549 Td [(people)-271(from)-272(a)-271(moral)-271(point)-272(of)-271(view.)-314(Thus)-272(the)-271(ancient)-271(conception)]TJ 0 -13.549 Td [(of)-236(envy)-236(differed)-236(entirely)-236(from)-236(ours.)-245(Hesiod)-236(reckons)-236(it)-236(among)-235(the)]TJ 0 -13.549 Td [(qualities)-261(of)-261(the)]TJ/F31 10.9091 Tf 67.934 0 Td [(good)]TJ/F16 10.9091 Tf 21.818 0 Td [(,)-264(benevolent)-261(Eris,)-264(and)-261(it)-261(was)-261(not)-261(considered)]TJ -89.752 -13.55 Td [(as)-397(offensive)-397(to)-397(attribute)-397(some)-397(kind)-397(of)-397(envy)-397(even)-397(to)-397(the)-396(gods.)]TJ 0 -13.549 Td [(This)-250(is)-251(easy)-250(to)-250(understand)-250(in)-251(a)-250(state)-250(of)-251(things)-250(inspired)-250(mainly)-250(by)]TJ 0 -13.549 Td [(emulation,)-313(but)-300(emulation)-300(was)-300(looked)-300(upon)-300(as)-301(good,)-312(and)-300(valued)]TJ 0 -13.549 Td [(accordingly.)]TJ/F16 7.9701 Tf -72.756 0 Td [([044])]TJ/F16 10.9091 Tf 84.711 -16.266 Td [(The)-280(Greeks)-280(were)-280(likewise)-281(different)-280(from)-280(us)-280(in)-280(the)-280(value)-281(they)]TJ -11.955 -13.549 Td [(set)-211(upon)-211(hope:)-231(they)-210(conceived)-211(it)-211(as)-211(blind)-211(and)-211(deceitful.)-237(Hesiod)-211(in)]TJ 0 -13.549 Td [(one)-177(of)-177(his)-176(poems)-177(has)-177(made)-177(a)-177(strong)-176(reference)-177(to)-177(it)]TJ/F20 10.9091 Tf 210.751 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-177(reference)-177(so)]TJ -221.66 -13.549 Td [(strong,)-192(indeed,)-192(that)-178(no)-177(modern)-178(commentator)-177(has)-178(quite)-177(understood)]TJ 0 -13.55 Td [(it;)-236(for)-228(it)-229(runs)-229(contrary)-228(to)-229(the)-229(modern)-228(mind,)-233(which)-229(has)-229(learnt)-228(from)]TJ 0 -13.549 Td [(Christianity)-320(to)-320(look)-319(upon)-320(hope)-320(as)-320(a)-320(virtue.)-459(Among)-320(the)-319(Greeks,)]TJ 0 -13.549 Td [(on)-225(the)-224(other)-225(hand,)-230(the)-225(portal)-224(leading)-225(to)-225(a)-224(knowledge)-225(of)-225(the)-224(future)]TJ 0 -13.549 Td [(seemed)-256(only)-257(partly)-256(closed,)-258(and,)-258(in)-256(innumerable)-256(instances,)-258(it)-256(was)]TJ 0 -13.549 Td [(impressed)-408(upon)-407(them)-408(as)-408(a)-408(religious)-407(obligation)-408(to)-408(inquire)-407(into)]TJ 0 -13.55 Td [(the)-316(future,)-332(in)-316(those)-316(cases)-315(where)-316(we)-316(remain)-316(satisfied)-316(with)-315(hope.)]TJ 0 -13.549 Td [(It)-344(thus)-345(came)-344(about)-345(that)-344(the)-345(Greeks,)-368(thanks)-344(to)-345(their)-344(oracles)-344(and)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +229 0 obj << +/Type /Page +/Contents 230 0 R +/Resources 228 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 218 0 R +>> endobj +231 0 obj << +/D [229 0 R /XYZ 93.543 215.521 null] +>> endobj +228 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +234 0 obj << +/Length 4447 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(43)]TJ +0 g 0 G + 0 -30.759 Td [(seers,)-235(held)-232(hope)-231(in)-231(small)-232(esteem,)-235(and)-231(even)-232(lowered)-231(it)-232(to)-231(the)-231(level)]TJ 0 -13.549 Td [(of)-250(an)-250(evil)-250(and)-250(a)-250(danger.)]TJ 11.956 -14.357 Td [(The)-427(Jews,)-471(again,)-471(took)-427(a)-426(different)-427(view)-427(of)-427(anger)-427(from)-426(that)]TJ -11.956 -13.549 Td [(held)-269(by)-269(us,)-273(and)-269(sanctified)-268(it:)-288(hence)-269(they)-268(have)-269(placed)-269(the)-268(sombre)]TJ 0 -13.55 Td [(majesty)-501(of)-500(the)-501(wrathful)-500(man)-501(at)-500(an)-500(elevation)-501(so)-500(high)-501(that)-500(a)]TJ 0 -13.549 Td [(European)-315(cannot)-314(conceive)-315(it.)-444(They)-315(moulded)-314(their)-315(wrathful)-314(and)]TJ 0 -13.549 Td [(holy)-181(Jehovah)-182(after)-181(the)-181(images)-181(of)-181(their)-182(wrathful)-181(and)-181(holy)-181(prophets.)]TJ 0 -13.549 Td [(Compared)-281(with)-280(them,)-289(all)-280(the)-281(Europeans)-281(who)-280(have)-281(exhibited)-280(the)]TJ 0 -13.549 Td [(greatest)-250(wrath)-250(are,)-250(so)-250(to)-250(speak,)-250(only)-250(second-hand)-250(creatures.)]TJ/F16 15.7808 Tf 0 -46.373 Td [(39.)]TJ/F16 10.9091 Tf 0 -33.299 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 18.571 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(REJUDICE)-997(CONCERNING)]TJ/F20 10.9091 Tf 105.773 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(URE)]TJ/F16 10.9091 Tf 23.888 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(PIRIT)]TJ/F16 10.9091 Tf 19.925 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.752 0 Td [(Wherever)-729(the)]TJ -216.343 -13.549 Td [(doctrine)-470(of)]TJ/F31 10.9091 Tf 55.082 0 Td [(pure)-470(spirituality)]TJ/F16 10.9091 Tf 78.132 0 Td [(has)-470(prevailed,)-524(its)-470(excesses)-469(have)]TJ -133.214 -13.549 Td [(resulted)-236(in)-236(the)-236(destruction)-236(of)-236(the)-236(tone)-236(of)-236(the)-236(nerves:)-243(it)-236(taught)-235(that)]TJ 0 -13.549 Td [(the)-553(body)-276(should)-277(be)-276(despised,)-283(neglected,)-283(or)-276(tormented,)-283(and)-276(that,)]TJ/F16 7.9701 Tf 291.024 0 Td [([045])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(on)-286(account)-285(of)-286(his)-286(impulses,)-294(man)-286(himself)-286(should)-285(be)-286(tortured)-285(and)]TJ 0 -13.55 Td [(regarded)-367(with)-366(contempt.)-599(It)-367(gave)-366(rise)-367(to)-366(gloomy,)-396(strained,)-395(and)]TJ 0 -13.549 Td [(downcast)-264(souls)]TJ/F20 10.9091 Tf 66.51 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(who,)-267(besides,)-267(thought)-264(they)-264(knew)-263(the)-264(reason)-264(of)]TJ -77.419 -13.549 Td [(their)-403(misery)-403(and)-403(how)-404(it)-403(might)-403(possibly)-403(be)-403(relieved!)]TJ/F20 10.9091 Tf 244.116 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(It)]TJ/F31 10.9091 Tf 11.063 0 Td [(must)]TJ/F16 10.9091 Tf -260.023 -13.549 Td [(be)-368(in)-368(the)-367(body!)-604(For)-368(it)-367(still)]TJ/F31 10.9091 Tf 125.817 0 Td [(thrives)]TJ/F16 10.9091 Tf 33.707 0 Td [(too)-368(well!)]TJ/F20 10.9091 Tf 40.372 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(such)-368(was)-368(their)]TJ -215.649 -13.549 Td [(conclusion,)-216(whilst)-207(the)-207(fact)-207(was)-207(that)-207(the)-207(body,)-215(through)-207(its)-207(agonies,)]TJ 0 -13.55 Td [(protested)-481(time)-481(after)-481(time)-481(against)-481(this)-481(never-ending)-481(mockery.)]TJ 0 -13.549 Td [(Finally,)-309(a)-297(universal)-297(and)-297(chronic)-297(hyper-nervousness)-297(seized)-296(upon)]TJ 0 -13.549 Td [(those)-298(virtuous)-298(representatives)-298(of)-297(the)-298(pure)-298(spirit:)-346(they)-298(learned)-297(to)]TJ 0 -13.549 Td [(recognise)-206(joy)-207(only)-206(in)-206(the)-206(shape)-206(of)-207(ecstasies)-206(and)-206(other)-206(preliminary)]TJ 0 -13.549 Td [(symptoms)-202(of)-202(insanity)]TJ/F20 10.9091 Tf 92.901 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-202(their)-202(system)-202(reached)-202(its)-202(climax)-202(when)]TJ -103.81 -13.55 Td [(it)-232(came)-233(to)-232(look)-232(upon)-232(ecstasy)-233(as)-232(the)-232(highest)-233(aim)-232(of)-232(life,)-236(and)-232(as)-232(the)]TJ 0 -13.549 Td [(standard)-250(by)-250(which)-250(all)-250(earthly)-250(things)-250(must)-250(be)]TJ/F31 10.9091 Tf 195.742 0 Td [(condemned)]TJ/F16 10.9091 Tf 49.68 0 Td [(.)]TJ/F16 15.7808 Tf -245.422 -46.373 Td [(40.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +233 0 obj << +/Type /Page +/Contents 234 0 R +/Resources 232 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 218 0 R +>> endobj +235 0 obj << +/D [233 0 R /XYZ 63.117 288.655 null] +>> endobj +232 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +238 0 obj << +/Length 5007 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(44)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(EDITATIONS)-582(UPON)]TJ/F16 10.9091 Tf 78.344 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(BSERVANCES)]TJ/F16 10.9091 Tf 51.814 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Numerous)-426(moral)-425(precepts,)]TJ -161.369 -13.549 Td [(carelessly)-841(drawn)-841(from)-841(a)-841(single)-841(event,)-989(quickly)-841(became)]TJ 0 -13.549 Td [(incomprehensible;)-483(it)-406(was)-406(as)-405(difficult)-406(a)-406(matter)-405(to)-406(deduce)-405(their)]TJ 0 -13.549 Td [(intentions)-253(with)-253(any)-253(degree)-254(of)-253(certainty)-253(as)-253(it)-253(was)-253(to)-253(recognise)-253(the)]TJ 0 -13.55 Td [(punishment)-218(which)-218(was)-217(to)-218(follow)-218(the)-218(breaking)-218(of)-217(the)-218(rule.)-239(Doubts)]TJ 0 -13.549 Td [(were)-236(even)-237(held)-236(regarding)-236(the)-237(order)-236(of)-236(the)-237(ceremonies;)-240(but,)-239(while)]TJ 0 -13.549 Td [(people)-479(guessed)-479(at)-479(random)-479(about)-479(such)-479(matters,)-536(the)-479(object)-478(of)]TJ 0 -13.549 Td [(their)-261(investigations)-261(increased)-261(in)-260(importance,)-264(it)-261(was)-261(precisely)-260(the)]TJ 0 -13.549 Td [(greatest)-323(absurdity)-646(of)-323(an)-323(observance)-323(that)-323(developed)-323(into)-323(a)-322(holy)]TJ/F16 7.9701 Tf -72.755 0 Td [([046])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(of)-395(holies.)-685(Let)-396(us)-395(not)-395(think)-395(too)-395(little)-395(of)-395(the)-395(energy)-395(wasted)-395(by)]TJ 0 -13.549 Td [(man)-230(in)-230(this)-230(regard)-230(throughout)-230(thousands)-230(of)-230(years,)-234(and)-230(least)-230(of)-229(all)]TJ 0 -13.549 Td [(of)-344(the)-344(effects)-345(of)-344(such)]TJ/F31 10.9091 Tf 99.35 0 Td [(meditations)-344(upon)-344(observances)]TJ/F16 10.9091 Tf 134.165 0 Td [(!)-533(Here)-344(we)]TJ -233.515 -13.549 Td [(find)-292(ourselves)-293(on)-292(the)-292(wide)-293(training-ground)-292(of)-292(the)-292(intellect)]TJ/F20 10.9091 Tf 255.779 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(not)]TJ -266.688 -13.549 Td [(only)-426(do)-427(religions)-426(develop)-427(and)-426(continue)-426(to)-427(increase)-426(within)-426(its)]TJ 0 -13.55 Td [(boundaries:)-696(but)-473(here)-473(also)-473(is)-473(the)-473(venerable,)-528(though)-473(dreadful,)]TJ 0 -13.549 Td [(primeval)-205(world)-205(of)-204(science;)-220(here)-205(grow)-205(up)-204(the)-205(poet,)-214(the)-205(thinker,)-213(the)]TJ 0 -13.549 Td [(physician,)-202(the)-189(lawgiver.)-230(The)-190(dread)-190(of)-189(the)-190(unintelligible,)-202(which,)-201(in)]TJ 0 -13.549 Td [(an)-238(ambiguous)-239(fashion,)-241(demanded)-238(ceremonies)-238(from)-239(us,)-240(gradually)]TJ 0 -13.549 Td [(assumed)-384(the)-383(charm)-384(of)-383(the)-384(intricate,)-416(and)-384(where)-383(man)-384(could)-383(not)]TJ 0 -13.55 Td [(unravel)-250(he)-250(learnt)-250(to)-250(create.)]TJ/F16 15.7808 Tf 0 -42.865 Td [(41.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(O)]TJ/F16 10.9091 Tf 9.25 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(ETERMINE)-439(THE)]TJ/F16 10.9091 Tf 62.775 0 Td [(V)]TJ/F16 7.9701 Tf 7.876 0 Td [(ALUE)-439(OF)-438(THE)]TJ/F31 10.9091 Tf 57.415 0 Td [(V)]TJ/F31 7.9701 Tf 6.666 0 Td [(ITA)]TJ/F31 10.9091 Tf 15.45 0 Td [(C)]TJ/F31 7.9701 Tf 7.277 0 Td [(ONTEMPLATIVA)]TJ/F16 10.9091 Tf 58.006 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Let)-320(us)]TJ -252.894 -13.549 Td [(not)-232(forget,)-236(as)-232(men)-232(leading)-233(a)-232(contemplative)-232(life,)-236(what)-232(kind)-232(of)-232(evil)]TJ 0 -13.549 Td [(and)-248(misfortunes)-248(have)-248(overtaken)-249(the)-248(men)-248(of)-248(the)]TJ/F31 10.9091 Tf 207.066 0 Td [(vita)-248(activa)]TJ/F16 10.9091 Tf 48.439 0 Td [(as)-248(the)]TJ -255.505 -13.55 Td [(result)-381(of)-381(contemplation)]TJ/F20 10.9091 Tf 104.064 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)-381(short,)-414(what)-381(sort)-381(of)-381(contra-account)]TJ -114.973 -13.549 Td [(the)]TJ/F31 10.9091 Tf 15.473 0 Td [(vita)-196(activa)]TJ/F16 10.9091 Tf 47.308 0 Td [(has)-196(to)-197(offer)]TJ/F31 10.9091 Tf 50.65 0 Td [(us)]TJ/F16 10.9091 Tf 9.698 0 Td [(,)-207(if)-196(we)-197(exhibit)-196(too)-196(much)-197(boastfulness)]TJ -123.129 -13.549 Td [(before)-230(it)-230(with)-230(respect)-229(to)-230(our)-230(good)-230(deeds.)-243(It)-230(would)-230(show)-230(us,)-234(in)-229(the)]TJ 0 -13.549 Td [(first)-373(place,)-404(those)-373(so-called)-373(religious)-373(natures,)-404(who)-373(predominate)]TJ 0 -13.549 Td [(among)-342(the)-342(lovers)-343(of)-342(contemplation)-342(and)-342(consequently)-342(represent)]TJ 0 -13.55 Td [(their)-438(commonest)-438(type.)-814(They)-438(have)-438(at)-438(all)-438(times)-438(acted)-437(in)-438(such)]TJ 0 -13.549 Td [(a)-369(manner)-370(as)-369(to)-369(render)-369(life)-369(difficult)-370(to)-369(practical)-369(men,)-399(and)-369(tried)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +237 0 obj << +/Type /Page +/Contents 238 0 R +/Resources 236 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 218 0 R +>> endobj +239 0 obj << +/D [237 0 R /XYZ 175.12 409.782 null] +>> endobj +236 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +242 0 obj << +/Length 5065 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(45)]TJ +0 g 0 G + 0 -30.759 Td [(to)-343(make)-343(them)-344(disgusted)-343(with)-343(it,)-366(if)-344(possible:)-436(to)-343(darken)-343(the)-343(sky,)]TJ 0 -13.549 Td [(to)-340(obliterate)-340(the)-679(sun,)-362(to)-340(cast)-340(suspicion)-340(upon)-339(joy,)-363(to)-339(depreciate)]TJ/F16 7.9701 Tf 291.024 0 Td [([047])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(hope,)-437(to)-400(paralyse)-399(the)-400(active)-399(hand)]TJ/F20 10.9091 Tf 151.565 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(all)-400(this)-399(they)-400(knew)-399(how)-400(to)]TJ -162.474 -13.549 Td [(do,)-525(just)-470(as,)-526(for)-470(miserable)-470(times)-470(and)-470(feelings,)-525(they)-470(had)-470(their)]TJ 0 -13.55 Td [(consolations,)-389(alms,)-390(blessings,)-389(and)-362(benedictions.)-584(In)-362(the)-361(second)]TJ 0 -13.549 Td [(place,)-235(it)-230(can)-231(show)-231(us)-230(the)-231(artists,)-234(a)-231(species)-231(of)-230(men)-231(leading)-231(the)]TJ/F31 10.9091 Tf 264.267 0 Td [(vita)]TJ -264.267 -13.549 Td [(contemplativa)]TJ/F16 10.9091 Tf 61.811 0 Td [(,)-431(rarer)-394(than)-394(the)-395(religious)-394(element,)-431(but)-394(still)-394(often)]TJ -61.811 -13.549 Td [(to)-303(be)-302(met)-303(with.)-408(As)-302(beings,)-316(these)-303(people)-302(are)-303(usually)-302(intolerable,)]TJ 0 -13.549 Td [(capricious,)-251(jealous,)-251(violent,)-250(quarrelsome:)-251(this,)-251(however,)-251(must)-250(be)]TJ 0 -13.55 Td [(deduced)-250(from)-250(the)-250(joyous)-250(and)-250(exalting)-250(effects)-250(of)-250(their)-250(works.)]TJ 11.956 -15.591 Td [(Thirdly,)-367(we)-344(have)-344(the)-344(philosophers,)-367(men)-344(who)-344(unite)-344(religi)1(ous)]TJ -11.956 -13.549 Td [(and)-308(artistic)-308(qualities,)-322(combined,)-322(however,)-322(with)-308(a)-308(third)-307(element,)]TJ 0 -13.549 Td [(namely,)-452(dialectics)-411(and)-411(the)-411(love)-411(of)-411(controversy.)-734(They)-411(are)-411(the)]TJ 0 -13.55 Td [(authors)-239(of)-239(evil)-239(in)-239(the)-238(same)-239(sense)-239(as)-239(the)-239(religious)-239(men)-239(and)-238(artists,)]TJ 0 -13.549 Td [(in)-217(addition)-218(to)-217(which)-217(they)-218(have)-217(wearied)-217(many)-218(of)-217(their)-217(fellow-men)]TJ 0 -13.549 Td [(with)-238(their)-238(passion)-238(for)-238(dialectics,)-240(though)-238(their)-238(number)-238(has)-238(always)]TJ 0 -13.549 Td [(been)-340(very)-340(small.)-520(Fourthly,)-362(the)-340(thinkers)-340(and)-340(scientific)-340(workers.)]TJ 0 -13.549 Td [(They)-382(but)-383(rarely)-382(strove)-383(after)-382(effects,)-416(and)-382(contented)-382(themselves)]TJ 0 -13.55 Td [(with)-377(silently)-376(sticking)-377(to)-376(their)-376(own)-377(groove.)-629(Thus)-377(they)-376(brought)]TJ 0 -13.549 Td [(about)-193(little)-193(envy)-192(and)-193(discomfort,)-204(and)-193(often,)-204(as)-193(objects)-193(of)-192(mockery)]TJ 0 -13.549 Td [(and)-255(derision,)-256(they)-255(served,)-257(without)-255(wishing)-255(to)-255(do)-255(so,)-256(to)-255(make)-255(life)]TJ 0 -13.549 Td [(easier)-341(for)-341(the)-340(men)-341(of)-341(the)]TJ/F31 10.9091 Tf 114.998 0 Td [(vita)-341(activa)]TJ/F16 10.9091 Tf 46.743 0 Td [(.)-522(Lastly,)-364(science)-340(ended)-341(by)]TJ -161.741 -13.549 Td [(becoming)-350(of)-349(much)-350(advantage)-350(to)-350(all;)-399(and)-350(if,)]TJ/F31 10.9091 Tf 199.488 0 Td [(on)-350(account)-349(of)-350(this)]TJ -199.488 -13.55 Td [(utility)]TJ/F16 10.9091 Tf 25.462 0 Td [(,)-368(many)-344(of)-345(the)-344(men)-344(who)-345(were)-344(destined)-344(for)-345(the)]TJ/F31 10.9091 Tf 208.386 0 Td [(vita)-344(activa)]TJ/F16 10.9091 Tf -233.848 -13.549 Td [(are)-467(now)-468(slowly)-467(making)-467(their)-468(way)-467(along)-467(the)-468(road)-467(to)-467(science)]TJ 0 -13.549 Td [(in)-383(the)-384(sweat)-383(of)-384(their)-383(brow,)-417(and)-383(not)-384(without)-383(brain-racking)-383(and)]TJ 0 -13.549 Td [(maledictions,)-338(this)-321(is)-321(not)-320(the)-642(fault)-320(of)-321(the)-321(crowd)-320(of)-321(thinkers)-320(and)]TJ/F16 7.9701 Tf 291.024 0 Td [([048])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(scientific)-250(workers:)-250(it)-250(is)]TJ/F20 10.9091 Tf 102.415 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(self-wrought)-250(pain.)]TJ/F20 10.9091 Tf 79.986 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(3)]TJ +0 g 0 G +0 g 0 G +/F16 15.7808 Tf -192.087 -56.503 Td [(42.)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 87.722 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 52.998 80.91 Td [(3)]TJ/F16 8.9664 Tf 5.729 -3.809 Td [(M.)-430(Henri)-431(Albert)-430(points)-430(out)-430(that)-431(this)-430(refers)-430(to)-431(a)-430(line)-430(of)-430(Paul)-431(Gerhardt's)]TJ -11.956 -10.959 Td [(well-known)-250(song:)]TJ/F20 8.9664 Tf 66.746 0 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(Befiel)-250(du)-250(deine)-250(Wege.)]TJ/F20 8.9664 Tf 80.178 0 Td [(\035)]TJ/F16 8.9664 Tf 6.222 0 Td [(T)]TJ/F16 7.9701 Tf 5.479 0 Td [(R)]TJ/F16 8.9664 Tf 5.316 0 Td [(.)]TJ/F35 8.9664 Tf 2.241 0 Td [(f)]TJ/F16 7.9701 Tf 4.608 0 Td [(FNS)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +241 0 obj << +/Type /Page +/Contents 242 0 R +/Resources 240 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 245 0 R +>> endobj +243 0 obj << +/D [241 0 R /XYZ 120.913 504.626 null] +>> endobj +244 0 obj << +/D [241 0 R /XYZ 173.25 163.854 null] +>> endobj +240 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R /F35 77 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +248 0 obj << +/Length 5498 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(46)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(RIGIN)-656(OF)-656(THE)]TJ/F31 10.9091 Tf 63.494 0 Td [(V)]TJ/F31 7.9701 Tf 6.666 0 Td [(ITA)]TJ/F31 10.9091 Tf 17.182 0 Td [(C)]TJ/F31 7.9701 Tf 7.276 0 Td [(ONTEMPLATIVA)]TJ/F16 10.9091 Tf 58.007 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(During)-479(barbarous)-480(ages,)]TJ -174.138 -13.549 Td [(when)-269(pessimistic)-269(judgments)-269(held)-269(sway)-269(over)-269(men)-269(and)-269(the)-269(world,)]TJ 0 -13.549 Td [(the)-394(individual,)-429(in)-394(the)-394(consciousness)-394(of)-393(his)-394(full)-394(power,)-429(always)]TJ 0 -13.549 Td [(endeavoured)-483(to)-483(act)-483(in)-483(conformity)-483(with)-482(such)-483(judgments,)-541(that)]TJ 0 -13.55 Td [(is)-459(to)-459(say,)-511(he)-459(put)-459(his)-458(ideas)-459(into)-459(action)-459(by)-459(means)-459(of)-458(hunting,)]TJ 0 -13.549 Td [(robbery,)-418(surprise)-384(attacks,)-417(brutality,)-417(and)-384(murder:)-518(including)-384(the)]TJ 0 -13.549 Td [(weaker)-384(forms)-384(of)-385(such)-384(acts,)-417(as)-385(far)-384(as)-384(they)-384(are)-384(tolerated)-384(within)]TJ 0 -13.549 Td [(the)-375(community.)-625(When)-375(his)-374(strength)-375(declines,)-406(however,)-407(and)-374(he)]TJ 0 -13.549 Td [(feels)-271(tired,)-277(ill,)-277(melancholy,)-277(or)-271(satiated)]TJ/F20 10.9091 Tf 166.168 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(consequently)-271(becoming)]TJ -177.077 -13.55 Td [(temporarily)-334(void)-334(of)-334(wishes)-334(or)-334(desires)]TJ/F20 10.9091 Tf 166.683 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(he)-334(is)-334(a)-334(relatively)-334(better)]TJ -177.592 -13.549 Td [(man,)-244(that)-242(is)-242(to)-242(say,)-244(less)-242(dangerous;)-245(and)-242(his)-242(pessimistic)-242(ideas)-242(will)]TJ 0 -13.549 Td [(now)-295(discharge)-294(themselves)-295(only)-294(in)-294(words)-295(and)-294(reflections)]TJ/F20 10.9091 Tf 247.903 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(upon)]TJ -258.812 -13.549 Td [(his)-241(companions,)-243(for)-242(example,)-243(or)-241(his)-242(wife,)-243(his)-241(life,)-243(his)-241(gods,)]TJ/F20 10.9091 Tf 256.99 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(his)]TJ -267.899 -13.549 Td [(judgments)-310(will)-310(be)]TJ/F31 10.9091 Tf 82.88 0 Td [(evil)]TJ/F16 10.9091 Tf 19.147 0 Td [(ones.)-430(In)-310(this)-311(frame)-310(of)-310(mind)-310(he)-310(develops)]TJ -102.027 -13.55 Td [(into)-369(a)-369(thinker)-369(and)-369(prophet,)-398(or)-369(he)-369(adds)-369(to)-369(his)-369(superstitions)-368(and)]TJ 0 -13.549 Td [(invents)-494(new)-494(observances,)-555(or)-494(mocks)-494(his)-494(enemies.)-982(Whatever)]TJ 0 -13.549 Td [(he)-393(may)-394(devise,)-429(however,)-429(all)-394(the)-393(productions)-393(of)-394(his)-393(brain)-393(will)]TJ 0 -13.549 Td [(necessarily)-230(reflect)-231(his)-230(frame)-231(of)-230(mind,)-234(such)-231(as)-230(the)-231(increase)-230(of)-230(fear)]TJ 0 -13.549 Td [(and)-362(weariness,)-390(and)-362(the)-361(lower)-362(value)-362(he)-362(attributes)-362(to)-362(action)-361(and)]TJ 0 -13.55 Td [(enjoyment.)-271(The)-256(substance)-257(of)-257(these)-257(productions)-257(must)-256(correspond)]TJ 0 -13.549 Td [(to)-245(the)-244(substance)-245(of)-489(these)-245(poetic,)-246(thought)1(ful,)-246(and)-245(priestly)-244(moods;)]TJ/F16 7.9701 Tf -72.756 0 Td [([049])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(the)-250(evil)-250(judgment)-250(must)-250(be)-250(supreme.)]TJ 11.955 -18.459 Td [(In)-352(later)-353(years,)-378(all)-352(those)-352(who)-352(acted)-353(continuously)-352(as)-352(this)-353(man)]TJ -11.955 -13.549 Td [(did)-439(in)-440(those)-439(special)-440(circumstances)]TJ/F20 10.9091 Tf 156.728 0 Td [(\024)]TJ/F31 10.9091 Tf 10.91 0 Td [(i.e.)]TJ/F16 10.9091 Tf 22.258 0 Td [(those)-439(who)-440(gave)-439(out)]TJ -189.896 -13.549 Td [(pessimistic)-499(judgments,)-561(and)-498(lived)-499(a)-499(melancholy)-499(life,)-561(poor)-498(in)]TJ 0 -13.549 Td [(action)]TJ/F20 10.9091 Tf 26.662 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(were)-259(called)-260(poets,)-262(thinkers,)-261(priests,)-262(or)]TJ/F20 10.9091 Tf 168.234 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(medicine-men.)]TJ/F20 10.9091 Tf 65.138 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(The)-395(general)-395(body)-395(of)-396(men)-395(would)-395(have)-395(liked)-395(to)-395(disregard)-395(such)]TJ 0 -13.55 Td [(people,)-344(because)-324(they)-325(were)-325(not)-325(active)-325(enough,)-343(and)-325(to)-325(turn)-324(them)]TJ 0 -13.549 Td [(out)-446(of)-446(the)-446(community;)-544(but)-446(there)-446(was)-446(a)-446(certain)-446(risk)-446(in)-446(doing)]TJ 0 -13.549 Td [(so:)-534(these)-392(inactive)-392(men)-392(had)-392(found)-392(out)-392(and)-392(were)-392(following)-391(the)]TJ 0 -13.549 Td [(tracks)-253(of)-254(superstition)-253(and)-253(divine)-253(power,)-254(and)-254(no)-253(one)-253(doubted)-253(that)]TJ 0 -13.549 Td [(they)-336(had)-336(unknown)-336(means)-336(of)-337(power)-336(at)-336(their)-336(disposal.)-508(This)-336(was)]TJ 0 -13.55 Td [(the)-290(value)-289(which)-290(was)-289(set)-290(upon)]TJ/F31 10.9091 Tf 133.476 0 Td [(the)-290(ancient)-289(race)-290(of)-289(contemplative)]TJ -133.476 -13.549 Td [(natures)]TJ/F20 10.9091 Tf 32.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(despised)-306(as)-306(they)-307(were)-306(in)-306(just)-306(the)-307(same)-306(degree)-306(as)-306(they)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +247 0 obj << +/Type /Page +/Contents 248 0 R +/Resources 246 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 245 0 R +>> endobj +249 0 obj << +/D [247 0 R /XYZ 177.538 247.191 null] +>> endobj +246 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +252 0 obj << +/Length 4856 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(47)]TJ +0 g 0 G + 0 -30.759 Td [(were)-245(not)-246(dreaded!)-248(In)-245(such)-246(a)-245(masked)-245(form,)-247(in)-245(such)-245(an)-245(ambiguous)]TJ 0 -13.549 Td [(aspect,)-417(with)-383(an)-384(evil)-383(heart)-384(and)-383(often)-383(with)-384(a)-383(troubled)-384(head,)-416(did)]TJ 0 -13.549 Td [(Contemplation)-405(make)-405(its)-405(first)-405(appearance)-405(on)-405(earth:)-560(both)-405(weak)]TJ 0 -13.549 Td [(and)-388(terrible)-389(at)-388(the)-388(same)-389(time,)-423(despised)-388(in)-388(secret,)-423(and)-388(covered)]TJ 0 -13.55 Td [(in)-317(public)-318(with)-317(every)-317(mark)-317(of)-317(superstitious)-318(veneration.)-451(Here,)-334(as)]TJ 0 -13.549 Td [(always,)-250(we)-250(must)-250(say:)]TJ/F31 10.9091 Tf 95.444 0 Td [(pudenda)-250(origo)]TJ/F16 10.9091 Tf 63.938 0 Td [(!)]TJ/F16 15.7808 Tf -159.382 -42.865 Td [(43.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(OW)-637(MANY)]TJ/F16 10.9091 Tf 47.776 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(ORCES)-637(MUST)-636(NOW)-637(BE)-637(UNITED)-636(IN)-637(A)]TJ/F16 10.9091 Tf 156.387 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HINKER)]TJ/F16 10.9091 Tf 30.103 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(To)]TJ -268.51 -13.55 Td [(rise)-344(superior)-344(to)-345(considerations)-344(of)-344(the)-344(senses,)-368(to)-344(raise)-344(one's)-344(self)]TJ 0 -13.549 Td [(to)-343(abstract)-344(contemplations:)-436(this)-343(is)-344(what)-343(was)-343(formerly)-343(regarded)]TJ 0 -13.549 Td [(as)]TJ/F31 10.9091 Tf 15.008 0 Td [(elevation)]TJ/F16 10.9091 Tf 39.993 0 Td [(;)-689(but)-543(now)-543(it)-542(is)-543(not)-543(practicable)-542(for)-543(us)-543(to)-543(share)]TJ -55.001 -13.549 Td [(the)-407(same)-407(feelings.)-721(Luxuriating)-407(in)-407(the)-814(most)-407(shadowy)-406(images)]TJ/F16 7.9701 Tf 291.024 0 Td [([050])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(of)-447(words)-447(and)-447(things;)-546(playing)-447(with)-447(those)-447(invisible,)-496(inaudible,)]TJ 0 -13.55 Td [(imperceptible)-443(beings,)-490(was)-443(considered)-443(as)-442(existence)-443(in)-442(another)]TJ 0 -13.549 Td [(and)]TJ/F31 10.9091 Tf 19.379 0 Td [(higher)]TJ/F16 10.9091 Tf 32.361 0 Td [(world,)-353(a)-332(world)-333(that)-332(sprang)-332(from)-333(the)-332(deep)-333(contempt)]TJ -51.74 -13.549 Td [(felt)-492(for)-492(the)-491(world)-492(which)-492(was)-492(perceptible)-492(to)-491(the)-492(senses,)-552(this)]TJ 0 -13.549 Td [(seductive)-537(and)-537(wicked)-536(world)-537(of)-537(ours.)]TJ/F20 10.9091 Tf 185.901 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(These)]TJ/F31 10.9091 Tf 31.906 0 Td [(abstracta)]TJ/F16 10.9091 Tf 47.07 0 Td [(no)]TJ -269.721 -13.549 Td [(longer)-455(mislead)-454(us,)-506(but)-455(they)-455(may)-454(lead)-455(us)]TJ/F20 10.9091 Tf 188.902 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(with)-455(such)-454(words)]TJ -204.655 -13.55 Td [(men)-322(soared)-323(aloft.)-466(It)-323(was)-322(not)-322(the)]TJ/F31 10.9091 Tf 147.072 0 Td [(substance)]TJ/F16 10.9091 Tf 46.541 0 Td [(of)-322(these)-323(intellectual)]TJ -193.613 -13.549 Td [(sports,)-474(but)-428(the)-429(sports)-429(themselves,)-473(which)-429(was)-429(looked)-429(upon)-428(as)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(the)-369(higher)-369(thing)]TJ/F20 10.9091 Tf 71.679 0 Td [(\035)]TJ/F16 10.9091 Tf 8.867 0 Td [(in)-369(the)-369(primeval)-368(ages)-369(of)-369(science.)-606(Hence)-369(we)]TJ -85.39 -13.549 Td [(have)-259(Plato's)-259(admiration)-259(for)-260(dialectics,)-261(and)-259(his)-259(enthusiastic)-259(belief)]TJ 0 -13.549 Td [(in)-306(the)-306(necessary)-306(relationship)-307(of)-306(dialectics)-306(to)-306(the)-306(good)-306(man)-306(who)]TJ 0 -13.55 Td [(has)-280(risen)-281(superior)-280(to)-280(the)-281(considerations)-280(of)-280(his)-281(senses.)-341(It)-280(was)-280(not)]TJ 0 -13.549 Td [(only)-313(knowledge)-312(that)-313(was)-313(discovered)-312(little)-313(by)-313(little,)-328(but)-313(also)-312(the)]TJ 0 -13.549 Td [(different)-409(means)-409(of)-409(acquiring)-409(it,)-449(the)-409(conditions)-408(and)-409(operations)]TJ 0 -13.549 Td [(which)-548(precede)-548(knowledge)-548(in)-548(man.)-1144(And)-548(it)-548(always)-547(seemed)]TJ 0 -13.549 Td [(as)-359(if)-358(the)-359(newly-discovered)-358(operation)-358(or)-359(the)-358(newly-experienced)]TJ 0 -13.549 Td [(condition)-401(were)-401(not)-401(a)-400(means)-401(of)-401(acquiring)-401(knowledge,)-439(but)-400(was)]TJ 0 -13.55 Td [(even)-341(the)-342(substance,)-364(goal,)-364(and)-341(sum-total)-342(of)-341(everything)-341(that)-341(was)]TJ 0 -13.549 Td [(worth)-348(knowing.)-544(What)-348(does)-348(the)-348(thinker)-347(require?)]TJ/F20 10.9091 Tf 214.87 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(imagination,)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +251 0 obj << +/Type /Page +/Contents 252 0 R +/Resources 250 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 245 0 R +>> endobj +253 0 obj << +/D [251 0 R /XYZ 223.178 323.577 null] +>> endobj +250 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +256 0 obj << +/Length 4606 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(48)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(inspiration,)-633(abstraction,)-632(spirituality,)-633(invention,)-632(presentiment,)]TJ 0 -13.549 Td [(induction,)-647(dialectics,)-648(deduction,)-647(criticism,)-648(ability)-568(to)-567(collect)]TJ 0 -13.549 Td [(materials,)-694(an)-605(impersonal)-606(mode)-605(of)-605(thinking,)-694(contemplation,)]TJ 0 -13.549 Td [(comprehensiveness,)-413(and)-380(lastly,)-413(but)-380(not)-380(least,)-413(justice,)-412(and)-380(love)]TJ 0 -13.55 Td [(for)-323(everything)-323(that)-323(exists)]TJ/F20 10.9091 Tf 111.162 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-323(each)-323(one)-323(of)-323(these)-323(means)-323(was)-323(at)]TJ -122.071 -13.549 Td [(one)-282(time)-282(considered,)-291(in)-282(the)-282(history)-282(of)-283(the)]TJ/F31 10.9091 Tf 184.395 0 Td [(vita)-282(contemplativa)]TJ/F16 10.9091 Tf 81.254 0 Td [(,)-290(as)]TJ -265.649 -13.549 Td [(a)-244(goal)-243(and)-244(final)-243(purpose,)-245(and)-244(they)-243(all)-244(secured)-244(for)-487(their)-243(inventors)]TJ/F16 7.9701 Tf -72.756 0 Td [([051])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(that)-295(perfect)-295(happiness)-295(which)-295(fills)-295(the)-295(human)-295(soul)-295(when)-295(its)-294(final)]TJ 0 -13.549 Td [(purpose)-250(dawns)-250(upon)-250(it.)]TJ/F16 15.7808 Tf 0 -42.866 Td [(44.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(RIGIN)-870(AND)]TJ/F16 10.9091 Tf 53.268 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(EANING)]TJ/F16 10.9091 Tf 30.541 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Why)-636(does)-636(this)-637(thought)-636(come)-636(into)]TJ -115.021 -13.549 Td [(my)-513(mind)-514(again)-513(and)-513(again,)-580(always)-513(in)-513(more)-514(and)-513(more)-513(vivid)]TJ 0 -13.549 Td [(colours?)]TJ/F20 10.9091 Tf 36.96 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that,)-374(in)-349(former)-349(times,)-374(investigators,)-373(in)-349(the)-349(course)-349(of)]TJ -47.869 -13.55 Td [(their)-394(search)-394(for)-394(the)-395(origin)-394(of)-394(things,)-430(always)-394(thought)-394(that)-394(they)]TJ 0 -13.549 Td [(found)-303(something)-303(which)-303(would)-303(be)-303(of)-303(the)-303(highest)-303(importance)-303(for)]TJ 0 -13.549 Td [(all)-292(kinds)-293(of)-292(action)-293(and)-292(judgment:)-335(yea,)-303(that)-293(they)-292(even)-292(invariably)]TJ 0 -13.549 Td [(postulated)-299(that)-299(the)-299(salvation)-299(of)-299(mankind)-299(depended)-299(upon)]TJ/F31 10.9091 Tf 250.925 0 Td [(insight)]TJ -250.925 -13.549 Td [(into)-330(the)-330(origin)-329(of)-330(things)]TJ/F20 10.9091 Tf 106.528 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(whereas)-330(now,)-349(on)-330(the)-330(other)-330(hand,)-349(the)]TJ -117.437 -13.55 Td [(more)-454(we)-454(examine)-454(into)-453(origins,)-505(the)-454(less)-454(do)-454(they)-454(concern)-453(our)]TJ 0 -13.549 Td [(interests:)-449(on)-350(the)-350(contrary,)-375(all)-349(the)-350(valuations)-350(and)-349(interestedness)]TJ 0 -13.549 Td [(which)-163(we)-163(have)-163(placed)-163(upon)-164(things)-163(begin)-163(to)-163(lose)-163(their)-163(meaning,)-180(the)]TJ 0 -13.549 Td [(more)-231(we)-230(retrogress)-231(where)-230(knowledge)-231(is)-230(concerned)-231(and)-230(approach)]TJ 0 -13.549 Td [(the)-230(things)-231(themselves.)]TJ/F31 10.9091 Tf 98.893 0 Td [(The)-230(origin)-231(becomes)-230(of)-231(less)-230(significance)-230(in)]TJ -98.893 -13.549 Td [(proportion)-269(as)-270(we)-269(acquire)-270(insight)-269(into)-270(it)]TJ/F16 10.9091 Tf 173.005 0 Td [(;)-279(whilst)-270(things)-269(nearest)-270(to)]TJ -173.005 -13.55 Td [(ourselves,)-201(around)-190(and)-189(within)-189(us,)-202(gradually)-189(begin)-189(to)-189(manifest)-189(their)]TJ 0 -13.549 Td [(wealth)-302(of)-301(colours,)-314(beauties,)-315(enigmas,)-314(and)-302(diversi)1(ty)-302(of)-301(meaning,)]TJ 0 -13.549 Td [(of)-178(which)-178(earlier)-177(humanity)-178(never)-178(dreamed.)-226(In)-178(former)-178(ages)-177(thinkers)]TJ 0 -13.549 Td [(used)-204(to)-204(move)-204(furiously)-204(about,)-214(like)-204(wild)-204(animals)-204(in)-204(cages,)-213(steadily)]TJ 0 -13.549 Td [(glaring)-204(at)-204(the)-204(bars)-204(which)-205(hemmed)-204(them)-204(in,)-213(and)-204(at)-204(times)-204(springing)]TJ 0 -13.55 Td [(up)-267(against)-266(them)-267(in)-267(a)-267(vain)-266(endeavour)-267(to)-267(break)-266(through)-267(them:)-283(and)]TJ 0 -13.549 Td [(happy)-278(indeed)-279(was)-278(he)-278(who)-278(could)-279(look)-278(through)-278(a)-279(gap)-278(to)-278(the)-278(outer)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +255 0 obj << +/Type /Page +/Contents 256 0 R +/Resources 254 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 245 0 R +>> endobj +257 0 obj << +/D [255 0 R /XYZ 308.258 436.88 null] +>> endobj +254 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +260 0 obj << +/Length 4306 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(49)]TJ +0 g 0 G + 0 -30.759 Td [(world)-200(and)-199(could)-200(fancy)-200(that)-399(he)-199(saw)-200(something)-200(of)-199(what)-200(lay)-199(beyond)]TJ/F16 7.9701 Tf 291.024 0 Td [([052])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(and)-250(afar)-250(off.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(45.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(A)-391(T)]TJ/F16 7.9701 Tf 18.812 0 Td [(RAGIC)]TJ/F16 10.9091 Tf 29.065 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(ERMINATION)-536(TO)]TJ/F16 10.9091 Tf 69.631 0 Td [(K)]TJ/F16 7.9701 Tf 7.876 0 Td [(NOWLEDGE)]TJ/F16 10.9091 Tf 45.151 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Of)-392(all)-391(the)-392(means)-391(of)]TJ -190.836 -13.549 Td [(exaltation,)-318(human)-305(sacrifices)-305(have)-305(at)-304(times)-305(done)-305(most)-305(to)-304(elevate)]TJ 0 -13.549 Td [(man.)-494(And)-332(perhaps)-331(the)-331(one)-332(powerful)-331(thought)]TJ/F20 10.9091 Tf 199.497 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-331(idea)-332(of)]TJ/F31 10.9091 Tf 51.439 0 Td [(self-)]TJ -261.845 -13.549 Td [(sacrificing)-209(humanity)]TJ/F20 10.9091 Tf 89.554 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(might)-209(be)-209(made)-209(to)-209(prevail)-209(over)-209(every)-209(other)]TJ -100.463 -13.55 Td [(aspiration,)-552(and)-492(thus)-492(to)-491(prove)-492(the)-492(victor)-491(over)-492(even)-492(the)-491(most)]TJ 0 -13.549 Td [(victorious.)-777(But)-426(to)-425(whom)-426(should)-426(the)-425(sacrifice)-426(be)-426(made?)-776(We)]TJ 0 -13.549 Td [(may)-276(already)-275(swear)-275(that,)-282(if)-276(ever)-275(the)-276(constellation)-275(of)-276(such)-275(an)-275(idea)]TJ 0 -13.549 Td [(appeared)-329(on)-329(the)-329(horizon,)-348(the)-329(knowledge)-329(of)-329(truth)-329(would)-328(remain)]TJ 0 -13.549 Td [(the)-299(single)-298(but)-299(enormous)-298(object)-299(with)-299(which)-298(a)-299(sacrifice)-298(of)-299(such)-298(a)]TJ 0 -13.55 Td [(nature)-182(would)-181(be)-182(commensurate)]TJ/F20 10.9091 Tf 134.401 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(because)-182(no)-181(sacrifice)-182(is)-182(too)-181(great)]TJ -145.31 -13.549 Td [(for)-322(it.)-468(In)-322(the)-322(meantime)-323(the)-322(problem)-322(has)-323(never)-322(been)-322(expounded)]TJ 0 -13.549 Td [(as)-277(to)-277(how)-278(far)-277(humanity,)-284(considered)-277(as)-277(a)-277(whole,)-284(could)-277(take)-277(steps)]TJ 0 -13.549 Td [(to)-347(encourage)-348(the)-347(advancement)-348(of)-347(knowledge;)-396(and)-348(even)-347(less)-347(as)]TJ 0 -13.549 Td [(to)-306(what)-306(thirst)-306(for)-305(knowledge)-306(could)-306(impel)-306(humanity)-306(to)-306(the)-305(point)]TJ 0 -13.55 Td [(of)-373(sacrificing)-372(itself)-373(with)-373(the)-372(light)-373(of)-373(an)-372(anticipated)-373(wisdom)-372(in)]TJ 0 -13.549 Td [(its)-408(eyes.)-725(When,)-448(perhaps,)-448(with)-409(a)-408(view)-408(to)-409(the)-408(advancement)-408(of)]TJ 0 -13.549 Td [(knowledge,)-416(we)-383(are)-383(able)-382(to)-383(enter)-383(into)-383(communication)-383(with)-382(the)]TJ 0 -13.549 Td [(inhabitants)-297(of)-298(other)-297(stars,)-310(and)-297(when,)-309(during)-298(thousands)-297(of)-297(years,)]TJ 0 -13.549 Td [(wisdom)-286(will)-286(have)-286(been)-285(carried)-286(from)-286(star)-286(to)-286(star,)-295(the)-285(enthusiasm)]TJ 0 -13.55 Td [(of)-250(knowledge)-250(may)-250(rise)-250(to)-250(such)-250(a)-250(dizzy)-250(height!)]TJ/F16 15.7808 Tf 0 -41.637 Td [(46.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(OUBT)-556(IN)]TJ/F16 10.9091 Tf 38.963 0 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(OUBT)]TJ/F16 10.9091 Tf 21.694 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.752 0 Td [(What)-406(a)-407(good)-406(pillow)-406(doubt)-406(is)-407(for)-406(a)-406(well-)]TJ -94.891 -13.549 Td [(balanced)-273(head!)]TJ/F20 10.9091 Tf 65.973 0 Td [(\035)]TJ/F16 10.9091 Tf 7.816 0 Td [(This)-273(saying)-272(of)-545(Montaigne)-272(always)-273(made)-272(Pascal)]TJ/F16 7.9701 Tf 217.235 0 Td [([053])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(angry,)-251(for)-250(nobody)-251(ever)-250(wanted)-251(a)-250(good)-251(pillow)-250(so)-251(much)-250(as)-251(he)-250(did.)]TJ 0 -13.549 Td [(Whatever)-250(was)-250(the)-250(matter)-250(with)-250(him?)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +259 0 obj << +/Type /Page +/Contents 260 0 R +/Resources 258 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 245 0 R +>> endobj +261 0 obj << +/D [259 0 R /XYZ 163.696 518.175 null] +>> endobj +262 0 obj << +/D [259 0 R /XYZ 186.445 93.24 null] +>> endobj +258 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +265 0 obj << +/Length 4549 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(50)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(47.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(ORDS)-298(BLOCK)-298(UP)-298(OUR)]TJ/F16 10.9091 Tf 84.776 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(ATH)]TJ/F16 10.9091 Tf 16.378 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Wherever)-218(primitive)-217(men)-218(put)-218(down)]TJ -131.155 -13.549 Td [(a)-282(word,)-291(they)-282(thought)-283(they)-282(had)-282(made)-283(a)-282(discovery.)-347(How)-282(different)]TJ 0 -13.549 Td [(the)-234(case)-233(really)-233(was!)]TJ/F20 10.9091 Tf 85.183 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(they)-234(had)-233(come)-233(upon)-234(a)-233(problem,)-237(and,)-237(while)]TJ -96.092 -13.549 Td [(they)-389(thought)-388(they)-389(had)-389(solved)-389(it,)-423(they)-389(had)-388(in)-389(reality)-389(placed)-388(an)]TJ 0 -13.55 Td [(obstacle)-311(in)-312(the)-311(way)-311(of)-311(its)-311(solution.)-434(Now,)-327(with)-311(every)-311(new)-311(piece)]TJ 0 -13.549 Td [(of)-274(knowledge,)-281(we)-274(stumble)-274(over)-275(petrified)-274(words)-274(and)-274(mummified)]TJ 0 -13.549 Td [(conceptions,)-306(and)-296(would)-295(rather)-295(break)-295(a)-295(leg)-295(than)-295(a)-295(word)-295(in)-295(doing)]TJ 0 -13.549 Td [(so.)]TJ/F16 15.7808 Tf 0 -44.055 Td [(48.)]TJ/F20 10.9091 Tf 0 -30.98 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(K)]TJ/F16 7.9701 Tf 7.876 0 Td [(NOW)]TJ/F16 10.9091 Tf 22.811 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HYSELF)]TJ/F20 10.9091 Tf 30.111 0 Td [(\035)]TJ/F16 7.9701 Tf 8.623 0 Td [(IS)-474(THE)]TJ/F16 10.9091 Tf 30.136 0 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(HOLE)-474(OF)]TJ/F16 10.9091 Tf 38.991 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(CIENCE)]TJ/F16 10.9091 Tf 28.78 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Only)-346(when)-347(man)]TJ -208.838 -13.549 Td [(shall)-292(have)-292(acquired)-293(a)-292(knowledge)-292(of)-292(all)-292(things)-293(will)-292(he)-292(be)-292(able)-292(to)]TJ 0 -13.549 Td [(know)-250(himself.)-250(For)-250(things)-250(are)-250(but)-250(the)-250(boundaries)-250(of)-250(man.)]TJ/F16 15.7808 Tf 0 -44.055 Td [(49.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 12.42 0 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(EW)]TJ/F16 10.9091 Tf 14.19 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(UNDAMENTAL)]TJ/F16 10.9091 Tf 58.017 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(EELING)]TJ/F16 10.9091 Tf 28.773 0 Td [(:)]TJ/F16 7.9701 Tf 4.829 0 Td [(OUR)]TJ/F16 10.9091 Tf 18.621 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(INAL)]TJ/F16 10.9091 Tf 20.829 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(ORRUPTIBILITY)]TJ/F16 10.9091 Tf 60.214 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)]TJ -271.543 -13.549 Td [(former)-177(times)-177(people)-177(sought)-177(to)-177(show)-177(the)-177(feeling)-177(of)-177(man's)-177(greatness)]TJ 0 -13.549 Td [(by)-482(pointing)-482(to)-483(his)-482(divine)-482(descent.)-947(This,)-540(however,)-540(has)-482(now)]TJ 0 -13.549 Td [(become)-468(a)-467(forbidden)-468(path,)-522(for)-467(the)-468(ape)-468(stands)-467(at)-468(its)-467(entrance,)]TJ 0 -13.55 Td [(and)-383(likewise)-383(other)-382(fearsome)-383(animals,)-416(showing)-383(their)-383(teeth)-383(in)-382(a)]TJ 0 -13.549 Td [(knowing)-237(fashion,)-239(as)-237(if)-237(to)-236(say,)-240(No)-237(further)-236(this)-237(way!)-246(Hence)-236(people)]TJ 0 -13.549 Td [(now)-325(try)-326(the)-325(opposite)-326(direction:)-401(the)-325(road)-326(along)-325(which)-325(humanity)]TJ 0 -13.549 Td [(is)-273(proceeding)-274(shall)-273(stand)-273(as)-274(an)-273(indication)-273(of)-274(their)-546(greatness)-273(and)]TJ/F16 7.9701 Tf -72.756 0 Td [([054])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(their)-219(relationship)-218(to)-219(God.)-239(But)-219(alas!)-239(this,)-225(too,)-225(is)-219(useless!)-239(At)-219(the)-218(far)]TJ 0 -13.55 Td [(end)-248(of)-249(this)-248(path)-249(stands)-248(the)-249(funeral)-248(urn)-248(of)-249(the)-248(last)-249(man)-248(and)-248(grave-)]TJ 0 -13.549 Td [(digger)-337(\050with)-338(the)-337(inscription,)]TJ/F31 10.9091 Tf 128.59 0 Td [(Nihil)-337(humani)-338(a)-337(me)-338(alienum)-337(puto)]TJ/F16 10.9091 Tf 145.68 0 Td [(\051.)]TJ -274.27 -13.549 Td [(To)-239(whatever)-239(height)-240(mankind)-239(may)-239(have)-239(developed)]TJ/F20 10.9091 Tf 217.431 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(and)-239(perhaps)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +264 0 obj << +/Type /Page +/Contents 265 0 R +/Resources 263 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 245 0 R +>> endobj +266 0 obj << +/D [264 0 R /XYZ 311.865 120.339 null] +>> endobj +263 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +269 0 obj << +/Length 4772 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(51)]TJ +0 g 0 G + 0 -30.759 Td [(in)-321(the)-321(end)-321(it)-321(will)-320(not)-321(be)-321(so)-321(high)-321(as)-321(when)-321(they)-321(began!)]TJ/F20 10.9091 Tf 237.137 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(there)-321(is)]TJ -248.046 -13.549 Td [(as)-343(little)-343(prospect)-343(of)-344(their)-343(attaining)-343(to)-343(a)-343(higher)-343(order)-343(as)-343(there)-343(is)]TJ 0 -13.549 Td [(for)-375(the)-376(ant)-375(and)-376(the)-375(earwig)-376(to)-375(enter)-376(into)-375(kinship)-376(with)-375(God)-375(and)]TJ 0 -13.549 Td [(eternity)-273(at)-273(the)-272(end)-273(of)-273(their)-273(career)-272(on)-273(earth.)-318(What)-273(is)-273(to)-273(come)-272(will)]TJ 0 -13.55 Td [(drag)-278(behind)-278(it)-278(that)-279(which)-278(has)-278(passed:)-306(why)-278(should)-278(any)-278(little)-278(star,)]TJ 0 -13.549 Td [(or)-298(even)-298(any)-298(little)-298(species)-299(on)-298(that)-298(star,)-310(form)-298(an)-298(exception)-298(to)-298(that)]TJ 0 -13.549 Td [(eternal)-250(drama?)-250(Away)-250(with)-250(such)-250(sentimentalities!)]TJ/F16 15.7808 Tf 0 -57.312 Td [(50.)]TJ/F16 10.9091 Tf 0 -28.893 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(ELIEF)-777(IN)]TJ/F16 10.9091 Tf 42.488 0 Td [(I)]TJ/F16 7.9701 Tf 3.632 0 Td [(NEBRIATION)]TJ/F16 10.9091 Tf 48.698 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Those)-568(men)-568(who)-568(have)-568(moments)-568(of)]TJ -115.731 -13.549 Td [(sublime)-406(ecstasy,)-446(and)-406(who,)-445(on)-407(ordinary)-406(occasions,)-445(on)-406(account)]TJ 0 -13.549 Td [(of)-284(the)-285(contrast)-284(and)-284(the)-284(excessive)-284(wearing)-285(away)-284(of)-284(their)-284(nervous)]TJ 0 -13.549 Td [(forces,)-464(usually)-421(feel)-420(miserable)-421(and)-421(desolate,)-464(come)-421(to)-420(consider)]TJ 0 -13.55 Td [(such)-345(moments)-346(as)-345(the)-346(true)-345(manifestation)-346(of)-345(their)-346(real)-345(selves,)-369(of)]TJ 0 -13.549 Td [(their)]TJ/F20 10.9091 Tf 23.766 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(ego,)]TJ/F20 10.9091 Tf 18.48 0 Td [(\035)]TJ/F16 10.9091 Tf 8.613 0 Td [(and)-346(their)-345(misery)-346(and)-345(dejection,)-370(on)-345(the)-346(other)-345(hand,)]TJ -55.703 -13.549 Td [(as)-340(the)]TJ/F31 10.9091 Tf 29.826 0 Td [(effect)-340(of)-339(the)]TJ/F38 10.9091 Tf 56.56 0 Td [(\034)]TJ/F31 10.9091 Tf 6.065 0 Td [(non-ego)]TJ/F38 10.9091 Tf 35.749 0 Td [(\035)]TJ/F16 10.9091 Tf 6.065 0 Td [(.)-519(This)-339(is)-340(why)-339(they)-340(think)-339(of)-340(their)]TJ -134.265 -13.549 Td [(environment,)-266(the)-262(age)-263(in)-262(which)-263(they)-263(live,)-265(and)-263(the)-262(whole)-263(world)-262(in)]TJ 0 -13.549 Td [(which)-199(they)-200(have)-199(their)-200(being,)-209(with)-200(feelings)-199(of)-199(vindictiveness.)-233(This)]TJ 0 -13.55 Td [(intoxication)-335(appears)-334(to)-335(them)-335(as)-334(their)-335(true)-334(life,)-356(their)-335(actual)-334(ego;)]TJ 0 -13.549 Td [(and)-362(everywhere)-362(else)-362(they)-361(see)-362(only)-362(those)-362(who)-362(strive)-362(to)-361(oppose)]TJ 0 -13.549 Td [(and)-313(prevent)-313(this)-312(intoxication,)-329(whether)-313(of)-312(an)-313(intellectual,)-328(moral,)]TJ 0 -13.549 Td [(religious,)-250(or)-250(artistic)-250(nature.)]TJ/F16 7.9701 Tf 291.024 0 Td [([055])]TJ/F16 10.9091 Tf -279.068 -13.549 Td [(Humanity)-396(owes)-397(no)-396(small)-396(part)-397(of)-396(its)-396(evils)-397(to)-396(these)-396(fantastic)]TJ -11.956 -13.55 Td [(enthusiasts;)-481(for)-404(they)-405(are)-404(the)-404(insatiable)-404(sowers)-404(of)-404(the)-404(weed)-404(of)]TJ 0 -13.549 Td [(discontent)-500(with)-500(one's)-500(self)-500(and)-499(one's)-500(neighbour,)-563(of)-499(contempt)]TJ 0 -13.549 Td [(for)-401(the)-400(world)-401(and)-400(the)-401(age,)-438(and,)-438(above)-401(all,)-438(of)-400(world-lassitude.)]TJ 0 -13.549 Td [(An)-511(entire)-511(hell)-510(of)-511(criminals)-511(could)-511(not,)-576(perhaps,)-576(bring)-510(about)]TJ 0 -13.549 Td [(such)-219(unfortunate)-219(and)-219(far-reaching)-219(consequences,)-225(such)-219(heavy)-218(and)]TJ 0 -13.549 Td [(disquieting)-174(effects)-174(that)-175(corrupt)-174(earth)-174(and)-174(sky,)-190(as)-174(are)-174(brought)-174(about)]TJ 0 -13.55 Td [(by)-401(that)]TJ/F20 10.9091 Tf 36.019 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(noble)]TJ/F20 10.9091 Tf 24.24 0 Td [(\035)]TJ/F16 10.9091 Tf 9.217 0 Td [(little)-401(community)-401(of)-401(unbridled,)-438(fantastic,)-439(half-)]TJ -74.32 -13.549 Td [(mad)-269(people)]TJ/F20 10.9091 Tf 50.8 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(of)-269(geniuses,)-273(too)]TJ/F20 10.9091 Tf 69.239 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(who)-269(cannot)-268(control)-269(themselves,)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +268 0 obj << +/Type /Page +/Contents 269 0 R +/Resources 267 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 271 0 R +>> endobj +62 0 obj << +/D [268 0 R /XYZ 46.771 413.049 null] +>> endobj +270 0 obj << +/D [268 0 R /XYZ 46.771 185.707 null] +>> endobj +267 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R /F38 121 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +274 0 obj << +/Length 4462 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(52)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(or)-383(experience)-383(any)-382(inward)-383(joy,)-416(until)-383(they)-383(have)-383(lost)-382(themselves)]TJ 0 -13.549 Td [(completely:)-319(while,)-292(on)-285(the)-284(other)-284(hand,)-293(the)-285(criminal)-284(often)-284(gives)-284(a)]TJ 0 -13.549 Td [(proof)-337(of)-336(his)-337(admirable)-336(self-control,)-358(sacrifice,)-359(and)-336(wisdom,)-358(and)]TJ 0 -13.549 Td [(thus)-346(maintains)-347(these)-346(qualities)-346(in)-347(those)-346(who)-346(fear)-347(him.)-538(Through)]TJ 0 -13.55 Td [(him)-339(life's)-338(sky)-339(may)-339(at)-338(times)-339(seem)-338(overcast)-339(and)-339(threatening,)-360(but)]TJ 0 -13.549 Td [(the)-260(atmosphere)-261(ever)-260(remains)-261(brisk)-260(and)-260(vigorous.)]TJ/F20 10.9091 Tf 212.459 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Furthermore,)]TJ -223.368 -13.549 Td [(these)-351(enthusiasts)-350(bring)-351(their)-350(entire)-351(strength)-350(to)-351(bear)-350(on)-351(the)-350(task)]TJ 0 -13.549 Td [(of)-290(imbuing)-289(mankind)-290(with)-290(belief)-289(in)-290(inebriation)-289(as)-290(in)-290(life)-289(itself:)-329(a)]TJ 0 -13.549 Td [(dreadful)-195(belief!)-231(As)-195(savages)-194(are)-194(now)-195(quickly)-194(corrupted)-195(and)-194(ruined)]TJ 0 -13.55 Td [(by)]TJ/F20 10.9091 Tf 13.714 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(fire-water,)]TJ/F20 10.9091 Tf 45.731 0 Td [(\035)]TJ/F16 10.9091 Tf 7.648 0 Td [(so)-257(likewise)-257(has)-257(mankind)-257(in)-257(general)-257(been)-257(slowly)]TJ -71.936 -13.549 Td [(though)-334(thoroughly)-335(corrupted)-334(by)-334(these)-335(spiritual)]TJ/F20 10.9091 Tf 210.961 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(fire-waters)]TJ/F20 10.9091 Tf 47.247 0 Td [(\035)]TJ/F16 10.9091 Tf 8.491 0 Td [(of)]TJ -271.543 -13.549 Td [(intoxicating)-228(feelings)-229(and)-228(by)-229(those)-228(who)-229(keep)-228(alive)-229(the)-228(craving)-228(for)]TJ 0 -13.549 Td [(them.)-250(It)-250(may)-250(yet)-250(be)-250(ruined)-250(thereby.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(51.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(UCH)-459(AS)-460(WE)-459(STILL)-460(ARE)]TJ/F16 10.9091 Tf 91.684 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.752 0 Td [(Let)-336(us)-335(be)-336(indulgent)-336(to)-336(the)-335(great)-336(one-)]TJ -116.23 -13.549 Td [(eyed!)]TJ/F20 10.9091 Tf 24.229 0 Td [(\035)]TJ/F16 10.9091 Tf 10.225 0 Td [(said)-493(Stuart)-493(Mill,)-554(as)-494(if)-493(it)-986(were)-494(necessary)-493(to)-493(ask)-493(for)]TJ/F16 7.9701 Tf -107.209 0 Td [([056])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(indulgence)-217(when)-218(we)-217(are)-217(willing)-217(to)-217(believe)-218(and)-217(almost)-217(to)-217(worship)]TJ 0 -13.55 Td [(them.)-240(I)-219(say:)-234(Let)-219(us)-219(be)-219(indulgent)-219(towards)-219(the)-218(two-eyed,)-226(both)-218(great)]TJ 0 -13.549 Td [(and)-302(small;)-327(for,)]TJ/F31 10.9091 Tf 68.171 0 Td [(such)-302(as)-301(we)-302(are)-302(now)]TJ/F16 10.9091 Tf 87.708 0 Td [(,)-315(we)-301(shall)-302(never)-302(rise)-302(beyond)]TJ -155.879 -13.549 Td [(indulgence!)]TJ/F16 15.7808 Tf 0 -41.638 Td [(52.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HERE)-379(ARE)-379(THE)]TJ/F16 10.9091 Tf 61.311 0 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(EW)]TJ/F16 10.9091 Tf 15.416 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(HYSICIANS)-379(OF)-379(THE)]TJ/F16 10.9091 Tf 77.252 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(OUL)]TJ/F16 10.9091 Tf 16.379 0 Td [(?)]TJ/F20 10.9091 Tf 4.843 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-277(is)-277(the)-277(means)]TJ -216.416 -13.549 Td [(of)-376(consolation)-375(which)-376(have)-376(stamped)-375(life)-376(with)-376(that)-375(fundamental)]TJ 0 -13.549 Td [(melancholy)-195(character)-196(in)-195(which)-196(we)-195(now)-196(believe:)-223(the)-195(worst)-195(disease)]TJ 0 -13.549 Td [(of)-383(mankind)-383(has)-382(arisen)-383(from)-383(the)-383(struggle)-383(against)-382(diseases,)-416(and)]TJ 0 -13.549 Td [(apparent)-439(remedies)-439(have)-439(in)-439(the)-439(long)-439(run)-439(brought)-439(about)-439(worse)]TJ 0 -13.55 Td [(conditions)-312(than)-311(those)-312(which)-311(it)-312(was)-311(intended)-312(to)-311(remove)-312(by)-311(their)]TJ 0 -13.549 Td [(use.)-325(Men,)-281(in)-275(their)-275(ignorance,)-281(used)-275(to)-275(believe)-275(that)-275(the)-274(stupefying)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +273 0 obj << +/Type /Page +/Contents 274 0 R +/Resources 272 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 271 0 R +>> endobj +275 0 obj << +/D [273 0 R /XYZ 247.921 271.835 null] +>> endobj +272 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +278 0 obj << +/Length 4362 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(53)]TJ +0 g 0 G + 0 -30.759 Td [(and)-277(intoxicating)-277(means,)-283(which)-277(appeared)-277(to)-277(act)-277(immediately,)-283(the)]TJ 0 -13.549 Td [(so-called)]TJ/F20 10.9091 Tf 41.435 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(consolations,)]TJ/F20 10.9091 Tf 57.272 0 Td [(\035)]TJ/F16 10.9091 Tf 6.897 0 Td [(were)-188(the)-188(true)-189(healing)-188(powers:)-219(they)-188(even)]TJ -110.448 -13.549 Td [(failed)-309(to)-308(observe)-309(that)-309(they)-308(had)-309(often)-309(to)-308(pay)-309(for)-309(their)-308(immediate)]TJ 0 -13.549 Td [(relief)-281(by)-280(a)-281(general)-280(and)-281(profound)-281(deterioration)-280(in)-281(health,)-288(that)-280(the)]TJ 0 -13.55 Td [(sick)-265(ones)-265(had)-264(to)-265(suffer)-265(from)-264(the)-265(after-effects)-265(of)-265(the)-264(intoxication,)]TJ 0 -13.549 Td [(then)-312(from)-312(the)-312(absence)-312(of)-312(the)-313(intoxication,)-327(and,)-328(later)-312(on,)-327(from)-312(a)]TJ 0 -13.549 Td [(feeling)-269(of)-268(disquietude,)-274(depression,)-273(nervous)-269(starts,)-273(and)-268(ill-health.)]TJ 0 -13.549 Td [(Again,)-239(men)-237(whose)-237(illness)-236(had)-237(advanced)-237(to)-236(a)-237(certain)-237(extent)-236(never)]TJ 0 -13.549 Td [(recovered)-496(from)-496(it)]TJ/F20 10.9091 Tf 81.098 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(those)-496(physicians)-496(of)-496(the)-496(soul,)-557(universally)]TJ -92.007 -13.55 Td [(believed)-250(in)-250(and)-250(worshipped)-250(as)-250(they)-250(were,)-250(took)-250(care)-250(of)-250(that.)]TJ 11.956 -16.109 Td [(It)-300(has)-300(been)-300(justly)-300(said)-300(of)-300(Schopenhauer)-300(that)-300(he)-300(was)-300(one)-299(who)]TJ -11.956 -13.549 Td [(again)-198(took)-198(the)-198(sufferings)-198(of)-198(humanity)-198(seriously:)-224(where)-198(is)-198(the)-197(man)]TJ 0 -13.549 Td [(who)-384(will)-384(at)-384(length)-383(take)-768(the)-384(antidotes)-384(against)-384(these)-383(sufferings)]TJ/F16 7.9701 Tf 291.024 0 Td [([057])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(seriously,)-466(and)-422(who)-422(will)-423(pillory)-422(the)-423(unheard-of)-422(quackery)-422(with)]TJ 0 -13.549 Td [(which)-362(men,)-389(even)-361(up)-362(to)-361(our)-362(own)-361(age,)-390(and)-361(in)-362(the)-361(most)-361(sublime)]TJ 0 -13.549 Td [(nomenclature,)-203(have)-191(been)-191(wont)-191(to)-192(treat)-191(the)-191(illnesses)-191(of)-191(their)-191(souls?)]TJ/F16 15.7808 Tf 0 -55.134 Td [(53.)]TJ/F16 10.9091 Tf 0 -42.06 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(BUSE)-636(OF)-635(THE)]TJ/F16 10.9091 Tf 61.25 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(ONSCIENTIOUS)]TJ/F16 10.9091 Tf 63.065 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(NES)]TJ/F16 10.9091 Tf 15.055 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-465(is)-464(the)-465(conscientious,)]TJ -176.036 -13.549 Td [(and)-407(not)-407(the)-407(unscrupulous,)-446(who)-407(have)-407(suffered)-407(so)-407(greatly)-406(from)]TJ 0 -13.549 Td [(exhortations)-302(to)-303(penitence)-302(and)-302(the)-302(fear)-302(of)-303(hell,)-315(especially)-302(if)-302(they)]TJ 0 -13.549 Td [(happened)-373(to)-373(be)-373(men)-373(of)-373(imagination.)-618(In)-373(other)-373(words,)-404(a)-372(gloom)]TJ 0 -13.549 Td [(has)-311(been)-311(cast)-311(over)-311(the)-310(lives)-311(of)-311(those)-311(who)-311(had)-311(the)-311(greatest)-310(need)]TJ 0 -13.55 Td [(of)-304(cheerfulness)-303(and)-304(agreeable)-303(images)]TJ/F20 10.9091 Tf 165.305 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(not)-304(only)-303(for)-304(the)-303(sake)-303(of)]TJ -176.214 -13.549 Td [(their)-396(own)-395(consolation)-396(and)-395(recovery)-396(from)-395(themselves,)-432(but)-395(that)]TJ 0 -13.549 Td [(humanity)-339(itself)-339(might)-338(take)-339(delight)-339(in)-339(them)-338(and)-339(absorb)-339(a)-339(ray)-338(of)]TJ 0 -13.549 Td [(their)-343(beauty.)-528(Alas,)-366(how)-343(much)-342(superfluous)-343(cruelty)-343(and)-342(torment)]TJ 0 -13.549 Td [(have)-291(been)-290(brought)-291(about)-291(by)-291(those)-290(religions)-291(which)-291(invented)-290(sin!)]TJ 0 -13.55 Td [(and)-345(by)-344(those)-345(men)-345(who,)-368(by)-345(means)-344(of)-345(such)-345(religions,)-368(desired)-344(to)]TJ 0 -13.549 Td [(reach)-250(the)-250(highest)-250(enjoyment)-250(of)-250(their)-250(power!)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +277 0 obj << +/Type /Page +/Contents 278 0 R +/Resources 276 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 271 0 R +>> endobj +279 0 obj << +/D [277 0 R /XYZ 156.792 353.025 null] +>> endobj +276 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +282 0 obj << +/Length 4525 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(54)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(54.)]TJ/F16 10.9091 Tf 0 -29.317 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HOUGHTS)-235(ON)]TJ/F16 10.9091 Tf 53.321 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(ISEASE)]TJ/F16 10.9091 Tf 27.011 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(To)-171(soothe)-172(the)-171(imagination)-172(of)-171(the)-172(patient,)]TJ -108.51 -13.549 Td [(in)-227(order)-227(that)-227(he)-227(may)-226(at)-227(least)-227(no)-227(longer)-227(keep)-227(on)-227(thinking)-227(about)-226(his)]TJ 0 -13.549 Td [(illness,)-349(and)-329(thus)-329(suffer)-329(more)-329(from)-329(such)-329(thoughts)-329(than)-329(from)-329(the)]TJ 0 -13.549 Td [(complaint)-222(itself,)-227(which)-221(has)-222(been)-222(the)-221(case)-222(hitherto)]TJ/F20 10.9091 Tf 213.007 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that,)-227(it)-222(seems)]TJ -223.916 -13.549 Td [(to)-273(me,)-279(is)-273(something!)-319(and)-273(it)-273(is)-273(by)-273(no)-273(means)-273(a)-273(trifle!)-319(And)-273(now)-273(do)]TJ 0 -13.55 Td [(ye)-250(understand)-250(our)-250(task?)]TJ/F16 7.9701 Tf -72.756 -24.243 Td [([058])]TJ/F16 15.7808 Tf 72.756 -40.013 Td [(55.)]TJ/F16 10.9091 Tf 0 -29.317 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F20 10.9091 Tf 13.204 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(AYS)]TJ/F16 10.9091 Tf 15.941 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(So-called)]TJ/F20 10.9091 Tf 43.783 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(short)-236(cuts)]TJ/F20 10.9091 Tf 41.972 0 Td [(\035)]TJ/F16 10.9091 Tf 7.423 0 Td [(have)-237(always)-236(led)-236(humanity)]TJ -167.454 -13.549 Td [(to)-236(run)-236(great)-236(risks:)-243(on)-236(hearing)-236(the)]TJ/F20 10.9091 Tf 143.534 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(glad)-236(tidings)]TJ/F20 10.9091 Tf 51.066 0 Td [(\035)]TJ/F16 10.9091 Tf 7.419 0 Td [(that)-236(a)]TJ/F20 10.9091 Tf 26.357 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(short)-236(cut)]TJ/F20 10.9091 Tf 37.724 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(had)-219(been)-220(found,)-225(they)-219(always)-220(left)-219(the)-219(straight)-220(path)]TJ/F20 10.9091 Tf 212.201 0 Td [(\024)]TJ/F31 10.9091 Tf 10.909 0 Td [(and)-219(lost)-220(their)]TJ -223.11 -13.549 Td [(way)]TJ/F16 10.9091 Tf 17.575 0 Td [(.)]TJ/F16 15.7808 Tf -17.575 -42.392 Td [(56.)]TJ/F16 10.9091 Tf 0 -29.317 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.596 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(POSTATE)-373(OF)-373(THE)]TJ/F16 10.9091 Tf 69.576 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(REE)]TJ/F16 10.9091 Tf 18.027 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(PIRIT)]TJ/F16 10.9091 Tf 19.925 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Is)-272(there)-273(any)-272(one,)-278(then,)-278(who)]TJ -161.433 -13.549 Td [(seriously)-217(dislikes)-216(pious)-216(people)-217(who)-216(hold)-217(formally)-216(to)-217(their)-216(belief?)]TJ 0 -13.549 Td [(Do)-296(we)-297(not,)-308(on)-297(the)-296(contrary,)-308(regard)-297(them)-296(with)-296(silent)-297(esteem)-296(and)]TJ 0 -13.549 Td [(pleasure,)-304(deeply)-292(regretting)-293(at)-293(the)-293(same)-293(time)-293(that)-293(these)-292(excellent)]TJ 0 -13.55 Td [(people)-352(do)-353(not)-352(share)-353(our)-352(own)-353(feelings?)-557(But)-353(whence)-352(arises)-352(that)]TJ 0 -13.549 Td [(sudden,)-435(profound,)-435(and)-397(unreasonable)-398(dislike)-398(for)-398(the)-398(man)-397(who,)]TJ 0 -13.549 Td [(having)-281(at)-280(one)-281(time)-281(possessed)-280(freedom)-281(of)-281(spirit,)-288(finally)-280(becomes)]TJ 0 -13.549 Td [(a)]TJ/F20 10.9091 Tf 7.606 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(believer)]TJ/F20 10.9091 Tf 35.138 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(?)-260(In)-253(thinking)-253(of)-253(him)-254(we)-253(involuntarily)-253(experience)-253(the)]TJ -52.432 -13.549 Td [(sensation)-254(of)-254(having)-255(beheld)-254(some)-254(loathsome)-254(spectacle,)-255(which)-254(we)]TJ 0 -13.55 Td [(must)-336(quickly)-337(efface)-336(from)-337(our)-336(recollection.)-509(Should)-337(we)-336(not)-336(turn)]TJ 0 -13.549 Td [(our)-323(backs)-323(upon)-323(even)-323(the)-323(most)-323(venerated)-323(man)-323(if)-323(we)-323(entertained)]TJ 0 -13.549 Td [(the)-359(least)-360(suspicion)-359(of)-360(him)-359(in)-360(this)-359(regard?)-578(Not,)-387(indeed,)-387(from)-359(a)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +281 0 obj << +/Type /Page +/Contents 282 0 R +/Resources 280 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 271 0 R +>> endobj +283 0 obj << +/D [281 0 R /XYZ 93.543 396.869 null] +>> endobj +280 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +286 0 obj << +/Length 4852 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(55)]TJ +0 g 0 G + 0 -30.759 Td [(moral)-308(point)-307(of)-308(view,)-321(but)-308(because)-307(of)-308(sudden)-307(disgust)-308(and)-307(horror!)]TJ 0 -13.549 Td [(Whence)-349(comes)-349(this)-350(sharpness)-349(of)-349(feeling?)-548(Perhaps)-349(we)-349(shall)-349(be)]TJ 0 -13.549 Td [(given)-321(to)-320(understand)-321(that,)-338(at)-320(bottom,)-339(we)-320(are)-321(not)-320(quite)-321(certain)-320(of)]TJ 0 -13.549 Td [(our)-290(own)-289(selves?)-369(Or)-290(that,)-299(early)-290(in)-289(life,)-300(we)-289(build)-290(round)-289(ourselves)]TJ 0 -13.55 Td [(hedges)-227(of)-227(the)-227(most)-227(pointed)-227(contempt,)-231(in)-227(order)-227(that,)-232(when)-227(old)-226(age)]TJ 0 -13.549 Td [(makes)-280(us)-281(weak)-280(and)-280(forgetful,)-288(we)-280(may)-280(not)-281(feel)-280(inclined)-280(to)-280(brush)]TJ 0 -13.549 Td [(our)-250(own)-250(contempt)-250(away)-250(from)-250(us?)]TJ/F16 7.9701 Tf 291.024 0 Td [([059])]TJ/F16 10.9091 Tf -279.068 -13.646 Td [(Now,)-281(speaking)-274(frankly,)-281(this)-274(suspicion)-275(is)-274(quite)-275(erroneous,)-281(and)]TJ -11.956 -13.549 Td [(whoever)-229(forms)-229(it)-229(knows)-229(nothing)-229(of)-229(what)-229(agitates)-229(and)-229(determines)]TJ 0 -13.549 Td [(the)-215(free)-216(spirit:)-232(how)-215(little,)-223(to)-215(him,)-222(does)-215(the)]TJ/F31 10.9091 Tf 180.258 0 Td [(changing)]TJ/F16 10.9091 Tf 42.952 0 Td [(of)-215(an)-216(opinion)]TJ -223.21 -13.55 Td [(seem)-230(contemptible)]TJ/F31 10.9091 Tf 84.392 0 Td [(per)-229(se)]TJ/F16 10.9091 Tf 26.133 0 Td [(!)-243(On)-230(the)-229(contrary,)-234(how)-229(highly)-230(he)-229(prizes)]TJ -110.525 -13.549 Td [(the)]TJ/F31 10.9091 Tf 15.514 0 Td [(ability)]TJ/F16 10.9091 Tf 30.065 0 Td [(to)-200(change)-200(an)-200(opinion)-200(as)-200(a)-200(rare)-200(and)-200(valuable)-200(distinction,)]TJ -45.579 -13.549 Td [(especially)-282(if)-282(he)-282(can)-282(retain)-282(it)-282(far)-282(into)-282(old)-282(age!)-346(And)-282(his)-282(pride)-281(\050not)]TJ 0 -13.549 Td [(his)-379(pusillanimity\051)-379(even)-380(reaches)-379(so)-379(high)-379(as)-380(to)-379(be)-379(able)-379(to)-379(pluck)]TJ 0 -13.549 Td [(the)-349(fruits)-349(of)-349(the)]TJ/F31 10.9091 Tf 74.009 0 Td [(spernere)-349(se)-349(sperni)]TJ/F16 10.9091 Tf 85.954 0 Td [(and)-349(the)]TJ/F31 10.9091 Tf 36.699 0 Td [(spernere)-349(se)-349(ipsum)]TJ/F16 10.9091 Tf 80.935 0 Td [(:)]TJ -277.597 -13.55 Td [(without)-329(his)-329(being)-328(troubled)-329(by)-329(the)-329(sensation)-328(of)-329(fear)-329(of)-329(vain)-328(and)]TJ 0 -13.549 Td [(easy-going)-316(men.)-447(Furthermore,)-332(the)-316(doctrine)-316(of)-316(the)-316(innocence)-315(of)]TJ 0 -13.549 Td [(all)-248(opinions)-249(appears)-248(to)-248(him)-249(to)-248(be)-248(as)-249(certain)-248(as)-248(the)-249(doctrine)-248(of)-248(the)]TJ 0 -13.549 Td [(innocence)-227(of)-227(all)-227(actions:)-238(how)-227(could)-227(he)-227(act)-227(as)-227(judge)-227(and)-226(hangman)]TJ 0 -13.549 Td [(before)-335(the)-334(apostate)-335(of)-335(intellectual)-334(liberty!)-504(On)-335(the)-335(contrary,)-355(the)]TJ 0 -13.549 Td [(sight)-248(of)-248(such)-248(a)-248(person)-249(would)-248(disgust)-248(him)-248(as)-248(much)-248(as)-248(the)-248(sight)-248(of)]TJ 0 -13.55 Td [(a)-275(nauseous)-275(illness)-275(disgusts)-275(the)-275(physician:)-300(the)-275(physical)-275(repulsion)]TJ 0 -13.549 Td [(caused)-221(by)-222(everything)-221(spongy,)-227(soft,)-227(and)-221(suppurating)-221(momentarily)]TJ 0 -13.549 Td [(overcomes)-281(reason)-280(and)-281(the)-281(desire)-281(to)-280(help.)-342(Hence)-281(our)-281(goodwill)-280(is)]TJ 0 -13.549 Td [(overcome)-278(by)-279(the)-278(conception)-279(of)-278(the)-279(monstrous)-278(dishonesty)-278(which)]TJ 0 -13.549 Td [(must)-344(have)-344(gained)-344(the)-345(upper)-344(hand)-344(in)-344(the)-344(apostate)-344(from)-344(the)-344(free)]TJ 0 -13.55 Td [(spirit:)-244(by)-237(the)-237(conception)-238(of)-237(a)-237(general)-237(gnawing)-238(which)-237(is)-237(eating)-237(its)]TJ 0 -13.549 Td [(way)-250(down)-250(even)-250(to)-250(the)-250(framework)-250(of)-250(the)-250(character.)]TJ/F16 15.7808 Tf 0 -42.817 Td [(57.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(THER)]TJ/F16 10.9091 Tf 22.695 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(EARS)]TJ/F16 10.9091 Tf 20.372 0 Td [(,)]TJ/F16 7.9701 Tf 4.613 0 Td [(OTHER)]TJ/F16 10.9091 Tf 28.449 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(AFETIES)]TJ/F16 10.9091 Tf 31.881 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Christianity)-173(overspread)-173(life)-173(with)]TJ -141.653 -13.549 Td [(a)-372(new)-372(and)-372(unlimited)]TJ/F31 10.9091 Tf 96.834 0 Td [(insecurity)]TJ/F16 10.9091 Tf 43.026 0 Td [(,)-403(thereby)-372(creating)-372(new)-372(safeties,)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +285 0 obj << +/Type /Page +/Contents 286 0 R +/Resources 284 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 271 0 R +>> endobj +287 0 obj << +/D [285 0 R /XYZ 46.771 434.502 null] +>> endobj +284 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +290 0 obj << +/Length 4655 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(56)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(enjoyments)-331(and)-166(recreations,)-182(and)-166(new)-165(valuations)-166(of)-165(all)-166(things.)-221(Our)]TJ/F16 7.9701 Tf -72.755 0 Td [([060])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(own)-286(century)-286(denies)-286(the)-285(existence)-286(of)-286(this)-286(insecurity,)-295(and)-286(does)-285(so)]TJ 0 -13.549 Td [(with)-243(a)-244(good)-243(conscience,)-244(yet)-244(it)-243(clings)-243(to)-243(the)-244(old)-243(habit)-243(of)-243(Christian)]TJ 0 -13.549 Td [(certainties,)-230(enjoyments,)-231(recreations,)-230(and)-226(valuations!)]TJ/F20 10.9091 Tf 225.409 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(even)-225(in)-226(its)]TJ -236.319 -13.55 Td [(noblest)-367(arts)-366(and)-367(philosophies.)-600(How)-366(feeble)-367(and)-366(worn)-367(out)-366(must)]TJ 0 -13.549 Td [(all)-370(this)-371(now)-370(seem,)-401(how)-370(imperfect)-371(and)-370(clumsy,)-401(how)-370(arbitrarily)]TJ 0 -13.549 Td [(fanatical,)-412(and,)-413(above)-379(all,)-413(how)-379(uncertain:)-510(now)-380(that)-380(its)-379(horrible)]TJ 0 -13.549 Td [(contrast)-536(has)-536(been)-536(taken)-536(away)]TJ/F20 10.9091 Tf 139.715 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-536(ever-present)-536(fear)-536(of)-536(the)]TJ -150.624 -13.549 Td [(Christian)-250(for)-250(his)]TJ/F31 10.9091 Tf 73.637 0 Td [(eternal)]TJ/F16 10.9091 Tf 33.643 0 Td [(salvation!)]TJ/F16 15.7808 Tf -107.28 -41.638 Td [(58.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(HRISTIANITY)-492(AND)-493(THE)]TJ/F16 10.9091 Tf 94.997 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(MOTIONS)]TJ/F16 10.9091 Tf 36.304 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)-360(Christianity)-360(we)-360(may)-359(see)]TJ -158.88 -13.549 Td [(a)-303(great)-304(popular)-303(protest)-303(against)-304(philosophy:)-356(the)-304(reasoning)-303(of)-303(the)]TJ 0 -13.55 Td [(sages)-278(of)-279(antiquity)-278(had)-279(withdrawn)-278(men)-279(from)-278(the)-279(influence)-278(of)-278(the)]TJ 0 -13.549 Td [(emotions,)-372(but)-348(Christianity)-348(would)-348(fain)-348(give)-348(men)-348(their)-347(emotions)]TJ 0 -13.549 Td [(back)-378(again.)-635(With)-378(this)-379(aim)-378(in)-378(view,)-410(it)-379(denies)-378(any)-378(moral)-378(value)]TJ 0 -13.549 Td [(to)-433(virtue)-432(such)-433(as)-432(philosophers)-433(understood)-433(it)]TJ/F20 10.9091 Tf 201.64 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(as)-433(a)-432(victory)-433(of)]TJ -212.549 -13.549 Td [(the)-237(reason)-237(over)-237(the)-237(passions)]TJ/F20 10.9091 Tf 121.835 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(generally)-237(condemns)-237(every)-237(kind)-237(of)]TJ -132.744 -13.55 Td [(goodness,)-273(and)-268(calls)-269(upon)-268(the)-269(passions)-268(to)-269(manifest)-268(themselves)-268(in)]TJ 0 -13.549 Td [(their)-302(full)-303(power)-302(and)-302(glory:)-355(as)]TJ/F31 10.9091 Tf 133.672 0 Td [(love)]TJ/F16 10.9091 Tf 21.473 0 Td [(of)-302(God,)]TJ/F31 10.9091 Tf 37.339 0 Td [(fear)]TJ/F16 10.9091 Tf 21.124 0 Td [(of)-302(God,)-316(fanatic)]TJ/F31 10.9091 Tf -213.608 -13.549 Td [(belief)]TJ/F16 10.9091 Tf 28.56 0 Td [(in)-250(God,)-250(blind)]TJ/F31 10.9091 Tf 60.611 0 Td [(hope)]TJ/F16 10.9091 Tf 23.934 0 Td [(in)-250(God.)]TJ/F16 15.7808 Tf -113.105 -41.638 Td [(59.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(RROR)-670(AS)-671(A)]TJ/F16 10.9091 Tf 53.671 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(ORDIAL)]TJ/F16 10.9091 Tf 30.103 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Let)-490(people)-490(say)-490(what)-490(they)-490(will,)-550(it)-490(is)]TJ -111.353 -13.549 Td [(nevertheless)-262(certain)-261(that)-262(it)-262(was)-261(the)-262(aim)-262(of)-261(Christianity)-262(to)-261(deliver)]TJ 0 -13.549 Td [(mankind)-466(from)-466(the)-466(yoke)-466(of)-466(moral)-466(engagements)-466(by)-465(indicating)]TJ 0 -13.549 Td [(what)-364(it)-727(believed)-364(to)-364(be)-364(the)]TJ/F31 10.9091 Tf 124.129 0 Td [(shortest)-364(way)-364(to)-363(perfection)]TJ/F16 10.9091 Tf 116.753 0 Td [(:)-478(exactly)]TJ/F16 7.9701 Tf -313.638 0 Td [([061])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(in)-378(the)-379(same)-378(manner)-378(as)-379(a)-378(few)-378(philosophers)-379(thought)-378(they)-378(could)]TJ 0 -13.55 Td [(dispense)-226(with)-225(tedious)-226(and)-226(laborious)-226(dialect)1(ics,)-231(and)-226(the)-225(collection)]TJ 0 -13.549 Td [(of)-226(strictly-proved)-225(facts,)-231(and)-225(point)-226(out)-226(a)-225(royal)-226(road)-225(to)-226(truth.)-242(It)-225(was)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +289 0 obj << +/Type /Page +/Contents 290 0 R +/Resources 288 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 271 0 R +>> endobj +291 0 obj << +/D [289 0 R /XYZ 145.651 518.175 null] +>> endobj +292 0 obj << +/D [289 0 R /XYZ 128.753 106.79 null] +>> endobj +288 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +295 0 obj << +/Length 4731 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(57)]TJ +0 g 0 G + 0 -30.759 Td [(an)-290(error)-291(in)-290(both)-290(cases,)-301(but)-290(nevertheless)-290(a)-291(great)-290(cordial)-290(for)-290(those)]TJ 0 -13.549 Td [(who)-250(were)-250(worn)-250(out)-250(and)-250(despairing)-250(in)-250(the)-250(wilderness.)]TJ/F16 15.7808 Tf 0 -42.865 Td [(60.)]TJ/F16 10.9091 Tf 0 -29.791 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(LL)]TJ/F16 10.9091 Tf 20.322 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(PIRIT)-1328(FINALLY)-1327(BECOMES)]TJ/F16 10.9091 Tf 123.403 0 Td [(V)]TJ/F16 7.9701 Tf 7.876 0 Td [(ISIBLE)]TJ/F16 10.9091 Tf 24.795 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Christianity)-971(has)]TJ -203.975 -13.549 Td [(assimilated)-533(the)-532(entire)-533(spiritualit)1(y)-533(of)-532(an)-533(incalculable)-532(number)]TJ 0 -13.549 Td [(of)-297(men)-296(who)-297(were)-296(by)-297(nature)-297(submissive,)-308(all)-296(those)-297(enthusiasts)-296(of)]TJ 0 -13.549 Td [(humiliation)-401(and)-402(reverence,)-439(both)-401(refined)-401(and)-402(coarse.)-704(It)-401(has)-401(in)]TJ 0 -13.549 Td [(this)-279(way)-278(freed)-279(itself)-278(from)-278(its)-279(own)-278(original)-279(rustic)-278(coarseness)]TJ/F20 10.9091 Tf 260.634 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(of)]TJ -271.543 -13.55 Td [(which)-218(we)-218(are)-217(vividly)-218(reminded)-218(when)-218(we)-217(look)-218(at)-218(the)-218(oldest)-217(image)]TJ 0 -13.549 Td [(of)-397(St.)-691(Peter)-397(the)-397(Apostle)]TJ/F20 10.9091 Tf 111.134 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-397(has)-397(become)-397(a)-397(very)-397(intellectual)]TJ -122.043 -13.549 Td [(religion,)-230(with)-225(thousands)-224(of)-225(wrinkles,)]TJ/F31 10.9091 Tf 161.453 0 Td [(arri\350re-pens\351es)]TJ/F16 10.9091 Tf 68.466 0 Td [(,)-230(and)-225(masks)]TJ -229.919 -13.549 Td [(on)-369(its)-368(face.)-606(It)-368(has)-369(made)-369(European)-368(humanity)-369(more)-368(clever,)-398(and)]TJ 0 -13.549 Td [(not)-387(only)-386(cunning)-387(from)-386(a)-387(theological)-387(standpoint.)-659(By)-387(the)-386(spirit)]TJ 0 -13.55 Td [(which)-327(it)-327(has)-326(thus)-327(given)-327(to)-327(European)-327(humanity)]TJ/F20 10.9091 Tf 206.156 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)-327(conjunction)]TJ -217.065 -13.549 Td [(with)-437(the)-437(power)-437(of)-436(abnegation,)-484(and)-437(very)-437(often)-437(in)-436(conjunction)]TJ 0 -13.549 Td [(with)-292(the)-292(profound)-293(conviction)-292(and)-292(loyalty)-292(of)-292(that)-292(abnegation)]TJ/F20 10.9091 Tf 263.656 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(it)]TJ -274.565 -13.549 Td [(has)-278(perhaps)-279(chiselled)-278(and)-278(shaped)-279(the)-278(most)-278(subtle)-278(individualities)]TJ 0 -13.549 Td [(which)-270(have)-270(ever)-270(existed)-270(in)-270(human)-270(society:)-290(the)-270(individualities)-269(of)]TJ 0 -13.55 Td [(the)-371(higher)-371(ranks)-371(of)-371(the)-371(Catholic)-371(clergy,)-401(especially)-371(when)-370(these)]TJ 0 -13.549 Td [(priests)-378(have)-378(sprung)-378(from)-378(a)-378(noble)-378(family,)-410(and)-378(have)-378(brought)-377(to)]TJ 0 -13.549 Td [(their)-259(work,)-261(from)-258(the)-259(very)-259(beginning,)-261(the)-258(innate)-259(grace)-259(of)-258(gesture,)]TJ 0 -13.549 Td [(the)-481(dominating)-481(glance)-962(of)-481(the)-481(eye,)-539(and)-481(beautiful)-480(hands)-481(and)]TJ/F16 7.9701 Tf 291.024 0 Td [([062])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(feet.)-411(Here)-303(the)-304(human)-303(face)-304(acquires)-303(that)-304(spiritualisation)-303(brought)]TJ 0 -13.549 Td [(about)-324(by)-323(the)-324(continual)-324(ebb)-323(and)-324(flow)-324(of)-323(two)-324(kinds)-324(of)-323(happiness)]TJ 0 -13.55 Td [(\050the)-467(feeling)-468(of)-467(power)-468(and)-467(the)-468(feeling)-467(of)-468(submission\051)-467(after)-467(a)]TJ 0 -13.549 Td [(carefully-planned)-369(manner)-369(of)-369(living)-369(has)-369(conquered)-369(the)-369(beast)-369(in)]TJ 0 -13.549 Td [(man.)-247(Here)-240(an)-240(activity,)-242(which)-240(consists)-240(in)-240(blessing,)-242(forgiving)-239(sins,)]TJ 0 -13.549 Td [(and)-266(representing)-267(the)-266(Almighty,)-271(ever)-266(keeps)-267(alive)-266(in)-267(the)-266(soul,)]TJ/F31 10.9091 Tf 264.267 0 Td [(and)]TJ -264.267 -13.549 Td [(even)-300(in)-299(the)-300(body)]TJ/F16 10.9091 Tf 72.82 0 Td [(,)-312(the)-300(consciousness)-300(of)-299(a)-300(supreme)-300(mission;)-324(here)]TJ -72.82 -13.55 Td [(we)-404(find)-403(that)-404(noble)-404(contempt)-403(concerning)-404(the)-404(perishable)-403(nature)]TJ 0 -13.549 Td [(of)-367(the)-367(body,)-396(of)-367(well-being,)-396(and)-367(of)-367(happiness,)-396(peculiar)-367(to)-366(born)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +294 0 obj << +/Type /Page +/Contents 295 0 R +/Resources 293 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 297 0 R +>> endobj +296 0 obj << +/D [294 0 R /XYZ 154.018 188.085 null] +>> endobj +293 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +300 0 obj << +/Length 4833 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(58)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(soldiers:)-533(their)]TJ/F31 10.9091 Tf 67.059 0 Td [(pride)]TJ/F16 10.9091 Tf 27.301 0 Td [(lies)-392(in)-391(obedience,)-427(a)-392(distinctly)-392(aristocratic)]TJ -94.36 -13.549 Td [(trait;)-466(their)-394(excuse)-394(and)-394(their)-394(idealism)-394(arise)-394(from)-394(the)-393(enormous)]TJ 0 -13.549 Td [(impossibility)-281(of)-281(their)-281(task.)-342(The)-281(surpassing)-281(beauty)-281(and)-280(subtleties)]TJ 0 -13.549 Td [(of)-258(these)-259(princes)-258(of)-258(the)-259(Church)-258(have)-258(always)-259(proved)-258(to)-258(the)-258(people)]TJ 0 -13.55 Td [(the)-277(truth)-277(of)-277(the)-277(Church;)-290(a)-277(momentary)-277(brutalisation)-277(of)-277(the)-277(clergy)]TJ 0 -13.549 Td [(\050such)-194(as)-194(came)-194(about)-194(in)-194(Luther's)-194(time\051)-194(always)-194(tended)-194(to)-193(encourage)]TJ 0 -13.549 Td [(the)-318(contrary)-317(belief.)-453(And)-317(would)-318(it)-317(be)-318(maintained)-317(that)-318(this)-317(result)]TJ 0 -13.549 Td [(of)-464(beauty)-464(and)-463(human)-464(subtlety,)-517(shown)-464(in)-464(harmony)-464(of)-463(figure,)]TJ 0 -13.549 Td [(intellect,)-226(and)-220(task,)-225(would)-220(come)-220(to)-220(an)-219(end)-220(with)-220(religions?)-240(and)-219(that)]TJ 0 -13.55 Td [(nothing)-250(higher)-250(could)-250(be)-250(obtained,)-250(or)-250(even)-250(conceived?)]TJ/F16 15.7808 Tf 0 -42.865 Td [(61.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.116 0 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(EEDFUL)]TJ/F16 10.9091 Tf 34.042 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(ACRIFICE)]TJ/F16 10.9091 Tf 36.312 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Those)-320(earnest,)-338(able,)-338(and)-320(just)-320(men)-320(of)]TJ -118.714 -13.549 Td [(profound)-409(feelings,)-449(who)-409(are)-410(still)-409(Christians)-409(at)-409(heart,)-449(owe)-409(it)-409(to)]TJ 0 -13.55 Td [(themselves)-385(to)-384(make)-385(one)-384(attempt)-384(to)-385(live)-384(for)-385(a)-384(certain)-385(space)-384(of)]TJ 0 -13.549 Td [(time)-389(without)-389(Christianity!)-667(they)-389(owe)-389(it)]TJ/F31 10.9091 Tf 179.407 0 Td [(to)-389(their)-389(faith)]TJ/F16 10.9091 Tf 61.831 0 Td [(that)-389(they)]TJ -241.238 -13.549 Td [(should)-243(thus)-243(for)-243(once)-243(take)-243(up)-243(their)-486(abode)]TJ/F20 10.9091 Tf 179.589 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(in)-243(the)-243(wilderness)]TJ/F20 10.9091 Tf 73.779 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(if)]TJ/F16 7.9701 Tf -346.72 0 Td [([063])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(for)-311(no)-311(other)-310(reason)-311(than)-311(that)-311(of)-311(being)-310(able)-311(to)-311(pronounce)-311(on)-310(the)]TJ 0 -13.549 Td [(question)-295(as)-295(to)-295(whether)-295(Christianity)-295(is)-295(needful.)-384(So)-295(far,)-306(however,)]TJ 0 -13.55 Td [(they)-285(have)-284(confined)-285(themselves)-285(to)-285(their)-284(own)-285(narrow)-285(domain)-284(and)]TJ 0 -13.549 Td [(insulted)-328(every)-327(one)-328(who)-327(happened)-328(to)-328(be)-327(outside)-328(of)-327(it:)-405(yea,)-347(they)]TJ 0 -13.549 Td [(even)-339(become)-340(highly)-339(irritated)-339(when)-340(it)-339(is)-339(suggested)-340(to)-339(them)-339(that)]TJ 0 -13.549 Td [(beyond)-300(this)-299(little)-300(domain)-300(of)-300(theirs)-299(lies)-300(the)-300(great)-300(world,)-312(and)-299(that)]TJ 0 -13.549 Td [(Christianity)-312(is,)-327(after)-312(all,)-328(only)-312(a)-312(corner)-312(of)-312(it!)-436(No;)-342(your)-312(evidence)]TJ 0 -13.549 Td [(on)-288(the)-289(question)-288(will)-289(be)-288(valueless)-288(until)-289(you)-288(have)-289(lived)-288(year)-288(after)]TJ 0 -13.55 Td [(year)-244(without)-244(Christianity,)-245(and)-244(with)-244(the)-244(inmost)-244(desire)-244(to)-244(continue)]TJ 0 -13.549 Td [(to)-380(exist)-381(without)-380(it:)-511(until,)-413(indeed,)-413(you)-381(have)-380(withdrawn)-380(far,)-413(far)]TJ 0 -13.549 Td [(away)-226(from)-226(it.)-242(It)-226(is)-226(not)-226(when)-226(your)-226(nostalgia)-226(urges)-226(you)-226(back)-226(again,)]TJ 0 -13.549 Td [(but)-365(when)-364(your)-365(judgment,)-393(based)-365(on)-364(a)-365(strict)-364(comparison,)-393(drives)]TJ 0 -13.549 Td [(you)-389(back,)-423(that)-389(your)-389(homecoming)-389(has)-389(any)-388(significance!)]TJ/F20 10.9091 Tf 249.725 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Men)]TJ -260.634 -13.55 Td [(of)-484(coming)-484(generations)-483(will)-484(deal)-484(in)-483(this)-484(manner)-484(with)-484(all)-483(the)]TJ 0 -13.549 Td [(valuations)-251(of)-250(the)-251(past;)-250(they)-251(must)-250(be)-251(voluntarily)]TJ/F31 10.9091 Tf 207.921 0 Td [(lived)]TJ/F16 10.9091 Tf 24.234 0 Td [(over)-251(again,)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +299 0 obj << +/Type /Page +/Contents 300 0 R +/Resources 298 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 297 0 R +>> endobj +301 0 obj << +/D [299 0 R /XYZ 241.779 269.38 null] +>> endobj +298 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +304 0 obj << +/Length 4380 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(59)]TJ +0 g 0 G + 0 -30.759 Td [(together)-237(with)-236(their)-236(contraries,)-240(in)-236(order)-237(that)-236(such)-237(men)-236(may)-236(finally)]TJ 0 -13.549 Td [(acquire)-250(the)-250(right)-250(of)-250(shifting)-250(them.)]TJ/F16 15.7808 Tf 0 -48.589 Td [(62.)]TJ/F16 10.9091 Tf 0 -35.514 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(N)-331(THE)]TJ/F16 10.9091 Tf 26.533 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(RIGIN)-332(OF)]TJ/F16 10.9091 Tf 37.603 0 Td [(R)]TJ/F16 7.9701 Tf 7.276 0 Td [(ELIGIONS)]TJ/F16 10.9091 Tf 36.743 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(How)-242(can)-242(any)-243(one)-242(regard)-242(his)-242(own)]TJ -137.544 -13.549 Td [(opinion)-394(of)-393(things)-394(as)-393(a)-394(revelation?)-680(This)-393(is)-394(the)-393(problem)-394(of)-393(the)]TJ 0 -13.549 Td [(formation)-204(of)-204(religions:)-227(there)-203(has)-204(always)-204(been)-204(some)-204(man)-204(in)-203(whom)]TJ 0 -13.549 Td [(this)-336(phenomenon)-336(was)-336(possible.)-508(A)-336(postulate)-336(is)-336(that)-336(such)-336(a)-335(man)]TJ 0 -13.549 Td [(already)-296(believed)-296(in)-295(revelations.)-388(Suddenly,)-307(however,)-307(a)-296(new)-295(idea)]TJ 0 -13.55 Td [(occurs)-364(to)-364(him)-364(one)-364(day,)]TJ/F31 10.9091 Tf 108.333 0 Td [(his)]TJ/F16 10.9091 Tf 16.701 0 Td [(idea;)-421(and)-364(the)-364(entire)-364(blessedness)-364(of)]TJ -125.034 -13.549 Td [(a)-329(great)-658(personal)-329(hypothesis,)-349(which)-329(embraces)-329(all)-328(existence)-329(and)]TJ/F16 7.9701 Tf 291.024 0 Td [([064])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(the)-293(whole)-293(world,)-303(penetrates)-293(with)-293(such)-293(force)-293(into)-293(his)-292(conscience)]TJ 0 -13.549 Td [(that)-365(he)-364(dare)-365(not)-364(think)-365(himself)-364(the)-365(creator)-364(of)-365(such)-364(blessedness,)]TJ 0 -13.549 Td [(and)-450(he)-450(therefore)-450(attributes)-451(to)-450(his)-450(God)-450(the)-450(cause)-450(of)-450(this)-450(new)]TJ 0 -13.549 Td [(idea)-339(and)-339(likewise)-339(the)-339(cause)-339(of)-339(the)-339(cause,)-361(believing)-339(it)-339(to)-339(be)-339(the)]TJ 0 -13.55 Td [(revelation)-391(of)-392(his)-391(God.)-674(How)-391(could)-392(a)-391(man)-391(be)-392(the)-391(author)-391(of)-391(so)]TJ 0 -13.549 Td [(great)-319(a)-318(happiness?)-457(ask)-318(his)-319(pessimistic)-319(doubts.)-456(But)-319(other)-318(levers)]TJ 0 -13.549 Td [(are)-345(secretly)-346(at)-345(work:)-441(an)-345(opinion)-346(may)-345(be)-346(strengthened)-345(by)-345(one's)]TJ 0 -13.549 Td [(self)-380(if)-380(it)-380(be)-380(considered)-380(as)-380(a)-380(revelation;)-445(and)-380(in)-380(this)-380(way)-380(all)-380(its)]TJ 0 -13.549 Td [(hypothetic)-283(nature)-282(is)-283(removed;)-299(the)-283(matter)-282(is)-283(set)-283(beyond)-282(criticism)]TJ 0 -13.55 Td [(and)-212(even)-212(beyond)-212(doubt:)-231(it)-213(is)-212(sanctified.)-237(It)-212(is)-212(true)-213(that)1(,)-220(in)-212(this)-212(way,)]TJ 0 -13.549 Td [(a)-342(man)-343(lowers)-342(himself)-342(to)-342(playing)-342(the)-343(r\364le)-342(of)]TJ/F20 10.9091 Tf 199.639 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(mouthpiece,)]TJ/F20 10.9091 Tf 53.629 0 Td [(\035)]TJ/F16 10.9091 Tf 8.577 0 Td [(but)]TJ -266.688 -13.549 Td [(his)-222(thought)-223(will)-222(end)-223(by)-222(being)-223(victorious)-222(as)-223(a)-222(divine)-222(thought)]TJ/F20 10.9091 Tf 256.39 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)]TJ -267.299 -13.549 Td [(feeling)-445(of)-445(finally)-446(gaining)-445(the)-445(victory)-445(conquers)-445(the)-445(feeling)-445(of)]TJ 0 -13.549 Td [(degradation.)-661(There)-386(is)-387(also)-387(another)-387(feeling)-387(in)-387(the)-386(background:)]TJ 0 -13.55 Td [(if)-308(a)-307(man)-308(raises)-307(his)-308(products)-307(above)-308(himself,)-321(and)-308(thus)-307(apparently)]TJ 0 -13.549 Td [(detracts)-203(from)-202(his)-203(own)-202(worth,)-212(there)-203(nevertheless)-203(remains)-202(a)-203(kind)-202(of)]TJ 0 -13.549 Td [(joyfulness,)-237(paternal)-234(love,)-237(and)-234(paternal)-234(pride,)-237(which)-233(compensates)]TJ 0 -13.549 Td [(man)]TJ/F20 10.9091 Tf 18.786 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(more)-250(than)-250(compensates)-250(man)]TJ/F20 10.9091 Tf 123.916 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(for)-250(everything.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +303 0 obj << +/Type /Page +/Contents 304 0 R +/Resources 302 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 297 0 R +>> endobj +305 0 obj << +/D [303 0 R /XYZ 80.6 339.228 null] +>> endobj +63 0 obj << +/D [303 0 R /XYZ 46.771 66.142 null] +>> endobj +302 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +308 0 obj << +/Length 4303 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(60)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(63.)]TJ/F16 10.9091 Tf 0 -33.69 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(ATRED)-433(OF)]TJ/F16 10.9091 Tf 43.66 0 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(NE)]TJ/F16 10.9091 Tf 10.624 0 Td [(')]TJ/F16 7.9701 Tf 1.963 0 Td [(S)]TJ/F16 10.9091 Tf 7.887 0 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(EIGHBOUR)]TJ/F16 10.9091 Tf 41.174 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Supposing)-317(that)-317(we)-316(felt)-317(towards)]TJ -142.574 -13.549 Td [(our)-541(neighbour)-540(as)-541(he)-540(does)-540(himself)]TJ/F20 10.9091 Tf 160.369 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Schopenhauer)-540(calls)-541(this)]TJ -171.278 -13.549 Td [(compassion,)-471(though)-426(it)-427(would)-427(be)-426(more)-427(correct)-427(to)-426(call)-427(it)-426(auto-)]TJ 0 -13.549 Td [(passion,)-224(fellow-feeling)]TJ/F20 10.9091 Tf 99.701 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(we)-218(should)-218(be)-217(compelled)-218(to)-218(hate)-218(him,)-224(if,)]TJ -110.61 -13.549 Td [(like)-300(Pascal,)-313(he)-300(thought)-301(himself)-300(hateful.)-400(And)-301(this)-300(was)-600(probably)]TJ/F16 7.9701 Tf -72.756 0 Td [([065])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(the)-359(general)-359(feeling)-359(of)-359(Pascal)-359(regarding)-358(mankind,)-387(and)-359(also)-358(that)]TJ 0 -13.549 Td [(of)-324(ancient)-324(Christianity,)-342(which,)-342(under)-324(Nero,)-343(was)]TJ/F20 10.9091 Tf 215.908 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(convicted)]TJ/F20 10.9091 Tf 42.415 0 Td [(\035)]TJ/F16 10.9091 Tf 8.377 0 Td [(of)]TJ/F31 10.9091 Tf -271.543 -13.549 Td [(odium)-250(generis)-250(humani)]TJ/F16 10.9091 Tf 97.571 0 Td [(,)-250(as)-250(Tacitus)-250(has)-250(recorded.)]TJ/F16 15.7808 Tf -97.571 -46.765 Td [(64.)]TJ/F16 10.9091 Tf 0 -33.689 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.002 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(ROKEN)]TJ/F16 10.9091 Tf 27.449 0 Td [(-H)]TJ/F16 7.9701 Tf 11.509 0 Td [(EARTED)]TJ/F16 10.9091 Tf 34.812 0 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(NES)]TJ/F16 10.9091 Tf 15.055 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Christianity)-310(has)-309(the)-310(instinct)-310(of)-309(a)]TJ -138.283 -13.549 Td [(hunter)-348(for)-347(finding)-348(out)-348(al)1(l)-348(those)-348(who)-347(may)-348(by)-348(hook)-347(or)-348(by)-347(crook)]TJ 0 -13.55 Td [(be)-314(driven)-314(to)-313(despair)]TJ/F20 10.9091 Tf 88.433 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(only)-314(a)-313(very)-314(small)-314(number)-314(of)-314(men)-313(can)-314(be)]TJ -99.342 -13.549 Td [(brought)-221(to)-220(this)-221(despair.)-240(Christianity)-221(lies)-221(in)-221(wait)-220(for)-221(such)-221(as)-220(those,)]TJ 0 -13.549 Td [(and)-259(pursues)-259(them.)-277(Pascal)-259(made)-259(an)-259(attempt)-259(to)-259(find)-259(out)-258(whether)-259(it)]TJ 0 -13.549 Td [(was)-310(not)-310(possible,)-325(with)-310(the)-310(help)-310(of)-310(the)-310(very)-310(subtlest)-310(knowledge,)]TJ 0 -13.549 Td [(to)-238(drive)-238(everybody)-239(into)-238(despair.)-246(He)-238(failed:)-244(to)-238(his)-238(second)-238(despair.)]TJ/F16 15.7808 Tf 0 -46.765 Td [(65.)]TJ/F16 10.9091 Tf 0 -33.69 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(RAHMINISM)-433(AND)]TJ/F16 10.9091 Tf 70.654 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(HRISTIANITY)]TJ/F16 10.9091 Tf 50.467 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-316(are)-317(certain)-316(precepts)-317(for)]TJ -149.311 -13.549 Td [(obtaining)-302(a)-303(consciousness)-302(of)-303(power:)-354(on)-303(the)-302(one)-303(hand,)-315(for)-302(those)]TJ 0 -13.549 Td [(who)-485(already)-485(know)-485(how)-485(to)-485(control)-485(themselves,)-544(and)-484(who)-485(are)]TJ 0 -13.549 Td [(therefore)-274(already)-275(quite)-274(used)-275(to)-274(the)-274(feeling)-275(of)-274(power;)-287(and,)-280(on)-274(the)]TJ 0 -13.549 Td [(other)-157(hand,)-176(for)-157(those)-158(who)-157(cannot)-157(control)-157(themselves.)-219(Brahminism)]TJ 0 -13.55 Td [(has)-295(given)-295(its)-295(care)-294(to)-295(the)-295(former)-295(type)-295(of)-295(man;)-317(Christianity)-295(to)-294(the)]TJ 0 -13.549 Td [(latter.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +307 0 obj << +/Type /Page +/Contents 308 0 R +/Resources 306 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 297 0 R +>> endobj +309 0 obj << +/D [307 0 R /XYZ 332.116 430.289 null] +>> endobj +306 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +312 0 obj << +/Length 4568 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(61)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(66.)]TJ/F16 10.9091 Tf 0 -30.37 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.375 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(ACULTY)-345(OF)]TJ/F16 10.9091 Tf 48.007 0 Td [(V)]TJ/F16 7.9701 Tf 7.876 0 Td [(ISION)]TJ/F16 10.9091 Tf 21.249 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(During)-252(the)-252(whole)-252(of)-253(the)-252(Middle)-252(Ages)]TJ -116.874 -13.549 Td [(it)-362(was)-361(believed)-362(that)-361(the)-362(real)-361(distinguishing)-362(trait)-361(of)-362(higher)-361(men)]TJ 0 -13.549 Td [(was)-352(the)-353(faculty)-352(of)-705(having)-352(visions)]TJ/F20 10.9091 Tf 153.354 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-352(is)-353(to)-352(say,)-378(of)-353(having)-352(a)]TJ/F16 7.9701 Tf 126.761 0 Td [([066])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(grave)-375(mental)-375(trouble.)-625(And,)-406(in)-375(fact,)-406(the)-375(rules)-375(of)-375(life)-375(of)-375(all)-375(the)]TJ 0 -13.55 Td [(higher)-267(natures)-268(of)-267(the)-268(Middle)-267(Ages)-268(\050the)-267(religiosi\051)-267(were)-268(drawn)-267(up)]TJ 0 -13.549 Td [(with)-262(the)-262(object)-262(of)-262(making)-262(man)-262(capable)-262(of)-262(vision!)-286(Little)-262(wonder,)]TJ 0 -13.549 Td [(then,)-437(that)-399(the)-399(exaggerated)-399(esteem)-400(for)-399(these)-399(half-mad)-399(fanatics,)]TJ 0 -13.549 Td [(so-called)-359(men)-359(of)-359(genius,)-386(has)-359(continued)-359(even)-359(to)-359(our)-359(own)-359(days.)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(They)-301(have)-302(seen)-301(things)-302(that)-301(others)-302(do)-301(not)-302(see)]TJ/F20 10.9091 Tf 197.188 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(no)-301(doubt!)-405(and)]TJ -217.785 -13.55 Td [(this)-204(fact)-203(should)-204(inspire)-203(us)-204(with)-203(caution)-204(where)-203(they)-204(are)-203(concerned,)]TJ 0 -13.549 Td [(and)-250(not)-250(with)-250(belief!)]TJ/F16 15.7808 Tf 0 -43.445 Td [(67.)]TJ/F16 10.9091 Tf 0 -30.37 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.513 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(RICE)-488(OF)]TJ/F16 10.9091 Tf 36.119 0 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(ELIEVERS)]TJ/F16 10.9091 Tf 37.635 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(He)-357(who)-356(sets)-357(such)-356(a)-357(value)-357(on)-356(being)]TJ -121.911 -13.549 Td [(believed)-267(in)-268(has)-267(to)-267(promise)-268(heaven)-267(in)-267(recompense)-268(for)-267(this)-267(belief:)]TJ 0 -13.549 Td [(and)-388(every)-389(one,)-423(even)-388(a)-388(thief)-389(on)-388(the)-389(Cross,)-423(must)-388(have)-388(suffered)]TJ 0 -13.549 Td [(from)-254(a)-254(terrible)-254(doubt)-254(and)-254(experienced)-254(crucifixion)-254(in)-254(every)-254(form:)]TJ 0 -13.55 Td [(otherwise)-250(he)-250(would)-250(not)-250(buy)-250(his)-250(followers)-250(so)-250(dearly.)]TJ/F16 15.7808 Tf 0 -60.043 Td [(68.)]TJ/F16 10.9091 Tf 0 -30.37 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(HE)]TJ/F16 10.9091 Tf 15.483 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(IRST)]TJ/F16 10.9091 Tf 22.131 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(HRISTIAN)]TJ/F16 10.9091 Tf 37.189 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-446(whole)-445(world)-446(still)-445(believes)-446(in)-446(the)]TJ -108.445 -13.549 Td [(literary)-306(career)-306(of)-307(the)]TJ/F20 10.9091 Tf 93.925 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Holy)-306(Ghost,)]TJ/F20 10.9091 Tf 53.948 0 Td [(\035)]TJ/F16 10.9091 Tf 8.184 0 Td [(or)-306(is)-306(still)-307(influenced)-306(by)-306(the)]TJ -160.901 -13.549 Td [(effects)-374(of)-375(this)-374(belief:)-499(when)-374(we)-374(look)-375(into)-374(our)-374(Bibles)-375(we)-374(do)-374(so)]TJ 0 -13.549 Td [(for)-316(the)-317(purpose)-316(of)]TJ/F20 10.9091 Tf 83.482 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(edifying)-316(ourselves,)]TJ/F20 10.9091 Tf 83.742 0 Td [(\035)]TJ/F16 10.9091 Tf 8.296 0 Td [(to)-316(find)-317(a)-316(few)-317(words)-316(of)]TJ -180.364 -13.55 Td [(comfort)-330(for)-331(our)-330(misery,)-350(be)-331(it)-330(great)-330(or)-330(small)]TJ/F20 10.9091 Tf 194.164 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)-330(short,)-351(we)-330(read)]TJ -205.073 -13.549 Td [(ourselves)-204(into)-204(it)-204(and)-204(out)-204(of)-204(it.)-234(But)-204(who)]TJ/F20 10.9091 Tf 164.503 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(apart)-204(from)-204(a)-204(few)-204(learned)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +311 0 obj << +/Type /Page +/Contents 312 0 R +/Resources 310 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 297 0 R +>> endobj +313 0 obj << +/D [311 0 R /XYZ 131.825 460.707 null] +>> endobj +35 0 obj << +/D [311 0 R /XYZ 46.771 199.216 null] +>> endobj +310 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +316 0 obj << +/Length 5415 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(62)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(men)]TJ/F20 10.9091 Tf 18.786 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(know)-412(that)-411(it)-412(likewise)-412(records)-411(the)-412(history)-411(of)-412(one)-412(of)-411(the)]TJ -29.695 -13.549 Td [(most)-389(ambitious)-388(and)-389(importunate)-388(souls)-389(that)-388(ever)-778(existed,)-423(of)-388(a)]TJ/F16 7.9701 Tf -72.755 0 Td [([067])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(mind)-265(full)-266(of)-265(superstition)-266(and)-265(cunning:)-281(the)-265(history)-266(of)-265(the)-265(Apostle)]TJ 0 -13.549 Td [(Paul?)-663(Nevertheless,)-422(without)-388(this)-388(singular)-388(history,)-422(without)-387(the)]TJ 0 -13.55 Td [(tribulations)-203(and)-202(passions)-203(of)-202(such)-203(a)-202(mind,)-212(and)-203(of)-202(such)-203(a)-202(soul,)-212(there)]TJ 0 -13.549 Td [(would)-215(have)-216(been)-215(no)-216(Christian)-215(kingdom;)-227(we)-216(should)-215(have)-215(scarcely)]TJ 0 -13.549 Td [(have)-230(even)-229(heard)-230(of)-229(a)-230(little)-229(Jewish)-230(sect,)-233(the)-230(founder)-229(of)-230(which)-229(died)]TJ 0 -13.549 Td [(on)-305(the)-305(Cross.)-414(It)-305(is)-305(true)-305(that,)-318(if)-305(this)-305(history)-305(had)-305(been)-304(understood)]TJ 0 -13.549 Td [(in)-377(time,)-408(if)-376(we)-377(had)-376(read,)]TJ/F31 10.9091 Tf 112.583 0 Td [(really)-376(read)]TJ/F16 10.9091 Tf 49.554 0 Td [(,)-408(the)-377(writings)-376(of)-376(St.)-630(Paul,)]TJ -162.137 -13.55 Td [(not)-301(as)-301(the)-301(revelations)-301(of)-301(the)]TJ/F20 10.9091 Tf 126.346 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Holy)-301(Ghost,)]TJ/F20 10.9091 Tf 53.89 0 Td [(\035)]TJ/F16 10.9091 Tf 8.127 0 Td [(but)-301(with)-301(honest)-301(and)]TJ -193.207 -13.549 Td [(independent)-234(minds,)-238(oblivious)-234(of)-234(all)-235(our)-234(personal)-234(troubles)]TJ/F20 10.9091 Tf 247.914 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(there)]TJ -258.823 -13.549 Td [(were)-184(no)-185(such)-184(readers)-184(for)-185(fifteen)-184(centuries)]TJ/F20 10.9091 Tf 176.237 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(it)-184(would)-185(have)-184(been)-184(all)]TJ -187.146 -13.549 Td [(up)-314(with)-314(Christianity)-314(long)-315(ago:)-378(so)-314(searchingly)-314(do)-314(these)-314(writings)]TJ 0 -13.549 Td [(of)-416(the)-415(Jewish)-416(Pascal)-416(lay)-416(bare)-415(the)-416(origins)-416(of)-415(Christianity,)-457(just)]TJ 0 -13.55 Td [(as)-505(the)-505(French)-505(Pascal)-505(let)-505(us)-505(see)-505(its)-505(destiny)-505(and)-505(how)-505(it)-504(will)]TJ 0 -13.549 Td [(ultimately)-287(perish.)-359(That)-287(the)-286(ship)-287(of)-286(Christianity)-287(threw)-286(overboard)]TJ 0 -13.549 Td [(no)-354(inconsiderable)-354(part)-354(of)-355(its)-354(Jewish)-354(ballast,)-380(that)-354(it)-354(was)-354(able)-354(to)]TJ 0 -13.549 Td [(sail)-349(into)-348(the)-349(waters)-349(of)-348(the)-349(heathen)-349(and)-348(actually)-349(did)-349(do)-348(so:)-447(this)]TJ 0 -13.549 Td [(is)-288(due)-288(to)-288(the)-288(history)-288(of)-288(one)-288(single)-288(man,)-297(this)-288(apostle)-288(who)-288(was)-288(so)]TJ 0 -13.55 Td [(greatly)-234(troubled)-234(in)-234(mind)-233(and)-234(so)-234(worthy)-234(of)-234(pity,)-237(but)-234(who)-234(was)-233(also)]TJ 0 -13.549 Td [(very)-250(disagreeable)-250(to)-250(himself)-250(and)-250(to)-250(others.)]TJ 11.956 -18.459 Td [(This)-198(man)-198(suffered)-199(from)-198(a)-198(fixed)-198(idea,)-209(or)-198(rather)-198(a)-198(fixed)-198(question,)]TJ -11.956 -13.549 Td [(an)-170(ever-present)-169(and)-170(ever-burning)-170(question:)-209(what)-170(was)-170(the)]TJ/F31 10.9091 Tf 243.059 0 Td [(meaning)]TJ/F16 10.9091 Tf -243.059 -13.549 Td [(of)-326(the)-326(Jewish)-326(Law?)-478(and,)-345(more)-326(especially,)]TJ/F31 10.9091 Tf 190.555 0 Td [(the)-326(fulfilment)-326(of)-326(this)]TJ -190.555 -13.549 Td [(Law)]TJ/F16 10.9091 Tf 18.797 0 Td [(?)-595(In)-365(his)-366(youth)-365(he)-365(had)-365(done)-365(his)-365(best)-365(to)-365(satisfy)-366(it,)-393(thirsting)]TJ -18.797 -13.549 Td [(as)-506(he)-506(did)-506(for)-506(that)-506(highest)-506(distinction)-506(which)-506(the)-506(Jews)-505(could)]TJ 0 -13.549 Td [(imagine)]TJ/F20 10.9091 Tf 35.149 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(this)-442(people,)-490(which)-443(raised)-442(the)-442(imagination)-442(of)-442(moral)]TJ -46.058 -13.55 Td [(loftiness)-264(to)-265(a)-264(greater)-264(elevation)-264(than)-265(any)-264(other)-264(people,)-268(and)-264(which)]TJ 0 -13.549 Td [(alone)-334(succeeded)-668(in)-333(uniting)-334(the)-334(conception)-334(of)-334(a)-334(holy)-334(God)-333(with)]TJ/F16 7.9701 Tf -72.756 0 Td [([068])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(the)-257(idea)-257(of)-257(sin)-257(considered)-256(as)-257(an)-257(offence)-257(against)-257(this)-257(holiness.)-270(St.)]TJ 0 -13.549 Td [(Paul)-217(became)-218(at)-217(once)-217(the)-217(fanatic)-218(defender)-217(and)-217(guard-of-honour)-217(of)]TJ 0 -13.549 Td [(this)-280(God)-281(and)-280(His)-281(Law.)-341(Ceaselessly)-280(battling)-280(against)-281(and)-280(lying)-280(in)]TJ 0 -13.55 Td [(wait)-238(for)-238(all)-238(transgressors)-238(of)-238(this)-238(Law)-238(and)-238(those)-238(who)-238(presumed)-237(to)]TJ 0 -13.549 Td [(doubt)-180(it,)-194(he)-179(was)-180(pitiless)-180(and)-180(cruel)-179(towards)-180(all)-180(evil-doers,)-194(whom)-179(he)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +315 0 obj << +/Type /Page +/Contents 316 0 R +/Resources 314 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 297 0 R +>> endobj +317 0 obj << +/D [315 0 R /XYZ 313.515 504.626 null] +>> endobj +318 0 obj << +/D [315 0 R /XYZ 169.282 133.888 null] +>> endobj +314 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +321 0 obj << +/Length 5536 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(63)]TJ +0 g 0 G + 0 -30.759 Td [(would)-250(fain)-250(have)-250(punished)-250(in)-250(the)-250(most)-250(rigorous)-250(fashion)-250(possible.)]TJ 11.956 -18.459 Td [(Now,)-603(however,)-604(he)-532(was)-533(aware)-532(in)-533(his)-533(own)-532(person)-533(of)-532(the)]TJ -11.956 -13.549 Td [(fact)-339(that)-339(such)-339(a)-339(man)-338(as)-339(himself)]TJ/F20 10.9091 Tf 140.338 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(violent,)-361(sensual,)-361(melancholy,)]TJ -151.247 -13.549 Td [(and)-508(malicious)-508(in)-508(his)-507(hatred)]TJ/F20 10.9091 Tf 128.819 0 Td [(\024)]TJ/F31 10.9091 Tf 10.909 0 Td [(could)]TJ/F16 10.9091 Tf 30.074 0 Td [(not)-508(fulfil)-508(the)-508(Law;)-636(and)]TJ -169.802 -13.549 Td [(furthermore,)-403(what)-372(seemed)-373(strangest)-372(of)-372(all)-373(to)-372(him,)-403(he)-372(saw)-372(that)]TJ 0 -13.549 Td [(his)-410(boundless)-411(craving)-410(for)-411(power)-410(was)-411(continually)-410(provoked)-410(to)]TJ 0 -13.55 Td [(break)-421(it,)-463(and)-421(that)-420(he)-421(could)-420(not)-421(help)-421(yielding)-420(to)-421(this)-420(impulse.)]TJ 0 -13.549 Td [(Was)-299(it)-298(really)]TJ/F20 10.9091 Tf 60.066 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(the)-299(flesh)]TJ/F20 10.9091 Tf 37.796 0 Td [(\035)]TJ/F16 10.9091 Tf 8.102 0 Td [(which)-299(made)-298(him)-299(a)-299(trespasser)-298(time)-299(and)]TJ -110.808 -13.549 Td [(again?)-530(Was)-343(it)-343(not)-343(rather,)-367(as)-343(it)-343(afterwards)-344(occurred)-343(to)-343(him,)-366(the)]TJ 0 -13.549 Td [(Law)-316(itself,)-333(which)-317(continually)-316(showed)-317(itself)-316(to)-317(be)-316(impossible)-316(to)]TJ 0 -13.549 Td [(fulfil,)-449(and)-408(seduced)-409(men)-409(into)-409(transgression)-409(with)-409(an)-408(irresistible)]TJ 0 -13.55 Td [(charm?)-668(But)-389(at)-389(that)-389(time)-389(he)-389(had)-390(not)-389(thought)-389(of)-389(this)-389(means)-389(of)]TJ 0 -13.549 Td [(escape.)-510(As)-336(he)-337(suggests)-336(here)-337(and)-336(there,)-358(he)-337(had)-336(many)-337(things)-336(on)]TJ 0 -13.549 Td [(his)-353(conscience)]TJ/F20 10.9091 Tf 64.445 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(hatred,)-379(murder,)-379(sorcery,)-380(idolatry,)-379(debauchery,)]TJ -75.354 -13.549 Td [(drunkenness,)-448(and)-408(orgiastic)-408(revelry,)]TJ/F20 10.9091 Tf 158.001 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-408(to)-408(however)-409(great)-408(an)]TJ -168.91 -13.549 Td [(extent)-413(he)-414(tried)-413(to)-414(soothe)-413(his)-413(conscience,)-455(and,)-454(even)-413(more,)-454(his)]TJ 0 -13.55 Td [(desire)-340(for)-340(power,)-363(by)-340(the)-341(extreme)-340(fanaticism)-340(of)-340(his)-340(worship)-340(for)]TJ 0 -13.549 Td [(and)-449(defence)-448(of)-449(the)-449(Law,)-498(there)-449(were)-448(times)-449(when)-449(the)-448(thought)]TJ 0 -13.549 Td [(struck)-261(him:)]TJ/F20 10.9091 Tf 52.498 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(It)-261(is)-262(all)-261(in)-262(vain!)-284(The)-261(anguish)-262(of)-261(the)-262(unfulfilled)-261(Law)]TJ -57.342 -13.549 Td [(cannot)-421(be)-421(overcome.)]TJ/F20 10.9091 Tf 94.313 0 Td [(\035)]TJ/F16 10.9091 Tf 9.439 0 Td [(Luther)-421(must)-421(have)-421(experienced)-422(similar)]TJ/F16 7.9701 Tf 187.272 0 Td [([069])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(feelings,)-422(when,)-422(in)-387(his)-388(cloister,)-422(he)-387(endeavoured)-388(to)-387(become)-387(the)]TJ 0 -13.55 Td [(ideal)-336(man)-335(of)-336(his)-335(imagination;)-379(and,)-357(as)-335(Luther)-336(one)-335(day)-336(began)-335(to)]TJ 0 -13.549 Td [(hate)-372(the)-372(ecclesiastical)-372(ideal,)-403(and)-372(the)-372(Pope,)-403(and)-372(the)-372(saints,)-402(and)]TJ 0 -13.549 Td [(the)-330(whole)-329(clergy,)-350(with)-330(a)-329(hatred)-330(which)-330(was)-329(all)-330(the)-330(more)-329(deadly)]TJ 0 -13.549 Td [(as)-364(he)-364(could)-364(not)-364(avow)-364(it)-365(even)-364(to)-364(himself,)-392(an)-364(analogous)-364(feeling)]TJ 0 -13.549 Td [(took)-326(possession)-326(of)-327(St.)-478(Paul.)-478(The)-327(Law)-326(was)-326(the)-326(Cross)-326(on)-326(which)]TJ 0 -13.549 Td [(he)-358(felt)-358(himself)-358(crucified.)-574(How)-358(he)-358(hated)-358(it!)-574(What)-358(a)-357(grudge)-358(he)]TJ 0 -13.55 Td [(owed)-221(it!)-241(How)-221(he)-221(began)-221(to)-222(look)-221(round)-221(on)-221(all)-222(sides)-221(to)-221(find)-221(a)-221(means)]TJ 0 -13.549 Td [(for)-339(its)-339(total)-339(annihilation,)-362(that)-339(he)-339(might)-339(no)-339(longer)-339(be)-339(obliged)-339(to)]TJ 0 -13.549 Td [(fulfil)-263(it)-263(himself!)-288(And)-263(at)-263(last)-263(a)-263(liberating)-263(thought,)-266(together)-263(with)-262(a)]TJ 0 -13.549 Td [(vision)]TJ/F20 10.9091 Tf 26.673 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(which)-208(was)-207(only)-208(to)-208(be)-207(expected)-208(in)-208(the)-207(case)-208(of)-208(an)-207(epileptic)]TJ -37.582 -13.549 Td [(like)-321(himself)]TJ/F20 10.9091 Tf 52.59 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(flashed)-321(into)-320(his)-321(mind:)-391(to)-321(him,)-338(the)-321(stern)-321(upholder)]TJ -63.499 -13.55 Td [(of)-321(the)-320(Law)]TJ/F20 10.9091 Tf 48.798 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(who,)-338(in)-321(his)-320(innermost)-321(heart,)-338(was)-321(tired)-320(to)-321(death)-320(of)]TJ -59.707 -13.549 Td [(it)]TJ/F20 10.9091 Tf 6.066 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(there)-242(appeared)-242(on)-242(the)-242(lonely)-242(path)-242(that)-242(Christ,)-243(with)-242(the)-242(divine)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +320 0 obj << +/Type /Page +/Contents 321 0 R +/Resources 319 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 323 0 R +>> endobj +322 0 obj << +/D [320 0 R /XYZ 327.401 255.831 null] +>> endobj +319 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +326 0 obj << +/Length 5854 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(64)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(effulgence)-231(on)-231(His)-231(countenance,)-235(and)-231(Paul)-231(heard)-231(the)-231(words:)]TJ/F20 10.9091 Tf 254.579 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Why)]TJ -259.423 -13.549 Td [(persecutest)-250(thou)-250(Me?)]TJ/F20 10.9091 Tf 92.706 0 Td [(\035)]TJ/F16 10.9091 Tf -80.75 -18.459 Td [(What)-524(actually)-525(took)-524(place,)-593(then,)-593(was)-524(this:)-799(his)-524(mind)-524(was)]TJ -11.956 -13.549 Td [(suddenly)-237(enlightened,)-240(and)-237(he)-238(said)-237(to)-237(himself:)]TJ/F20 10.9091 Tf 199.111 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(It)-237(is)-238(unreasonable)]TJ -203.955 -13.549 Td [(to)-263(persecute)-263(this)-264(Jesus)-263(Christ!)-289(Here)-263(is)-264(my)-263(means)-263(of)-263(escape,)-266(here)]TJ 0 -13.549 Td [(is)-400(my)-400(complete)-400(vengeance,)-438(here)-400(and)-400(nowhere)-400(else)-400(have)-400(I)-399(the)]TJ 0 -13.55 Td [(destroyer)-234(of)-235(the)-234(Law)-234(in)-234(my)-234(hands!)]TJ/F20 10.9091 Tf 149.241 0 Td [(\035)]TJ/F16 10.9091 Tf 7.399 0 Td [(The)-234(sufferer)-235(from)-234(anguished)]TJ -156.64 -13.549 Td [(pride)-240(felt)-241(himself)-240(restored)-240(to)-241(health)-240(all)-240(at)-241(once,)-242(his)-240(moral)-240(despair)]TJ 0 -13.549 Td [(disappeared)-502(in)-502(the)-502(air;)-629(for)-502(morality)-502(itself)-502(was)-502(blown)-502(away,)]TJ 0 -13.549 Td [(annihilated)]TJ/F20 10.9091 Tf 48.48 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-335(is)-334(to)-335(say,)]TJ/F31 10.9091 Tf 64.231 0 Td [(fulfilled)]TJ/F16 10.9091 Tf 33.949 0 Td [(,)-356(there)-335(on)-334(the)-335(Cross!)-504(Up)-335(to)]TJ -157.569 -13.549 Td [(that)-369(time)-369(that)-369(ignominious)-369(death)-369(had)-369(seemed)-369(to)-369(him)-369(to)-369(be)-368(the)]TJ 0 -13.55 Td [(principal)-216(argument)-216(against)-216(the)]TJ/F20 10.9091 Tf 133.65 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Messiahship)]TJ/F20 10.9091 Tf 54.546 0 Td [(\035)]TJ/F16 10.9091 Tf 9.557 0 Td [(proclaimed)-216(by)-216(the)]TJ/F16 7.9701 Tf -275.352 0 Td [([070])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(followers)-295(of)-294(the)-295(new)-295(doctrine:)-339(but)-295(what)-295(if)-294(it)-295(were)-295(necessary)-294(for)]TJ 0 -13.549 Td [(doing)-304(away)-303(with)-304(the)-304(Law?)-411(The)-303(enormous)-304(consequences)-304(of)-303(this)]TJ 0 -13.549 Td [(thought,)-320(of)-306(this)-306(solution)-306(of)-306(the)-306(enigma,)-320(danced)-306(before)-306(his)-306(eyes,)]TJ 0 -13.549 Td [(and)-308(he)-308(at)-308(once)-308(became)-309(the)-308(happiest)-308(of)-308(men.)-424(The)-308(destiny)-308(of)-308(the)]TJ 0 -13.55 Td [(Jews,)-268(yea,)-269(of)-264(all)-265(mankind,)-268(seemed)-265(to)-264(him)-265(to)-264(be)-265(intertwined)-264(with)]TJ 0 -13.549 Td [(this)-374(instantaneous)-374(flash)-373(of)-374(enlightenment:)-498(he)-374(held)-374(the)-373(thought)]TJ 0 -13.549 Td [(of)-350(thoughts,)-374(the)-350(key)-350(of)-349(keys,)-375(the)-350(light)-349(of)-350(lights;)-400(history)-349(would)]TJ 0 -13.549 Td [(henceforth)-364(revolve)-365(round)-364(him!)-593(For)-364(from)-365(that)-364(time)-364(forward)-364(he)]TJ 0 -13.549 Td [(would)-436(be)-436(the)-436(apostle)-436(of)-437(the)]TJ/F31 10.9091 Tf 132.771 0 Td [(annihilation)-436(of)-436(the)-436(Law)]TJ/F16 10.9091 Tf 108.232 0 Td [(!)-808(To)-436(be)]TJ -241.003 -13.55 Td [(dead)-392(to)-393(sin)]TJ/F20 10.9091 Tf 50.375 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-392(meant)-393(to)-392(be)-392(dead)-393(to)-392(the)-392(Law)-393(also;)-463(to)-392(be)-393(in)]TJ -61.284 -13.549 Td [(the)-424(flesh)]TJ/F20 10.9091 Tf 39.159 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-424(meant)-423(to)-424(be)-423(under)-424(the)-423(Law!)-771(To)-424(be)-423(one)-424(with)]TJ -50.068 -13.549 Td [(Christ)]TJ/F20 10.9091 Tf 26.673 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-330(meant)-329(to)-330(have)-329(become,)-349(like)-330(Him,)-349(the)-330(destroyer)-329(of)]TJ -37.582 -13.549 Td [(the)-217(Law;)-228(to)-217(be)-217(dead)-218(with)-217(Him)]TJ/F20 10.9091 Tf 128.255 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-217(meant)-217(likewise)-217(to)-217(be)-218(dead)-217(to)]TJ -139.164 -13.549 Td [(the)-271(Law.)-312(Even)-271(if)-270(it)-271(were)-271(still)-270(possible)-271(to)-271(sin,)-276(it)-270(would)-271(not)-271(at)-270(any)]TJ 0 -13.549 Td [(rate)-317(be)-317(possible)-316(to)-317(sin)-317(against)-317(the)-317(Law:)]TJ/F20 10.9091 Tf 178.661 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(I)-317(am)-317(above)-316(the)-317(Law,)]TJ/F20 10.9091 Tf 92.281 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.55 Td [(thinks)-398(Paul;)-472(adding,)]TJ/F20 10.9091 Tf 95.758 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(If)-398(I)-398(were)-398(now)-398(to)-398(acknowledge)-398(the)-398(Law)]TJ -100.602 -13.549 Td [(again)-262(and)-261(to)-262(submit)-262(to)-261(it,)-265(I)-261(should)-262(make)-262(Christ)-261(an)-262(accomplice)-261(in)]TJ 0 -13.549 Td [(the)-273(sin)]TJ/F20 10.9091 Tf 29.038 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(;)-284(for)-273(the)-273(Law)-273(was)-273(there)-272(for)-273(the)-273(purpose)-273(of)-273(producing)-273(sin)]TJ -33.882 -13.549 Td [(and)-272(setting)-273(it)-272(in)-272(the)-272(foreground,)-278(as)-273(an)-272(emetic)-272(produces)-272(sickness.)]TJ 0 -13.549 Td [(God)-246(could)-246(not)-246(have)-245(decided)-246(upon)-246(the)-246(death)-246(of)-246(Christ)-246(had)-246(it)-245(been)]TJ 0 -13.55 Td [(possible)-269(to)-270(fulfil)-269(the)-269(Law)-269(without)-270(it;)-279(henceforth,)-274(not)-269(only)-269(are)-269(all)]TJ 0 -13.549 Td [(sins)-331(expiated,)-350(but)-331(sin)-330(itself)-331(is)-330(abolished;)-371(henceforth)-330(the)-331(Law)-330(is)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +325 0 obj << +/Type /Page +/Contents 326 0 R +/Resources 324 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 323 0 R +>> endobj +327 0 obj << +/D [325 0 R /XYZ 293.782 364.224 null] +>> endobj +324 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +330 0 obj << +/Length 4484 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(65)]TJ +0 g 0 G + 0 -30.759 Td [(dead;)-298(henceforth)]TJ/F20 10.9091 Tf 76.605 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(the)-282(flesh)]TJ/F20 10.9091 Tf 37.615 0 Td [(\035)]TJ/F16 10.9091 Tf 7.92 0 Td [(in)-282(which)-282(it)-282(dwelt)-282(is)-282(dead)]TJ/F20 10.9091 Tf 108.711 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(or)-282(at)-282(all)]TJ -246.603 -13.549 Td [(events)-323(dying,)-341(gradually)-323(wasting)-323(away.)-469(To)-323(live)-323(for)-323(a)-323(short)-323(time)]TJ 0 -13.549 Td [(longer)-405(amid)-405(this)-405(decay!)]TJ/F20 10.9091 Tf 107.784 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(this)-405(is)-405(the)-405(Christian's)-405(fate,)-444(until)-405(the)]TJ -118.693 -13.549 Td [(time)-250(when,)-251(having)-250(become)-501(one)-250(with)-251(Christ,)-250(he)-251(arises)-250(with)-250(Him,)]TJ/F16 7.9701 Tf 291.023 0 Td [([071])]TJ/F16 10.9091 Tf -291.023 -13.55 Td [(sharing)-291(with)-291(Christ)-292(the)-291(divine)-291(glory,)-301(and)-292(becoming,)-301(like)-291(Christ,)]TJ 0 -13.549 Td [(a)]TJ/F20 10.9091 Tf 9.044 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Son)-385(of)-385(God.)]TJ/F20 10.9091 Tf 55.976 0 Td [(\035)]TJ/F16 10.9091 Tf 9.045 0 Td [(Then)-385(Paul's)-385(exaltation)-385(was)-385(at)-385(its)-385(height,)-419(and)]TJ -78.908 -13.549 Td [(with)-361(it)-361(the)-361(importunity)-362(of)-361(his)-361(soul)]TJ/F20 10.9091 Tf 153.958 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-361(thought)-361(of)-361(union)-362(with)]TJ -164.867 -13.549 Td [(Christ)-350(made)-349(him)-350(lose)-349(all)-350(shame,)-375(all)-349(submission,)-375(all)-349(constraint,)]TJ 0 -13.549 Td [(and)-267(his)-267(ungovernable)-267(ambition)-268(was)-267(shown)-267(to)-267(be)-267(revelling)-267(in)-267(the)]TJ 0 -13.55 Td [(expectation)-250(of)-250(divine)-250(glories.)]TJ 11.955 -14.062 Td [(Such)-478(was)-478(the)-477(first)-478(Christian,)-535(the)-478(inventor)-478(of)-478(Christianity!)]TJ -11.955 -13.549 Td [(before)-250(him)-250(there)-250(were)-250(only)-250(a)-250(few)-250(Jewish)-250(sectaries.)]TJ/F16 15.7808 Tf 0 -44.897 Td [(69.)]TJ/F16 10.9091 Tf 0 -31.822 Td [(I)]TJ/F16 7.9701 Tf 3.632 0 Td [(NIMITABLE)]TJ/F16 10.9091 Tf 43.828 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-280(is)-281(an)-280(enormous)-280(strain)-280(and)-281(distance)-280(between)]TJ -61.096 -13.549 Td [(envy)-217(and)-217(friendship,)-223(between)-217(self-contempt)-217(and)-217(pride:)-233(the)-217(Greek)]TJ 0 -13.549 Td [(lived)-250(in)-250(the)-250(former,)-250(the)-250(Christian)-250(in)-250(the)-250(latter.)]TJ/F16 15.7808 Tf 0 -44.897 Td [(70.)]TJ/F16 10.9091 Tf 0 -31.822 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(HE)]TJ/F16 10.9091 Tf 14.246 0 Td [(U)]TJ/F16 7.9701 Tf 7.877 0 Td [(SE)-454(OF)-455(A)]TJ/F16 10.9091 Tf 36.108 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(OARSE)]TJ/F16 10.9091 Tf 29.749 0 Td [(I)]TJ/F16 7.9701 Tf 3.632 0 Td [(NTELLECT)]TJ/F16 10.9091 Tf 40.289 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-332(Christian)-332(Church)-332(is)-332(an)]TJ -159.479 -13.549 Td [(encyclop\346dia)-396(of)-395(primitive)-396(cults)-395(and)-396(views)-396(of)-395(the)-396(most)-395(varied)]TJ 0 -13.55 Td [(origin;)-248(and)-247(is,)-248(in)-247(consequence,)-248(well)-248(adapted)-247(to)-247(missionary)-247(work:)]TJ 0 -13.549 Td [(in)-459(former)-459(times)-459(she)-459(could)]TJ/F20 10.9091 Tf 120.624 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-459(still)-459(does)]TJ/F20 10.9091 Tf 62.139 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(go)-459(wherever)-459(she)]TJ -204.581 -13.549 Td [(would,)-532(and)-476(in)-476(doing)-476(so)-476(always)-476(found)-476(something)-476(resembling)]TJ 0 -13.549 Td [(herself,)-558(to)-497(which)-496(she)-497(could)-497(assimilate)-496(herself)-497(and)-496(gradually)]TJ 0 -13.549 Td [(substitute)-411(her)-411(own)-410(spirit)-411(for)-411(it.)-732(It)-411(is)-411(not)-411(to)-411(what)-411(is)-410(Christian)]TJ 0 -13.549 Td [(in)-422(her)-422(usages,)-465(but)-421(to)-422(what)-422(is)-422(universally)-422(pagan)-422(in)-422(them,)-464(that)]TJ 0 -13.55 Td [(we)-318(have)-319(to)-318(attribute)-319(the)-318(development)-319(of)-318(this)-319(universal)-318(religion.)]TJ 0 -13.549 Td [(Her)-475(thoughts,)-532(which)-476(have)-475(their)-476(origin)-475(at)-476(once)-475(in)-476(the)-475(Judaic)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +329 0 obj << +/Type /Page +/Contents 330 0 R +/Resources 328 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 323 0 R +>> endobj +331 0 obj << +/D [329 0 R /XYZ 167.073 477.528 null] +>> endobj +328 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +334 0 obj << +/Length 5079 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(66)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(and)-400(in)-399(the)-400(Hellenic)-400(spirit,)-437(were)-400(able)-399(from)-400(the)-400(very)-399(beginning)]TJ 0 -13.549 Td [(to)-383(raise)-767(themselves)-384(above)-383(the)-383(exclusiveness)-384(and)-383(subtleties)-383(of)]TJ/F16 7.9701 Tf -72.755 0 Td [([072])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(races)-227(and)-227(nations,)-232(as)-227(above)-227(prejudices.)-242(Although)-227(we)-227(may)-227(admire)]TJ 0 -13.549 Td [(the)-294(power)-294(which)-294(makes)-294(even)-294(the)-294(most)-294(difficult)-294(things)-293(coalesce,)]TJ 0 -13.55 Td [(we)-429(must)-429(nevertheless)-430(not)-429(overlook)-429(the)-429(contemptible)-429(qualities)]TJ 0 -13.549 Td [(of)-438(this)-437(power)]TJ/F20 10.9091 Tf 61.658 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-438(astonishing)-437(coarseness)-437(and)-438(narrowness)-437(of)]TJ -72.567 -13.549 Td [(the)-420(Church's)-420(intellect)-420(when)-420(it)-420(was)-420(in)-420(process)-420(of)-420(formation,)-462(a)]TJ 0 -13.549 Td [(coarseness)-257(which)-257(permitted)-257(it)-256(to)-257(accommodate)-257(itself)-257(to)-257(any)-256(diet,)]TJ 0 -13.549 Td [(and)-250(to)-250(digest)-250(contradictions)-250(like)-250(pebbles.)]TJ/F16 15.7808 Tf 0 -42.866 Td [(71.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 15.94 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(HRISTIAN)]TJ/F16 10.9091 Tf 42.505 0 Td [(V)]TJ/F16 7.9701 Tf 7.876 0 Td [(ENGEANCE)-667(AGAINST)]TJ/F16 10.9091 Tf 88.549 0 Td [(R)]TJ/F16 7.9701 Tf 7.276 0 Td [(OME)]TJ/F16 10.9091 Tf 17.71 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Perhaps)-488(nothing)]TJ -207.435 -13.549 Td [(is)-575(more)-574(fatiguing)-575(than)-574(the)-575(sight)-575(of)-574(a)-575(continual)-574(conqueror:)]TJ 0 -13.549 Td [(for)-473(more)-473(than)-473(two)-473(hundred)-473(years)-473(the)-473(world)-473(had)-473(seen)-472(Rome)]TJ 0 -13.55 Td [(overcoming)-342(one)-341(nation)-342(after)-341(another,)-365(the)-341(circle)-342(was)-341(closed,)-364(all)]TJ 0 -13.549 Td [(future)-276(seemed)-275(to)-276(be)-275(at)-276(an)-276(end,)-282(everything)-275(was)-276(done)-275(with)-276(a)-275(view)]TJ 0 -13.549 Td [(to)-307(its)-307(lasting)-308(for)-307(all)-307(time)]TJ/F20 10.9091 Tf 107.674 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(yea,)-321(when)-308(the)-307(Empire)-307(built)-307(anything)]TJ -118.583 -13.549 Td [(it)-362(was)-361(erected)-362(with)-362(a)-361(view)-362(to)-362(being)]TJ/F31 10.9091 Tf 164.261 0 Td [(aere)-362(perennius)]TJ/F16 10.9091 Tf 66.356 0 Td [(.)-585(We,)-390(who)]TJ -230.617 -13.549 Td [(know)-352(only)-351(the)]TJ/F20 10.9091 Tf 68.477 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(melancholy)-352(of)-351(ruins,)]TJ/F20 10.9091 Tf 92.207 0 Td [(\035)]TJ/F16 10.9091 Tf 8.68 0 Td [(can)-352(scarcely)-351(understand)]TJ -174.208 -13.55 Td [(that)-204(totally)-205(different)]TJ/F31 10.9091 Tf 88.493 0 Td [(melancholy)-204(of)-205(eternal)-204(buildings)]TJ/F16 10.9091 Tf 136.984 0 Td [(,)-213(from)-205(which)]TJ -225.477 -13.549 Td [(men)-341(endeavoured)-341(to)-341(save)-341(themselves)-341(as)-341(best)-341(they)-341(could)]TJ/F20 10.9091 Tf 250.325 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(with)]TJ -261.234 -13.549 Td [(the)-283(light-hearted)-283(fancy)-283(of)-283(a)-283(Horace,)-291(for)-283(example.)-349(Others)-282(sought)]TJ 0 -13.549 Td [(different)-300(consolations)-299(for)-300(the)-299(weariness)-300(which)-299(was)-300(closely)-299(akin)]TJ 0 -13.549 Td [(to)-190(despair,)-203(against)-190(the)-191(deadening)-190(knowledge)-191(that)-190(from)-190(henceforth)]TJ 0 -13.549 Td [(all)-199(progress)-199(of)-199(thought)-199(and)-200(heart)-199(would)-199(be)-199(hopeless,)-209(that)-199(the)-199(huge)]TJ 0 -13.55 Td [(spider)-272(sat)-273(everywhere)-272(and)-273(mercilessly)-272(continued)-272(to)-273(drink)-272(all)-272(the)]TJ 0 -13.549 Td [(blood)-340(within)-341(its)-340(reach,)-363(no)-341(matter)-340(where)-341(it)-340(might)-341(spring)-340(forth.)]TJ/F16 7.9701 Tf -72.755 0 Td [([073])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(This)-315(mute,)-331(century-old)-315(hatred)-315(of)-315(the)-315(wearied)-315(spectators)-314(against)]TJ 0 -13.549 Td [(Rome,)-494(wherever)-445(Rome's)-446(domination)-445(extended,)-494(was)-445(at)-445(length)]TJ 0 -13.549 Td [(vented)-437(in)-437(Christianity,)-483(which)-437(united)-436(Rome,)]TJ/F20 10.9091 Tf 204.152 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(the)-437(world,)]TJ/F20 10.9091 Tf 46.273 0 Td [(\035)]TJ/F16 10.9091 Tf 9.608 0 Td [(and)]TJ/F20 10.9091 Tf -264.877 -13.55 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(sin)]TJ/F20 10.9091 Tf 12.731 0 Td [(\035)]TJ/F16 10.9091 Tf 7.576 0 Td [(into)-251(a)-250(single)-250(conception.)-252(The)-250(Christians)-251(took)-250(their)-251(revenge)]TJ -25.151 -13.549 Td [(on)-292(Rome)-292(by)-293(proclaiming)-292(the)-292(immediate)-292(and)-292(sudden)-292(destruction)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +333 0 obj << +/Type /Page +/Contents 334 0 R +/Resources 332 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 323 0 R +>> endobj +335 0 obj << +/D [333 0 R /XYZ 130.992 504.626 null] +>> endobj +336 0 obj << +/D [333 0 R /XYZ 374.173 133.888 null] +>> endobj +332 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +339 0 obj << +/Length 4928 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(67)]TJ +0 g 0 G + 0 -30.759 Td [(of)-267(the)-266(world;)-275(by)-266(once)-267(more)-266(introducing)-267(a)-266(future)]TJ/F20 10.9091 Tf 209.372 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(for)-267(Rome)-266(had)]TJ -220.281 -13.549 Td [(been)-238(able)-238(to)-237(transform)-238(everything)-238(into)-238(the)-237(history)-238(of)-238(its)]TJ/F31 10.9091 Tf 242.276 0 Td [(own)]TJ/F16 10.9091 Tf 20.78 0 Td [(past)]TJ -263.056 -13.549 Td [(and)-367(present)]TJ/F20 10.9091 Tf 51.265 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-367(future)-367(in)-368(which)-367(Rome)-367(was)-367(no)-368(longer)-367(the)-367(most)]TJ -62.174 -13.549 Td [(important)-316(factor;)-349(and)-316(by)-316(dreaming)-316(of)-316(the)-316(last)-315(judgment)]TJ/F20 10.9091 Tf 245.481 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(while)]TJ -256.39 -13.55 Td [(the)-351(crucified)-351(Jew,)-377(as)-351(the)-351(symbol)-351(of)-352(salvation,)-376(was)-351(the)-351(greatest)]TJ 0 -13.549 Td [(derision)-266(on)-267(the)-266(superb)-266(Roman)-267(pr\346tors)-266(in)-266(the)-267(provinces;)-274(for)-266(now)]TJ 0 -13.549 Td [(they)-264(seemed)-265(to)-264(be)-265(only)-264(the)-265(symbols)-264(of)-265(ruin)-264(and)-265(a)]TJ/F20 10.9091 Tf 218.378 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(world)]TJ/F20 10.9091 Tf 25.451 0 Td [(\035)]TJ/F16 10.9091 Tf 7.728 0 Td [(ready)]TJ -256.401 -13.549 Td [(to)-250(perish.)]TJ/F16 15.7808 Tf 0 -42.865 Td [(72.)]TJ/F16 10.9091 Tf 0 -29.791 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F20 10.9091 Tf 17.688 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(IFE)-886(AFTER)]TJ/F16 10.9091 Tf 51.324 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(EATH)]TJ/F16 10.9091 Tf 21.248 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.752 0 Td [(Christianity)-648(found)-648(the)-648(idea)-648(of)]TJ -134.791 -13.549 Td [(punishment)-204(in)-203(hell)-204(in)-204(the)-203(entire)-204(Roman)-203(Empire:)-227(for)-204(the)-203(numerous)]TJ 0 -13.549 Td [(mystic)-229(cults)-229(have)-229(hatched)-229(this)-229(idea)-229(with)-229(particular)-229(satisfaction)-229(as)]TJ 0 -13.549 Td [(being)-308(the)-309(most)-308(fecund)-309(egg)-308(of)-308(their)-309(power.)-425(Epicurus)-308(thought)-308(he)]TJ 0 -13.55 Td [(could)-304(do)-303(nothing)-304(better)-303(for)-304(his)-303(followers)-303(than)-304(to)-303(tear)-304(this)-303(belief)]TJ 0 -13.549 Td [(up)-323(by)-323(the)-322(roots:)-396(his)-323(triumph)-323(found)-322(its)-323(finest)-323(echo)-323(in)-323(the)-322(mouth)]TJ 0 -13.549 Td [(of)-234(one)-233(of)-234(his)-234(disciples,)-237(the)-233(Roman)-234(Lucretius,)-237(a)-233(poet)-234(of)-234(a)-233(gloomy,)]TJ 0 -13.549 Td [(though)-283(afterwards)-283(enlightened,)-292(temperament.)-349(Alas!)-349(his)-283(triumph)]TJ 0 -13.549 Td [(had)-234(come)-234(too)-234(soon:)-242(Christianity)-234(took)-234(under)-234(its)-234(special)-234(protection)]TJ 0 -13.55 Td [(this)-254(belief)-255(in)-254(subterranean)-254(horrors,)-256(which)-254(was)-254(already)-254(beginning)]TJ 0 -13.549 Td [(to)-271(die)-271(away)-271(in)-271(the)-271(minds)-271(of)-271(men;)-281(and)-271(that)-542(was)-271(clever)-271(of)-271(it.)-312(For,)]TJ/F16 7.9701 Tf 291.024 0 Td [([074])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(without)-386(this)-386(audacious)-385(leap)-386(into)-386(the)-386(most)-386(complete)-385(paganism,)]TJ 0 -13.549 Td [(how)-262(could)-261(it)-262(have)-262(proved)-261(itself)-262(victorious)-262(over)-261(the)-262(popularity)-261(of)]TJ 0 -13.549 Td [(Mithras)-282(and)-283(Isis?)-347(In)-282(this)-282(way)-283(it)-282(managed)-282(to)-283(bring)-282(timorous)-282(folk)]TJ 0 -13.549 Td [(over)-278(to)-279(its)-278(side)]TJ/F20 10.9091 Tf 64.866 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-278(most)-279(enthusiastic)-278(adherents)-278(of)-279(a)-278(new)-278(faith!)]TJ -75.775 -13.55 Td [(The)-296(Jews,)-308(being)-297(a)-296(people)-297(which,)-308(like)-296(the)-296(Greeks,)-308(and)-297(even)-296(in)-296(a)]TJ 0 -13.549 Td [(greater)-277(degree)-278(than)-277(the)-277(Greeks,)-284(loved)-277(and)-278(still)-277(love)-277(life,)-284(had)-277(not)]TJ 0 -13.549 Td [(cultivated)-232(that)-232(idea)-232(to)-232(any)-232(great)-232(extent:)-241(the)-232(thought)-232(of)-232(final)-232(death)]TJ 0 -13.549 Td [(as)-377(the)-377(punishment)-376(of)-377(the)-377(sinner,)-408(death)-377(without)-377(resurrection)-376(as)]TJ 0 -13.549 Td [(an)-254(extreme)-253(menace:)-257(this)-254(was)-253(sufficient)-254(to)-253(impress)-254(these)-253(peculiar)]TJ 0 -13.55 Td [(men,)-247(who)-245(did)-246(not)-246(wish)-246(to)-245(get)-246(rid)-246(of)-246(their)-245(bodies,)-247(but)-246(hoped,)-246(with)]TJ 0 -13.549 Td [(their)-332(refined)-332(Egypticism,)-353(to)-332(preserve)-332(them)-333(for)-332(ever.)-496(\050A)-332(Jewish)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +338 0 obj << +/Type /Page +/Contents 339 0 R +/Resources 337 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 323 0 R +>> endobj +340 0 obj << +/D [338 0 R /XYZ 232.791 215.183 null] +>> endobj +337 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +343 0 obj << +/Length 5092 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(68)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(martyr,)-424(about)-388(whom)-389(we)-389(may)-389(read)-388(in)-389(the)-389(Second)-389(Book)-389(of)-388(the)]TJ 0 -13.549 Td [(Maccabees,)-371(would)-347(not)-347(think)-347(of)-347(giving)-347(up)-346(his)-347(intestines,)-371(which)]TJ 0 -13.549 Td [(had)-332(been)-331(torn)-332(out:)-413(he)-332(wanted)-331(to)-332(have)-332(them)-331(at)-332(the)-331(resurrection:)]TJ 0 -13.549 Td [(quite)-250(a)-250(Jewish)-250(characteristic!\051)]TJ 11.956 -16.004 Td [(Thoughts)-236(of)-235(eternal)-236(damnation)-235(were)-236(far)-235(from)-236(the)-235(minds)-236(of)-235(the)]TJ -11.956 -13.55 Td [(early)-343(Christians:)-437(they)-344(thought)-343(they)-343(were)]TJ/F31 10.9091 Tf 184.687 0 Td [(delivered)]TJ/F16 10.9091 Tf 44.634 0 Td [(from)-343(death,)]TJ -229.321 -13.549 Td [(and)-397(awaited)-397(a)-397(transformation)-397(from)-397(day)-397(to)-397(day,)-434(but)-396(not)-397(death.)]TJ 0 -13.549 Td [(\050What)-401(a)-401(curious)-401(effect)-400(the)-401(first)-401(death)-401(must)-401(have)-401(produced)-400(on)]TJ 0 -13.549 Td [(these)-273(expectant)-273(people!)-319(How)-273(many)-273(different)-273(feelings)-273(must)-273(have)]TJ 0 -13.549 Td [(been)-232(mingled)-232(together)]TJ/F20 10.9091 Tf 97.166 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(astonishment,)-236(exultation,)-235(doubt,)-236(shame,)]TJ -108.075 -13.55 Td [(and)-426(passion!)-778(Verily,)-469(a)-426(subject)-426(worthy)-426(of)-426(a)-426(great)-426(artist!\051)-777(St.)]TJ 0 -13.549 Td [(Paul)-324(could)-323(say)-324(nothing)-323(better)-324(in)-324(praise)-323(of)-324(his)-323(Saviour)-324(than)-323(that)]TJ 0 -13.549 Td [(he)-377(had)-377(opened)-378(the)-377(gates)-377(of)-377(immortality)-377(to)-377(everybody)]TJ/F20 10.9091 Tf 241.367 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(he)-377(did)]TJ -252.276 -13.549 Td [(not)-268(believe)-269(in)-268(the)-268(resurrection)-269(of)-268(those)-268(who)-269(had)-268(not)-268(been)-268(saved:)]TJ 0 -13.549 Td [(more)-541(than)-271(this,)-276(by)-271(reason)-270(of)-271(his)-271(doctrine)-270(of)-271(the)-271(impossibility)-270(of)]TJ/F16 7.9701 Tf -72.755 0 Td [([075])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(carrying)-270(out)-270(the)-270(Law,)-275(and)-270(of)-270(death)-270(considered)-270(as)-270(a)-269(consequence)]TJ 0 -13.549 Td [(of)-206(sin,)-214(he)-206(even)-206(suspected)-205(that,)-215(up)-206(to)-205(that)-206(time,)-214(no)-206(one)-206(had)-205(become)]TJ 0 -13.549 Td [(immortal)-201(\050or)-201(at)-201(all)-201(events)-201(only)-201(a)-201(very)-201(few,)-211(solely)-201(owing)-201(to)-201(special)]TJ 0 -13.549 Td [(grace)-250(and)-251(not)-250(to)-250(any)-251(merits)-250(of)-250(their)-250(own\051:)-251(it)-250(was)-251(only)-250(in)-250(his)-250(time)]TJ 0 -13.549 Td [(that)-263(immortality)-263(had)-263(begun)-263(to)-263(open)-263(its)-263(gates)]TJ/F20 10.9091 Tf 192.81 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-263(only)-263(a)-263(few)-263(of)]TJ -203.719 -13.55 Td [(the)-280(elect)-281(would)-280(finally)-280(gain)-280(admittance,)-288(as)-280(the)-281(pride)-280(of)-280(the)-280(elect)]TJ 0 -13.549 Td [(cannot)-250(help)-250(saying.)]TJ 11.956 -16.004 Td [(In)-390(other)-391(places,)-425(where)-390(the)-391(impulse)-390(towards)-390(life)-391(was)-390(not)-390(so)]TJ -11.956 -13.549 Td [(strong)-405(as)-405(among)-405(the)-405(Jews)-405(and)-405(the)-405(Christian)-406(Jews,)-443(and)-405(where)]TJ 0 -13.549 Td [(the)-317(prospect)-318(of)-317(immortality)-317(did)-317(not)-317(appear)-318(to)-317(be)-317(more)-317(valuable)]TJ 0 -13.549 Td [(than)-292(the)-291(prospect)-292(of)-292(a)-291(final)-292(death,)-302(that)-292(pagan,)-302(yet)-292(not)-291(altogether)]TJ 0 -13.549 Td [(un-Jewish)-203(addition)-202(of)-203(Hell)-202(became)-203(a)-203(very)-202(useful)-203(tool)-202(in)-203(the)-202(hands)]TJ 0 -13.55 Td [(of)-367(the)-367(missionaries:)-483(then)-367(arose)-367(the)-366(new)-367(doctrine)-367(that)-367(even)-366(the)]TJ 0 -13.549 Td [(sinners)-413(and)-413(the)-413(unsaved)-413(are)-413(immortal,)-454(the)-413(doctrine)-412(of)-413(eternal)]TJ 0 -13.549 Td [(damnation,)-417(which)-383(was)-384(more)-383(powerful)-383(than)-384(the)-383(idea)-384(of)-383(a)]TJ/F31 10.9091 Tf 260.623 0 Td [(final)]TJ -260.623 -13.549 Td [(death)]TJ/F16 10.9091 Tf 24.24 0 Td [(,)-246(which)-245(thereafter)-245(began)-245(to)-246(fade)-245(away.)-248(It)-245(was)-245(science)-245(alone)]TJ -24.24 -13.549 Td [(which)-242(could)-242(overcome)-242(this)-242(idea,)-244(at)-242(the)-242(same)-242(time)-242(brushing)-242(aside)]TJ 0 -13.55 Td [(all)-353(other)-354(ideas)-353(about)-353(death)-354(and)-353(an)-353(after-life.)-560(We)-354(are)-353(poorer)-353(in)]TJ 0 -13.549 Td [(one)-347(particular:)-444(the)]TJ/F20 10.9091 Tf 86.329 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(life)-347(after)-347(death)]TJ/F20 10.9091 Tf 65.724 0 Td [(\035)]TJ/F16 10.9091 Tf 8.628 0 Td [(has)-347(no)-347(further)-347(interest)-346(for)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +342 0 obj << +/Type /Page +/Contents 343 0 R +/Resources 341 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 323 0 R +>> endobj +344 0 obj << +/D [342 0 R /XYZ 118.915 326.032 null] +>> endobj +341 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +347 0 obj << +/Length 4352 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(69)]TJ +0 g 0 G + 0 -30.759 Td [(us!)-553(an)-351(indescribable)-351(blessing,)-377(which)-351(is)-351(as)-351(yet)-351(too)-351(recent)-351(to)-351(be)]TJ 0 -13.549 Td [(considered)-291(as)-291(such)-291(throughout)-291(the)-291(world.)-373(And)-291(Epicurus)-291(is)-290(once)]TJ 0 -13.549 Td [(more)-250(triumphant.)]TJ/F16 15.7808 Tf 0 -45.025 Td [(73.)]TJ/F16 10.9091 Tf 0 -31.951 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(OR)-489(THE)]TJ/F20 10.9091 Tf 34.359 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(RUTH)]TJ/F20 10.9091 Tf 21.695 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(!)]TJ/F20 10.9091 Tf 3.633 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(The)-357(truth)-358(of)-357(Christianity)-357(was)-358(attested)-357(by)]TJ -97.858 -13.549 Td [(the)-305(virtuous)-304(lives)-305(of)-304(the)-610(Christians,)-318(their)-304(firmness)-305(in)-304(suffering,)]TJ/F16 7.9701 Tf 291.024 0 Td [([076])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(their)-273(unshakable)-273(belief)-273(and)-274(above)-273(all)-273(by)-273(the)-273(spread)-273(and)-273(increase)]TJ 0 -13.549 Td [(of)-446(the)-447(faith)-446(in)-446(spite)-447(of)-446(all)-446(calamities.)]TJ/F20 10.9091 Tf 172.554 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.752 0 Td [(That's)-446(how)-447(you)-446(talk)]TJ -188.306 -13.549 Td [(even)-298(now.)-394(The)-298(more's)-297(the)-298(pity.)-394(Learn,)-310(then,)-310(that)-298(all)-298(this)-297(proves)]TJ 0 -13.55 Td [(nothing)-398(either)-397(in)-398(favour)-397(of)-398(truth)-398(or)-397(against)-398(it;)-471(that)-398(truth)-397(must)]TJ 0 -13.549 Td [(be)-235(demonstrated)-234(differently)-235(from)-235(conscientiousness,)-237(and)-235(that)-234(the)]TJ 0 -13.549 Td [(latter)-415(is)-415(in)-415(no)-414(respect)-415(whatever)-415(an)-415(argument)-415(in)-415(favour)-415(of)-414(the)]TJ 0 -13.549 Td [(former.)]TJ/F16 15.7808 Tf 0 -45.025 Td [(74.)]TJ/F16 10.9091 Tf 0 -31.951 Td [(A)-565(C)]TJ/F16 7.9701 Tf 21.313 0 Td [(HRISTIAN)]TJ/F31 10.9091 Tf 43.348 0 Td [(A)]TJ/F31 7.9701 Tf 6.666 0 Td [(RRI\310RE)]TJ/F31 10.9091 Tf 27.002 0 Td [(-)]TJ/F31 7.9701 Tf 3.633 0 Td [(PENS\311E)]TJ/F16 10.9091 Tf 28.78 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Would)-565(not)-565(this)-565(have)-565(been)-565(a)]TJ -144.378 -13.549 Td [(general)-424(reservation)-423(among)-424(Christians)-423(of)-424(the)-424(first)-423(century:)]TJ/F20 10.9091 Tf 269.121 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(It)]TJ -273.965 -13.549 Td [(is)-309(better)-308(to)-309(persuade)-309(ourselves)-308(into)-309(the)-309(belief)-308(that)-309(we)-309(are)-308(guilty)]TJ 0 -13.549 Td [(rather)-272(than)-273(that)-272(we)-272(are)-273(innocent;)-283(for)-272(it)-273(is)-272(impossible)-272(to)-272(ascertain)]TJ 0 -13.549 Td [(the)-399(disposition)-400(of)-399(so)-400(powerful)-399(a)-399(judge)]TJ/F20 10.9091 Tf 174.616 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-399(it)-400(is)-399(to)-400(be)-399(feared)]TJ -185.525 -13.549 Td [(that)-285(he)-285(is)-285(looking)-285(out)-285(only)-285(for)-285(those)-285(who)-285(are)-285(conscious)-285(of)-285(guilt.)]TJ 0 -13.55 Td [(Bearing)-352(in)-353(mind)-352(his)-352(great)-353(power,)-378(it)-352(is)-352(more)-353(likely)-352(that)-352(he)-352(will)]TJ 0 -13.549 Td [(pardon)-359(a)-359(guilty)-359(person)-359(than)-359(admit)-359(that)-359(any)-359(one)-359(is)-359(innocent,)-386(in)]TJ 0 -13.549 Td [(his)-246(presence.)]TJ/F20 10.9091 Tf 56.298 0 Td [(\035)]TJ/F16 10.9091 Tf 7.522 0 Td [(This)-246(was)-245(the)-246(feeling)-245(of)-246(poor)-246(provincial)-245(folk)-246(in)-245(the)]TJ -63.82 -13.549 Td [(presence)-323(of)-323(the)-324(Roman)-323(pr\346tor:)]TJ/F20 10.9091 Tf 142.038 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(He)-323(is)-323(too)-324(proud)-323(for)-323(us)-323(to)-323(dare)]TJ -146.882 -13.549 Td [(to)-398(be)-398(innocent.)]TJ/F20 10.9091 Tf 67.762 0 Td [(\035)]TJ/F16 10.9091 Tf 9.183 0 Td [(And)-398(may)-397(not)-398(this)-398(very)-398(sentiment)-397(have)-398(made)]TJ -76.945 -13.55 Td [(its)-316(influence)-315(felt)-316(when)-315(the)-315(Christians)-316(endeavoured)-315(to)-316(picture)-315(to)]TJ 0 -13.549 Td [(themselves)-250(the)-250(aspect)-250(of)-250(the)-250(Supreme)-250(Judge?)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +346 0 obj << +/Type /Page +/Contents 347 0 R +/Resources 345 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 349 0 R +>> endobj +348 0 obj << +/D [346 0 R /XYZ 155.501 400.552 null] +>> endobj +345 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +352 0 obj << +/Length 5018 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(70)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(75.)]TJ/F16 10.9091 Tf 0 -28.893 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(EITHER)]TJ/F16 10.9091 Tf 32.841 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(UROPEAN)-566(NOR)]TJ/F16 10.9091 Tf 63.474 0 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(OBLE)]TJ/F16 10.9091 Tf 20.81 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-413(is)-414(something)-413(Oriental)]TJ -153.18 -13.549 Td [(and)-317(feminine)-317(in)-316(Christianity,)-334(and)-633(this)-317(is)-317(shown)-317(in)-317(the)-316(thought,)]TJ/F16 7.9701 Tf -72.755 0 Td [([077])]TJ/F20 10.9091 Tf 72.755 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Whom)-183(the)-184(Lord)-183(loveth,)-196(He)-184(chasteneth)]TJ/F20 10.9091 Tf 163.143 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(;)-206(for)-183(women)-183(in)-183(the)-184(Orient)]TJ -172.83 -13.549 Td [(consider)-174(castigations)-173(and)-174(the)-173(strict)-173(seclusion)-174(of)-173(their)-174(persons)-173(from)]TJ 0 -13.55 Td [(the)-238(world)-237(as)-238(a)-237(sign)-238(of)-238(their)-237(husband's)-238(love,)-240(and)-237(complain)-238(if)-237(these)]TJ 0 -13.549 Td [(signs)-250(of)-250(love)-250(cease.)]TJ/F16 15.7808 Tf 0 -41.968 Td [(76.)]TJ/F16 10.9091 Tf 0 -28.893 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(F)-384(YOU)-385(THINK)-384(IT)]TJ/F16 10.9091 Tf 66.256 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(VIL)]TJ/F16 10.9091 Tf 13.278 0 Td [(,)]TJ/F16 7.9701 Tf 5.79 0 Td [(YOU)-384(MAKE)-385(IT)]TJ/F16 10.9091 Tf 57.439 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(VIL)]TJ/F16 10.9091 Tf 13.278 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-281(passions)-281(become)]TJ -186.642 -13.549 Td [(evil)-170(and)-171(malignant)-170(when)-170(regarded)-171(with)-170(evil)-170(and)-171(malignant)-170(eyes.)-223(It)]TJ 0 -13.549 Td [(is)-173(in)-172(this)-173(way)-173(that)-172(Christianity)-173(has)-173(succeeded)-172(in)-173(transforming)-172(Eros)]TJ 0 -13.549 Td [(and)-367(Aphrodite)]TJ/F20 10.9091 Tf 63.998 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(sublime)-367(powers,)-397(capable)-368(of)-367(idealisation)]TJ/F20 10.9091 Tf 177.839 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(into)]TJ -263.656 -13.55 Td [(hellish)-253(genii)-253(and)-253(phantom)-253(goblins,)-254(by)-253(means)-253(of)-253(the)-253(pangs)-253(which)]TJ 0 -13.549 Td [(every)-417(sexual)-418(impulse)-417(was)-418(made)-417(to)-418(raise)-417(in)-418(the)-417(conscience)-417(of)]TJ 0 -13.549 Td [(the)-350(believers.)-551(Is)-350(it)-350(not)-350(a)-350(dreadful)-350(thing)-350(to)-350(transform)-350(necessary)]TJ 0 -13.549 Td [(and)-302(regular)-302(sensations)-302(into)-303(a)-302(source)-302(of)-302(inward)-302(misery,)-315(and)-302(thus)]TJ 0 -13.549 Td [(arbitrarily)-285(to)-285(render)-285(interior)-285(misery)-285(necessary)-285(and)-285(regular)]TJ/F31 10.9091 Tf 255.704 0 Td [(in)-285(the)]TJ -255.704 -13.55 Td [(case)-251(of)-250(every)-251(man)]TJ/F16 10.9091 Tf 78.48 0 Td [(!)-252(Furthermore,)-251(this)-250(misery)-251(remains)-251(secret)-250(with)]TJ -78.48 -13.549 Td [(the)-228(result)-227(that)-228(it)-228(is)-228(all)-227(the)-228(more)-228(deeply)-228(rooted,)-232(for)-228(it)-227(is)-228(not)-228(all)-227(men)]TJ 0 -13.549 Td [(who)-260(have)-260(the)-259(courage,)-263(which)-259(Shakespeare)-260(shows)-260(in)-260(his)-259(sonnets,)]TJ 0 -13.549 Td [(of)-250(making)-250(public)-250(their)-250(Christian)-250(gloom)-250(on)-250(this)-250(point.)]TJ 11.955 -13.549 Td [(Must)-305(a)-305(feeling,)-319(then,)-319(always)-305(be)-305(called)-305(evil)-305(against)-305(which)-305(we)]TJ -11.955 -13.55 Td [(are)-197(forced)-197(to)-197(struggle,)-208(which)-197(we)-197(must)-197(restrain)-196(even)-197(within)-197(certain)]TJ 0 -13.549 Td [(limits,)-203(or,)-202(in)-191(given)-191(cases,)-202(banish)-191(entirely)-191(from)-191(our)-191(minds?)-230(Is)-191(it)-190(not)]TJ 0 -13.549 Td [(the)-274(habit)-275(of)-274(vulgar)-274(souls)-274(always)-274(to)-275(call)-274(an)]TJ/F31 10.9091 Tf 186.297 0 Td [(enemy)]TJ/F16 10.9091 Tf 30.853 0 Td [(evil!)-323(and)-274(must)]TJ -217.15 -13.549 Td [(we)-357(call)-357(Eros)-358(an)-357(enemy?)-572(The)-357(sexual)-357(feelings,)-384(like)-357(the)-357(feelings)]TJ 0 -13.549 Td [(of)-338(pity)-339(and)-338(adoration,)-361(possess)-338(the)-339(particular)-338(characteristic)-338(that,)]TJ 0 -13.549 Td [(in)-424(their)-423(case,)-467(one)-424(being)-847(gratifies)-423(another)-424(by)-423(the)-424(pleasure)-423(he)]TJ/F16 7.9701 Tf -72.756 0 Td [([078])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(enjoys)]TJ/F20 10.9091 Tf 28.484 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(it)-423(is)-422(but)-423(rarely)-423(that)-423(we)-422(meet)-423(with)-423(such)-423(a)-422(benevolent)]TJ -39.393 -13.549 Td [(arrangement)-276(in)-276(nature.)-329(And)-276(yet)-276(we)-276(calumniate)-276(and)-276(corrupt)-276(it)-276(all)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +351 0 obj << +/Type /Page +/Contents 352 0 R +/Resources 350 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 349 0 R +>> endobj +353 0 obj << +/D [351 0 R /XYZ 244.03 475.733 null] +>> endobj +354 0 obj << +/D [351 0 R /XYZ 207.097 93.24 null] +>> endobj +350 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +357 0 obj << +/Length 4481 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(71)]TJ +0 g 0 G + 0 -30.759 Td [(by)-260(our)-260(bad)-260(conscience!)-280(We)-260(connect)-260(the)-260(procreation)-260(of)-260(man)-260(with)]TJ 0 -13.549 Td [(a)-250(bad)-250(conscience!)]TJ 11.956 -13.646 Td [(But)-530(the)-529(outcome)-530(of)-530(this)-529(diabolisation)-530(of)-530(Eros)-529(is)-530(a)-529(mere)]TJ -11.956 -13.549 Td [(farce:)-469(the)]TJ/F20 10.9091 Tf 47.193 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(demon)]TJ/F20 10.9091 Tf 29.695 0 Td [(\035)]TJ/F16 10.9091 Tf 8.763 0 Td [(Eros)-359(becomes)-360(an)-359(object)-359(of)-360(greater)-359(interest)]TJ -90.495 -13.549 Td [(to)-378(mankind)-378(than)-377(all)-378(the)-378(angels)-378(and)-377(saints)-378(put)-378(together,)-409(thanks)]TJ 0 -13.55 Td [(to)-278(the)-278(mysterious)-278(Mumbo-Jumboism)-278(of)-278(the)-278(Church)-278(in)-278(all)-277(things)]TJ 0 -13.549 Td [(erotic:)-624(it)-437(is)-437(due)-437(to)-436(the)-437(Church)-437(that)-437(love)-437(stories,)-484(even)-437(in)-436(our)]TJ 0 -13.549 Td [(own)-269(time,)-273(have)-269(become)-269(the)-268(one)-269(common)-269(interest)-269(which)-268(appeals)]TJ 0 -13.549 Td [(to)-322(all)-321(classes)-322(of)-322(people)]TJ/F20 10.9091 Tf 101.901 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(with)-322(an)-321(exaggeration)-322(which)-322(would)-322(be)]TJ -112.81 -13.549 Td [(incomprehensible)-213(to)-212(antiquity,)-220(and)-213(which)-212(will)-213(not)-212(fail)-213(to)-212(provoke)]TJ 0 -13.55 Td [(roars)-341(of)-342(laughter)-341(in)-342(coming)-341(generations.)-524(All)-342(our)-341(poetising)-341(and)]TJ 0 -13.549 Td [(thinking,)-402(from)-372(the)-372(highest)-372(to)-372(the)-371(lowest,)-403(is)-371(marked,)-403(and)-371(more)]TJ 0 -13.549 Td [(than)-481(marked,)-539(by)-481(the)-481(exaggerated)-481(importance)-481(bestowed)-480(upon)]TJ 0 -13.549 Td [(the)-350(love)-350(story)-350(as)-350(the)-350(principal)-350(item)-350(of)-350(our)-350(existence.)-549(Posterity)]TJ 0 -13.549 Td [(may)-383(perhaps,)-416(on)-382(this)-383(account,)-416(come)-383(to)-382(the)-383(conclusion)-383(that)-382(its)]TJ 0 -13.55 Td [(entire)-266(legacy)-266(of)-267(Christian)-266(culture)-266(is)-266(tainted)-266(with)-266(narrowness)-266(and)]TJ 0 -13.549 Td [(insanity.)]TJ/F16 15.7808 Tf 0 -42.817 Td [(77.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.646 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(ORTURES)-505(OF)-504(THE)]TJ/F16 10.9091 Tf 74.057 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(OUL)]TJ/F16 10.9091 Tf 16.378 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-369(whole)-369(world)-368(raises)-369(a)-369(shout)]TJ -138.115 -13.549 Td [(of)-325(horror)-324(at)-325(the)-325(present)-325(day)-324(if)-325(one)-325(man)-324(presumes)-325(to)-325(torture)-324(the)]TJ 0 -13.549 Td [(body)-437(of)-436(another:)-623(the)-437(indignation)-436(against)-437(such)-436(a)-437(being)-436(bursts)]TJ 0 -13.549 Td [(forth)-347(almost)-347(spontaneously.)-542(Nay;)-396(we)-347(tremble)-347(even)-347(at)-347(the)-347(very)]TJ 0 -13.549 Td [(thought)-257(of)-258(torture)-257(being)-257(inflicted)-258(on)-257(a)-257(man)-257(or)-258(an)-257(animal,)-259(and)-257(we)]TJ 0 -13.55 Td [(undergo)-203(unspeakable)-406(misery)-202(when)-203(we)-203(hear)-203(of)-203(such)-203(an)-203(act)-202(having)]TJ/F16 7.9701 Tf 291.024 0 Td [([079])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(been)-206(accomplished.)-236(But)-206(the)-206(same)-206(feeling)-207(is)-206(experienced)-206(in)-206(a)-206(very)]TJ 0 -13.549 Td [(much)-195(lesser)-195(degree)-195(and)-195(extent)-195(when)-195(it)-195(is)-195(a)-195(question)-195(of)-195(the)-195(tortures)]TJ 0 -13.549 Td [(of)-316(the)-316(soul)-316(and)-316(the)-316(dreadfulness)-316(of)-316(their)-316(infliction.)-448(Christianity)]TJ 0 -13.549 Td [(has)-463(introduced)-463(such)-463(tortures)-464(on)-463(an)-463(unprecedented)-463(scale,)-516(and)]TJ 0 -13.549 Td [(still)-371(continues)-370(to)-371(preach)-370(this)-371(kind)-371(of)-370(martyrdom)]TJ/F20 10.9091 Tf 216.776 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(yea,)-401(it)-370(even)]TJ -227.685 -13.55 Td [(complains)-422(innocently)-421(of)-422(backsliding)-421(and)-421(indifference)-422(when)-421(it)]TJ 0 -13.549 Td [(meets)-243(with)-243(a)-244(state)-243(of)-243(soul)-243(which)-243(is)-243(free)-243(from)-244(such)-243(agonies.)-247(From)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +356 0 obj << +/Type /Page +/Contents 357 0 R +/Resources 355 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 349 0 R +>> endobj +358 0 obj << +/D [356 0 R /XYZ 140.87 160.986 null] +>> endobj +355 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +361 0 obj << +/Length 5371 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(72)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(all)-227(this)-227(it)-226(now)-227(results)-227(that)-227(humanity,)-231(in)-227(the)-227(face)-227(of)-227(spiritual)-226(racks,)]TJ 0 -13.549 Td [(tortures)-394(of)-395(the)-394(mind,)-430(and)-395(instruments)-394(of)-394(punishment,)-430(behaves)]TJ 0 -13.549 Td [(even)-452(to-day)-453(with)-452(the)-452(same)-453(awesome)-452(patience)-452(and)-452(indecision)]TJ 0 -13.549 Td [(which)-218(it)-218(exhibited)-217(in)-218(former)-218(times)-218(in)-217(the)-218(presence)-218(of)-218(the)-217(cruelties)]TJ 0 -13.55 Td [(practised)-373(on)-373(the)-374(bodies)-373(of)-373(men)-373(or)-373(animals.)-620(Hell)-373(has)-373(certainly)]TJ 0 -13.549 Td [(not)-369(remained)-369(merely)-368(an)-369(empty)-369(sound;)-428(and)-369(a)-369(new)-369(kind)-369(of)-368(pity)]TJ 0 -13.549 Td [(has)-421(been)-421(devised)-421(to)-420(correspond)-421(to)-421(the)-421(newly-created)-421(fears)-420(of)]TJ 0 -13.549 Td [(hell)]TJ/F20 10.9091 Tf 16.364 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-317(horrible)-318(and)-317(ponderous)-318(compassion,)-334(hitherto)-317(unknown;)]TJ -27.273 -13.549 Td [(with)-349(people)]TJ/F20 10.9091 Tf 56.086 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(irrevocably)-349(condemned)-348(to)-349(hell,)]TJ/F20 10.9091 Tf 138.957 0 Td [(\035)]TJ/F16 10.9091 Tf 8.647 0 Td [(as,)-373(for)-349(example,)]TJ -208.534 -13.55 Td [(the)-222(Stony)-221(Guest)-222(gave)-221(Don)-222(Juan)-222(to)-221(understand,)-228(and)-221(which,)-227(during)]TJ 0 -13.549 Td [(the)-250(Christian)-250(era,)-250(should)-250(often)-250(have)-250(made)-250(the)-250(very)-250(stones)-250(weep.)]TJ 11.956 -18.459 Td [(Plutarch)-435(presents)-436(us)-435(with)-435(a)-436(gloomy)-435(picture)-435(of)-436(the)-435(state)-435(of)]TJ -11.956 -13.549 Td [(mind)-432(of)-432(a)-432(superstitious)-432(man)-432(in)-432(pagan)-432(times:)-614(but)-432(this)-432(picture)]TJ 0 -13.549 Td [(pales)-439(when)-440(compared)-439(with)-440(that)-439(of)-440(a)-439(Christian)-440(of)-439(the)-439(Middle)]TJ 0 -13.549 Td [(Ages,)-341(who)]TJ/F31 10.9091 Tf 51.167 0 Td [(supposes)]TJ/F16 10.9091 Tf 42.912 0 Td [(that)-323(nothing)-322(can)-323(save)-322(him)-323(from)]TJ/F20 10.9091 Tf 143.526 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(torments)]TJ -242.448 -13.549 Td [(everlasting.)]TJ/F20 10.9091 Tf 50.597 0 Td [(\035)]TJ/F16 10.9091 Tf 8.428 0 Td [(Dreadful)-329(omens)-328(appear)-329(to)-329(him:)-407(perhaps)-329(he)-328(sees)-329(a)]TJ -59.025 -13.55 Td [(stork)-351(holding)-352(a)-351(snake)-351(in)-352(his)-351(beak)-351(and)-352(hesitating)-351(to)-351(swallow)-351(it.)]TJ 0 -13.549 Td [(Or)-410(all)-411(nature)-410(suddenly)-410(becomes)-410(pale;)-491(or)-410(bright,)-450(fiery)-410(colours)]TJ 0 -13.549 Td [(appear)-262(across)-262(the)-261(surface)-524(of)-262(the)-261(earth.)-286(Or)-261(the)-262(ghosts)-262(of)-262(his)-261(dead)]TJ/F16 7.9701 Tf -72.756 0 Td [([080])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(relations)-248(approach)-247(him,)-248(with)-247(features)-248(showing)-247(traces)-248(of)-247(dreadful)]TJ 0 -13.549 Td [(sufferings.)-764(Or)-422(the)-421(dark)-422(walls)-421(of)-421(the)-422(room)-421(in)-422(which)-421(the)-421(man)]TJ 0 -13.55 Td [(is)-330(sleeping)-330(are)-330(suddenly)-329(lighted)-330(up,)-350(and)-330(there,)-350(amidst)-330(a)-329(yellow)]TJ 0 -13.549 Td [(flame,)-254(he)-254(perceives)-253(instruments)-254(of)-253(torture)-254(and)-253(a)-254(motley)-253(horde)-253(of)]TJ 0 -13.549 Td [(snakes)-346(and)-347(devils.)-539(Christianity)-346(has)-346(surely)-347(turned)-346(this)-346(world)-346(of)]TJ 0 -13.549 Td [(ours)-324(into)-324(a)-323(fearful)-324(habitation)-324(by)-324(raising)-323(the)-324(crucifix)-324(in)-324(all)-323(parts)]TJ 0 -13.549 Td [(and)-309(thereby)-309(proclaiming)-309(the)-308(earth)-309(to)-309(be)-309(a)-309(place)]TJ/F20 10.9091 Tf 213.302 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(where)-309(the)-309(just)]TJ -218.146 -13.549 Td [(man)-344(is)-344(tortured)-344(to)-345(death!)]TJ/F20 10.9091 Tf 111.366 0 Td [(\035)]TJ/F16 10.9091 Tf 8.598 0 Td [(And)-344(when)-344(the)-344(ardour)-344(of)-345(some)-344(great)]TJ -119.964 -13.55 Td [(preacher)-262(for)-262(once)-262(disclosed)-262(to)-262(the)-262(public)-262(the)-262(secret)-262(sufferings)-262(of)]TJ 0 -13.549 Td [(the)-180(individual,)-193(the)-180(agonies)-180(of)-179(the)-180(lonely)-179(souls,)-194(when,)-194(for)-179(example,)]TJ 0 -13.549 Td [(Whitefield)-187(preached)]TJ/F20 10.9091 Tf 90.104 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(like)-187(a)-187(dying)-186(man)-187(to)-187(the)-186(dying,)]TJ/F20 10.9091 Tf 126.463 0 Td [(\035)]TJ/F16 10.9091 Tf 6.881 0 Td [(now)-187(bitterly)]TJ -228.291 -13.549 Td [(weeping,)-217(now)-208(violently)-209(stamping)-209(his)-208(feet,)-217(speaking)-208(passionately,)]TJ 0 -13.549 Td [(in)-351(abrupt)-350(and)-351(incisive)-351(tones,)-376(without)-351(fearing)-350(to)-351(turn)-351(the)-350(whole)]TJ 0 -13.55 Td [(force)-359(of)-359(his)-358(attack)-359(upon)-359(any)-359(one)-359(individual)-358(present,)-386(excluding)]TJ 0 -13.549 Td [(him)-342(from)-342(the)-342(assembly)-342(with)-342(excessive)-342(harshness)]TJ/F20 10.9091 Tf 218.12 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(then)-342(indeed)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +360 0 obj << +/Type /Page +/Contents 361 0 R +/Resources 359 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 349 0 R +>> endobj +362 0 obj << +/D [360 0 R /XYZ 206.126 269.38 null] +>> endobj +359 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +365 0 obj << +/Length 5048 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(73)]TJ +0 g 0 G + 0 -30.759 Td [(did)-236(it)-235(seem)-236(as)-236(if)-235(the)-236(earth)-236(were)-235(being)-236(transformed)-236(into)-235(a)]TJ/F20 10.9091 Tf 244.132 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(field)-236(of)]TJ -248.976 -13.549 Td [(evil.)]TJ/F20 10.9091 Tf 19.091 0 Td [(\035)]TJ/F16 10.9091 Tf 7.859 0 Td [(The)-276(huge)-277(crowds)-276(were)-276(then)-277(seen)-276(to)-276(act)-277(as)-276(if)-276(seized)-277(with)-276(a)]TJ -26.95 -13.549 Td [(sudden)-299(attack)-299(of)-299(madness:)-347(many)-299(were)-299(in)-299(fits)-298(of)-299(anguish;)-323(others)]TJ 0 -13.549 Td [(lay)-300(unconscious)-300(and)-300(motionless;)-325(others,)-312(again,)-313(trembled)-300(or)-299(rent)]TJ 0 -13.55 Td [(the)-281(air)-281(with)-280(their)-281(piercing)-281(shrieks.)-342(Everywhere)-281(there)-281(was)-281(a)-280(loud)]TJ 0 -13.549 Td [(breathing,)-409(as)-377(of)-377(half-choked)-377(people)-377(who)-377(were)-377(gasping)-377(for)-377(the)]TJ 0 -13.549 Td [(breath)-355(of)-354(life.)]TJ/F20 10.9091 Tf 67.499 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Indeed,)]TJ/F20 10.9091 Tf 32.411 0 Td [(\035)]TJ/F16 10.9091 Tf 8.711 0 Td [(said)-354(an)-355(eye-witness)-354(once,)]TJ/F20 10.9091 Tf 118.451 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(almost)-354(all)]TJ -236.76 -13.549 Td [(the)-263(noises)-264(appeared)-263(to)-263(come)-264(from)-263(people)-263(who)-264(were)-263(dying)-263(in)-263(the)]TJ 0 -13.549 Td [(bitterest)-250(agony.)]TJ/F20 10.9091 Tf 67.266 0 Td [(\035)]TJ/F16 10.9091 Tf -55.31 -13.646 Td [(Let)-285(us)-286(never)-285(forget)-285(that)-286(it)-285(was)-285(Christianity)-286(which)-285(first)-285(turned)]TJ -11.955 -13.55 Td [(the)-240(death-bed)-239(into)-240(a)-239(bed)-240(of)-239(agony,)-242(and)-479(that,)-242(by)-239(the)-240(scenes)-239(which)]TJ/F16 7.9701 Tf 291.023 0 Td [([081])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(took)-419(place)-419(there,)-461(and)-419(the)-419(terrifying)-419(sounds)-419(which)-419(were)-419(made)]TJ 0 -13.549 Td [(possible)-334(there)-335(for)-334(the)-335(first)-334(time,)-355(it)-335(has)-334(poisoned)-335(the)-334(senses)-334(and)]TJ 0 -13.549 Td [(the)-298(blood)-298(of)-297(innumerable)-298(witnesses)-298(and)-298(their)-298(children.)-393(Imagine)]TJ 0 -13.549 Td [(the)-240(ordinary)-240(man)-240(who)-240(can)-240(never)-240(efface)-240(the)-239(recollection)-240(of)-240(words)]TJ 0 -13.549 Td [(like)-252(these:)]TJ/F20 10.9091 Tf 47.332 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Oh,)-252(eternity!)-256(Would)-252(that)-252(I)-252(had)-252(no)-252(soul!)-256(Would)-252(that)-252(I)]TJ -52.176 -13.55 Td [(had)-250(never)-251(been)-251(born!)-251(My)-251(soul)-250(is)-251(damned,)-250(damned;)-251(lost)-251(for)-250(ever!)]TJ 0 -13.549 Td [(Six)-298(days)-297(ago)-298(you)-297(might)-298(have)-298(helped)-297(me.)-393(But)-298(now)-297(all)-298(is)-298(over.)-392(I)]TJ 0 -13.549 Td [(belong)-279(to)-280(the)-279(devil,)-287(and)-279(with)-279(him)-280(I)-279(will)-279(go)-280(down)-279(to)-279(hell.)-338(Break,)]TJ 0 -13.549 Td [(break,)-346(ye)-327(poor)-327(hearts)-328(of)-327(stone!)-481(Ye)-327(will)-327(not)-327(break?)-481(What)-327(more)]TJ 0 -13.549 Td [(can)-345(be)-345(done)-345(for)-345(hearts)-345(of)-345(stone?)-535(I)-345(am)-345(damned)-345(that)-345(ye)-345(may)-345(be)]TJ 0 -13.55 Td [(saved!)-250(There)-250(he)-250(is!)-250(Yea;)-250(there)-250(he)-250(is!)-250(Come,)-250(good)-250(devil!)-250(Come!)]TJ/F20 10.9091 Tf 274.483 0 Td [(\035)]TJ/F16 15.7808 Tf -274.483 -42.817 Td [(78.)]TJ/F16 10.9091 Tf 0 -29.741 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(VENGING)]TJ/F16 10.9091 Tf 38.756 0 Td [(J)]TJ/F16 7.9701 Tf 4.244 0 Td [(USTICE)]TJ/F16 10.9091 Tf 27.895 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Misfortune)-226(and)-225(guilt:)-238(these)-225(two)-226(things)-226(have)]TJ -92.408 -13.55 Td [(been)-155(put)-155(on)-155(one)-154(scale)-155(by)-155(Christianity;)-187(so)-155(that,)-174(when)-155(the)-154(misfortune)]TJ 0 -13.549 Td [(which)-243(follows)-244(a)-243(fault)-243(is)-244(a)-243(serious)-243(one,)-245(this)-243(fault)-244(is)-243(always)-243(judged)]TJ 0 -13.549 Td [(accordingly)-447(to)-447(be)-447(a)-447(very)-447(heinous)-447(one.)-841(But)-447(this)-446(was)-447(not)-447(the)]TJ 0 -13.549 Td [(valuation)-263(of)-262(antiquity,)-266(and)-262(that)-263(is)-263(why)-262(Greek)-263(tragedy)]TJ/F20 10.9091 Tf 231.707 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)-263(which)]TJ -242.616 -13.549 Td [(misfortune)-365(and)-364(punishment)-365(are)-365(discussed)-364(at)-365(length,)-393(and)-365(yet)-364(in)]TJ 0 -13.55 Td [(another)-295(sense)]TJ/F20 10.9091 Tf 59.565 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(forms)-295(part)-295(of)-295(the)-296(great)-295(liberators)-295(of)-295(the)-295(mind)-295(to)]TJ -70.474 -13.549 Td [(an)-300(extent)-300(which)-300(even)-301(the)-300(ancients)-300(themselves)-300(could)-300(not)-300(realise.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +364 0 obj << +/Type /Page +/Contents 365 0 R +/Resources 363 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 349 0 R +>> endobj +366 0 obj << +/D [364 0 R /XYZ 215.846 382.586 null] +>> endobj +363 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +369 0 obj << +/Length 4985 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(74)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(They)-421(remained)-420(ingenuous)-421(enough)-420(not)-420(to)-421(set)-420(up)-421(an)]TJ/F20 10.9091 Tf 237.016 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(adequate)]TJ -241.859 -13.549 Td [(relation)]TJ/F20 10.9091 Tf 33.328 0 Td [(\035)]TJ/F16 10.9091 Tf 8.017 0 Td [(between)-291(guilt)-291(and)-291(misfortune.)-373(The)-291(guilt)-291(of)-291(their)-290(tragic)]TJ -41.345 -13.549 Td [(heroes)-263(is,)-267(indeed,)-267(the)-263(little)-263(pebble)-264(that)-263(makes)-263(them)-264(stumble,)-266(and)]TJ 0 -13.549 Td [(on)-359(which)-359(account)-360(they)-718(sometimes)-359(happen)-360(to)-359(break)-359(an)-359(arm)-359(or)]TJ/F16 7.9701 Tf -72.756 0 Td [([082])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(knock)-344(out)-345(an)-344(eye.)-534(Upon)-344(this)-344(the)-345(feeling)-344(of)-345(antiquity)-344(made)-344(the)]TJ 0 -13.549 Td [(comment,)]TJ/F20 10.9091 Tf 45.66 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Well,)-213(he)-205(should)-204(have)-204(gone)-205(his)-204(way)-204(with)-205(more)-204(caution)]TJ -50.503 -13.549 Td [(and)-420(less)-421(pride.)]TJ/F20 10.9091 Tf 66.434 0 Td [(\035)]TJ/F16 10.9091 Tf 9.429 0 Td [(It)-420(was)-421(reserved)-420(for)-420(Christianity,)-463(however,)-463(to)]TJ -75.863 -13.549 Td [(say:)]TJ/F20 10.9091 Tf 23.282 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Here)-387(we)-386(have)-387(a)-386(great)-387(misfortune,)-421(and)-386(behind)-387(this)-386(great)]TJ -28.125 -13.549 Td [(misfortune)-305(there)-304(must)-305(lie)-305(a)-304(great)-305(fault,)-318(an)-305(equally)]TJ/F31 10.9091 Tf 223.056 0 Td [(serious)-305(fault)]TJ/F16 10.9091 Tf 54.847 0 Td [(,)]TJ -277.903 -13.55 Td [(though)-335(we)-335(cannot)-335(clearly)-335(see)-335(it!)-504(If,)-357(wretched)-334(man,)-357(you)-335(do)-334(not)]TJ 0 -13.549 Td [(feel)-261(it,)-263(it)-260(is)-261(because)-260(your)-261(heart)-260(is)-261(hardened)]TJ/F20 10.9091 Tf 184.842 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-261(worse)-260(than)-261(this)]TJ -195.751 -13.549 Td [(will)-250(happen)-250(to)-250(you!)]TJ/F20 10.9091 Tf 85.146 0 Td [(\035)]TJ/F16 10.9091 Tf -73.191 -13.646 Td [(Besides)-626(this,)-720(antiquity)-626(could)-626(point)-626(to)-626(examples)-626(of)-626(real)]TJ -11.955 -13.549 Td [(misfortunes,)-203(misfortunes)-192(that)-191(were)-192(pure)-192(and)-191(innocent;)-211(it)-192(was)-191(only)]TJ 0 -13.549 Td [(with)-247(the)-248(advent)-247(of)-248(Christianity)-247(that)-247(all)-248(punishment)-247(became)-247(well-)]TJ 0 -13.55 Td [(merited)-214(punishment:)-232(in)-215(addition)-214(to)-214(this)-215(it)-214(renders)-214(the)-214(imagination)]TJ 0 -13.549 Td [(of)-422(the)-422(sufferer)-422(still)-422(more)-422(suffering,)-465(so)-422(that)-422(the)-422(victim,)-464(in)-422(the)]TJ 0 -13.549 Td [(midst)-303(of)-302(his)-303(distress,)-315(is)-303(seized)-302(with)-303(the)-302(feeling)-303(that)-302(he)-303(has)-302(been)]TJ 0 -13.549 Td [(morally)-359(reproved)-360(and)-359(cast)-360(away.)-578(Poor)-360(humanity!)-578(The)-359(Greeks)]TJ 0 -13.549 Td [(had)-283(a)-284(special)-283(word)-284(to)-283(stand)-283(for)-284(the)-283(feeling)-284(of)-283(indignation)-283(which)]TJ 0 -13.549 Td [(was)-313(experienced)-312(at)-312(the)-313(misfortune)-312(of)-313(another:)-375(among)-312(Christian)]TJ 0 -13.55 Td [(peoples)-433(this)-432(feeling)-433(was)-432(prohibited)-433(and)-433(was)-432(not)-433(permitted)-432(to)]TJ 0 -13.549 Td [(develop;)-276(hence)-268(the)-268(reason)-267(why)-268(they)-267(have)-268(no)-268(name)-267(for)-268(this)]TJ/F31 10.9091 Tf 258.212 0 Td [(more)]TJ -258.212 -13.549 Td [(virile)]TJ/F16 10.9091 Tf 25.757 0 Td [(brother)-250(of)-250(pity.)]TJ/F16 15.7808 Tf -25.757 -42.817 Td [(79.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(A)-494(P)]TJ/F16 7.9701 Tf 19.326 0 Td [(ROPOSAL)]TJ/F16 10.9091 Tf 36.312 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(If,)-555(according)-493(to)-494(the)-494(arguments)-494(of)-494(Pascal)-493(and)]TJ -69.274 -13.549 Td [(Christianity,)-330(our)-314(ego)-314(is)-314(always)-314(hateful,)-330(how)-314(can)-314(we)-314(permit)-314(and)]TJ 0 -13.549 Td [(suppose)-281(other)-282(people,)-289(whether)-281(God)-281(or)-282(men,)-289(to)-281(love)-281(it?)-344(It)-281(would)]TJ 0 -13.549 Td [(be)-237(contrary)-236(to)-237(all)-236(good)-237(principles)-237(to)-236(let)-237(ourselves)-237(be)-473(loved)-236(when)]TJ/F16 7.9701 Tf -72.756 0 Td [([083])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(we)-323(know)-323(very)-323(well)-322(that)-323(we)-323(deserve)-323(nothing)-323(but)-323(hatred)]TJ/F20 10.9091 Tf 243.77 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(not)-323(to)]TJ -254.679 -13.549 Td [(speak)-236(of)-235(other)-236(repugnant)-236(feelings.)]TJ/F20 10.9091 Tf 150.196 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(But)-236(this)-235(is)-236(the)-236(very)-235(Kingdom)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +368 0 obj << +/Type /Page +/Contents 369 0 R +/Resources 367 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 349 0 R +>> endobj +370 0 obj << +/D [368 0 R /XYZ 199.502 477.528 null] +>> endobj +371 0 obj << +/D [368 0 R /XYZ 321.141 93.24 null] +>> endobj +367 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +374 0 obj << +/Length 3819 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(75)]TJ +0 g 0 G + 0 -30.759 Td [(of)-276(Grace.)]TJ/F20 10.9091 Tf 40.865 0 Td [(\035)]TJ/F16 10.9091 Tf 7.854 0 Td [(Then)-276(you)-276(look)-276(upon)-276(your)-276(love)-276(for)-276(your)-276(neighbour)-276(as)]TJ -48.719 -13.549 Td [(a)-267(grace?)-301(Your)-267(pity)-267(as)-267(a)-267(grace?)-301(Well,)-271(then,)-271(if)-267(you)-267(can)-267(do)-267(all)-267(this,)]TJ 0 -13.549 Td [(there)-366(is)-366(no)-365(reason)-366(why)-366(you)-366(should)-366(not)-365(go)-366(a)-366(step)-366(further:)-481(love)]TJ 0 -13.549 Td [(yourselves)-270(through)-269(grace,)-275(and)-269(then)-270(you)-269(will)-270(no)-269(longer)-270(find)-269(your)]TJ 0 -13.55 Td [(God)-248(necessary,)-248(and)-248(the)-248(entire)-248(drama)-248(of)-248(the)-248(Fall)-248(and)-247(Redemption)]TJ 0 -13.549 Td [(of)-250(mankind)-250(will)-250(reach)-250(its)-250(last)-250(act)-250(in)-250(yourselves!)]TJ/F16 15.7808 Tf 0 -44.809 Td [(80.)]TJ/F16 10.9091 Tf 0 -31.735 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 15.089 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(OMPASSIONATE)]TJ/F16 10.9091 Tf 66.01 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(HRISTIAN)]TJ/F16 10.9091 Tf 37.188 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(A)-409(Christian's)-410(compassion)-409(in)]TJ -153.144 -13.549 Td [(the)-322(presence)-321(of)-322(his)-321(neighbour's)-322(suffering)-321(has)-322(another)-321(side)-322(to)-321(it:)]TJ 0 -13.549 Td [(viz.)-251(his)-250(profound)-250(suspicion)-250(of)-251(all)-250(the)-250(joy)-250(of)-251(his)-250(neighbour,)-250(of)-250(his)]TJ 0 -13.549 Td [(neighbour's)-250(joy)-250(in)-250(everything)-250(that)-250(he)-250(wills)-250(and)-250(is)-250(able)-250(to)-250(do.)]TJ/F16 15.7808 Tf 0 -44.81 Td [(81.)]TJ/F16 10.9091 Tf 0 -31.734 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.318 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(AINT)]TJ/F16 10.9091 Tf 19.033 0 Td [(')]TJ/F16 7.9701 Tf 1.964 0 Td [(S)]TJ/F16 10.9091 Tf 7.125 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(UMANITY)]TJ/F16 10.9091 Tf 37.627 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(A)-247(saint)-247(had)-247(fallen)-247(into)-247(the)-247(company)-247(of)]TJ -113.311 -13.55 Td [(believers,)-289(and)-281(could)-281(no)-281(longer)-281(stand)-281(their)-281(continually)-281(expressed)]TJ 0 -13.549 Td [(hatred)-310(for)-309(sin.)-429(At)-310(last)-309(he)-310(said)-310(to)-309(them:)]TJ/F20 10.9091 Tf 175.064 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(God)-310(created)-309(all)-310(things,)]TJ -179.908 -13.549 Td [(except)-254(sin:)-257(therefore)-254(it)-254(is)-254(no)-253(wonder)-254(that)-254(He)-254(does)-254(not)-253(like)-254(it.)-261(But)]TJ 0 -13.549 Td [(man)-293(has)-293(created)-293(sin,)-303(and)-293(why,)-304(then,)-304(should)-293(he)-293(disown)-293(this)-292(only)]TJ 0 -13.549 Td [(child)-251(of)-250(his)-251(merely)-251(because)-250(it)-251(is)-250(not)-251(regarded)-251(with)-250(a)-251(friendly)-250(eye)]TJ 0 -13.55 Td [(by)-215(God,)-221(its)-215(grandfather?)-238(Is)-215(that)-214(human?)-239(Honour)-214(to)-215(whom)-214(honour)]TJ 0 -13.549 Td [(is)-236(due)]TJ/F20 10.9091 Tf 25.606 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-236(one's)-236(heart)-237(and)-236(duty)-236(must)-236(speak,)-239(above)-236(all,)-239(in)-236(favour)]TJ -36.515 -13.549 Td [(of)-274(the)-273(child)]TJ/F20 10.9091 Tf 50.208 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-274(only)-273(in)-274(the)-274(second)-274(place)-273(for)-274(the)-274(honour)-273(of)-274(the)]TJ -61.117 -13.549 Td [(grandfather!)]TJ/F20 10.9091 Tf 53.913 0 Td [(\035)]TJ/F16 7.9701 Tf 237.111 -26.178 Td [([084])]TJ/F16 15.7808 Tf -291.024 -42.431 Td [(82.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +373 0 obj << +/Type /Page +/Contents 374 0 R +/Resources 372 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 376 0 R +>> endobj +375 0 obj << +/D [373 0 R /XYZ 46.771 108.573 null] +>> endobj +372 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +379 0 obj << +/Length 4629 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(76)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 17.943 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HEOLOGICAL)]TJ/F16 10.9091 Tf 58.67 0 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(TTACK)]TJ/F16 10.9091 Tf 26.564 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(You)-671(must)-672(arrange)-671(that)-671(with)]TJ -142.866 -13.549 Td [(yourself;)-378(for)-335(your)-335(life)-335(is)-336(at)-335(stake!)]TJ/F20 10.9091 Tf 149.648 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.752 0 Td [(Luther)-335(it)-335(is)-336(who)-335(suddenly)]TJ -165.4 -13.549 Td [(springs)-293(upon)-294(us)-293(with)-294(these)-293(words)-293(and)-294(imagines)-293(that)-294(we)-293(feel)-293(the)]TJ 0 -13.549 Td [(knife)-250(at)-251(our)-250(throats.)-251(But)-251(we)-250(throw)-250(him)-251(off)-250(with)-250(the)-251(words)-250(of)-250(one)]TJ 0 -13.55 Td [(higher)-245(and)-245(more)-245(considerate)-245(than)-245(he:)]TJ/F20 10.9091 Tf 163.903 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(We)-245(need)-245(form)-245(no)-245(opinion)]TJ -168.747 -13.549 Td [(in)-398(regard)-398(to)-397(this)-398(or)-398(that)-398(matter,)-435(and)-397(thus)-398(save)-398(our)-398(souls)-397(from)]TJ 0 -13.549 Td [(trouble.)-411(For,)-317(by)-303(their)-304(very)-304(nature,)-317(the)-303(things)-304(themselves)-303(cannot)]TJ 0 -13.549 Td [(compel)-250(us)-250(to)-250(express)-250(an)-250(opinion.)]TJ/F20 10.9091 Tf 143.018 0 Td [(\035)]TJ/F16 15.7808 Tf -143.018 -44.127 Td [(83.)]TJ/F16 10.9091 Tf 0 -31.051 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(OOR)]TJ/F16 10.9091 Tf 19.685 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(UMANITY)]TJ/F16 10.9091 Tf 37.627 0 Td [(!)]TJ/F20 10.9091 Tf 3.633 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(A)-262(single)-262(drop)-263(of)-262(blood)-262(too)-262(much)-262(or)-263(too)-262(little)]TJ -85.796 -13.55 Td [(in)-489(the)-488(brain)-489(may)-488(render)-488(our)-489(life)-488(unspeakably)-489(miserable)-488(and)]TJ 0 -13.549 Td [(difficult,)-257(and)-255(we)-256(may)-255(suffer)-256(more)-255(from)-256(this)-255(single)-256(drop)-255(of)-255(blood)]TJ 0 -13.549 Td [(than)-285(Prometheus)-284(from)-285(his)-284(vulture.)-353(But)-285(the)-284(worst)-285(is)-284(when)-285(we)-284(do)]TJ 0 -13.549 Td [(not)-273(know)-272(that)-273(this)-273(drop)-272(is)-273(causing)-273(our)-272(sufferings)]TJ/F20 10.9091 Tf 212.871 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-273(we)-272(think)]TJ -223.78 -13.549 Td [(it)-250(is)]TJ/F20 10.9091 Tf 18.797 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(the)-250(devil!)]TJ/F20 10.9091 Tf 41.509 0 Td [(\035)]TJ/F16 10.9091 Tf 7.571 0 Td [(Or)]TJ/F20 10.9091 Tf 14.236 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(sin!)]TJ/F20 10.9091 Tf 16.364 0 Td [(\035)]TJ/F16 15.7808 Tf -108.164 -61.271 Td [(84.)]TJ/F16 10.9091 Tf 0 -31.051 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 18.983 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(HILOLOGY)-1049(OF)]TJ/F16 10.9091 Tf 68.069 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(HRISTIANITY)]TJ/F16 10.9091 Tf 50.467 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(How)-767(little)-766(Christianity)]TJ -171.163 -13.549 Td [(cultivates)-223(the)-224(sense)-223(of)-223(honesty)-223(can)-223(be)-224(inferred)-223(from)-223(the)-223(character)]TJ 0 -13.55 Td [(of)-259(the)-259(writings)-259(of)-259(its)-259(learned)-259(men.)-277(They)-259(set)-259(out)-259(their)-259(conjectures)]TJ 0 -13.549 Td [(as)-303(audaciously)-303(as)-302(if)-303(they)-303(were)-303(dogmas,)-316(and)-302(are)-303(but)-303(seldom)-303(at)-302(a)]TJ 0 -13.549 Td [(disadvantage)-337(in)-337(regard)-337(to)-336(the)-337(interpretation)-337(of)-337(Scripture.)-510(Their)]TJ 0 -13.549 Td [(continual)-255(cry)-255(is:)]TJ/F20 10.9091 Tf 73.241 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(I)-255(am)-255(right,)-256(for)-255(it)-255(is)-255(written)]TJ/F20 10.9091 Tf 113.965 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(and)-255(then)-255(follows)]TJ -207.803 -13.549 Td [(an)-349(explanation)-350(so)-349(shameless)-349(and)-349(capricious)-350(that)-349(a)-698(philologist,)]TJ/F16 7.9701 Tf -72.756 0 Td [([085])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(when)-515(he)-515(hears)-515(it,)-581(must)-515(stand)-515(stock-still)-515(between)-515(anger)-514(and)]TJ 0 -13.55 Td [(laughter,)-416(asking)-382(himself)-382(again)-383(and)-382(again:)-515(Is)-382(it)-383(possible?)-647(Is)-382(it)]TJ 0 -13.549 Td [(honest?)-250(Is)-250(it)-250(even)-250(decent?)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +378 0 obj << +/Type /Page +/Contents 379 0 R +/Resources 377 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 376 0 R +>> endobj +42 0 obj << +/D [378 0 R /XYZ 93.543 257.012 null] +>> endobj +380 0 obj << +/D [378 0 R /XYZ 320.956 106.79 null] +>> endobj +377 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +383 0 obj << +/Length 4809 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(77)]TJ +0 g 0 G + 11.956 -30.759 Td [(It)-405(is)-406(only)-405(those)-406(who)-405(never)]TJ/F20 10.9091 Tf 121.496 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(or)-405(always)]TJ/F20 10.9091 Tf 43.805 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(attend)-405(church)-406(that)]TJ -199.075 -13.549 Td [(underestimate)-223(the)-222(dishonesty)-223(with)-222(which)-222(this)-223(subject)-222(is)-223(still)-222(dealt)]TJ 0 -13.549 Td [(in)-222(Protestant)-222(pulpits;)-231(in)-222(what)-221(a)-222(clumsy)-222(fashion)-222(the)-222(preacher)-221(takes)]TJ 0 -13.549 Td [(advantage)-411(of)-412(his)-411(security)-411(from)-412(interruption;)-492(how)-411(the)-411(Bible)-411(is)]TJ 0 -13.55 Td [(pinched)-266(and)-265(squeezed;)-274(and)-265(how)-266(the)-266(people)-265(are)-266(made)-265(acquainted)]TJ 0 -13.549 Td [(with)-250(every)-250(form)-250(of)]TJ/F31 10.9091 Tf 84.829 0 Td [(the)-250(art)-250(of)-250(false)-250(reading)]TJ/F16 10.9091 Tf 100.004 0 Td [(.)]TJ -172.877 -45.557 Td [(When)-374(all)-374(is)-374(said)-374(and)-374(done,)-405(however,)-405(what)-374(can)-374(be)-373(expected)]TJ -11.956 -13.549 Td [(from)-319(the)-318(effects)-319(of)-318(a)-319(religion)-318(which,)-336(during)-318(the)-319(centuries)-318(when)]TJ 0 -13.549 Td [(it)-362(was)-361(being)-362(firmly)-362(established,)-389(enacted)-362(that)-362(huge)-361(philological)]TJ 0 -13.55 Td [(farce)-195(concerning)-194(the)-195(Old)-194(Testament?)-232(I)-194(refer)-194(to)-195(that)-194(attempt)-195(to)-194(tear)]TJ 0 -13.549 Td [(the)-278(Old)-279(Testament)-278(from)-279(the)-278(hands)-278(of)-279(the)-278(Jews)-279(under)-278(the)-278(pretext)]TJ 0 -13.549 Td [(that)-393(it)-392(contained)-393(only)-392(Christian)-392(doctrines)-393(and)]TJ/F31 10.9091 Tf 209.961 0 Td [(belonged)]TJ/F16 10.9091 Tf 44.569 0 Td [(to)-393(the)]TJ -254.53 -13.549 Td [(Christians)-225(as)-225(the)-225(true)-225(people)-225(of)-225(Israel,)-230(while)-225(the)-225(Jews)-225(had)-224(merely)]TJ 0 -13.549 Td [(arrogated)-287(it)-286(to)-287(themselves)-286(without)-287(authority.)-359(This)-287(was)-286(followed)]TJ 0 -13.55 Td [(by)-362(a)-362(mania)-362(of)-362(would-be)-362(interpretation)-362(and)-362(falsification,)-389(which)]TJ 0 -13.549 Td [(could)-262(not)-262(under)-262(any)-261(circumstances)-262(have)-262(been)-262(allied)-262(with)-262(a)-261(good)]TJ 0 -13.549 Td [(conscience.)-478(However)-325(strongly)-326(Jewish)-326(savants)-326(protested,)-345(it)-325(was)]TJ 0 -13.549 Td [(everywhere)-319(sedulously)-318(asserted)-319(that)-318(the)-318(Old)-319(Testament)-318(alluded)]TJ 0 -13.549 Td [(everywhere)-375(to)-375(Christ,)-405(and)-375(nothing)-375(but)-375(Christ,)-406(more)-374(especially)]TJ 0 -13.55 Td [(His)-352(Cross,)-377(and)-351(thus,)-377(wherever)-352(reference)-352(was)-351(made)-352(to)-351(wood,)-377(a)]TJ 0 -13.549 Td [(rod,)-251(a)-251(ladder,)-251(a)-250(twig,)-251(a)-251(tree,)-251(a)-251(willow,)-251(or)-250(a)-251(staff,)-251(such)-251(a)-250(reference)]TJ 0 -13.549 Td [(could)-329(not)-329(but)-329(be)-330(a)-329(prophecy)-329(relating)-329(to)-329(the)-329(wood)-329(of)-329(the)-329(Cross:)]TJ 0 -13.549 Td [(even)-235(the)-236(setting-up)-470(of)-236(the)-235(Unicorn)-235(and)-236(the)-235(Brazen)-235(Serpent,)-238(even)]TJ/F16 7.9701 Tf 291.024 0 Td [([086])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(Moses)-191(stretching)-191(forth)-191(his)-191(hands)-191(in)-191(prayer)]TJ/F20 10.9091 Tf 179.753 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(yea,)-203(the)-191(very)-191(spits)-191(on)]TJ -190.663 -13.549 Td [(which)-271(the)-271(Easter)-271(lambs)-270(were)-271(roasted:)-292(all)-271(these)-271(were)-271(allusions)-270(to)]TJ 0 -13.55 Td [(the)-196(Cross,)-207(and,)-206(as)-196(it)-196(were,)-207(preludes)-196(to)-196(it!)-232(Did)-196(any)-196(one)-196(who)-196(kept)-195(on)]TJ 0 -13.549 Td [(asserting)-189(these)-189(things)-188(ever)]TJ/F31 10.9091 Tf 114.885 0 Td [(believe)]TJ/F16 10.9091 Tf 32.954 0 Td [(in)-189(them?)-229(Let)-189(it)-189(not)-189(be)-189(forgotten)]TJ -147.839 -13.549 Td [(that)-272(the)-273(Church)-272(did)-273(not)-272(shrink)-273(from)-272(putting)-273(interpolations)-272(in)-272(the)]TJ 0 -13.549 Td [(text)-267(of)-267(the)-267(Septuagint)-267(\050)]TJ/F31 10.9091 Tf 100.733 0 Td [(e.g.)]TJ/F16 10.9091 Tf 19.035 0 Td [(Ps.)-301(xcvi.)-301(10\051,)-271(in)-267(order)-267(that)-267(she)-267(might)]TJ -119.768 -13.549 Td [(later)-421(on)-420(make)-421(use)-420(of)-420(these)-421(interpolated)-420(passages)-421(as)-420(Christian)]TJ 0 -13.55 Td [(prophecies.)-659(They)-387(were)-386(engaged)-387(in)-386(a)-387(struggle,)-420(and)-387(thought)-386(of)]TJ 0 -13.549 Td [(their)-250(foes)-250(rather)-250(than)-250(of)-250(honesty.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +382 0 obj << +/Type /Page +/Contents 383 0 R +/Resources 381 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 376 0 R +>> endobj +384 0 obj << +/D [382 0 R /XYZ 132.036 188.085 null] +>> endobj +381 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +387 0 obj << +/Length 4057 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(78)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(85.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(UBTLETY)-384(IN)]TJ/F16 10.9091 Tf 50.839 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(ENURY)]TJ/F16 10.9091 Tf 27.449 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Take)-281(care)-281(not)-281(to)-280(laugh)-281(at)-281(the)-281(mythology)]TJ -104.056 -13.549 Td [(of)-406(the)-407(Greeks)-406(merely)-406(because)-406(it)-406(so)-407(little)-406(resembles)-406(your)-406(own)]TJ 0 -13.549 Td [(profound)-183(metaphysics!)-227(You)-183(should)-183(admire)-183(a)-183(people)-183(who)-182(checked)]TJ 0 -13.549 Td [(their)-285(quick)-285(intellect)-285(at)-285(this)-285(point,)-294(and)-285(for)-285(a)-285(long)-285(time)-285(afterwards)]TJ 0 -13.55 Td [(had)-340(tact)-339(enough)-340(to)-339(avoid)-340(the)-339(danger)-340(of)-339(scholasticism)-340(and)-339(hair-)]TJ 0 -13.549 Td [(splitting)-250(superstition.)]TJ/F16 15.7808 Tf 0 -44.055 Td [(86.)]TJ/F16 10.9091 Tf 0 -30.979 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 12.464 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(HRISTIAN)]TJ/F16 10.9091 Tf 39.029 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(NTERPRETERS)-231(OF)-231(THE)]TJ/F16 10.9091 Tf 86.115 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(ODY)]TJ/F16 10.9091 Tf 17.263 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Whatever)-169(originates)]TJ -193.36 -13.55 Td [(in)-211(the)-210(stomach,)-218(the)-211(intestines,)-218(the)-211(beating)-210(of)-211(the)-211(heart,)-218(the)-210(nerves,)]TJ 0 -13.549 Td [(the)-254(bile,)-255(the)-253(seed)]TJ/F20 10.9091 Tf 73.455 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(all)-254(those)-254(indispositions,)-254(debilities,)-255(irritations,)]TJ -84.364 -13.549 Td [(and)-195(the)-195(whole)-195(contingency)-196(of)-195(that)-195(machine)-195(about)-195(which)-195(we)-195(know)]TJ 0 -13.549 Td [(so)-314(little)]TJ/F20 10.9091 Tf 33.126 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-313(Christian)-314(like)-313(Pascal)-314(considers)-313(it)-314(all)-313(as)-314(a)-313(moral)-314(and)]TJ -44.035 -13.549 Td [(religious)-216(phenomenon,)-223(asking)-215(himself)-216(whether)-216(God)-216(or)-216(the)-431(devil,)]TJ/F16 7.9701 Tf -72.755 0 Td [([087])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(good)-439(or)-440(evil,)-486(salvation)-440(or)-439(damnation,)-487(is)-439(the)-439(cause.)-818(Alas)-439(for)]TJ 0 -13.549 Td [(the)-319(unfortunate)-319(interpreter!)-456(How)-319(he)-318(must)-319(distort)-319(and)-319(worry)-318(his)]TJ 0 -13.549 Td [(system!)-309(How)-269(he)-270(must)-269(distort)-270(and)-270(worry)-269(himself)-270(in)-269(order)-270(to)-269(gain)]TJ 0 -13.549 Td [(his)-250(point!)]TJ/F16 15.7808 Tf 0 -44.055 Td [(87.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.08 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORAL)]TJ/F16 10.9091 Tf 25.151 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(IRACLE)]TJ/F16 10.9091 Tf 28.78 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)-317(the)-317(domain)-317(of)-317(morality,)-333(Christianity)]TJ -107.709 -13.549 Td [(knows)-467(of)-468(nothing)-467(but)-468(the)-467(miracle;)-576(the)-467(sudden)-468(change)-467(in)-467(all)]TJ 0 -13.549 Td [(valuations,)-196(the)-183(sudden)-183(renouncement)-183(of)-183(all)-182(habits,)-197(the)-183(sudden)-182(and)]TJ 0 -13.549 Td [(irresistible)-275(predilection)-275(for)-275(new)-276(things)-275(and)-275(persons.)-325(Christianity)]TJ 0 -13.55 Td [(looks)-379(upon)-379(this)-378(phenomenon)-379(as)-379(the)-379(work)-378(of)-379(God,)-411(and)-379(calls)-378(it)]TJ 0 -13.549 Td [(the)-242(act)-242(of)-243(regeneration,)-243(thus)-243(giving)-242(it)-242(a)-242(unique)-242(and)-242(incomparable)]TJ 0 -13.549 Td [(value.)-247(Everything)-240(else)-241(which)-241(is)-240(called)-241(morality,)-242(and)-241(which)-240(bears)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +386 0 obj << +/Type /Page +/Contents 387 0 R +/Resources 385 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 376 0 R +>> endobj +388 0 obj << +/D [386 0 R /XYZ 347.273 276.669 null] +>> endobj +385 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +391 0 obj << +/Length 5116 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(79)]TJ +0 g 0 G + 0 -30.759 Td [(no)-297(relation)-297(to)-296(this)-297(miracle,)-309(becomes)-296(in)-297(consequence)-297(a)-297(matter)-296(of)]TJ 0 -13.549 Td [(indifference)-277(to)-278(the)-277(Christian,)-284(and)-277(indeed,)-284(so)-277(far)-278(as)-277(it)-277(is)-277(a)-277(feeling)]TJ 0 -13.549 Td [(of)-305(well-being)-305(and)-306(pride,)-319(an)-305(object)-305(of)-305(fear.)-416(The)-305(canon)-305(of)-305(virtue,)]TJ 0 -13.549 Td [(of)-296(the)-297(fulfilled)-296(law,)-308(is)-296(established)-296(in)-297(the)-296(New)-296(Testament,)-308(but)-296(in)]TJ 0 -13.55 Td [(such)-362(a)-361(way)-362(as)-361(to)-362(be)-361(the)-362(canon)-362(of)]TJ/F31 10.9091 Tf 154.856 0 Td [(impossible)-362(virtue)]TJ/F16 10.9091 Tf 76.065 0 Td [(:)-473(men)-362(who)]TJ -230.921 -13.549 Td [(still)-275(aspire)-275(to)-275(moral)-274(perfections)-275(must)-275(come)-275(to)-275(understand,)-281(in)-274(the)]TJ 0 -13.549 Td [(face)-433(of)-432(this)-433(canon,)-478(that)-433(they)-432(are)-433(further)-432(and)-433(further)]TJ/F31 10.9091 Tf 243.07 0 Td [(removed)]TJ/F16 10.9091 Tf -243.07 -13.549 Td [(from)-232(their)-233(aim;)-238(they)-232(must)]TJ/F31 10.9091 Tf 113.338 0 Td [(despair)]TJ/F16 10.9091 Tf 35.512 0 Td [(of)-232(virtue,)-236(and)-232(end)-233(by)-232(throwing)]TJ -148.85 -13.549 Td [(themselves)-250(at)-250(the)-250(feet)-250(of)-250(the)-250(Merciful)-250(One.)]TJ 11.956 -13.638 Td [(It)-290(is)-289(only)-290(in)-290(reaching)-289(a)-290(conclusion)-290(like)-289(this)-290(that)-290(moral)-289(efforts)]TJ -11.956 -13.549 Td [(on)-344(the)-344(part)-344(of)-344(the)-344(Christian)-344(can)-344(still)-344(be)-344(regarded)-344(as)-343(possessing)]TJ 0 -13.55 Td [(any)-348(value:)-446(the)-347(condition)-348(that)-348(these)-348(efforts)-348(shall)-348(always)-347(remain)]TJ 0 -13.549 Td [(sterile,)-232(painful,)-233(and)-228(melancholy)-227(is)-228(therefore)-228(indispensable;)-236(and)-227(it)]TJ 3.499 -13.549 Td [(is)-321(in)-320(this)-321(way)-321(that)-321(those)-320(efforts)-321(could)-321(still)-321(avail)-320(to)-321(bring)-321(about)]TJ/F16 7.9701 Tf 287.525 0 Td [([088])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(that)-418(moment)-417(of)-418(ecstasy)-418(when)-417(man)-418(experiences)-418(the)]TJ/F20 10.9091 Tf 236.405 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(overflow)]TJ -241.248 -13.549 Td [(of)-339(grace)]TJ/F20 10.9091 Tf 36.399 0 Td [(\035)]TJ/F16 10.9091 Tf 8.537 0 Td [(and)-339(the)-338(moral)-339(miracle.)-515(This)-339(struggle)-338(for)-339(morality)-338(is,)]TJ -44.936 -13.55 Td [(however,)-229(not)]TJ/F31 10.9091 Tf 59.173 0 Td [(necessary)]TJ/F16 10.9091 Tf 43.014 0 Td [(;)-233(for)-224(it)-224(is)-224(by)-223(no)-224(means)-224(uncommon)-224(for)-224(this)]TJ -102.187 -13.549 Td [(miracle)-299(to)-299(happen)-299(to)-300(the)-299(sinner)-299(at)-299(the)-299(very)-299(moment)-299(when)-299(he)-299(is,)]TJ 0 -13.549 Td [(so)-268(to)-267(speak,)-272(wallowing)-268(in)-268(the)-267(mire)-268(of)-267(sin:)-286(yea,)-272(the)-267(leap)-268(from)-267(the)]TJ 0 -13.549 Td [(deepest)-341(and)-341(most)-341(abandoned)-341(sinfulness)-341(into)-341(its)-341(contrary)-340(seems)]TJ 0 -13.549 Td [(easier,)-250(and,)-250(as)-250(a)-250(clear)-250(proof)-250(of)-250(the)-250(miracle,)-250(even)-250(more)-250(desirable.)]TJ 11.956 -13.638 Td [(What,)-283(for)-276(the)-276(rest,)-282(may)-276(be)-276(the)-276(signification)-276(of)-276(such)-276(a)-276(sudden,)]TJ -11.956 -13.549 Td [(unreasonable,)-478(and)-433(irresistible)-432(revolution,)-478(such)-433(a)-432(change)-432(from)]TJ 0 -13.55 Td [(the)-480(depths)-480(of)-480(misery)-481(into)-480(the)-480(heights)-480(of)-480(happiness?)-940(\050might)]TJ 0 -13.549 Td [(it)-561(be)-560(a)-561(disguised)-560(epilepsy?\051)-1182(This)-560(should)-561(at)-560(all)-561(events)-560(be)]TJ 0 -13.549 Td [(considered)-534(by)-535(alienists,)-605(who)-534(have)-535(frequent)-534(opportunities)-534(of)]TJ 0 -13.549 Td [(observing)-218(similar)]TJ/F20 10.9091 Tf 78.097 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(miracles)]TJ/F20 10.9091 Tf 36.96 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(for)-218(example,)-225(the)-219(mania)-218(of)-218(murder)]TJ -135.654 -13.549 Td [(or)-326(suicide.)-477(The)-326(relatively)]TJ/F20 10.9091 Tf 116.761 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(more)-326(pleasant)-326(consequences)]TJ/F20 10.9091 Tf 125.254 0 Td [(\035)]TJ/F16 10.9091 Tf 8.398 0 Td [(in)-326(the)]TJ -255.257 -13.55 Td [(case)-250(of)-250(the)-250(Christian)-250(make)-250(no)-250(important)-250(difference.)]TJ/F16 15.7808 Tf 0 -42.776 Td [(88.)]TJ/F16 10.9091 Tf 0 -29.702 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(UTHER)]TJ/F16 10.9091 Tf 26.564 0 Td [(,)]TJ/F16 7.9701 Tf 9.471 0 Td [(THE)]TJ/F16 10.9091 Tf 22.233 0 Td [(G)]TJ/F16 7.9701 Tf 7.877 0 Td [(REAT)]TJ/F16 10.9091 Tf 27.549 0 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(ENEFACTOR)]TJ/F16 10.9091 Tf 46.936 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Luther's)-618(most)-618(important)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +390 0 obj << +/Type /Page +/Contents 391 0 R +/Resources 389 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 376 0 R +>> endobj +392 0 obj << +/D [390 0 R /XYZ 46.771 341.947 null] +>> endobj +389 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +395 0 obj << +/Length 5373 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(80)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(result)-457(is)-458(the)-457(suspicion)-458(which)-457(he)-457(awakened)-458(against)-457(the)-457(saints)]TJ 0 -13.549 Td [(and)-353(the)-353(entire)-352(Christian)]TJ/F31 10.9091 Tf 109.322 0 Td [(vita)-353(contemplativa)]TJ/F16 10.9091 Tf 82.023 0 Td [(;)-404(only)-353(since)-353(his)-352(day)]TJ -191.345 -13.549 Td [(has)-244(an)-243(un-Christian)]TJ/F31 10.9091 Tf 87.361 0 Td [(vita)-244(contemplativa)]TJ/F16 10.9091 Tf 83.491 0 Td [(again)-244(become)-243(possible)-244(in)]TJ -170.852 -13.549 Td [(Europe,)-393(only)-365(since)-365(then)-365(has)-364(contempt)-365(for)-365(laymen)-365(and)-364(worldly)]TJ 0 -13.55 Td [(activity)-376(ceased.)-626(Luther)-376(continued)-376(to)-375(be)-376(an)-375(honest)-376(miner's)-375(son)]TJ 0 -13.549 Td [(even)-515(after)-515(he)-515(had)-515(been)-515(shut)-515(up)-515(in)-514(a)-515(monastery,)-582(and)-514(there,)]TJ 0 -13.549 Td [(for)-515(lack)-514(of)-515(other)-1029(depths)-515(and)]TJ/F20 10.9091 Tf 145.937 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(borings,)]TJ/F20 10.9091 Tf 35.455 0 Td [(\035)]TJ/F16 10.9091 Tf 10.458 0 Td [(he)-515(descended)-514(into)]TJ/F16 7.9701 Tf -269.448 0 Td [([089])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(himself,)-251(and)-251(bored)-250(terrifying)-251(and)-251(dark)-250(passages)-251(through)-251(his)-250(own)]TJ 0 -13.549 Td [(depths)]TJ/F20 10.9091 Tf 28.484 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(finally)-405(coming)-406(to)-405(recognise)-406(that)-405(an)-406(introspective)-405(and)]TJ -39.393 -13.55 Td [(saintly)-280(life)-280(was)-280(impossible)-280(to)-280(him,)-288(and)-280(that)-280(his)-280(innate)]TJ/F20 10.9091 Tf 238.216 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(activity)]TJ/F20 10.9091 Tf 32.727 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(in)-300(body)-300(and)-301(soul)-300(would)-300(end)-300(by)-300(being)-300(his)-300(ruin.)-401(For)-300(a)-300(long)-300(time,)]TJ 0 -13.549 Td [(too)-404(long,)-442(indeed,)-443(he)-404(endeavoured)-404(to)-404(find)-404(the)-404(way)-404(to)-403(holiness)]TJ 0 -13.549 Td [(through)-224(castigations;)-232(but)-224(at)-224(length)-224(he)-223(made)-224(up)-224(his)-224(mind,)-229(and)-223(said)]TJ 0 -13.549 Td [(to)-293(himself:)]TJ/F20 10.9091 Tf 51.121 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(There)-293(is)-294(no)-293(real)]TJ/F31 10.9091 Tf 72.779 0 Td [(vita)-293(contemplativa)]TJ/F16 10.9091 Tf 81.374 0 Td [(!)-380(We)-293(have)-294(been)]TJ -210.117 -13.55 Td [(deceived.)-604(The)-368(saints)-369(were)-368(no)-368(better)-368(than)-368(the)-368(rest)-368(of)-368(us.)]TJ/F20 10.9091 Tf 252.374 0 Td [(\035)]TJ/F16 10.9091 Tf 8.86 0 Td [(This)]TJ -261.234 -13.549 Td [(was)-235(truly)-235(a)-236(rustic)-235(way)-235(of)-235(gaining)-235(one's)-236(case;)-240(but)-235(for)-235(the)-235(Germans)]TJ 0 -13.549 Td [(of)-404(that)-405(period)-404(it)-404(was)-405(the)-404(only)-404(proper)-405(way.)-713(How)-404(edified)-404(they)]TJ 0 -13.549 Td [(felt)-359(when)-359(they)-359(could)-360(read)-359(in)-359(their)-359(Lutheran)-359(catechism:)]TJ/F20 10.9091 Tf 250.947 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Apart)]TJ -255.79 -13.549 Td [(from)-245(the)-245(Ten)-245(Commandments)-245(there)-245(is)-245(no)-245(work)-245(which)-245(could)-244(find)]TJ 0 -13.55 Td [(favour)-299(in)-300(the)-299(eyes)-300(of)-299(God)]TJ/F20 10.9091 Tf 113.882 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(these)-299(much-boasted)-300(spiritual)-299(works)]TJ -124.791 -13.549 Td [(of)-250(the)-250(saints)-250(are)-250(purely)-250(imaginary!)]TJ/F20 10.9091 Tf 149.967 0 Td [(\035)]TJ/F16 15.7808 Tf -149.967 -42.865 Td [(89.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(OUBT)]TJ/F16 10.9091 Tf 25.837 0 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(S)]TJ/F16 10.9091 Tf 8.574 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(IN)]TJ/F16 10.9091 Tf 8.409 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Christianity)-380(has)-380(done)-380(all)-380(it)-379(possibly)-380(could)-380(to)]TJ -78.275 -13.549 Td [(draw)-259(a)-259(circle)-260(round)-259(itself,)-261(and)-259(has)-259(even)-260(gone)-259(so)-259(far)-259(as)-259(to)-259(declare)]TJ 0 -13.55 Td [(doubt)-280(itself)-280(to)-280(be)-280(a)-280(sin.)-339(We)-280(are)-280(to)-280(be)-280(precipitated)-280(into)-280(faith)-280(by)-279(a)]TJ 0 -13.549 Td [(miracle,)-231(without)-227(the)-227(help)-227(of)-226(reason,)-232(after)-227(which)-226(we)-227(are)-227(to)-227(float)-226(in)]TJ 0 -13.549 Td [(it)-245(as)-246(the)-245(clearest)-245(and)-246(least)-245(equivocal)-245(of)-246(elements)]TJ/F20 10.9091 Tf 209.244 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(a)-245(mere)-246(glance)]TJ -220.154 -13.549 Td [(at)-235(some)-235(solid)-235(ground,)-238(the)-235(thought)-235(that)-235(we)-235(exist)-235(for)-235(some)-234(purpose)]TJ 0 -13.549 Td [(other)-187(than)-188(floating,)-200(the)-187(least)-188(movement)-187(of)-188(our)-187(amphibious)-187(nature:)]TJ 0 -13.55 Td [(all)-281(this)-280(is)-281(a)-280(sin!)-342(Let)-281(it)-281(be)-280(noted)-281(that,)-288(following)-281(this)-280(decision,)-288(the)]TJ 0 -13.549 Td [(proofs)-305(and)-304(demonstration)-305(of)-304(the)-305(faith,)-318(and)-304(all)-305(meditations)-304(upon)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +394 0 obj << +/Type /Page +/Contents 395 0 R +/Resources 393 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 376 0 R +>> endobj +396 0 obj << +/D [394 0 R /XYZ 178.4 436.88 null] +>> endobj +393 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +399 0 obj << +/Length 4606 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(81)]TJ +0 g 0 G + 0 -30.759 Td [(its)-282(origin,)-579(are)-281(prohibited)-282(as)-281(sinful.)-345(Christianity)-282(wants)-281(blindness)]TJ/F16 7.9701 Tf 291.024 0 Td [([090])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(and)-439(frenzy)-440(and)-439(an)-440(eternal)-439(swan-song)-439(above)-440(the)-439(waves)-439(under)]TJ 0 -13.549 Td [(which)-250(reason)-250(has)-250(been)-250(drowned!)]TJ/F16 15.7808 Tf 0 -45.025 Td [(90.)]TJ/F16 10.9091 Tf 0 -31.951 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(GOISM)]TJ/F31 7.9701 Tf 28.582 0 Td [(VERSUS)]TJ/F16 10.9091 Tf 31.235 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(GOISM)]TJ/F16 10.9091 Tf 25.679 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(How)-266(many)-266(are)-266(there)-266(who)-266(still)-266(come)-266(to)]TJ -112.465 -13.549 Td [(the)-287(conclusion:)]TJ/F20 10.9091 Tf 70.297 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Life)-287(would)-287(be)-287(intolerable)-287(were)-287(there)-287(no)-287(God!)]TJ/F20 10.9091 Tf 200.647 0 Td [(\035)]TJ/F16 10.9091 Tf -275.787 -13.549 Td [(Or,)-439(as)-401(is)-401(said)-401(in)-402(idealistic)-401(circles:)]TJ/F20 10.9091 Tf 160.255 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Life)-401(would)-401(be)-401(intolerable)]TJ -165.098 -13.549 Td [(if)-304(its)-303(ethical)-304(signification)-303(were)-304(lacking.)]TJ/F20 10.9091 Tf 173.201 0 Td [(\035)]TJ/F16 10.9091 Tf 8.155 0 Td [(Hence)-304(there)-303(must)-304(be)-303(a)]TJ -181.356 -13.549 Td [(God)]TJ/F20 10.9091 Tf 18.786 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(or)-258(an)-259(ethical)-258(signification)-258(of)-259(existence!)-274(In)-259(reality)-258(the)-258(case)]TJ -29.695 -13.55 Td [(stands)-356(thus:)-463(He)-357(who)-356(is)-356(accustomed)-357(to)-356(conceptions)-357(of)-356(this)-356(sort)]TJ 0 -13.549 Td [(does)-275(not)-275(desire)-275(a)-275(life)-276(without)-275(them,)-281(hence)-275(these)-275(conceptions)-275(are)]TJ 0 -13.549 Td [(necessary)-237(for)-237(him)-237(and)-237(his)-237(preservation)]TJ/F20 10.9091 Tf 167.429 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-237(what)-237(a)-237(presumption)]TJ -178.338 -13.549 Td [(it)-245(is)-245(to)-245(assert)-245(that)-245(everything)-245(necessary)-245(for)-245(my)-245(preservation)-245(must)]TJ 0 -13.549 Td [(exist)]TJ/F31 10.9091 Tf 24.803 0 Td [(in)-385(reality)]TJ/F16 10.9091 Tf 41.166 0 Td [(!)-654(As)-384(if)-385(my)-385(preservation)-384(were)-385(really)-384(necessary!)]TJ -65.969 -13.55 Td [(What)-278(if)-279(others)-278(held)-278(the)-278(contrary)-278(opinion?)-335(if)-278(they)-279(did)-278(not)-278(care)-278(to)]TJ 0 -13.549 Td [(live)-330(under)-329(the)-330(conditions)-329(of)-330(these)-329(two)-330(articles)-329(of)-330(faith,)-349(and)-329(did)]TJ 0 -13.549 Td [(not)-312(regard)-312(life)-312(as)-311(worth)-312(living)-312(if)-312(they)-312(were)-312(realised!)]TJ/F20 10.9091 Tf 231.17 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(And)-312(that)]TJ -242.079 -13.549 Td [(is)-250(the)-250(present)-250(position)-250(of)-250(affairs.)]TJ/F16 15.7808 Tf 0 -45.025 Td [(91.)]TJ/F16 10.9091 Tf 0 -31.95 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 12.697 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(ONESTY)-260(OF)]TJ/F16 10.9091 Tf 45.766 0 Td [(G)]TJ/F16 7.9701 Tf 7.876 0 Td [(OD)]TJ/F16 10.9091 Tf 11.509 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(An)-190(omniscient)-190(and)-190(omnipotent)-190(God)-190(who)]TJ -106.026 -13.55 Td [(does)-328(not)-329(even)-328(take)-328(care)-329(that)-328(His)-328(intentions)-329(shall)-328(be)-328(understood)]TJ 0 -13.549 Td [(by)-232(His)-231(creatures)]TJ/F20 10.9091 Tf 70.486 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(could)-232(He)-231(be)-232(a)-231(God)-232(of)-232(goodness?)-243(A)-232(God,)-235(who,)]TJ -81.395 -13.549 Td [(for)-382(thousands)-382(of)-382(years,)-415(has)-382(permitted)-382(innumerable)-382(doubts)-382(and)]TJ 0 -13.549 Td [(scruples)-251(to)-251(continue)-251(unchecked)-250(as)-251(if)-251(they)-251(were)-251(of)-251(no)-250(importance)]TJ 0 -13.549 Td [(in)-295(the)-295(salvation)-295(of)-295(mankind,)-613(and)-295(who,)-306(nevertheless,)-306(announces)]TJ/F16 7.9701 Tf 291.024 0 Td [([091])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(the)-365(most)-365(dreadful)-365(consequences)-365(for)-365(any)-365(one)-365(who)-365(mistakes)-364(his)]TJ 0 -13.549 Td [(truth?)-233(Would)-198(he)-198(not)-198(be)-198(a)-198(cruel)-198(god)-198(if,)-208(being)-198(himself)-198(in)-198(possession)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +398 0 obj << +/Type /Page +/Contents 399 0 R +/Resources 397 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 402 0 R +>> endobj +400 0 obj << +/D [398 0 R /XYZ 92.1 518.175 null] +>> endobj +401 0 obj << +/D [398 0 R /XYZ 174.195 93.24 null] +>> endobj +397 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +405 0 obj << +/Length 5272 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(82)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(of)-282(the)-282(truth,)-290(he)-281(could)-282(calmly)-282(contemplate)-282(mankind,)-290(in)-282(a)-282(state)-281(of)]TJ 0 -13.549 Td [(miserable)-250(torment,)-250(worrying)-250(its)-250(mind)-250(as)-250(to)-250(what)-250(was)-250(truth?)]TJ 11.956 -22.779 Td [(Perhaps,)-385(however,)-385(he)-358(really)-358(is)-358(a)-358(God)-358(of)-358(goodness,)-385(and)-358(was)]TJ -11.956 -13.549 Td [(unable)-462(to)-462(express)-462(Himself)-462(more)-462(clearly?)-886(Perhaps)-462(he)-461(lacked)]TJ 0 -13.549 Td [(intelligence)-293(enough)-293(for)-293(this?)-380(Or)-293(eloquence?)-379(All)-293(the)-293(worse!)-379(For)]TJ 0 -13.549 Td [(in)-320(such)-320(a)-321(case)-320(he)-320(may)-320(have)-320(been)-321(deceived)-320(himself)-320(in)-320(regard)-320(to)]TJ 0 -13.549 Td [(what)-262(he)-262(calls)-263(his)]TJ/F20 10.9091 Tf 75.675 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(truth,)]TJ/F20 10.9091 Tf 23.335 0 Td [(\035)]TJ/F16 10.9091 Tf 7.704 0 Td [(and)-262(may)-262(not)-263(be)-262(far)-262(from)-262(being)-262(another)]TJ/F20 10.9091 Tf -111.557 -13.55 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(poor,)-274(deceived)-269(devil!)]TJ/F20 10.9091 Tf 92.868 0 Td [(\035)]TJ/F16 10.9091 Tf 7.779 0 Td [(Must)-269(he)-269(not)-269(therefore)-269(experience)-269(all)-269(the)]TJ -105.491 -13.549 Td [(torments)-317(of)-318(hell)-317(at)-318(seeing)-317(His)-318(creatures)-317(suffering)-318(so)-317(much)-317(here)]TJ 0 -13.549 Td [(below)]TJ/F20 10.9091 Tf 26.662 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-251(even)-251(more,)-251(suffering)-251(through)-251(all)-251(eternity)]TJ/F20 10.9091 Tf 195.484 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(when)-251(he)]TJ -243.964 -13.549 Td [(himself)-330(can)-330(neither)-329(advise)-330(nor)-330(help)-330(them,)-349(except)-330(as)-330(a)-330(deaf)-329(and)]TJ 0 -13.549 Td [(dumb)-297(person,)-308(who)-296(makes)-297(all)-296(kinds)-297(of)-296(equivocal)-296(signs)-297(when)-296(his)]TJ 0 -13.55 Td [(child)-338(or)-338(his)-338(dog)-338(is)-339(threatened)-338(with)-338(the)-338(most)-338(fearful)-338(danger?)-514(A)]TJ 0 -13.549 Td [(distressed)-420(believer)-421(who)-420(argues)-421(thus)-420(might)-420(be)-421(pardoned)-420(if)-420(his)]TJ 0 -13.549 Td [(pity)-450(for)-450(the)-450(suffering)-451(God)-450(were)-450(greater)-450(than)-450(his)-450(pity)-450(for)-450(his)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(neighbours)]TJ/F20 10.9091 Tf 48.48 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(;)-290(for)-277(they)-277(are)-277(his)-277(neighbours)-277(no)-277(longer)-277(if)-277(that)-277(most)]TJ -58.168 -13.549 Td [(solitary)-184(and)-184(primeval)-184(being)-184(is)-184(also)-184(the)-184(greatest)-184(sufferer)-184(and)-184(stands)]TJ 0 -13.55 Td [(most)-250(in)-250(need)-250(of)-250(consolation.)]TJ 11.956 -22.778 Td [(Every)-355(religion)-356(shows)-355(some)-355(traits)-356(of)-355(the)-355(fact)-356(that)-355(it)-355(owes)-355(its)]TJ -11.956 -13.549 Td [(origin)-354(to)-354(a)-354(state)-354(of)-354(human)-354(intellectuality)-354(which)-354(was)-354(as)-354(yet)-353(too)]TJ 0 -13.55 Td [(young)-392(and)-392(immature:)-533(they)-392(all)-392(make)-392(light)-392(of)-392(the)-392(necessity)-391(for)]TJ 0 -13.549 Td [(speaking)-265(the)-266(truth:)-280(as)-265(yet)-266(they)-265(know)-265(nothing)-265(of)-266(the)]TJ/F31 10.9091 Tf 226.057 0 Td [(duty)-265(of)-266(God)]TJ/F16 10.9091 Tf 51.846 0 Td [(,)]TJ -277.903 -13.549 Td [(the)-273(duty)-272(of)-273(being)-273(clear)-272(and)-273(truthful)-273(in)-272(His)-273(communications)-272(with)]TJ 0 -13.549 Td [(men.)-675(No)-391(one)-392(was)-391(more)-783(eloquent)-391(than)-392(Pascal)-391(in)-392(speaking)-391(of)]TJ/F16 7.9701 Tf -72.756 0 Td [([092])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(the)]TJ/F20 10.9091 Tf 16.589 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(hidden)-299(God)]TJ/F20 10.9091 Tf 51.738 0 Td [(\035)]TJ/F16 10.9091 Tf 8.102 0 Td [(and)-299(the)-298(reasons)-299(why)-299(He)-298(had)-299(to)-299(keep)-298(Himself)]TJ -81.273 -13.549 Td [(hidden,)-246(all)-244(of)-244(which)-245(indicates)-244(clearly)-244(enough)-245(that)-244(Pascal)-244(himself)]TJ 0 -13.55 Td [(could)-392(never)-391(make)-392(his)-391(mind)-392(easy)-391(on)-392(this)-391(point:)-533(but)-392(he)-391(speaks)]TJ 0 -13.549 Td [(with)-410(such)-409(confidence)-410(that)-409(one)-409(is)-410(led)-409(to)-410(imagine)-409(that)-410(he)-409(must)]TJ 0 -13.549 Td [(have)-316(been)-316(let)-316(into)-316(the)-316(secret)-316(at)-316(some)-316(time)-316(or)-316(other.)-448(He)-316(seemed)]TJ 0 -13.549 Td [(to)-364(have)-364(some)-364(idea)-365(that)-364(the)]TJ/F31 10.9091 Tf 123.816 0 Td [(deus)-364(absconditus)]TJ/F16 10.9091 Tf 80.064 0 Td [(bore)-364(a)-364(few)-364(slight)]TJ -203.88 -13.549 Td [(traces)-227(of)-228(immorality;)-234(and)-228(he)-227(felt)-227(too)-227(much)-228(ashamed)-227(and)-227(afraid)-227(of)]TJ 0 -13.55 Td [(acknowledging)-277(this)-278(to)-277(himself:)-305(consequently,)-285(like)-277(a)-278(man)-277(who)-277(is)]TJ 0 -13.549 Td [(afraid,)-250(he)-250(spoke)-250(as)-250(loudly)-250(as)-250(he)-250(could.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +404 0 obj << +/Type /Page +/Contents 405 0 R +/Resources 403 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 402 0 R +>> endobj +406 0 obj << +/D [404 0 R /XYZ 207.963 188.085 null] +>> endobj +403 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +409 0 obj << +/Length 4475 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(83)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(92.)]TJ/F16 10.9091 Tf 0 -31.95 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(T)-376(THE)]TJ/F16 10.9091 Tf 26.352 0 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(EATH)]TJ/F16 10.9091 Tf 21.248 0 Td [(-)]TJ/F16 7.9701 Tf 3.633 0 Td [(BED)-376(OF)]TJ/F16 10.9091 Tf 32.114 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(HRISTIANITY)]TJ/F16 10.9091 Tf 50.467 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(All)-275(t)1(ruly)-275(active)-275(men)-274(now)]TJ -170.48 -13.549 Td [(do)-510(without)-509(inward)-510(Christianity,)-575(and)-509(the)-510(most)-510(moderate)-509(and)]TJ 0 -13.549 Td [(thoughtful)-375(men)-376(of)-375(the)-376(intellectual)-375(middle)-376(classes)-375(possess)-375(only)]TJ 0 -13.55 Td [(a)-341(kind)-342(of)-341(modified)-342(Christianity;)-387(that)-341(is,)-365(a)-341(peculiarly)-341(simplified)]TJ 0 -13.549 Td [(Christianity.)-324(A)-275(God)-274(who,)-281(in)-275(his)-275(love,)-280(ordains)-275(everything)-275(so)-274(that)]TJ 0 -13.549 Td [(it)-373(may)-373(be)-374(best)-373(for)-373(us,)-404(a)-373(God)-373(who)-373(gives)-374(us)-373(our)-373(virtue)-373(and)-373(our)]TJ 0 -13.549 Td [(happiness)-179(and)-178(then)-179(takes)-178(them)-179(away)-178(from)-179(us,)-193(so)-178(that)-179(everything)-178(at)]TJ 0 -13.549 Td [(length)-172(goes)-171(on)-172(smoothly)-172(and)-171(there)-172(is)-172(no)-172(reason)-171(left)-172(why)-172(we)-171(should)]TJ 0 -13.55 Td [(take)-213(life)-212(ill)-213(or)-212(grumble)-213(about)-212(it:)-232(in)-212(short,)-220(resignation)-213(and)-212(modesty)]TJ 0 -13.549 Td [(raised)-253(to)-253(the)-253(rank)-252(of)-253(divinities)]TJ/F20 10.9091 Tf 130.748 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-253(is)-253(the)-253(best)-252(and)-253(most)-253(lifelike)]TJ -141.657 -13.549 Td [(remnant)-306(of)-306(Christianity)-306(now)-306(left)-306(to)-306(us.)-418(It)-305(must)-306(be)-306(remembered,)]TJ 0 -13.549 Td [(however,)-308(that)-297(in)-296(this)-296(way)-297(Christianity)-296(has)-297(developed)-296(into)-297(a)-296(soft)]TJ/F31 10.9091 Tf 0 -13.549 Td [(moralism)]TJ/F16 10.9091 Tf 41.214 0 Td [(:)-269(instead)-259(of)]TJ/F20 10.9091 Tf 51.618 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(God,)-262(freedom,)-262(and)-259(immortality,)]TJ/F20 10.9091 Tf 139.133 0 Td [(\035)]TJ/F16 10.9091 Tf 7.674 0 Td [(we)-259(have)]TJ -244.483 -13.55 Td [(now)-242(a)-242(kind)-243(of)-242(benevolence)-242(and)-242(honest)-242(sentiments,)-244(and)-242(the)-242(belief)]TJ 0 -13.549 Td [(that,)-313(in)-300(the)-301(entire)-300(universe,)-313(benevolence)-601(and)-300(honest)-300(sentiments)]TJ/F16 7.9701 Tf 291.023 0 Td [([093])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(will)-250(finally)-250(prevail:)-250(this)-250(is)-250(the)-250(euthanasia)-250(of)-250(Christianity.)]TJ/F16 15.7808 Tf 0 -45.025 Td [(93.)]TJ/F16 10.9091 Tf 0 -31.95 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(HAT)-326(IS)]TJ/F16 10.9091 Tf 28.658 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(RUTH)]TJ/F16 10.9091 Tf 21.695 0 Td [(?)]TJ/F20 10.9091 Tf 4.843 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Who)-238(will)-238(not)-238(be)-238(pleased)-239(with)-238(the)-238(conclusions)]TJ -83.069 -13.55 Td [(which)-410(the)-411(faithful)-410(take)-411(such)-410(delight)-411(in)-410(coming)-410(to?)]TJ/F20 10.9091 Tf 230.949 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(Science)]TJ -246.702 -13.549 Td [(cannot)-298(be)-299(true;)-322(for)-299(it)-298(denies)-298(God.)-396(Hence)-298(it)-298(does)-299(not)-298(come)-298(from)]TJ 0 -13.549 Td [(God;)-265(and)-260(consequently)-260(it)-261(cannot)-260(be)-260(true)]TJ/F20 10.9091 Tf 174.63 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(for)-260(God)-260(is)-260(truth.)]TJ/F20 10.9091 Tf 70.629 0 Td [(\035)]TJ/F16 10.9091 Tf 7.682 0 Td [(It)-260(is)]TJ -263.85 -13.549 Td [(not)-341(the)-340(deduction)-341(but)-341(the)-340(premise)-341(which)-341(is)-341(fallacious.)-522(What)-340(if)]TJ 0 -13.549 Td [(God)-307(were)-307(not)-307(exactly)-307(truth,)-322(and)-307(if)-307(this)-307(were)-307(proved?)-421(And)-307(if)-307(he)]TJ 0 -13.549 Td [(were)-279(instead)-279(the)-279(vanity,)-286(the)-280(desire)-279(for)-279(power,)-286(the)-279(ambitions,)-286(the)]TJ 0 -13.55 Td [(fear,)-250(and)-250(the)-250(enraptured)-250(and)-250(terrified)-250(folly)-250(of)-250(mankind?)]TJ/F16 15.7808 Tf 0 -45.025 Td [(94.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +408 0 obj << +/Type /Page +/Contents 409 0 R +/Resources 407 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 402 0 R +>> endobj +410 0 obj << +/D [408 0 R /XYZ 226.666 296.536 null] +>> endobj +407 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +413 0 obj << +/Length 5409 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(84)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(EMEDY)-416(FOR)-416(THE)]TJ/F16 10.9091 Tf 69.272 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(ISPLEASED)]TJ/F16 10.9091 Tf 42.066 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Even)-304(Paul)-304(already)-304(believed)-303(that)]TJ -140.128 -13.549 Td [(some)-291(sacrifice)-292(was)-291(necessary)-291(to)-291(take)-292(away)-291(the)-291(deep)-291(displeasure)]TJ 0 -13.549 Td [(which)-461(God)-461(experienced)-461(concerning)-460(sin:)-672(and)-461(ever)-461(since)-460(then)]TJ 0 -13.549 Td [(Christians)-303(have)-303(never)-304(ceased)-303(to)-303(vent)-303(the)-303(ill-humour)-303(which)-303(they)]TJ 0 -13.55 Td [(felt)-493(with)-493(themselves)-492(upon)-493(some)-493(victim)-493(or)-492(another)]TJ/F20 10.9091 Tf 234.583 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(whether)]TJ -245.492 -13.549 Td [(it)-466(was)]TJ/F20 10.9091 Tf 33.186 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(the)-465(world,)]TJ/F20 10.9091 Tf 46.587 0 Td [(\035)]TJ/F16 10.9091 Tf 9.922 0 Td [(or)]TJ/F20 10.9091 Tf 14.165 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(history,)]TJ/F20 10.9091 Tf 33.032 0 Td [(\035)]TJ/F16 10.9091 Tf 9.922 0 Td [(or)]TJ/F20 10.9091 Tf 14.166 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(reason,)]TJ/F20 10.9091 Tf 31.2 0 Td [(\035)]TJ/F16 10.9091 Tf 9.922 0 Td [(or)-466(joy,)-519(or)-465(the)]TJ -216.633 -13.549 Td [(tranquillity)-257(of)-257(other)-257(men)]TJ/F20 10.9091 Tf 107.193 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(something)-257(good,)-259(no)-257(matter)-257(what,)-258(had)]TJ -118.102 -13.549 Td [(to)-250(die)-250(for)]TJ/F31 10.9091 Tf 42.72 0 Td [(their)]TJ/F16 10.9091 Tf 23.586 0 Td [(sins)-250(\050even)-250(if)-250(only)]TJ/F31 10.9091 Tf 78.174 0 Td [(in)-250(effigie)]TJ/F16 10.9091 Tf 38.487 0 Td [(\051!)]TJ/F16 15.7808 Tf -182.967 -41.638 Td [(95.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.33 0 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(ISTORICAL)]TJ/F16 10.9091 Tf 44.326 0 Td [(R)]TJ/F16 7.9701 Tf 7.276 0 Td [(EFUTATION)-340(AS)-339(THE)]TJ/F16 10.9091 Tf 78.511 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(ECISIVE)]TJ/F16 10.9091 Tf 33.256 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(NE)]TJ/F16 10.9091 Tf 10.625 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Formerly)-248(it)]TJ -231.255 -13.549 Td [(was)-374(sought)-374(to)-374(prove)-375(that)-374(there)-374(was)-374(no)-374(God)]TJ/F20 10.9091 Tf 196.866 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(now)-374(it)-374(is)-374(shown)]TJ -207.775 -13.549 Td [(how)-253(the)-252(belief)-253(that)-253(a)-252(God)-253(existed)-253(could)-252(have)]TJ/F31 10.9091 Tf 197.499 0 Td [(originated)]TJ/F16 10.9091 Tf 45.458 0 Td [(,)-507(and)-252(by)]TJ/F16 7.9701 Tf -315.713 0 Td [([094])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(what)-303(means)-304(this)-303(belief)-303(gained)-303(authority)-303(and)-304(importance:)-356(in)-303(this)]TJ 0 -13.549 Td [(way)-266(the)-267(counterproof)-266(that)-267(there)-266(is)-266(no)-267(God)-266(becomes)-266(unnecessary)]TJ 0 -13.549 Td [(and)-318(superfluous.)]TJ/F20 10.9091 Tf 72.854 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)-318(former)-319(times,)-335(when)-318(the)]TJ/F20 10.9091 Tf 119.646 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(evidences)-318(of)-319(the)]TJ -208.253 -13.549 Td [(existence)-214(of)-214(God)]TJ/F20 10.9091 Tf 73.138 0 Td [(\035)]TJ/F16 10.9091 Tf 7.18 0 Td [(which)-214(had)-214(been)-214(brought)-215(forward)-214(were)-214(refuted,)]TJ -80.318 -13.549 Td [(a)-337(doubt)-336(still)-337(remained,)-358(viz.)-510(whether)-337(better)-337(proofs)-336(could)-337(not)-336(be)]TJ 0 -13.55 Td [(found)-355(than)-354(those)-355(which)-354(had)-355(just)-355(been)-354(refuted:)-460(at)-354(that)-355(time)-354(the)]TJ 0 -13.549 Td [(atheists)-250(did)-250(not)-250(understand)-250(the)-250(art)-250(of)-250(making)-250(a)]TJ/F31 10.9091 Tf 204.523 0 Td [(tabula)-250(rasa)]TJ/F16 10.9091 Tf 50.008 0 Td [(.)]TJ/F16 15.7808 Tf -254.531 -41.638 Td [(96.)]TJ/F20 10.9091 Tf 0 -28.563 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(N)-302(HOC)-301(SIGNO)-302(VINCES)]TJ/F16 10.9091 Tf 82.921 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.752 0 Td [(To)-220(whatever)-221(degree)-220(of)-221(progress)-220(Europe)]TJ -109.878 -13.549 Td [(may)-510(have)-511(attained)-510(in)-510(other)-510(respects,)-576(where)-510(religious)-510(affairs)]TJ 0 -13.549 Td [(are)-380(concerned)-379(it)-380(has)-380(not)-379(yet)-380(reached)-380(the)-379(liberal)-380(na\357vet\351)-380(of)-379(the)]TJ 0 -13.549 Td [(ancient)-419(Brahmins,)-461(which)-419(proves)-419(that,)-461(in)-419(India,)-461(four)-418(thousand)]TJ 0 -13.549 Td [(years)-404(ago,)-443(people)-404(meditated)-404(more)-404(profoundly)-404(and)-404(transmitted)]TJ 0 -13.549 Td [(to)-470(their)-469(descendants)-470(more)-470(pleasure)-470(in)-469(meditating)-470(than)-470(is)-469(the)]TJ 0 -13.55 Td [(case)-323(in)-323(our)-323(own)-323(days.)-469(For)-323(those)-323(Brahmins)-323(believed)-323(in)-323(the)-323(first)]TJ 0 -13.549 Td [(place)-411(that)-410(the)-411(priests)-411(were)-410(more)-411(powerful)-410(than)-411(the)-411(gods,)-450(and)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +412 0 obj << +/Type /Page +/Contents 413 0 R +/Resources 411 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 402 0 R +>> endobj +414 0 obj << +/D [412 0 R /XYZ 341.991 326.032 null] +>> endobj +411 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +417 0 obj << +/Length 4233 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(I.)-21724(85)]TJ +0 g 0 G + 0 -30.759 Td [(in)-390(the)-389(second)-390(place)-389(that)-390(it)-390(was)-389(observances)-390(which)-389(constituted)]TJ 0 -13.549 Td [(the)-357(power)-358(of)-357(the)-358(priests:)-465(as)-357(a)-357(result)-358(of)-357(which)-358(their)-357(poets)-357(were)]TJ 0 -13.549 Td [(never)-215(tired)-214(of)-215(glorifying)-215(those)-214(observances)-215(\050prayers,)-221(ceremonies,)]TJ 0 -13.549 Td [(sacrifices,)-239(chants,)-239(improvised)-237(melodies\051)-236(as)-236(the)-237(real)-236(dispensers)-236(of)]TJ 0 -13.55 Td [(all)-204(benefits.)-235(Although)-204(a)-204(certain)-204(amount)-204(of)-204(superstition)-203(and)-204(poetry)]TJ 0 -13.549 Td [(was)-182(mingled)-182(with)-182(all)-182(this,)-196(the)-182(principles)-182(were)]TJ/F31 10.9091 Tf 195.11 0 Td [(true)]TJ/F16 10.9091 Tf 17.574 0 Td [(!)-227(A)-182(step)-182(further,)]TJ -212.684 -13.549 Td [(and)-279(the)-278(gods)-279(were)-278(cast)-279(aside)]TJ/F20 10.9091 Tf 125.466 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(which)-279(Europe)-278(likewise)-279(will)-278(have)]TJ -136.375 -13.549 Td [(to)-322(do)-322(before)-322(very)-322(long!)-465(One)-322(more)-322(step)-322(further,)-340(and)-322(priests)-321(and)]TJ 0 -13.549 Td [(intermediaries)-494(could)-248(also)-247(be)-247(dispensed)-247(with)]TJ/F20 10.9091 Tf 193.125 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-247(then)-247(Buddha,)]TJ/F16 7.9701 Tf 86.99 0 Td [([095])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(the)-370(teacher)-370(of)-370(the)-371(religion)-370(of)-370(self-redemption,)-400(appeared.)-610(How)]TJ 0 -13.549 Td [(far)-348(Europe)-348(is)-348(still)-348(removed)-347(from)-348(this)-348(degree)-348(of)-348(culture!)-543(When)]TJ 0 -13.549 Td [(at)-291(length)-291(all)-292(the)-291(customs)-291(and)-291(observances,)-302(upon)-291(which)-291(rests)-291(the)]TJ 0 -13.549 Td [(power)-282(of)-282(gods,)-290(priests,)-290(and)-282(saviours,)-290(shall)-282(have)-282(been)-282(destroyed,)]TJ 0 -13.549 Td [(when)-289(as)-290(a)-289(consequence)-289(morality,)-299(in)-289(the)-290(old)-289(sense,)-299(will)-289(be)-289(dead,)]TJ 0 -13.55 Td [(then)-356(there)-357(will)-356(come)-356(...)-569(yea,)-383(what)-356(will)-357(come)-356(then?)-569(But)-356(let)-356(us)]TJ 0 -13.549 Td [(refrain)-307(from)-306(speculating;)-335(let)-306(us)-307(rather)-306(make)-307(certain)-306(that)-306(Europe)]TJ 0 -13.549 Td [(will)-274(retrieve)-274(that)-275(which,)-280(in)-274(India,)-281(amidst)-274(this)-274(people)-274(of)-274(thinkers,)]TJ 0 -13.549 Td [(was)-367(carried)-368(out)-367(thousands)-368(of)-367(years)-368(ago)-367(as)-368(a)-367(commandment)-367(of)]TJ 0 -13.549 Td [(thought!)]TJ 11.956 -13.55 Td [(Scattered)-219(among)-218(the)-219(different)-219(nations)-219(of)-218(Europe)-219(there)-219(are)-218(now)]TJ -11.956 -13.549 Td [(from)-349(ten)-349(to)-349(twenty)-348(millions)-349(of)-349(men)-349(who)-349(no)-349(longer)]TJ/F20 10.9091 Tf 231.988 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(believe)-349(in)]TJ -236.832 -13.549 Td [(God)]TJ/F20 10.9091 Tf 18.786 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(is)-384(it)-384(too)-385(much)-384(to)-384(ask)-384(that)-385(they)-384(should)-384(give)-384(each)-384(other)]TJ -34.539 -13.549 Td [(some)-349(indication)-349(or)-349(password?)-548(As)-349(soon)-349(as)-349(they)-349(recognise)-349(each)]TJ 0 -13.549 Td [(other)-245(in)-246(this)-245(way,)-246(they)-246(will)-245(also)-245(make)-246(themselves)-245(known)-245(to)-245(each)]TJ 0 -13.55 Td [(other;)-479(and)-403(they)-402(will)-403(immediately)-403(become)-402(a)-403(power)-403(in)-402(Europe,)]TJ 0 -13.549 Td [(and,)-399(happily,)-398(a)-369(power)]TJ/F31 10.9091 Tf 102.787 0 Td [(among)]TJ/F16 10.9091 Tf 33.719 0 Td [(the)-369(nations!)-607(among)-368(the)-369(classes!)]TJ -136.506 -13.549 Td [(between)-256(rich)-255(and)-256(poor!)-267(between)-256(those)-255(who)-256(command,)-257(and)-255(those)]TJ 0 -13.549 Td [(who)-437(obey!)-812(between)-438(the)-437(most)-437(restless)-438(and)-437(the)-437(most)-437(tranquil,)]TJ 0 -13.549 Td [(tranquillising)-250(people!)]TJ/F16 7.9701 Tf 291.024 -29.651 Td [([097])]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +416 0 obj << +/Type /Page +/Contents 417 0 R +/Resources 415 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 402 0 R +>> endobj +418 0 obj << +/D [416 0 R /XYZ 111.879 409.782 null] +>> endobj +419 0 obj << +/D [416 0 R /XYZ 46.771 109.147 null] +>> endobj +415 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +420 0 obj +<< /S /GoTo /D (index4) >> +endobj +423 0 obj +(Book II.) +endobj +426 0 obj << +/Length 2349 +>> +stream +0 g 0 G +0 g 0 G +BT +/F16 18.9589 Tf 93.543 479.321 Td [(Book)-250(II.)]TJ/F16 15.7808 Tf 0 -64.727 Td [(97.)]TJ/F16 10.9091 Tf 0 -31.214 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(NE)-255(BECOMES)]TJ/F16 10.9091 Tf 52.335 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORAL)]TJ/F20 10.9091 Tf 21.694 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(but)-186(not)-187(because)-186(one)-187(is)-187(moral!)-228(Submission)]TJ -102.514 -13.549 Td [(to)-546(morals)-546(may)-545(be)-546(due)-546(to)-546(slavishness)-545(or)-546(vanity,)-620(egoism)-545(or)]TJ 0 -13.549 Td [(resignation,)-262(dismal)-259(fanaticism)-259(or)-259(thoughtlessness.)-278(It)-259(may,)-261(again,)]TJ 0 -13.549 Td [(be)-384(an)-385(act)-384(of)-384(despair,)-418(such)-384(as)-384(submission)-385(to)-384(the)-384(authority)-384(of)-384(a)]TJ 0 -13.549 Td [(ruler;)-250(but)-250(there)-250(is)-250(nothing)-250(moral)-250(about)-250(it)]TJ/F31 10.9091 Tf 177.567 0 Td [(per)-250(se)]TJ/F16 10.9091 Tf 26.357 0 Td [(.)]TJ/F16 15.7808 Tf -203.924 -44.29 Td [(98.)]TJ/F16 10.9091 Tf 0 -31.214 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(LTERATIONS)-677(IN)]TJ/F16 10.9091 Tf 68.34 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORALS)]TJ/F16 10.9091 Tf 26.126 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Morals)-495(are)-494(constantly)-495(undergoing)]TJ -125.677 -13.549 Td [(changes)-340(and)-340(transformations,)-363(occasioned)-340(by)-340(successful)-340(crimes.)]TJ 0 -13.549 Td [(\050To)-682(these,)-790(for)-682(example,)-790(belong)-682(all)-682(innovations)-682(in)-681(moral)]TJ 0 -13.549 Td [(judgments.\051)]TJ/F16 15.7808 Tf 0 -44.289 Td [(99.)]TJ/F16 10.9091 Tf 0 -31.214 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HEREIN)-542(WE)-543(ARE)-542(ALL)]TJ/F16 10.9091 Tf 90.338 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(RRATIONAL)]TJ/F16 10.9091 Tf 46.043 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-396(still)-397(continue)-396(to)-397(draw)]TJ -163.95 -13.55 Td [(conclusions)-503(from)-504(judgments)-503(which)-503(we)-503(consider)-504(as)-503(false,)-566(or)]TJ 0 -13.549 Td [(doctrines)-250(in)-250(which)-250(we)-250(no)-250(longer)-250(believe,)]TJ/F20 10.9091 Tf 177.24 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(through)-250(our)-250(feelings.)]TJ/F16 15.7808 Tf -188.149 -44.289 Td [(100.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +425 0 obj << +/Type /Page +/Contents 426 0 R +/Resources 424 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 402 0 R +>> endobj +421 0 obj << +/D [425 0 R /XYZ 93.543 529.134 null] +>> endobj +424 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +429 0 obj << +/Length 5148 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-21391(87)]TJ +0 g 0 G + 0 -30.759 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(WAKING)-533(FROM)-532(A)]TJ/F16 10.9091 Tf 74.275 0 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(REAM)]TJ/F16 10.9091 Tf 23.025 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(Noble)-389(and)-390(wise)-389(men)-389(once)-390(upon)-389(a)]TJ -126.691 -13.549 Td [(time)-187(believed)-187(in)-187(the)-187(music)-186(of)-187(the)-374(spheres;)-208(there)-187(are)-187(still)-187(noble)-186(and)]TJ/F16 7.9701 Tf 291.024 0 Td [([098])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(wise)-300(men)-301(who)-300(believe)-300(in)]TJ/F20 10.9091 Tf 113.939 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(the)-300(moral)-301(significance)-300(of)-300(existence,)]TJ/F20 10.9091 Tf 157.005 0 Td [(\035)]TJ/F16 10.9091 Tf -275.787 -13.549 Td [(but)-348(there)-347(will)-348(come)-348(a)-348(day)-347(when)-348(this)-348(music)-347(of)-348(the)-348(spheres)-347(also)]TJ 0 -13.55 Td [(will)-245(no)-246(longer)-245(be)-245(audible)-246(to)-245(them.)-248(They)-246(will)-245(awake)-245(and)-245(perceive)]TJ 0 -13.549 Td [(that)-250(their)-250(ears)-250(have)-250(been)-250(dreaming.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(101.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(PEN)-1002(TO)]TJ/F16 10.9091 Tf 41.647 0 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(OUBT)]TJ/F16 10.9091 Tf 21.694 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(To)-732(accept)-733(a)-732(belief)-732(simply)-733(because)-732(it)]TJ -92.732 -13.549 Td [(is)-590(customary)-591(implies)-590(that)-590(one)-590(is)-591(dishonest,)-675(cowardly,)-675(and)]TJ 0 -13.549 Td [(lazy.)]TJ/F20 10.9091 Tf 20.902 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Must)-350(dishonesty,)-376(cowardice,)-375(and)-351(laziness,)-375(therefore,)-375(be)]TJ -31.811 -13.549 Td [(the)-250(primary)-250(conditions)-250(of)-250(morality?)]TJ/F16 15.7808 Tf 0 -41.638 Td [(102.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)-548(MOST)]TJ/F16 10.9091 Tf 41.499 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(NCIENT)]TJ/F16 10.9091 Tf 33.585 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORAL)]TJ/F16 10.9091 Tf 26.062 0 Td [(J)]TJ/F16 7.9701 Tf 4.243 0 Td [(UDGMENTS)]TJ/F16 10.9091 Tf 44.274 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(What)-400(attitude)-401(do)-400(we)]TJ -187.54 -13.549 Td [(assume)-350(towards)-349(the)-350(acts)-349(of)-350(our)-350(neighbour?)]TJ/F20 10.9091 Tf 192.541 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(In)-350(the)-349(first)-350(place,)]TJ -203.451 -13.549 Td [(we)-248(consider)-247(how)-248(they)-248(may)-248(benefit)-247(ourselves)]TJ/F20 10.9091 Tf 193.749 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(we)-248(see)-247(them)-248(only)]TJ -204.658 -13.55 Td [(in)-287(this)-288(light.)-362(It)-287(is)-288(this)-287(effect)-287(which)-288(we)-287(regard)-287(as)-288(the)-287(intention)-287(of)]TJ 0 -13.549 Td [(the)-266(acts,)]TJ/F20 10.9091 Tf 35.919 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(and)-266(in)-265(the)-266(end)-265(we)-266(come)-265(to)-266(look)-266(upon)-265(these)-266(intentions)]TJ -46.829 -13.549 Td [(of)-438(our)-437(neighbour)-438(as)-437(permanent)-438(qualities)-437(in)-438(him,)-484(and)-438(we)-437(call)]TJ 0 -13.549 Td [(him,)-342(for)-323(example,)]TJ/F20 10.9091 Tf 83.088 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(a)-323(dangerous)-323(man.)]TJ/F20 10.9091 Tf 78.245 0 Td [(\035)]TJ/F16 10.9091 Tf 8.37 0 Td [(Triple)-323(error!)-470(Triple)-323(and)]TJ -174.547 -13.549 Td [(most)-247(ancient)-248(mistake!)-249(Perhaps)-247(this)-247(inheritance)-248(comes)-247(to)-247(us)-247(from)]TJ 0 -13.55 Td [(the)-329(animals)-329(and)-329(their)-329(faculty)-329(of)-329(judgment!)-487(Must)-329(not)-329(the)-329(origin)]TJ 0 -13.549 Td [(of)-487(all)-487(morality)-486(be)-487(sought)-487(in)-487(these)-487(detestable)-486(narrow-minded)]TJ 0 -13.549 Td [(conclusions:)]TJ/F20 10.9091 Tf 58.572 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Whatever)-310(injures)-309(me)-310(is)-309(evil)-310(\050something)-309(injurious)]TJ -63.416 -13.549 Td [(in)-226(itself\051,)-230(whatever)-226(benefits)-225(me)-226(is)-226(good)-225(\050beneficial)-226(and)-225(profitable)]TJ 0 -13.549 Td [(in)-215(itself\051,)-221(whatever)-215(injures)-214(me)-215(once)-215(or)-214(several)-215(times)-214(is)-215(hostile)]TJ/F31 10.9091 Tf 266.088 0 Td [(per)]TJ -266.088 -13.549 Td [(se)]TJ/F16 10.9091 Tf 9.088 0 Td [(;)-371(whatever)-330(benefits)-330(me)-331(once)-330(or)-330(several)-331(times)-330(is)-661(friendly)]TJ/F31 10.9091 Tf 257 0 Td [(per)]TJ/F16 7.9701 Tf 24.936 0 Td [([099])]TJ/F31 10.9091 Tf -291.024 -13.55 Td [(se)]TJ/F16 10.9091 Tf 9.088 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\035)]TJ/F31 10.9091 Tf 8.257 0 Td [(O)-313(pudenda)-313(origo!)]TJ/F16 10.9091 Tf 84.33 0 Td [(Is)-313(not)-313(this)-313(equivalent)-313(to)-312(interpreting)-313(the)]TJ -104.402 -13.549 Td [(contemptible,)-348(occasional,)-347(and)-328(often)-328(merely)-328(accidental)-328(relations)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +428 0 obj << +/Type /Page +/Contents 429 0 R +/Resources 427 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 432 0 R +>> endobj +430 0 obj << +/D [428 0 R /XYZ 187.696 504.626 null] +>> endobj +431 0 obj << +/D [428 0 R /XYZ 271.113 93.24 null] +>> endobj +427 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +435 0 obj << +/Length 5007 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(88)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(of)-175(another)-174(person)-175(to)-175(us)-174(as)-175(his)-175(primary)-174(and)-175(most)-175(essential)-174(qualities,)]TJ 0 -13.549 Td [(and)-253(affirming)-253(that)-253(towards)-254(himself)-253(and)-253(every)-253(one)-253(else)-253(he)-253(is)-253(only)]TJ 0 -13.549 Td [(capable)-279(of)-279(such)-278(actions)-279(as)-279(we)-278(ourselves)-279(have)-279(experienced)-279(at)-278(his)]TJ 0 -13.549 Td [(hands)-221(once)-221(or)-221(several)-221(times!)-240(And)-221(is)-221(not)-221(this)-221(thorough)-221(folly)-220(based)]TJ 0 -13.55 Td [(upon)-250(the)-251(most)-250(immodest)-250(of)-251(all)-250(mental)-250(reservations:)-251(namely,)-250(that)]TJ 0 -13.549 Td [(we)-394(ourselves)-394(must)-393(be)-394(the)-394(standard)-394(of)-393(what)-394(is)-394(good,)-430(since)-393(we)]TJ 0 -13.549 Td [(determine)-250(good)-250(and)-250(evil?)]TJ/F16 15.7808 Tf 0 -57.312 Td [(103.)]TJ/F16 10.9091 Tf 0 -28.893 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HERE)-448(ARE)]TJ/F16 10.9091 Tf 43.892 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(WO)]TJ/F16 10.9091 Tf 16.849 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(LASSES)-448(OF)]TJ/F16 10.9091 Tf 46.115 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(EOPLE)-448(WHO)-448(DENY)]TJ/F16 10.9091 Tf 76.673 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORALITY)]TJ/F16 10.9091 Tf 34.973 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(To)]TJ -268.51 -13.549 Td [(deny)-359(morality)-359(may)-360(mean,)-386(in)-359(the)-359(first)-359(place,)-387(to)-359(deny)-359(the)-359(moral)]TJ 0 -13.549 Td [(inducements)-353(which,)-379(men)-353(pretend,)-378(have)-353(urged)-353(them)-353(on)-353(to)-353(their)]TJ 0 -13.549 Td [(actions,)]TJ/F20 10.9091 Tf 33.633 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(which)-473(is)-473(equivalent)-472(to)-473(saying)-473(that)-473(morality)-472(merely)]TJ -44.542 -13.55 Td [(consists)-235(of)-235(words)-236(and)-235(forms,)-238(part)-235(of)-236(that)-235(coarse)-235(and)-235(subtle)-235(deceit)]TJ 0 -13.549 Td [(\050especially)-343(self-deceit\051)-343(which)-344(is)-343(characteristic)-343(of)-343(mankind,)-366(and)]TJ 0 -13.549 Td [(perhaps)-409(more)-408(especially)-409(of)-408(those)-408(men)-409(who)-408(are)-409(celebrated)-408(for)]TJ 0 -13.549 Td [(their)-286(virtues.)-358(In)-287(the)-286(second)-286(place,)-295(it)-286(may)-286(mean)-286(our)-286(denying)-286(that)]TJ 0 -13.549 Td [(moral)-297(judgments)-298(are)-297(founded)-297(on)-298(truths.)-392(It)-297(is)-297(admitted)-298(in)-297(such)-297(a)]TJ 0 -13.55 Td [(case)-251(that)-250(these)-251(judgments)-250(are,)-251(in)-251(fact,)-250(the)-251(motives)-250(of)-251(the)-250(actions,)]TJ 0 -13.549 Td [(but)-357(that)-358(in)-357(this)-358(way)-357(it)-358(is)-357(really)-358(errors)-357(as)-358(the)-357(basis)-358(of)-357(all)-357(moral)]TJ 0 -13.549 Td [(judgments)-387(which)-387(urge)-387(men)-387(on)-386(to)-387(their)-387(moral)-387(actions.)-661(This)-386(is)]TJ 0 -13.549 Td [(my)-289(point)-290(of)-289(view;)-310(but)-289(I)-289(should)-290(be)-289(far)-290(from)-289(denying)-290(that)-289(in)-289(very)]TJ 0 -13.549 Td [(many)-421(cases)-420(a)-421(subtle)-420(suspicion)-421(in)-421(accordance)-420(with)-421(the)-420(former)]TJ 0 -13.55 Td [(point)-324(of)-325(view)]TJ/F20 10.9091 Tf 59.803 0 Td [(\024)]TJ/F31 10.9091 Tf 10.909 0 Td [(i.e.)]TJ/F16 10.9091 Tf 18.495 0 Td [(in)-324(the)-325(spirit)-324(of)-325(La)-324(Rochefoucauld)]TJ/F20 10.9091 Tf 148.584 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(is)-649(also)]TJ/F16 7.9701 Tf -321.455 0 Td [([100])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(justifiable,)-285(and)-278(in)-277(any)-278(case)-278(of)-278(a)-278(high)-278(general)-277(utility.)]TJ/F20 10.9091 Tf 226.717 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Therefore)]TJ -237.626 -13.549 Td [(I)-305(deny)-305(morality)-305(in)-305(the)-306(same)-305(way)-305(as)-305(I)-305(deny)-305(alchemy,)]TJ/F31 10.9091 Tf 234.6 0 Td [(i.e.)]TJ/F16 10.9091 Tf 17.862 0 Td [(I)-305(deny)]TJ -252.462 -13.549 Td [(its)-248(hypotheses;)-248(but)-248(I)-248(do)-248(not)-248(deny)-248(that)-248(there)-248(have)-248(been)-247(alchemists)]TJ 0 -13.549 Td [(who)-328(believed)-328(in)-328(these)-327(hypotheses)-328(and)-328(based)-328(their)-328(actions)-327(upon)]TJ 0 -13.549 Td [(them.)-310(I)-270(also)-270(deny)-270(immorality)]TJ/F20 10.9091 Tf 127.665 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(not)-270(that)-270(innumerable)-270(people)-270(feel)]TJ -138.574 -13.55 Td [(immoral,)-325(but)-310(that)-309(there)-310(is)-310(any)-310(true)-309(reason)-310(why)-310(they)-310(should)-309(feel)]TJ 0 -13.549 Td [(so.)-632(I)-377(should)-377(not,)-409(of)-377(course,)-409(deny)]TJ/F20 10.9091 Tf 151.471 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(unless)-377(I)-377(were)-377(a)-378(fool)]TJ/F20 10.9091 Tf 90.977 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +434 0 obj << +/Type /Page +/Contents 435 0 R +/Resources 433 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 432 0 R +>> endobj +54 0 obj << +/D [434 0 R /XYZ 93.543 413.049 null] +>> endobj +436 0 obj << +/D [434 0 R /XYZ 353.059 160.986 null] +>> endobj +433 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +439 0 obj << +/Length 4417 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-21391(89)]TJ +0 g 0 G + 0 -30.759 Td [(many)-334(actions)-334(which)-334(are)-334(called)-334(immoral)-334(should)-334(be)-334(avoided)-334(and)]TJ 0 -13.549 Td [(resisted;)-298(and)-282(in)-282(the)-282(same)-282(way)-282(that)-282(many)-282(which)-282(are)-282(called)-282(moral)]TJ 0 -13.549 Td [(should)-409(be)-410(performed)-409(and)-409(encouraged;)-489(but)-409(I)-410(hold)-409(that)-409(in)-409(both)]TJ 0 -13.549 Td [(cases)-229(these)-229(actions)-230(should)-229(be)-229(performed)-229(from)-229(motives)-229(other)-229(than)]TJ 0 -13.55 Td [(those)-208(which)-207(have)-208(prevailed)-208(up)-207(to)-208(the)-208(present)-207(time.)-236(We)-208(must)-207(learn)]TJ 0 -13.549 Td [(anew)-302(in)-302(order)-302(that)-302(at)-302(last,)-315(perhaps)-302(very)-302(late)-302(in)-302(the)-302(day,)-315(we)-302(may)]TJ 0 -13.549 Td [(be)-250(able)-250(to)-250(do)-250(something)-250(more:)-250(feel)-250(anew.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(104.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(UR)]TJ/F16 10.9091 Tf 19.215 0 Td [(V)]TJ/F16 7.9701 Tf 7.876 0 Td [(ALUATIONS)]TJ/F16 10.9091 Tf 45.597 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(All)-747(actions)-747(may)-747(be)-747(referred)-747(back)-747(to)]TJ -94.201 -13.549 Td [(valuations,)-396(and)-366(all)-366(valuations)-367(are)-366(either)-366(one's)-367(own)-366(or)-366(adopted,)]TJ 0 -13.549 Td [(the)-370(latter)-370(being)-371(by)-370(far)-370(the)-370(more)-370(numerous.)-611(Why)-370(do)-370(we)-370(adopt)]TJ 0 -13.549 Td [(them?)-444(Through)-315(fear,)]TJ/F31 10.9091 Tf 95.806 0 Td [(i.e.)]TJ/F16 10.9091 Tf 18.179 0 Td [(we)-315(think)-315(it)-314(more)-315(advisable)-315(to)-315(pretend)]TJ -113.985 -13.55 Td [(that)-285(they)-284(are)-285(our)-284(own,)-294(and)-284(so)-285(well)-284(do)-285(we)-284(accustom)-285(ourselves)-284(to)]TJ 0 -13.549 Td [(do)-360(so)-359(that)-359(it)-360(at)-359(last)-360(becomes)-359(second)-360(nature)-359(to)-360(us.)-578(A)-359(valuation)]TJ 0 -13.549 Td [(of)-335(our)-334(own,)-356(which)-335(is)-335(the)-334(appreciation)-335(of)-334(a)-335(thing)-335(in)-334(accordance)]TJ 0 -13.549 Td [(with)-392(the)-392(pleasure)-392(or)-392(displeasure)-392(it)-392(causes)-392(us)-392(and)-392(no)-392(one)-392(else,)]TJ 0 -13.549 Td [(is)-334(something)-334(very)-334(rare)-333(indeed!)]TJ/F20 10.9091 Tf 136.356 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(But)-334(must)-334(not)-334(our)-333(valuation)-334(of)]TJ -147.265 -13.55 Td [(our)-250(neighbour)]TJ/F20 10.9091 Tf 61.511 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(which)-501(is)-250(prompted)-251(by)-250(the)-251(motive)-250(that)-251(we)-250(adopt)]TJ/F16 7.9701 Tf 218.604 0 Td [([101])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(his)-260(valuation)-260(in)-260(most)-260(cases)]TJ/F20 10.9091 Tf 117.401 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(proceed)-260(from)-260(ourselves)-260(and)-260(by)-260(our)]TJ -128.31 -13.549 Td [(own)-325(decision?)-477(Of)-325(course,)-344(but)-326(then)-325(we)-325(come)-326(to)-325(these)-325(decisions)]TJ 0 -13.549 Td [(during)-511(our)-510(childhood,)-576(and)-511(seldom)-511(change)-511(them.)-1032(We)-510(often)]TJ 0 -13.549 Td [(remain)-312(during)-311(our)-312(whole)-312(lifetime)-311(the)-312(dupes)-312(of)-311(our)-312(childish)-311(and)]TJ 0 -13.55 Td [(accustomed)-237(judgments)-237(in)-236(our)-237(manner)-237(of)-237(judging)-237(our)-236(fellow-men)]TJ 0 -13.549 Td [(\050their)-214(minds,)-222(rank,)-221(morality,)-221(character,)-222(and)-214(reprehensibility\051,)-221(and)]TJ 0 -13.549 Td [(we)-250(find)-250(it)-250(necessary)-250(to)-250(subscribe)-250(to)-250(their)-250(valuations.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(105.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(SEUDO)]TJ/F16 10.9091 Tf 26.564 0 Td [(-)]TJ/F16 7.9701 Tf 3.633 0 Td [(EGOISM)]TJ/F16 10.9091 Tf 30.549 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-373(great)-374(majority)-373(of)-373(people,)-405(whatever)-373(they)]TJ -80.449 -13.549 Td [(may)-235(think)-236(and)-235(say)-235(about)-236(their)]TJ/F20 10.9091 Tf 131.148 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(egoism,)]TJ/F20 10.9091 Tf 34.243 0 Td [(\035)]TJ/F16 10.9091 Tf 7.411 0 Td [(do)-235(nothing)-236(for)-235(their)-235(ego)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +438 0 obj << +/Type /Page +/Contents 439 0 R +/Resources 437 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 432 0 R +>> endobj +440 0 obj << +/D [438 0 R /XYZ 148.585 244.736 null] +>> endobj +437 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +443 0 obj << +/Length 4939 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(90)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(all)-296(their)-297(life)-296(long,)-308(but)-297(only)-296(for)-297(a)-296(phantom)-297(of)-296(this)-297(ego)-296(which)-296(has)]TJ 0 -13.549 Td [(been)-190(formed)-189(in)-190(regard)-190(to)-189(them)-190(by)-190(their)-189(friends)-190(and)-189(communicated)]TJ 0 -13.549 Td [(to)-266(them.)-298(As)-267(a)-266(consequence,)-270(they)-266(all)-266(live)-266(in)-266(a)-266(haze)-266(of)-266(impersonal)]TJ 0 -13.549 Td [(and)-210(half-personal)-211(opinions)-210(and)-210(of)-211(arbitrary)-210(and,)-218(as)-211(it)-210(were,)-218(poetic)]TJ 0 -13.55 Td [(valuations:)-700(the)-476(one)-475(always)-475(in)-475(the)-475(head)-476(of)-475(another,)-531(and)-475(this)]TJ 0 -13.549 Td [(head,)-423(again,)-423(in)-388(the)-388(head)-389(of)-388(somebody)-388(else)]TJ/F20 10.9091 Tf 193.401 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-388(queer)-389(world)-388(of)]TJ -204.31 -13.549 Td [(phantoms)-383(which)-383(manages)-383(to)-383(give)-383(itself)-383(a)-383(rational)-382(appearance!)]TJ 0 -13.549 Td [(This)-213(haze)-212(of)-213(opinions)-212(and)-212(habits)-213(grows)-212(in)-213(extent)-212(and)-213(lives)-212(almost)]TJ 0 -13.549 Td [(independently)-414(of)-415(the)-414(people)-414(it)-415(surrounds;)-496(it)-414(is)-415(it)-414(which)-414(gives)]TJ 0 -13.55 Td [(rise)-316(to)-315(the)-316(immense)-315(effect)-316(of)-316(general)-315(judgments)-316(on)]TJ/F20 10.9091 Tf 230.339 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(man)]TJ/F20 10.9091 Tf 18.785 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(all)]TJ -269.721 -13.549 Td [(those)-282(men,)-290(who)-282(do)-283(not)-282(know)-282(themselves,)-290(believe)-282(in)-282(a)-282(bloodless)]TJ 0 -13.549 Td [(abstraction)-360(which)-359(they)-359(call)]TJ/F20 10.9091 Tf 124.755 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(man,)]TJ/F20 10.9091 Tf 21.513 0 Td [(\035)]TJ/F31 10.9091 Tf 8.765 0 Td [(i.e.)]TJ/F16 10.9091 Tf 19.641 0 Td [(in)-359(a)-360(fiction;)-414(and)-360(every)]TJ -179.518 -13.549 Td [(change)-303(caused)-303(in)-304(this)-303(abstraction)-303(by)-303(the)-303(judgments)-303(of)-303(powerful)]TJ 0 -13.549 Td [(individualities)-668(\050such)-334(as)-334(princes)-334(and)-334(philosophers\051)-334(produces)-334(an)]TJ/F16 7.9701 Tf -72.756 0 Td [([102])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(extraordinary)-418(and)-418(irrational)-418(effect)-418(on)-418(the)-418(great)-417(majority,)]TJ/F20 10.9091 Tf 257.001 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(for)]TJ -267.91 -13.549 Td [(the)-374(simple)-374(reason)-374(that)-375(not)-374(a)-374(single)-374(individual)-374(in)-374(this)-374(haze)-374(can)]TJ 0 -13.549 Td [(oppose)-335(a)-334(real)-335(ego,)-356(an)-334(ego)-335(which)-335(is)-334(accessible)-335(to)-335(and)-334(fathomed)]TJ 0 -13.549 Td [(by)-266(himself,)-271(to)-266(the)-267(universal)-266(pale)-267(fiction,)-270(which)-267(he)-266(could)-266(thereby)]TJ 0 -13.549 Td [(destroy.)]TJ/F16 15.7808 Tf 0 -42.866 Td [(106.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(GAINST)]TJ/F16 10.9091 Tf 31.243 0 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(EFINITIONS)-254(OF)]TJ/F16 10.9091 Tf 58.064 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORAL)]TJ/F16 10.9091 Tf 23.72 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(IMS)]TJ/F16 10.9091 Tf 14.171 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(On)-186(all)-185(sides)-186(we)-186(now)-186(hear)]TJ -174.162 -13.549 Td [(the)-303(aim)-304(of)-303(morals)-304(defined)-303(as)-303(the)-304(preservation)-303(and)-303(advancement)]TJ 0 -13.549 Td [(of)-222(humanity;)-231(but)-222(this)-222(is)-222(merely)-222(the)-221(expression)-222(of)-222(a)-222(wish)-222(to)-222(have)-221(a)]TJ 0 -13.549 Td [(formula)-281(and)-282(nothing)-281(more.)-344(Preservation)-281(wherein?)-344(advancement)]TJ 0 -13.55 Td [(whither?)-496(These)-332(are)-331(questions)-332(which)-332(must)-332(at)-332(once)-332(be)-332(asked.)-495(Is)]TJ 0 -13.549 Td [(not)-380(the)-379(most)-380(essential)-379(point,)-412(the)-379(answer)-380(to)-379(this)]TJ/F31 10.9091 Tf 217.308 0 Td [(wherein?)]TJ/F16 10.9091 Tf 47.569 0 Td [(and)]TJ/F31 10.9091 Tf -264.877 -13.549 Td [(whither?)]TJ/F16 10.9091 Tf 45.925 0 Td [(left)-385(out)-384(of)-385(the)-384(formula?)-654(What)-385(results)-384(therefrom,)-419(so)]TJ -45.925 -13.549 Td [(far)-369(as)-369(our)-370(own)-369(actions)-369(and)-369(duties)-370(are)-369(concerned,)-399(which)-369(is)-369(not)]TJ 0 -13.549 Td [(already)-238(tacitly)-238(and)-237(instinctively)-238(understood?)-246(Can)-238(we)-237(sufficiently)]TJ 0 -13.55 Td [(understand)-377(from)-378(this)-377(formula)-377(whether)-377(we)-378(must)-377(prolong)-377(as)-377(far)]TJ 0 -13.549 Td [(as)-476(possible)-475(the)-476(existence)-475(of)-476(the)-476(human)-475(race,)-532(or)-476(bring)-475(about)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +442 0 obj << +/Type /Page +/Contents 443 0 R +/Resources 441 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 432 0 R +>> endobj +444 0 obj << +/D [442 0 R /XYZ 159.62 342.036 null] +>> endobj +441 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +447 0 obj << +/Length 4730 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-21391(91)]TJ +0 g 0 G + 0 -30.759 Td [(the)-408(greatest)-408(possible)-408(disanimalisation)-408(of)-408(man?)-724(How)-408(different)]TJ 0 -13.549 Td [(the)-397(means,)]TJ/F31 10.9091 Tf 52.983 0 Td [(i.e.)]TJ/F16 10.9091 Tf 20.854 0 Td [(the)-397(practical)-396(morals,)-433(would)-397(have)-396(to)-397(be)-397(in)-396(the)]TJ -73.837 -13.549 Td [(two)-289(cases!)-369(Supposing)-289(that)-290(the)-289(greatest)-290(possible)-289(rationality)-289(were)]TJ 0 -13.549 Td [(given)-251(to)-250(mankind,)-251(this)-250(certainly)-251(would)-250(not)-251(guarantee)-250(the)-250(longest)]TJ 0 -13.55 Td [(possible)-373(existence)-373(for)-373(them!)-618(Or)-373(supposing)-373(that)-373(their)]TJ/F20 10.9091 Tf 241.859 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(greatest)]TJ -246.703 -13.549 Td [(happiness)]TJ/F20 10.9091 Tf 43.026 0 Td [(\035)]TJ/F16 10.9091 Tf 8.818 0 Td [(was)-364(thought)-365(to)-364(be)-364(the)-365(answer)-364(to)-364(the)-365(questions)-364(put,)]TJ -51.844 -13.549 Td [(do)-395(we)-396(thereby)-395(mean)-395(the)-395(highest)-395(degree)-396(of)-395(happiness)-395(which)-395(a)]TJ 0 -13.549 Td [(few)-300(individuals)-600(might)-301(attain,)-312(or)-300(an)-301(incalculable,)-312(though)-300(finally)]TJ/F16 7.9701 Tf 291.024 0 Td [([103])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(attainable,)-350(average)-329(state)-330(of)-330(happiness)-329(for)-330(all?)-489(And)-330(why)-329(should)]TJ 0 -13.55 Td [(morality)-393(be)-393(the)-393(way)-393(to)-393(it?)-679(Has)-393(not)-393(morality,)-429(considered)-392(as)-393(a)]TJ 0 -13.549 Td [(whole,)-234(opened)-229(up)-229(so)-230(many)-229(sources)-229(of)-230(displeasure)-229(as)-229(to)-230(lead)-229(us)-229(to)]TJ 0 -13.549 Td [(think)-315(that)-315(man)-314(up)-315(to)-315(the)-315(present,)-330(with)-315(every)-315(new)-315(refinement)-314(of)]TJ 0 -13.549 Td [(morality,)-251(has)-251(become)-250(more)-251(and)-250(more)-251(discontented)-251(with)-250(himself,)]TJ 0 -13.549 Td [(with)-410(his)-409(neighbour,)-449(and)-410(with)-409(his)-410(own)-409(lot?)-729(Has)-409(not)-410(the)-409(most)]TJ 0 -13.55 Td [(moral)-317(of)-317(men)-317(hitherto)-318(believed)-317(that)-317(the)-317(only)-317(justifiable)-317(state)-317(of)]TJ 0 -13.549 Td [(mankind)-250(in)-250(the)-250(face)-250(of)-250(morals)-250(is)-250(that)-250(of)-250(the)-250(deepest)-250(misery?)]TJ/F16 15.7808 Tf 0 -42.865 Td [(107.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(UR)]TJ/F16 10.9091 Tf 14.784 0 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(IGHT)-466(TO)-466(OUR)]TJ/F16 10.9091 Tf 57.623 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(OLLY)]TJ/F16 10.9091 Tf 21.249 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(How)-341(must)-340(we)-341(act?)-521(Why)-341(must)-340(we)]TJ -128.511 -13.55 Td [(act?)-374(So)-291(far)-291(as)-291(the)-291(coarse)-292(and)-291(immediate)-291(needs)-291(of)-291(the)-291(individual)]TJ 0 -13.549 Td [(are)-263(concerned,)-266(it)-262(is)-263(easy)-263(to)-263(answer)-262(these)-263(questions,)-266(but)-263(the)-262(more)]TJ 0 -13.549 Td [(we)-328(enter)-329(upon)-328(the)-328(more)-329(important)-328(and)-328(more)-329(subtle)-328(domains)-328(of)]TJ 0 -13.549 Td [(action,)-194(the)-180(more)-180(does)-180(the)-180(problem)-180(become)-180(uncertain)-180(and)-180(the)-179(more)]TJ 0 -13.549 Td [(arbitrary)-251(its)-250(solution.)-252(An)-250(arbitrary)-251(decision,)-251(however,)-250(is)-251(the)-250(very)]TJ 0 -13.549 Td [(thing)-233(that)-233(must)-234(be)-233(excluded)-233(here,)]TJ/F20 10.9091 Tf 143.912 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(thus)-233(commands)-233(the)-234(authority)]TJ -154.821 -13.55 Td [(of)-195(morals:)-223(an)-195(obscure)-195(uneasiness)-196(and)-195(awe)-195(must)-195(relentlessly)-195(guide)]TJ 0 -13.549 Td [(man)-384(in)-385(those)-384(very)-385(actions)-384(the)-384(objects)-385(and)-384(means)-385(of)-384(which)-384(he)]TJ 0 -13.549 Td [(cannot)-370(at)-370(once)-370(perceive.)-611(This)-370(authority)-370(of)-370(morals)-370(undermines)]TJ 0 -13.549 Td [(our)-303(thinking)-303(faculty)-303(in)-303(regard)-303(to)-303(those)-303(things)-303(concerning)-303(which)]TJ 0 -13.549 Td [(it)-386(might)-386(be)-386(dangerous)-386(to)-386(think)-386(wrongly,)]TJ/F20 10.9091 Tf 181.928 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(it)-386(is)-386(in)-386(this)-386(way,)-420(at)]TJ -192.837 -13.55 Td [(all)-398(events,)-434(that)-397(morality)-398(usually)-397(justifies)-398(itself)-397(to)-398(its)-397(accusers.)]TJ 0 -13.549 Td [(Wrong)-283(in)-283(this)-282(place)-283(means)-283(dangerous;)-299(but)-283(dangerous)-283(to)-282(whom?)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +446 0 obj << +/Type /Page +/Contents 447 0 R +/Resources 445 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 432 0 R +>> endobj +448 0 obj << +/D [446 0 R /XYZ 118.164 423.331 null] +>> endobj +445 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +451 0 obj << +/Length 4807 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(92)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(It)-677(is)-338(not,)-360(as)-339(a)-338(rule,)-360(the)-338(danger)-339(of)-338(the)-338(doer)-339(of)-338(the)-338(action)-338(which)]TJ/F16 7.9701 Tf -72.755 0 Td [([104])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(the)-413(supporters)-413(of)-412(authoritative)-413(morals)-413(have)-413(in)-412(view,)-454(but)-412(their)]TJ 0 -13.549 Td [(own)-429(danger;)-519(the)-429(loss)-428(which)-429(their)-429(power)-429(and)-429(influence)-429(might)]TJ 0 -13.549 Td [(undergo)-445(if)-445(the)-445(right)-446(to)-445(act)-445(according)-445(to)-445(their)-445(own)-445(greater)-445(or)]TJ 0 -13.55 Td [(lesser)-297(reason,)-308(however)-297(wilfully)-297(and)-297(foolishl)1(y,)-309(were)-297(accorded)-296(to)]TJ 0 -13.549 Td [(all)-297(men.)-393(They)-297(on)-298(their)-297(part)-297(make)-298(unhesitating)-297(use)-298(of)-297(their)-297(right)]TJ 0 -13.549 Td [(to)-317(arbitrariness)-317(and)-317(folly,)]TJ/F20 10.9091 Tf 111.871 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(they)-317(even)-317(command)-317(in)-317(cases)-317(where)]TJ -122.78 -13.549 Td [(it)-268(is)-268(hardly)-269(possible,)-272(or)-269(at)-268(all)-268(events)-268(very)-268(difficult,)-273(to)-268(answer)-268(the)]TJ 0 -13.549 Td [(questions,)]TJ/F20 10.9091 Tf 47.235 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(How)-292(must)-291(they)-292(act,)-301(why)-292(must)-291(they)-292(act?)]TJ/F20 10.9091 Tf 175.385 0 Td [(\035)]TJ/F16 10.9091 Tf 8.024 0 Td [(And)-292(if)-291(the)]TJ -235.488 -13.55 Td [(reason)-279(of)-278(mankind)-279(grows)-278(with)-279(such)-278(extraordinary)-279(slowness)-278(that)]TJ 0 -13.549 Td [(it)-263(was)-263(often)-263(possible)-263(to)-263(deny)-263(its)-263(growth)-263(during)-263(the)-263(whole)-263(course)]TJ 0 -13.549 Td [(of)-389(humanity,)-423(what)-388(is)-389(more)-388(to)-389(blame)-388(for)-389(this)-388(than)-389(this)-388(solemn)]TJ 0 -13.549 Td [(presence,)-230(even)-225(omnipresence,)-229(of)-225(moral)-225(commands,)-230(which)-225(do)-224(not)]TJ 0 -13.549 Td [(even)-258(permit)-258(the)-258(individual)-258(question)-258(of)-258(how)-258(and)-258(why)-258(to)-258(be)-258(asked)]TJ 0 -13.55 Td [(at)-275(all?)-324(Have)-275(we)-274(not)-275(been)-275(educated)-274(precisely)-275(in)-275(such)-274(a)-275(way)-275(as)-274(to)]TJ 0 -13.549 Td [(make)-271(us)-271(feel)-271(pathetic,)-276(and)-271(thus)-271(to)-271(obscure)-271(our)-271(vision)-271(at)-271(the)-270(very)]TJ 0 -13.549 Td [(time)-232(when)-232(our)-232(reason)-233(should)-232(be)-232(able)-232(to)-232(see)-232(as)-232(clearly)-232(and)-232(calmly)]TJ 0 -13.549 Td [(as)-190(possible)]TJ/F20 10.9091 Tf 46.922 0 Td [(\024)]TJ/F31 10.9091 Tf 10.909 0 Td [(i.e.)]TJ/F16 10.9091 Tf 15.841 0 Td [(in)-190(all)-190(higher)-191(and)-190(more)-190(important)-190(circumstances?)]TJ/F16 15.7808 Tf -73.672 -42.865 Td [(108.)]TJ/F16 10.9091 Tf 0 -29.791 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(OME)]TJ/F16 10.9091 Tf 19.996 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HESES)]TJ/F16 10.9091 Tf 24.356 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-210(should)-209(not)-210(give)-210(the)-209(individual,)-218(in)-210(so)-209(far)-210(as)-210(he)]TJ -70.721 -13.549 Td [(desires)-288(his)-288(own)-288(happiness,)-297(any)-288(precepts)-288(or)-288(recommendations)-287(as)]TJ 0 -13.549 Td [(to)-283(the)-282(road)-283(leading)-283(to)-282(happiness;)-299(for)-283(individual)-283(happiness)-282(arises)]TJ 0 -13.549 Td [(from)-346(particular)-345(laws)-346(that)-345(are)-346(unknown)-345(to)-346(anybody,)-369(and)-346(such)-345(a)]TJ 0 -13.549 Td [(man)-390(will)-389(only)-390(be)-389(hindered)-390(or)-389(obstructed)-390(by)-389(recommendations)]TJ 0 -13.55 Td [(which)-248(come)-247(to)-248(him)-248(from)-247(outside)-496(sources.)-249(Those)-248(precepts)-247(which)]TJ/F16 7.9701 Tf -72.756 0 Td [([105])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(are)-203(called)-202(moral)-203(are)-202(in)-203(reality)-203(directed)-202(against)-203(individuals,)-212(and)-202(do)]TJ 0 -13.549 Td [(not)-181(by)-180(any)-181(means)-181(make)-180(for)-181(the)-181(happiness)-180(of)-181(such)-181(individuals.)-226(The)]TJ 0 -13.549 Td [(relationship)-339(of)-338(these)-339(precepts)-339(to)-338(the)-339("happiness)-339(and)-338(well-being)]TJ 0 -13.549 Td [(of)-263(mankind")-263(is)-264(equally)-263(slight,)-266(for)-263(it)-264(is)-263(quite)-263(impossible)-263(to)-263(assign)]TJ 0 -13.55 Td [(a)-344(definite)-345(conception)-344(to)-344(these)-345(words,)-368(and)-344(still)-344(less)-345(can)-344(they)-344(be)]TJ 0 -13.549 Td [(employed)-303(as)-304(guiding)-303(stars)-303(on)-304(the)-303(dark)-303(sea)-304(of)-303(moral)-303(aspirations.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +450 0 obj << +/Type /Page +/Contents 451 0 R +/Resources 449 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 432 0 R +>> endobj +452 0 obj << +/D [450 0 R /XYZ 103.899 518.175 null] +>> endobj +453 0 obj << +/D [450 0 R /XYZ 238.232 147.437 null] +>> endobj +449 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +456 0 obj << +/Length 4655 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-21391(93)]TJ +0 g 0 G + 0 -30.759 Td [(It)-297(is)-296(a)-297(prejudice)-297(to)-297(think)-296(that)-297(morality)-297(is)-296(more)-297(favourable)-297(to)-296(the)]TJ 0 -13.549 Td [(development)-362(of)-361(the)-362(reason)-361(than)-362(immorality.)-585(It)-361(is)-362(erroneous)-361(to)]TJ 0 -13.549 Td [(suppose)-346(that)-347(the)-346(unconscious)-346(aim)-346(in)-347(the)-346(development)-346(of)-346(every)]TJ 0 -13.549 Td [(conscious)-404(being)-405(\050namely,)-443(animal,)-443(man,)-443(humanity,)-443(etc.\051)-713(is)-404(its)]TJ/F20 10.9091 Tf 0 -13.55 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(greatest)-354(happiness)]TJ/F20 10.9091 Tf 80.813 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(:)-458(on)-354(the)-353(contrary,)-380(there)-354(is)-354(a)-354(particular)-354(and)]TJ -90.5 -13.549 Td [(incomparable)-476(happiness)-476(to)-477(be)-476(attained)-476(at)-476(every)-476(stage)-476(of)-476(our)]TJ 0 -13.549 Td [(development,)-528(one)-473(that)-473(is)-472(neither)-473(high)-472(nor)-473(low,)-528(but)-473(quite)-472(an)]TJ 0 -13.549 Td [(individual)-429(happiness.)-788(Evolution)-429(does)-430(not)-429(make)-429(happiness)-429(its)]TJ 0 -13.549 Td [(goal;)-429(it)-369(aims)-370(merely)-369(at)-370(evolution,)-399(and)-369(nothing)-370(else.)-608(It)-369(is)-369(only)]TJ 0 -13.55 Td [(if)-451(humanity)-452(had)-451(a)-451(universally)-451(recognised)-452(goal)-451(that)-451(we)-451(could)]TJ 0 -13.549 Td [(propose)-363(to)-364(do)-363(this)-364(or)-363(that:)-477(for)-363(the)-364(time)-363(being)-363(there)-364(is)-363(no)-363(such)]TJ 0 -13.549 Td [(goal.)-563(It)-355(follows)-354(that)-355(the)-354(pretensions)-355(of)-354(morality)-355(should)-354(not)-354(be)]TJ 0 -13.549 Td [(brought)-182(into)-181(any)-182(relationship)-182(with)-182(mankind:)-215(this)-182(would)-182(be)-181(merely)]TJ 0 -13.549 Td [(childish)-285(and)-285(irrational.)-356(It)-285(is)-285(quite)-285(another)-285(thing)-285(to)-285(recommend)-285(a)]TJ 0 -13.55 Td [(goal)-291(to)-290(mankind:)-331(this)-291(goal)-291(would)-290(then)-291(be)-290(something)-291(that)-290(would)]TJ 0 -13.549 Td [(depend)-281(upon)-281(our)-280(own)-281(will)-281(and)-281(pleasure.)-342(Provided)-281(that)-280(mankind)]TJ 0 -13.549 Td [(in)-423(general)-424(agreed)-423(to)-424(adopt)-423(such)-423(a)-424(goal,)-466(it)-424(could)-423(then)-423(impose)]TJ 0 -13.549 Td [(a)-383(moral)-384(law)-383(upon)-384(itself,)-416(a)-384(law)-383(which)-383(would,)-417(at)-383(all)-384(events,)-416(be)]TJ 0 -13.549 Td [(imposed)-283(by)-284(their)-283(own)-283(free)-284(will.)-350(Up)-283(to)-284(now,)-291(however,)-292(the)-283(moral)]TJ 0 -13.55 Td [(law)-447(has)-447(had)-447(to)-447(be)-448(placed)-894(above)-447(our)-447(own)-447(free)-447(will:)-644(strictly)]TJ/F16 7.9701 Tf 291.024 0 Td [([106])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(speaking,)-248(men)-247(did)-248(not)-247(wish)-248(to)-247(impose)-247(this)-248(law)-247(upon)-247(themselves;)]TJ 0 -13.549 Td [(they)-317(wished)-317(to)-317(take)-317(it)-317(from)-317(somewhere,)-334(to)-317(discover)-317(it,)-334(or)-317(to)-317(let)]TJ 0 -13.549 Td [(themselves)-250(be)-250(commanded)-250(by)-250(it)-250(from)-250(somewhere.)]TJ/F16 15.7808 Tf 0 -42.865 Td [(109.)]TJ/F16 10.9091 Tf 0 -29.791 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(ELF)]TJ/F16 10.9091 Tf 14.171 0 Td [(-)]TJ/F16 7.9701 Tf 3.632 0 Td [(CONTROL)-549(AND)]TJ/F16 10.9091 Tf 63.652 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ODERATION)]TJ/F16 10.9091 Tf 46.481 0 Td [(,)]TJ/F16 7.9701 Tf 7.106 0 Td [(AND)-549(THEIR)]TJ/F16 10.9091 Tf 49.48 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(INAL)]TJ/F16 10.9091 Tf 23.41 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(OTIVE)]TJ/F16 10.9091 Tf 23.902 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(I)]TJ -276.997 -13.549 Td [(find)-161(not)-161(more)-161(than)-161(six)-161(essentially)-161(different)-161(methods)-161(for)-161(combating)]TJ 0 -13.549 Td [(the)-387(vehemence)-386(of)-387(an)-387(impulse.)-660(First)-387(of)-386(all,)-421(we)-387(may)-387(avoid)-386(the)]TJ 0 -13.549 Td [(occasion)-350(for)-351(satisfying)-350(the)-350(impulse,)-376(weakening)-350(and)-350(mortifying)]TJ 0 -13.549 Td [(it)-297(by)-297(refraining)-297(from)-297(satisfying)-297(it)-297(for)-297(long)-297(and)-296(ever-lengthening)]TJ 0 -13.55 Td [(periods.)-556(Secondly,)-378(we)-352(may)-351(impose)-352(a)-352(severe)-352(and)-352(regular)-352(order)]TJ 0 -13.549 Td [(upon)-341(ourselves)-340(in)-341(regard)-341(to)-341(the)-340(satisfying)-341(of)-341(our)-340(appetites.)-522(By)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +455 0 obj << +/Type /Page +/Contents 456 0 R +/Resources 454 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 458 0 R +>> endobj +457 0 obj << +/D [455 0 R /XYZ 169.342 260.74 null] +>> endobj +454 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +461 0 obj << +/Length 4787 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(94)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(thus)-228(regulating)-227(the)-228(impulse)-227(and)-227(limiting)-228(its)-227(ebb)-228(and)-227(flow)-228(to)-227(fixed)]TJ 0 -13.549 Td [(periods,)-242(we)-240(may)-240(obtain)-241(intervals)-240(in)-240(which)-240(it)-240(ceases)-240(to)-240(disturb)-240(us;)]TJ 0 -13.549 Td [(and)-253(by)-252(beginning)-253(in)-252(this)-253(way)-252(we)-253(may)-253(perhaps)-252(be)-253(able)-252(to)-253(pass)-252(on)]TJ 0 -13.549 Td [(to)-286(the)-286(first)-286(method.)-359(In)-286(the)-286(third)-286(place,)-295(we)-286(may)-286(deliberately)-286(give)]TJ 0 -13.55 Td [(ourselves)-390(over)-390(to)-390(an)-390(unrestrained)-390(and)-390(unbounded)-389(gratification)]TJ 0 -13.549 Td [(of)-341(the)-342(impulse)-341(in)-341(order)-342(that)-341(we)-341(may)-342(become)-341(disgusted)-341(with)-341(it,)]TJ 0 -13.549 Td [(and)-264(to)-265(obtain)-264(by)-264(means)-264(of)-265(this)-264(very)-264(disgust)-265(a)-264(command)-264(over)-264(the)]TJ 0 -13.549 Td [(impulse:)-502(provided,)-408(of)-376(course,)-407(that)-376(we)-376(do)-376(not)-376(imitate)-376(the)-376(rider)]TJ 0 -13.549 Td [(who)-212(rides)-212(his)-212(horse)-212(to)-212(death)-212(and)-212(breaks)-212(his)-212(own)-212(neck)-212(in)-212(doing)-211(so.)]TJ 0 -13.55 Td [(For)-312(this,)-327(unhappily,)-327(is)-312(generally)-312(the)-312(outcome)-312(of)-312(the)-311(application)]TJ 0 -13.549 Td [(of)-250(this)-250(third)-250(method.)]TJ 11.956 -18.459 Td [(In)-200(the)-200(fourth)-200(place,)-211(there)-200(is)-200(an)-200(intellectual)-200(trick,)-210(which)-200(consists)]TJ -11.956 -13.549 Td [(in)-550(associating)-551(the)-550(idea)-551(of)-550(the)-551(gratification)-1101(so)-550(firmly)-550(with)]TJ/F16 7.9701 Tf -72.755 0 Td [([107])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(some)-485(painful)-485(thought,)-543(that)-485(after)-484(a)-485(little)-485(practice)-485(the)-484(thought)]TJ 0 -13.549 Td [(of)-342(gratification)-343(is)-342(itself)-342(immediately)-342(felt)-342(as)-343(a)-342(very)-342(painful)-342(one.)]TJ 0 -13.549 Td [(\050For)-409(example,)-448(when)-409(the)-409(Christian)-408(accustoms)-409(himself)-409(to)-408(think)]TJ 0 -13.55 Td [(of)-343(the)-344(presence)-343(and)-343(scorn)-343(of)-344(the)-343(devil)-343(in)-344(the)-343(course)-343(of)-343(sensual)]TJ 0 -13.549 Td [(enjoyment,)-516(or)-463(everlasting)-463(punishment)-462(in)-463(hell)-463(for)-463(revenge)-462(by)]TJ 0 -13.549 Td [(murder;)-521(or)-430(even)-431(merely)-430(of)-431(the)-430(contempt)-431(which)-430(he)-431(will)-430(meet)]TJ 0 -13.549 Td [(with)-260(from)-261(those)-260(of)-260(his)-261(fellow-men)-260(whom)-260(he)-261(most)-260(respects,)-263(if)-260(he)]TJ 0 -13.549 Td [(steals)-272(a)-271(sum)-272(of)-271(money,)-277(or)-272(if)-271(a)-272(man)-271(has)-272(often)-271(checked)-272(an)-271(intense)]TJ 0 -13.55 Td [(desire)-268(for)-267(suicide)-268(by)-267(thinking)-268(of)-267(the)-268(grief)-267(and)-268(self-reproaches)-267(of)]TJ 0 -13.549 Td [(his)-377(relations)-377(and)-377(friends,)-408(and)-377(has)-377(thus)-377(succeeded)-377(in)-376(balancing)]TJ 0 -13.549 Td [(himself)-410(upon)-410(the)-410(edge)-411(of)-410(life:)-570(for,)-450(after)-410(some)-410(practice,)-450(these)]TJ 0 -13.549 Td [(ideas)-459(follow)-459(one)-459(another)-459(in)-459(his)-459(mind)-459(like)-459(cause)-459(and)-459(effect.\051)]TJ 0 -13.549 Td [(Among)-395(instances)-395(of)-395(this)-395(kind)-395(may)-395(be)-395(mentioned)-395(the)-395(cases)-394(of)]TJ 0 -13.549 Td [(Lord)-329(Byron)-329(and)-330(Napoleon,)-348(in)-330(whom)-329(the)-329(pride)-329(of)-329(man)-329(revolted)]TJ 0 -13.55 Td [(and)-285(took)-285(offence)-285(at)-285(the)-285(preponderance)-285(of)-285(one)-285(particular)-285(passion)]TJ 0 -13.549 Td [(over)-267(the)-267(collective)-266(attitude)-267(and)-267(order)-267(of)-267(reason.)-300(From)-267(this)-266(arises)]TJ 0 -13.549 Td [(the)-291(habit)-291(and)-291(joy)-290(of)-291(tyrannising)-291(over)-291(the)-291(craving)-291(and)-291(making)-290(it,)]TJ 0 -13.549 Td [(as)-248(it)-249(were,)-249(gnash)-248(its)-249(teeth.)]TJ/F20 10.9091 Tf 115.047 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(I)-248(will)-249(not)-248(be)-249(a)-248(slave)-249(of)-248(any)-248(appetite,)]TJ/F20 10.9091 Tf 155.895 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(wrote)-462(Byron)-462(in)-463(his)-462(diary.)-886(In)-462(the)-463(fifth)-462(place,)-515(we)-462(may)-462(bring)]TJ 0 -13.55 Td [(about)-346(a)-346(dislocation)-347(of)-346(our)-346(powers)-346(by)-346(imposing)-346(upon)-346(ourselves)]TJ 0 -13.549 Td [(a)-490(particularly)-490(difficult)-489(and)-490(fatiguing)-490(task,)-550(or)-490(by)-489(deliberately)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +460 0 obj << +/Type /Page +/Contents 461 0 R +/Resources 459 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 458 0 R +>> endobj +462 0 obj << +/D [460 0 R /XYZ 299.791 350.675 null] +>> endobj +459 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +465 0 obj << +/Length 4618 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-21391(95)]TJ +0 g 0 G + 0 -30.759 Td [(submitting)-243(to)-243(some)-243(new)-242(charm)-243(and)-243(pleasure)-243(in)-243(order)-243(thus)-243(to)-242(turn)]TJ 0 -13.549 Td [(our)-296(thoughts)-296(and)-296(physical)-296(powers)-296(into)-296(other)-296(channels.)-388(It)-295(comes)]TJ 0 -13.549 Td [(to)-339(the)-340(same)-339(thing)-340(if)-339(we)-340(temporarily)-339(favour)-340(another)-339(impulse)-339(by)]TJ 0 -13.549 Td [(affording)-442(it)-442(numerous)-443(opportunities)-442(of)-442(gratification,)-490(and)-442(thus)]TJ 0 -13.55 Td [(rendering)-260(it)-260(the)-261(squanderer)-260(of)-260(the)-260(power)-260(which)-260(would)-260(otherwise)]TJ 0 -13.549 Td [(be)-357(commandeered,)-768(so)-358(to)-357(speak,)-384(by)-357(the)-357(tyrannical)-358(impulse.)-571(A)]TJ/F16 7.9701 Tf 291.024 0 Td [([108])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(few,)-223(perhaps,)-223(will)-216(be)-216(able)-216(to)-216(restrain)-216(the)-216(particular)-216(passion)-216(which)]TJ 0 -13.549 Td [(aspires)-410(to)-410(domination)-411(by)-410(granting)-410(their)-410(other)-410(known)-410(passions)]TJ 0 -13.549 Td [(a)-334(temporary)-335(encouragement)-334(and)-334(license)-334(in)-335(order)-334(that)-334(they)-334(may)]TJ 0 -13.55 Td [(devour)-250(the)-250(food)-250(which)-250(the)-250(tyrant)-250(wishes)-250(for)-250(himself)-250(alone.)]TJ 11.956 -45.557 Td [(In)-412(the)-411(sixth)-412(and)-412(last)-411(place,)-452(the)-412(man)-412(who)-411(can)-412(stand)-411(it,)-452(and)]TJ -11.956 -13.549 Td [(thinks)-396(it)-395(reasonable)-396(to)-396(weaken)-396(and)-395(subdue)-396(his)-396(entire)-395(physical)]TJ 0 -13.549 Td [(and)-305(psychical)-304(organisation,)-319(likewise,)-318(of)-305(course,)-318(attains)-305(the)-304(goal)]TJ 0 -13.549 Td [(of)-398(weakening)-398(a)-397(single)-398(violent)-398(instinct;)-471(as,)-435(for)-398(example,)-434(those)]TJ 0 -13.55 Td [(who)-387(starve)-386(their)-387(sensuality)-387(and)-386(at)-387(the)-387(same)-386(time)-387(their)-386(vigour,)]TJ 0 -13.549 Td [(and)-486(often)-487(destroy)-486(their)-487(reason)-486(into)-487(the)-486(bargain,)-546(such)-486(as)-486(the)]TJ 0 -13.549 Td [(ascetics.)]TJ/F20 10.9091 Tf 36.655 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Hence,)-617(shunning)-544(the)-544(opportunities,)-618(regulating)-543(the)]TJ -47.564 -13.549 Td [(impulse,)-612(bringing)-540(about)-540(satiety)-539(and)-540(disgust)-540(in)-540(the)-539(impulse,)]TJ 0 -13.549 Td [(associating)-335(a)-335(painful)-336(idea)-335(\050such)-335(as)-335(that)-335(of)-336(discredit,)-356(disgust,)-356(or)]TJ 0 -13.55 Td [(offended)-287(pride\051,)-297(then)-288(the)-287(dislocation)-287(of)-288(one's)-287(forces,)-297(and)-287(finally)]TJ 0 -13.549 Td [(general)-306(debility)-306(and)-306(exhaustion:)-362(these)-306(are)-306(the)-306(six)-306(methods.)-417(But)]TJ 0 -13.549 Td [(the)-490(will)-491(to)-490(combat)-491(the)-490(violence)-490(of)-491(a)-490(craving)-491(is)-490(beyond)-490(our)]TJ 0 -13.549 Td [(power,)-410(equally)-378(with)-378(the)-378(method)-378(we)-378(adopt)-378(and)-378(the)-378(success)-378(we)]TJ 0 -13.549 Td [(may)-264(have)-265(in)-264(applying)-264(it.)-293(In)-264(all)-264(this)-264(process)-265(our)-264(intellect)-264(is)-264(rather)]TJ 0 -13.549 Td [(merely)-299(the)-298(blind)-299(instrument)-299(of)-299(another)-298(rival)-299(craving,)-311(whether)-298(it)]TJ 0 -13.55 Td [(be)-330(the)-330(impulse)-330(to)-330(repose,)-350(or)-330(the)-330(fear)-330(of)-330(disgrace)-330(and)-330(other)-330(evil)]TJ 0 -13.549 Td [(consequences,)-433(or)-397(love.)-689(While)]TJ/F20 10.9091 Tf 140.861 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(we)]TJ/F20 10.9091 Tf 12.72 0 Td [(\035)]TJ/F16 10.9091 Tf 9.168 0 Td [(thus)-396(imagine)-397(that)-396(we)-397(are)]TJ -167.593 -13.549 Td [(complaining)-230(of)-230(the)-229(violence)-230(of)-230(an)-230(impulse,)-233(it)-230(is)-230(at)-230(bottom)-229(merely)]TJ 0 -13.549 Td [(one)-251(impulse)-250(which)-250(is)-251(complaining)-250(of)-251(another,)]TJ/F31 10.9091 Tf 202.446 0 Td [(i.e.)]TJ/F16 10.9091 Tf 16.074 0 Td [(the)-250(perception)]TJ -218.52 -13.549 Td [(of)-383(the)-384(violent)-383(suffering)-384(which)-383(is)-383(being)-384(caused)-383(us)-383(presupposes)]TJ 0 -13.55 Td [(that)-285(there)-285(is)-285(another)-285(equally)-285(or)-285(more)-285(violent)-286(impulse,)-293(and)-285(that)-285(a)]TJ 0 -13.549 Td [(struggle)-500(is)-250(impending)-250(in)-250(which)-250(our)-250(intellect)-250(must)-250(take)-250(part.)]TJ/F16 7.9701 Tf 291.024 0 Td [([109])]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +464 0 obj << +/Type /Page +/Contents 465 0 R +/Resources 463 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 458 0 R +>> endobj +466 0 obj << +/D [464 0 R /XYZ 134.528 450.429 null] +>> endobj +467 0 obj << +/D [464 0 R /XYZ 84.648 66.142 null] +>> endobj +463 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +470 0 obj << +/Length 4468 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(96)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(110.)]TJ/F16 10.9091 Tf 0 -37.926 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HAT)-437(WHICH)]TJ/F16 10.9091 Tf 50.35 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(PPOSES)]TJ/F16 10.9091 Tf 28.35 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-319(may)-320(observe)-319(the)-320(following)-319(process)]TJ -106.878 -13.549 Td [(in)-502(ourselves,)-566(and)-502(I)-502(should)-502(like)-503(it)-502(to)-502(be)-503(often)-502(observed)-502(and)]TJ 0 -13.549 Td [(confirmed.)-675(There)-392(arises)-391(in)-392(us)-392(the)-391(scent)-392(of)-392(a)-391(kind)-392(of)-391(pleasure)]TJ 0 -13.549 Td [(hitherto)-290(unknown)-290(to)-290(us,)-300(and)-290(consequently)-290(a)-290(new)-290(craving.)-370(Now,)]TJ 0 -13.549 Td [(the)-208(question)-208(is,)-216(What)-208(opposes)-208(itself)-208(to)-208(this)-208(craving?)-236(If)-208(it)-208(be)-207(things)]TJ 0 -13.55 Td [(and)-275(considerations)-275(of)-275(a)-275(common)-275(kind,)-281(or)-275(people)-275(whom)-275(we)-274(hold)]TJ 0 -13.549 Td [(in)-414(no)-413(very)-414(high)-413(esteem,)-454(the)-414(aim)-413(of)-414(the)-413(new)-414(craving)-413(assumes)]TJ 0 -13.549 Td [(the)-268(appearance)-268(of)-268(a)]TJ/F20 10.9091 Tf 88.019 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(noble,)-273(good,)-272(praiseworthy)-268(feeling,)-273(and)-268(one)]TJ -92.863 -13.549 Td [(worthy)-265(of)-264(sacrifice)]TJ/F20 10.9091 Tf 82.714 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(:)-279(all)-265(the)-264(moral)-265(dispositions)-264(which)-265(have)-264(been)]TJ -87.558 -13.549 Td [(inherited)-227(will)-226(adopt)-227(it)-227(and)-227(will)-226(add)-227(it)-227(to)-227(the)-226(number)-227(of)-227(those)-226(aims)]TJ 0 -13.55 Td [(which)-312(we)-312(consider)-312(as)-312(moral)]TJ/F20 10.9091 Tf 124.492 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-312(now)-312(we)-312(imagine)-312(that)-312(we)-312(are)]TJ -135.401 -13.549 Td [(no)-357(longer)-356(striving)-357(after)-356(a)-357(pleasure,)-383(but)-356(after)-357(a)-356(morality,)-383(which)]TJ 0 -13.549 Td [(greatly)-250(increases)-250(our)-250(confidence)-250(in)-250(our)-250(aspirations.)]TJ/F16 15.7808 Tf 0 -51.001 Td [(111.)]TJ/F16 10.9091 Tf 0 -37.926 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(O)-470(THE)]TJ/F16 10.9091 Tf 28.74 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(DMIRERS)-470(OF)]TJ/F16 10.9091 Tf 53.104 0 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(BJECTIVENESS)]TJ/F16 10.9091 Tf 56.237 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(He)-343(who,)-367(as)-344(a)-343(child,)-367(has)]TJ -174.136 -13.549 Td [(observed)-267(in)-268(his)-267(parents)-267(and)-267(acquaintances)-267(in)-268(the)-267(midst)-267(of)-267(whom)]TJ 0 -13.549 Td [(he)-196(has)-195(grown)-196(up,)-206(certain)-195(varied)-196(and)-196(strong)-195(feelings,)-206(with)-196(but)-195(little)]TJ 0 -13.549 Td [(subtle)-396(discernment)-397(and)-396(inclination)-396(for)-396(intellectual)-397(justice,)-432(and)]TJ 0 -13.549 Td [(has)-359(therefore)-358(employed)-359(his)-359(best)-359(powers)-358(and)-359(his)-359(most)-358(precious)]TJ 0 -13.55 Td [(time)-383(in)-382(imitating)-382(these)-383(feelings,)-416(will)-382(observe)-382(in)-383(himself)-382(when)]TJ 0 -13.549 Td [(he)-292(arrives)-293(at)-292(years)-293(of)-292(discretion)-292(that)-293(every)-292(new)-292(thing)-293(or)-292(man)-292(he)]TJ 0 -13.549 Td [(meets)-389(with)-388(excites)-389(in)-389(him)-388(either)-389(sympathy)-389(or)-777(aversion,)-423(envy)]TJ/F16 7.9701 Tf -72.755 0 Td [([110])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(or)-381(contempt.)-642(Under)-380(the)-381(domination)-381(of)-380(this)-381(experience,)-413(which)]TJ 0 -13.549 Td [(he)-295(is)-295(powerless)-295(to)-295(shake)-296(off,)-306(he)-295(admires)-295(neutrality)-295(of)-295(feeling)-295(or)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(objectivity)]TJ/F20 10.9091 Tf 46.669 0 Td [(\035)]TJ/F16 10.9091 Tf 7.999 0 Td [(as)-289(an)-289(extraordinary)-290(thing,)-299(as)-289(something)-289(connected)]TJ -59.512 -13.55 Td [(with)-330(genius)-329(or)-330(a)-330(very)-329(rare)-330(morality,)-350(and)-329(he)-330(cannot)-330(believe)-329(that)]TJ 0 -13.549 Td [(even)-242(this)-243(neutrality)-242(is)-242(merely)-242(the)-242(product)-243(of)-242(education)-242(and)-242(habit.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +469 0 obj << +/Type /Page +/Contents 470 0 R +/Resources 468 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 458 0 R +>> endobj +471 0 obj << +/D [469 0 R /XYZ 304.42 133.888 null] +>> endobj +468 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +474 0 obj << +/Length 5313 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-21391(97)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(112.)]TJ/F16 10.9091 Tf 0 -31.55 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(N)-372(THE)]TJ/F16 10.9091 Tf 27.172 0 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(ATURAL)]TJ/F16 10.9091 Tf 35.28 0 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(ISTORY)-372(OF)]TJ/F16 10.9091 Tf 44.89 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(UTY)-372(AND)]TJ/F16 10.9091 Tf 39.566 0 Td [(R)]TJ/F16 7.9701 Tf 7.276 0 Td [(IGHT)]TJ/F16 10.9091 Tf 19.033 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Our)-272(duties)-271(are)]TJ -218.36 -13.549 Td [(the)-382(claims)-383(which)-382(others)-383(have)-382(upon)-383(us.)-647(How)-383(did)-382(they)-382(acquire)]TJ 0 -13.549 Td [(these)-313(claims?)-437(By)-313(the)-312(fact)-313(that)-313(they)-312(considered)-313(us)-312(as)-313(capable)-312(of)]TJ 0 -13.549 Td [(making)-261(and)-260(holding)-261(agreements)-261(and)-261(contracts,)-263(by)-261(assuming)-260(that)]TJ 0 -13.549 Td [(we)-365(were)-365(their)-365(like)-364(and)-365(equals,)-394(and)-365(by)-365(consequently)-364(entrusting)]TJ 0 -13.55 Td [(something)-221(to)-220(us,)-227(bringing)-221(us)-220(up,)-227(educating)-221(us,)-226(and)-221(supporting)-220(us.)]TJ 0 -13.549 Td [(We)-272(do)-272(our)-272(duty,)]TJ/F31 10.9091 Tf 74.642 0 Td [(i.e.)]TJ/F16 10.9091 Tf 16.776 0 Td [(we)-272(justify)-272(that)-272(conception)-272(of)-272(our)-272(power)-271(for)]TJ -91.418 -13.549 Td [(the)-320(sake)-320(of)-320(which)-320(all)-320(these)-320(things)-320(were)-320(done)-320(for)-320(us.)-460(We)-320(return)]TJ 0 -13.549 Td [(them)-321(in)-320(proportion)-321(as)-321(they)-320(were)-321(meted)-320(out)-321(to)-321(us.)-462(It)-320(is)-321(thus)-320(our)]TJ 0 -13.549 Td [(pride)-395(that)-395(orders)-395(us)-395(to)-395(do)-395(our)-395(duty)]TJ/F20 10.9091 Tf 159.243 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(we)-395(desire)-395(to)-395(re-establish)]TJ -170.153 -13.55 Td [(our)-383(own)-384(independence)-383(by)-384(opposing)-383(to)-383(that)-384(which)-383(others)-383(have)]TJ 0 -13.549 Td [(done)-318(for)-317(us)-318(something)-317(that)-318(we)-317(do)-318(for)-317(them,)-334(for)-318(in)-317(that)-318(way)-317(the)]TJ 0 -13.549 Td [(others)-355(invade)-354(our)-355(sphere)-354(of)-355(power,)-381(and)-354(would)-355(for)-354(ever)-355(have)-354(a)]TJ 0 -13.549 Td [(hand)-293(in)-293(it)-294(if)-293(we)-293(did)-293(not)-293(make)-294(reprisals)-293(by)-293(means)-293(of)]TJ/F20 10.9091 Tf 229.868 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(duty,)]TJ/F20 10.9091 Tf 22.123 0 Td [(\035)]TJ/F16 10.9091 Tf 8.042 0 Td [(and)]TJ -264.877 -13.549 Td [(thus)-341(encroach)-341(upon)-341(their)-341(power.)-522(The)-341(rights)-341(of)-341(others)-341(can)-340(only)]TJ 0 -13.55 Td [(have)-403(regard)-402(to)-403(that)-403(which)-402(lies)-403(within)-403(our)-402(power;)-479(it)-403(would)-402(be)]TJ 0 -13.549 Td [(unreasonable)-334(on)-334(their)-334(part)-334(to)-334(require)-334(something)-334(from)-334(us)-334(which)]TJ 0 -13.549 Td [(does)-289(not)-290(belong)-289(to)-290(us.)-368(To)-289(put)-290(the)-289(matter)-289(more)-579(accurately,)-299(their)]TJ/F16 7.9701 Tf 291.024 0 Td [([111])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(rights)-318(can)-317(only)-318(relate)-318(to)-317(what)-318(they)-317(imagine)-318(to)-318(be)-317(in)-318(our)-317(power,)]TJ 0 -13.549 Td [(provided)-239(that)-240(it)-239(is)-239(something)-240(that)-239(we)-239(ourselves)-240(consider)-239(as)-239(being)]TJ 0 -13.549 Td [(in)-338(our)-339(power.)-514(The)-339(same)-338(error)-338(may)-338(easily)-339(occur)-338(on)-338(either)-338(side.)]TJ 0 -13.55 Td [(The)-283(feeling)-284(of)-283(duty)-284(depends)-283(upon)-283(our)-284(having)-283(the)-284(same)-283(belief)-283(in)]TJ 0 -13.549 Td [(regard)-295(to)-296(the)-295(extent)-296(of)-295(our)-296(power)-295(as)-295(other)-296(people)-295(have,)]TJ/F31 10.9091 Tf 246.721 0 Td [(i.e.)]TJ/F16 10.9091 Tf 17.546 0 Td [(that)]TJ -264.267 -13.549 Td [(we)-329(can)-328(promise)-329(certain)-328(things)-329(and)-328(undertake)-329(to)-328(do)-329(them)-328(freely)]TJ 0 -13.549 Td [(\050)]TJ/F20 10.9091 Tf 3.633 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(free)-250(will)]TJ/F20 10.9091 Tf 36.654 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(\051.)]TJ -38.019 -14.008 Td [(My)-264(rights)-265(consist)-264(of)-265(that)-264(part)-265(of)-264(my)-265(power)-264(which)-265(others)-264(have)]TJ -11.956 -13.549 Td [(not)-199(only)-198(conceded)-199(to)-198(me,)-209(but)-199(which)-198(they)-199(wish)-199(to)-198(maintain)-199(for)-198(me.)]TJ 0 -13.549 Td [(Why)-192(do)-192(they)-192(do)-192(it?)-231(On)-192(the)-192(one)-192(hand)-192(they)-192(are)-192(actuated)-191(by)-192(wisdom,)]TJ 0 -13.549 Td [(fear)-156(and)-156(prudence:)-203(whether)-157(they)-156(expect)-156(something)-156(similar)-156(from)-156(us)]TJ 0 -13.549 Td [(\050the)-287(protection)-287(of)-286(their)-287(rights\051,)-296(whether)-287(they)-287(consider)-287(a)-286(struggle)]TJ 0 -13.55 Td [(with)-465(us)-465(as)-464(dangerous)-465(or)-465(inopportune,)-518(or)-465(whether)-465(they)-465(see)-464(a)]TJ 0 -13.549 Td [(disadvantage)-372(to)-372(themselves)-373(in)-372(every)-372(diminution)-372(of)-372(our)-372(power,)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +473 0 obj << +/Type /Page +/Contents 474 0 R +/Resources 472 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 458 0 R +>> endobj +475 0 obj << +/D [473 0 R /XYZ 253.431 256.289 null] +>> endobj +472 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +478 0 obj << +/Length 4991 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(98)-17532(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(since)-329(in)-330(that)-329(case)-329(we)-329(should)-330(be)-329(ill)-329(adapted)-330(for)-329(an)-329(alliance)-329(with)]TJ 0 -13.549 Td [(them)-285(against)-284(a)-285(hostile)-285(third)-284(power.)-354(On)-285(the)-285(other)-284(hand)-285(rights)-284(are)]TJ 0 -13.549 Td [(granted)-309(by)-310(donations)-309(and)-310(cessions.)-428(In)-310(this)-309(latter)-310(case,)-324(the)-309(other)]TJ 0 -13.549 Td [(people)-325(have)-324(not)-325(only)-324(enough)-325(power,)-343(but)-325(more)-325(than)-324(enough,)-343(so)]TJ 0 -13.55 Td [(that)-287(they)-287(can)-286(give)-287(up)-287(a)-287(portion)-287(and)-286(guarantee)-287(it)-287(to)-287(the)-287(person)-286(to)]TJ 0 -13.549 Td [(whom)-265(they)-264(give)-265(it:)-279(whereby)-265(they)-265(presuppose)-264(a)-265(certain)-264(restricted)]TJ 0 -13.549 Td [(sense)-223(of)-223(power)-223(in)-222(the)-223(person)-223(upon)-223(whom)-223(they)-223(have)-223(bestowed)-222(the)]TJ 0 -13.549 Td [(gift.)-308(In)-269(this)-269(way)-269(rights)-269(arise:)-289(recognised)-269(and)-269(guaranteed)-269(degrees)]TJ 0 -13.549 Td [(of)-452(power.)-857(When)-452(the)-452(relations)-452(of)-452(powers)-452(to)-452(one)-452(another)-452(are)]TJ 0 -13.55 Td [(materially)-332(changed,)-352(rights)-332(disappear)-332(and)-332(new)-332(ones)-332(are)-331(formed,)]TJ 0 -13.549 Td [(as)-319(is)-318(demonstrated)-319(by)-319(the)-318(constant)-319(flux)-319(and)-318(reflux)-319(of)-319(the)-318(rights)]TJ 0 -13.549 Td [(of)-399(nations.)-696(When)-398(our)-399(power)-398(diminishes)-798(to)-398(any)-399(great)-398(extent,)]TJ/F16 7.9701 Tf -72.755 0 Td [([112])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(the)-359(feelings)-358(of)-359(those)-359(who)-359(hitherto)-358(guaranteed)-359(it)-359(undergo)-358(some)]TJ 0 -13.549 Td [(change:)-402(they)-326(consider)-325(whether)-326(they)-326(shall)-326(once)-326(again)-326(restore)-325(us)]TJ 0 -13.55 Td [(to)-288(our)-288(former)-288(possession,)-298(and)-288(if)-288(they)-289(do)-288(not)-288(see)-288(their)-288(way)-288(to)-288(do)]TJ 0 -13.549 Td [(this)-298(they)-297(deny)-298(our)]TJ/F20 10.9091 Tf 83.28 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(rights)]TJ/F20 10.9091 Tf 24.85 0 Td [(\035)]TJ/F16 10.9091 Tf 8.09 0 Td [(from)-297(that)-298(time)-297(forward.)-393(In)-297(the)-298(same)]TJ -121.064 -13.549 Td [(way,)-261(if)-259(our)-259(power)-259(increases)-259(to)-259(a)-259(considerable)-259(extent)-259(the)-259(feelings)]TJ 0 -13.549 Td [(of)-219(those)-219(who)-219(previously)-220(recognised)-219(it,)-225(and)-219(whose)-219(recognition)-219(we)]TJ 0 -13.549 Td [(no)-303(longer)-302(require,)-316(likewise)-302(change:)-355(they)-303(will)-302(then)-302(try)-303(to)-302(reduce)]TJ 0 -13.55 Td [(our)-297(power)-296(to)-297(its)-296(former)-297(dimensions,)-308(and)-297(they)-296(will)-297(endeavour)-296(to)]TJ 0 -13.549 Td [(interfere)-269(in)-269(our)-269(affairs,)-274(justifying)-269(their)-269(interference)-269(by)-269(an)-269(appeal)]TJ 0 -13.549 Td [(to)-207(their)]TJ/F20 10.9091 Tf 33.005 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(duty.)]TJ/F20 10.9091 Tf 22.123 0 Td [(\035)]TJ/F16 10.9091 Tf 7.104 0 Td [(But)-207(this)-207(is)-208(merely)-207(useless)-207(word-quibbling.)-236(Where)]TJ -67.076 -13.549 Td [(right)-262(prevails,)-264(a)-262(certain)-262(state)-261(and)-262(degree)-262(of)-261(power)-262(is)-261(maintained,)]TJ 0 -13.549 Td [(and)-269(all)-269(attempts)-269(at)-269(its)-269(augmentation)-269(and)-269(diminution)-269(are)-268(resisted.)]TJ 0 -13.55 Td [(The)-306(right)-306(of)-306(others)-307(is)-306(the)-306(concession)-306(of)-306(our)-306(feeling)-306(of)-306(power)-306(to)]TJ 0 -13.549 Td [(the)-242(feeling)-242(of)-242(power)-242(in)-242(these)-242(others.)-247(Whenever)-242(our)-242(power)-242(shows)]TJ 0 -13.549 Td [(itself)-248(to)-247(be)-248(thoroughly)-248(shattered)-247(and)-248(broken,)-248(our)-248(rights)-248(cease:)-248(on)]TJ 0 -13.549 Td [(the)-314(other)-315(hand,)-330(when)-314(we)-315(have)-314(become)-314(very)-315(much)-314(stronger,)-330(the)]TJ 0 -13.549 Td [(rights)-301(of)-302(others)-301(cease)-302(in)-301(our)-302(minds)-301(to)-302(be)-301(what)-302(we)-301(have)-301(hitherto)]TJ 0 -13.549 Td [(admitted)-259(them)-259(to)-258(be.)-277(The)-259(man)-258(who)-259(aims)-259(at)-259(being)-258(just,)-261(therefore,)]TJ 0 -13.55 Td [(must)-389(keep)-390(a)-389(constant)-390(lookout)-389(for)-390(the)-389(changes)-390(in)-389(the)-389(indicator)]TJ 0 -13.549 Td [(of)-294(the)-293(scales)-294(in)-294(order)-293(that)-294(he)-294(may)-293(properly)-294(estimate)-294(the)-293(degrees)]TJ 0 -13.549 Td [(of)-335(power)-334(and)-335(right)-335(which,)-356(with)-334(the)-335(customary)-335(transitoriness)-334(of)]TJ 0 -13.549 Td [(human)-291(things,)-301(retain)-291(their)-291(equilibrium)-291(for)-291(only)-291(a)-291(short)-291(time)-291(and)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +477 0 obj << +/Type /Page +/Contents 478 0 R +/Resources 476 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 458 0 R +>> endobj +479 0 obj << +/D [477 0 R /XYZ 281.343 369.134 null] +>> endobj +476 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +482 0 obj << +/Length 4307 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-21391(99)]TJ +0 g 0 G + 0 -30.759 Td [(in)-344(most)-343(cases)-344(continue)-344(to)-343(rise)-344(and)-344(fall.)-531(As)-343(a)-344(consequence)-344(it)-343(is)]TJ 0 -13.549 Td [(thus)-365(very)-365(difficult)-365(to)-365(be)]TJ/F20 10.9091 Tf 111.417 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(just,)]TJ/F20 10.9091 Tf 18.491 0 Td [(\035)]TJ/F16 10.9091 Tf 8.826 0 Td [(and)-365(requires)-365(much)-365(experience,)]TJ -143.578 -13.549 Td [(good)-250(intentions,)-250(and)-250(an)-250(unusually)-250(large)-250(amount)-250(of)-250(good)-250(sense.)]TJ/F16 7.9701 Tf 291.024 -25.888 Td [([113])]TJ/F16 15.7808 Tf -291.024 -42.07 Td [(113.)]TJ/F16 10.9091 Tf 0 -31.373 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(TRIVING)-648(FOR)]TJ/F16 10.9091 Tf 58.594 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(ISTINCTION)]TJ/F16 10.9091 Tf 44.713 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-474(we)-474(strive)-474(after)-474(distinction)]TJ -130.885 -13.549 Td [(we)-329(must)-328(ceaselessly)-329(keep)-328(our)-329(eyes)-328(fixed)-329(on)-328(our)-329(neighbour)-328(and)]TJ 0 -13.55 Td [(endeavour)-336(to)-335(ascertain)-336(what)-335(his)-336(feelings)-335(are;)-378(but)-336(the)-335(sympathy)]TJ 0 -13.549 Td [(and)-279(knowledge)-279(which)-278(are)-279(necessary)-279(to)-278(satisfy)-279(this)-279(desire)-279(are)-278(far)]TJ 0 -13.549 Td [(from)-317(being)-318(inspired)-317(by)-317(harmlessness,)-334(compassion,)-334(or)-317(kindness.)]TJ 0 -13.549 Td [(On)-233(the)-234(contrary,)-236(we)-233(wish)-234(to)-233(perceive)-233(or)-233(find)-234(out)-233(in)-233(what)-233(way)-233(our)]TJ 0 -13.549 Td [(neighbour)-222(suffers)-222(from)-221(us,)-228(either)-222(internally)-221(or)-222(externally,)-228(how)-221(he)]TJ 0 -13.55 Td [(loses)-212(control)-211(over)-212(himself)-211(and)-212(yields)-211(to)-212(the)-211(impression)-212(which)-211(our)]TJ 0 -13.549 Td [(hand)-346(or)-345(even)-346(our)-346(mere)-346(appearance)-345(makes)-346(on)-346(him.)-537(Even)-345(when)]TJ 0 -13.549 Td [(he)-286(who)-286(aspires)-285(to)-286(distinction)-286(makes)-286(or)-285(wishes)-286(to)-286(make)-286(a)-285(joyful,)]TJ 0 -13.549 Td [(elevating,)-262(or)-259(cheerful)-260(impression,)-261(he)-260(does)-259(not)-260(enjoy)-259(this)-259(success)]TJ 0 -13.549 Td [(in)-369(that)-368(he)-369(rejoices,)-398(exalts,)-399(or)-368(cheers)-369(his)-369(neighbour,)-398(but)-369(in)-368(that)]TJ 0 -13.55 Td [(he)-294(leaves)-293(his)-294(impress)-294(on)-293(the)-294(latter's)-294(soul,)-304(changing)-294(its)-294(form)-293(and)]TJ 0 -13.549 Td [(dominating)-372(it)-371(according)-372(to)-371(his)-372(will)1(.)-615(The)-371(desire)-372(for)-371(distinction)]TJ 0 -13.549 Td [(is)-329(the)-328(desire)-329(to)-329(subject)-329(one's)-328(neighbour,)-349(even)-329(if)-328(it)-329(be)-329(merely)-328(in)]TJ 0 -13.549 Td [(an)-290(indirect)-291(fashion,)-300(one)-291(only)-290(felt)-291(or)-290(even)-290(only)-291(dreamt)-290(of.)-371(There)]TJ 0 -13.549 Td [(is)-301(a)-301(long)-301(series)-301(of)-301(stages)-301(in)-301(this)-301(secretly-desired)-301(will)-301(to)-300(subdue,)]TJ 0 -13.55 Td [(and)-379(a)-378(very)-379(complete)-378(record)-379(of)-378(them)-379(would)-378(perhaps)-379(almost)-378(be)]TJ 0 -13.549 Td [(like)-306(an)-306(excellent)-306(history)-307(of)-306(culture)-306(from)-306(the)-306(early)-306(distortions)-306(of)]TJ 0 -13.549 Td [(barbarism)-406(down)-406(to)-406(the)-406(caricatures)-406(of)-406(modern)-406(over-refinement)]TJ 0 -13.549 Td [(and)-250(sickly)-250(idealism.)]TJ 11.956 -13.972 Td [(This)-471(desire)-471(for)-471(distinction)-471(entails)-471(upon)-471(our)-471(neighbour)]TJ/F20 10.9091 Tf 249.278 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(to)]TJ -272.143 -13.549 Td [(indicate)-417(only)-418(a)-417(few)-417(rungs)-418(of)-417(the)-417(long)-418(ladder)]TJ/F20 10.9091 Tf 204.87 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(torture)-417(first)-418(of)]TJ -215.779 -13.55 Td [(all,)-432(followed)-396(by)-396(blows,)-432(then)-395(terror,)-433(anxious)-395(surprise,)-432(wonder,)]TJ 0 -13.549 Td [(envy,)-418(admiration,)-835(elevation,)-417(pleasure,)-417(joy,)-418(laughter,)-417(derision,)]TJ/F16 7.9701 Tf 291.024 0 Td [([114])]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +481 0 obj << +/Type /Page +/Contents 482 0 R +/Resources 480 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 485 0 R +>> endobj +483 0 obj << +/D [481 0 R /XYZ 46.771 465.189 null] +>> endobj +484 0 obj << +/D [481 0 R /XYZ 129.811 66.142 null] +>> endobj +480 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +488 0 obj << +/Length 4930 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(100)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(mockery,)-383(sneers,)-382(scourging)-357(and)-356(self-inflicted)-356(torture.)-568(There)-356(at)]TJ 0 -13.549 Td [(the)-394(very)-394(top)-394(of)-393(the)-394(ladder)-394(stands)-394(the)-394(ascetic)-394(and)-394(martyr,)-429(who)]TJ 0 -13.549 Td [(himself)-335(experiences)-335(the)-336(utmost)-335(satisfaction,)-356(because)-335(he)-335(inflicts)]TJ 0 -13.549 Td [(on)-188(himself,)-201(as)-188(a)-188(result)-188(of)-188(his)-188(desire)-189(for)-188(distinction,)-200(that)-188(pain)-188(which)]TJ 0 -13.55 Td [(his)-243(opposite,)-244(the)-243(barbarian)-242(on)-243(the)-243(first)-242(rung)-243(of)-243(the)-242(ladder,)-244(inflicts)]TJ 0 -13.549 Td [(upon)-345(those)-346(others,)-369(upon)-345(whom)-346(and)-345(before)-345(whom)-346(he)-345(wishes)-345(to)]TJ 0 -13.549 Td [(distinguish)-406(himself.)-718(The)-406(triumph)-406(of)-406(the)-406(ascetic)-406(over)-405(himself,)]TJ 0 -13.549 Td [(his)-405(introspective)-405(glance,)-443(which)-405(beholds)-405(a)-405(man)-405(split)-405(up)-405(into)-404(a)]TJ 0 -13.549 Td [(sufferer)-395(and)-396(a)-395(spectator,)-431(and)-396(which)-395(henceforth)-395(never)-395(looks)-395(at)]TJ 0 -13.55 Td [(the)-294(outside)-293(world)-294(but)-293(to)-294(gather)-294(from)-293(it,)-305(as)-293(it)-294(were,)-304(wood)-294(for)-293(his)]TJ 0 -13.549 Td [(own)-296(funeral)-296(pyre:)-342(this)-296(final)-296(tragedy)-296(of)-296(the)-296(desire)-296(for)-296(distinction)]TJ 0 -13.549 Td [(which)-282(shows)-282(us)-281(only)-282(one)-282(person)-282(who,)-289(so)-282(to)-282(speak,)-290(is)-281(consumed)]TJ 0 -13.549 Td [(internally)]TJ/F20 10.9091 Tf 41.815 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-250(is)-251(an)-250(end)-251(worthy)-250(of)-250(the)-251(beginning:)-251(in)-250(both)-250(cases)]TJ -52.724 -13.549 Td [(there)-231(is)-230(an)-231(inexpressible)-230(happiness)-230(at)-231(the)-230(sight)-231(of)-230(torture;)-237(indeed,)]TJ 0 -13.55 Td [(happiness)-439(considered)-439(as)-440(a)-439(feeling)-439(of)-439(power)-439(developed)-439(to)-439(the)]TJ 0 -13.549 Td [(utmost,)-217(has)-208(perhaps)-209(never)-208(reached)-208(a)-209(higher)-208(pitch)-209(of)-208(perfection)-208(on)]TJ 0 -13.549 Td [(earth)-230(than)-229(in)-230(the)-230(souls)-229(of)-230(superstitious)-230(ascetics.)-243(This)-230(is)-229(expressed)]TJ 0 -13.549 Td [(by)-291(the)-291(Brahmins)-291(in)-291(the)-291(story)-291(of)-291(King)-291(Visvamitra,)-301(who)-291(obtained)]TJ 0 -13.549 Td [(so)-490(much)-489(strength)-490(by)-489(thousands)-490(of)-489(years)-490(of)-489(penance)-490(that)-489(he)]TJ 0 -13.55 Td [(undertook)-272(to)-272(construct)-272(a)-272(new)-272(heaven.)-316(I)-272(believe)-272(that)-272(in)-272(t)1(he)-272(entire)]TJ 0 -13.549 Td [(category)-290(of)-290(inward)-290(experiences)-290(the)-290(people)-290(of)-290(our)-290(time)-290(are)-289(mere)]TJ 0 -13.549 Td [(novices)-268(and)-267(clumsy)-268(guessers)-267(who)]TJ/F20 10.9091 Tf 150.937 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(try)-268(to)-267(have)-268(a)-267(shot)-268(at)-267(it)]TJ/F20 10.9091 Tf 95.689 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(:)-285(four)]TJ -256.312 -13.549 Td [(thousand)-211(years)-211(ago)-211(much)-210(more)-211(was)-211(known)-211(about)-211(these)-210(execrable)]TJ 0 -13.549 Td [(refinements)-281(of)-282(self-enjoyment.)-343(Perhaps)-281(at)-282(that)-281(time)-281(the)-281(creation)]TJ 0 -13.55 Td [(of)-218(the)-218(world)-219(was)-218(imagined)-218(by)-218(some)-218(Hindu)-219(dreamer)-436(to)-218(have)-218(been)]TJ/F16 7.9701 Tf -72.755 0 Td [([115])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(an)-374(ascetic)-375(operation)-374(which)-374(a)-375(god)-374(took)-374(upon)-375(himself!)-622(Perhaps)]TJ 0 -13.549 Td [(this)-306(god)-306(may)-306(have)-306(wished)-305(to)-306(join)-306(himself)-306(to)-306(a)-306(mobile)-306(nature)-305(as)]TJ 0 -13.549 Td [(an)-329(instrument)-329(of)-328(torture)-329(in)-329(order)-329(thus)-328(to)-329(feel)-329(his)-329(happiness)-328(and)]TJ 0 -13.549 Td [(power)-371(doubled!)-613(And)-370(even)-371(supposing)-371(him)-371(to)-371(have)-371(been)-371(a)-370(god)]TJ 0 -13.549 Td [(of)-344(love:)-437(what)-344(a)-344(delight)-343(it)-344(would)-344(have)-344(been)-343(for)-344(him)-344(to)-344(create)-343(a)]TJ 0 -13.55 Td [(suffering)-260(mankind)-260(in)-260(order)-259(that)-260(he)-260(himself)-260(might)-260(suffer)-259(divinely)]TJ 0 -13.549 Td [(and)-433(super-humanly)-432(from)-433(the)-433(sight)-433(of)-432(the)-433(continual)-433(torture)-432(of)]TJ 0 -13.549 Td [(his)-371(creatures,)-402(and)-371(thus)-372(to)-371(tyrannise)-371(over)-372(himself!)-614(And,)-401(again,)]TJ 0 -13.549 Td [(supposing)-208(him)-208(to)-208(have)-208(been)-208(not)-208(only)-208(a)-208(god)-208(of)-208(love,)-216(but)-208(also)-208(a)-208(god)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +487 0 obj << +/Type /Page +/Contents 488 0 R +/Resources 486 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 485 0 R +>> endobj +489 0 obj << +/D [487 0 R /XYZ 317.352 192.994 null] +>> endobj +486 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +492 0 obj << +/Length 4531 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-20891(101)]TJ +0 g 0 G + 0 -30.759 Td [(of)-248(holiness,)-248(we)-248(can)-248(scarcely)-248(conceive)-248(the)-248(ecstasies)-248(of)-248(this)-248(divine)]TJ 0 -13.549 Td [(ascetic)-331(while)-330(creating)-331(sins)-331(and)-330(sinners)-331(and)-331(eternal)-330(punishment,)]TJ 0 -13.549 Td [(and)-279(an)-278(immense)-279(place)-279(of)-278(eternal)-279(torture)-279(below)-278(his)-279(throne)-278(where)]TJ 0 -13.549 Td [(there)-250(is)-250(a)-250(continual)-250(weeping)-250(and)-250(wailing)-250(and)-250(gnashing)-250(of)-250(teeth!)]TJ 11.956 -13.646 Td [(It)-297(is)-298(not)-297(by)-298(any)-297(means)-298(impossible)-297(that)-297(the)-298(soul)-297(of)-298(a)-297(St.)-393(Paul)1(,)]TJ -11.956 -13.55 Td [(a)-449(Dante,)-499(or)-449(a)-450(Calvin,)-499(and)-449(people)-449(like)-449(them,)-499(may)-449(once)-449(have)]TJ 0 -13.549 Td [(penetrated)-327(into)-327(the)-328(terrifying)-327(secrets)-327(of)-327(such)-327(voluptuousness)-327(of)]TJ 0 -13.549 Td [(power,)-322(and)-307(in)-307(view)-307(of)-308(such)-307(souls)-307(we)-307(may)-308(well)-307(ask)-307(whether)-307(the)]TJ 0 -13.549 Td [(circle)-306(of)-306(this)-306(desire)-306(for)-306(distinction)-306(has)-306(come)-306(to)-306(a)-306(close)-306(with)-306(the)]TJ 0 -13.549 Td [(ascetic.)-713(Might)-404(it)-404(not)-405(be)-404(possible)-404(for)-404(the)-405(course)-404(of)-404(this)-404(circle)]TJ 0 -13.55 Td [(to)-335(be)-334(traversed)-335(a)-335(second)-334(time,)-356(by)-335(uniting)-334(the)-335(fundamental)-334(idea)]TJ 0 -13.549 Td [(of)-433(the)-434(ascetic,)-479(and)-433(at)-434(the)-433(same)-433(time)-433(that)-434(of)-433(a)-433(compassionate)]TJ 0 -13.549 Td [(Deity?)-528(In)-343(other)-343(words,)-365(pain)-343(would)-343(be)-343(given)-342(to)-343(others)-343(in)-342(order)]TJ 0 -13.549 Td [(that)-367(pain)-366(might)-367(be)-367(given)-366(to)-367(one's)-366(self,)-396(so)-367(that)-367(in)-366(this)-367(way)-366(one)]TJ 0 -13.549 Td [(could)-241(triumph)-240(over)-241(one's)-240(self)-241(and)-240(one's)-240(pity)-241(to)-240(enjoy)-241(the)-240(extreme)]TJ 0 -13.55 Td [(voluptuousness)-232(of)-231(power.)]TJ/F20 10.9091 Tf 111.407 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Forgive)-232(me)-231(these)-232(digressions,)-235(which)]TJ -122.316 -13.549 Td [(come)-246(to)-246(my)-247(mind)-246(when)-246(I)-246(think)-492(of)-247(all)-246(the)-246(possibilities)-246(in)-246(the)-246(vast)]TJ/F16 7.9701 Tf 291.024 0 Td [([116])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(domain)-334(of)-334(psychical)-334(debaucheries)-334(to)-334(which)-334(one)-334(may)-334(be)-334(led)-334(by)]TJ 0 -13.549 Td [(the)-250(desire)-250(for)-250(power!)]TJ/F16 15.7808 Tf 0 -42.817 Td [(114.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(N)-498(THE)]TJ/F16 10.9091 Tf 29.181 0 Td [(K)]TJ/F16 7.9701 Tf 7.876 0 Td [(NOWLEDGE)-498(OF)-497(THE)]TJ/F16 10.9091 Tf 82.729 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(UFFERER)]TJ/F16 10.9091 Tf 34.989 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-364(state)-363(of)-364(sick)-364(men)]TJ -182.353 -13.549 Td [(who)-390(have)-389(suffered)-390(long)-390(and)-390(terribly)-389(from)-390(the)-390(torture)-389(inflicted)]TJ 0 -13.549 Td [(upon)-191(them)-191(by)-191(their)-191(illness,)-203(and)-191(whose)-191(reason)-191(has)-191(nevertheless)-191(not)]TJ 0 -13.55 Td [(been)-192(in)-192(any)-191(way)-192(affected,)-204(is)-192(not)-191(without)-192(a)-192(certain)-192(amount)-192(of)-191(value)]TJ 0 -13.549 Td [(in)-362(our)-362(search)-362(for)-362(knowledge)]TJ/F20 10.9091 Tf 127.279 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(quite)-362(apart)-362(from)-362(the)-362(intellectual)]TJ -138.188 -13.549 Td [(benefits)-348(which)-348(follow)-348(upon)-348(every)-348(profound)-348(solitude)-348(and)-348(every)]TJ 0 -13.549 Td [(sudden)-286(and)-286(justified)-285(liberation)-286(from)-286(duties)-286(and)-285(habits.)-358(The)-285(man)]TJ 0 -13.549 Td [(who)-445(suffers)-446(severely)-445(looks)-445(forth)-446(with)-445(terrible)-445(calmness)-445(from)]TJ 0 -13.549 Td [(his)-356(state)-356(of)-357(suffering)-356(upon)-356(outside)-356(things:)-463(all)-356(those)-356(little)-356(lying)]TJ 0 -13.55 Td [(enchantments,)-519(by)-466(which)-465(things)-465(are)-466(usually)-465(surrounded)-465(when)]TJ 0 -13.549 Td [(seen)-367(through)-368(the)-367(eye)-367(of)-368(a)-367(healthy)-367(person,)-397(have)-367(vanished)-367(from)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +491 0 obj << +/Type /Page +/Contents 492 0 R +/Resources 490 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 485 0 R +>> endobj +493 0 obj << +/D [491 0 R /XYZ 183.748 301.291 null] +>> endobj +490 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +496 0 obj << +/Length 4885 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(102)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(the)-289(sufferer;)-307(his)-289(own)-288(life)-289(even)-288(lies)-289(there)-288(before)-289(him,)-298(stripped)-288(of)]TJ 0 -13.549 Td [(all)-356(bloom)-355(and)-356(colour.)-567(If)-355(by)-356(chance)-355(it)-356(has)-356(happened)-355(that)-356(up)-355(to)]TJ 0 -13.549 Td [(then)-209(he)-210(has)-209(lived)-210(in)-209(some)-209(kind)-210(of)-209(dangerous)-210(fantasy,)-217(this)-209(extreme)]TJ 0 -13.549 Td [(disenchantment)-238(through)-238(pain)-237(is)-238(the)-238(means,)-240(and)-238(possibly)-238(the)-237(only)]TJ 0 -13.55 Td [(means,)-463(of)-420(extricating)-420(him)-420(from)-420(it.)-759(\050It)-420(is)-420(possible)-420(that)-420(this)-420(is)]TJ 0 -13.549 Td [(what)-341(happened)-341(to)-341(the)-341(Founder)-341(of)-341(Christianity)-341(when)-340(suspended)]TJ 0 -13.549 Td [(from)-370(the)-371(Cross;)-430(for)-371(the)-370(bitterest)-370(words)-371(ever)-370(pronounced,)]TJ/F20 10.9091 Tf 260.634 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(My)]TJ -265.477 -13.549 Td [(God,)-363(My)-341(God,)-363(why)-340(hast)-341(Thou)-340(forsaken)-341(Me?)]TJ/F20 10.9091 Tf 201.01 0 Td [(\035)]TJ/F16 10.9091 Tf 8.558 0 Td [(if)-341(understood)-340(in)]TJ -209.568 -13.549 Td [(their)-303(deepest)-304(sense,)-317(as)-303(they)-304(ought)-303(to)-304(be)-303(understood,)-317(contain)-303(the)]TJ 0 -13.55 Td [(evidence)-389(of)-390(a)-389(complete)-390(disillusionment)-389(and)-390(enlightenment)-778(in)]TJ/F16 7.9701 Tf -72.756 0 Td [([117])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(regard)-448(to)-447(the)-448(deceptions)-447(of)-447(life:)-645(in)-448(that)-447(moment)-448(of)-447(supreme)]TJ 0 -13.549 Td [(suffering)-302(Christ)-302(obtained)-302(a)-301(clear)-302(insight)-302(into)-302(Himself,)-315(just)-302(as)-301(in)]TJ 0 -13.549 Td [(the)-250(poet's)-250(narrative)-250(did)-250(the)-250(poor)-250(dying)-250(Don)-250(Quixote.\051)]TJ 11.956 -16.004 Td [(The)-416(formidable)-415(tension)-416(of)-416(the)-416(intellect)-415(that)-416(wishes)-416(to)-415(hold)]TJ -11.956 -13.549 Td [(its)-289(own)-290(against)-289(pain)-289(shows)-289(everything)-289(that)-290(one)-289(now)-289(looks)-289(upon)]TJ 0 -13.55 Td [(in)-408(a)-409(new)-408(light,)-448(and)-409(the)-408(inexpressible)-409(charm)-408(of)-409(this)-408(new)-408(light)]TJ 0 -13.549 Td [(is)-359(often)-358(powerful)-359(enough)-358(to)-359(withstand)-359(all)-358(the)-359(seductiveness)-358(of)]TJ 0 -13.549 Td [(suicide)-267(and)-268(to)-267(make)-267(the)-268(continuation)-267(of)-267(life)-268(seem)-267(very)-267(desirable)]TJ 0 -13.549 Td [(to)-470(the)-471(sufferer.)-911(His)-470(mind)-471(scornfully)-470(turns)-470(to)-471(the)-470(warm)-470(and)]TJ 0 -13.549 Td [(comfortable)-223(dream-world)-223(in)-223(which)-223(the)-223(healthy)-223(man)-223(moves)-223(about)]TJ 0 -13.55 Td [(thoughtlessly,)-408(and)-376(he)-377(thinks)-376(with)-377(contempt)-376(of)-377(the)-376(noblest)-376(and)]TJ 0 -13.549 Td [(most)-448(cherished)-447(illusions)-448(in)-448(which)-447(he)-448(formerly)-448(indulged.)-842(He)]TJ 0 -13.549 Td [(experiences)-284(delight)-284(in)-284(conjuring)-283(up)-284(this)-284(contempt)-284(as)-284(if)-284(from)-283(the)]TJ 0 -13.549 Td [(depths)-214(of)-213(hell,)-221(and)-213(thus)-214(inflicting)-213(the)-214(bitterest)-213(sufferings)-214(upon)-213(his)]TJ 0 -13.549 Td [(soul:)-339(it)-294(is)-294(by)-294(this)-295(counterpoise)-294(that)-294(he)-295(bears)-294(up)-294(against)-294(physical)]TJ 0 -13.549 Td [(suffering)]TJ/F20 10.9091 Tf 39.382 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(he)-263(feels)-264(that)-263(such)-263(a)-264(counterpoise)-263(is)-263(now)-264(essenti)1(al!)-290(In)]TJ -50.291 -13.55 Td [(one)-238(terrible)-238(moment)-238(of)-238(clear-sightedness)-239(he)-238(says)-238(to)-238(himself,)]TJ/F20 10.9091 Tf 263.666 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Be)]TJ -268.51 -13.549 Td [(for)-362(once)-362(thine)-362(own)-362(accuser)-362(and)-362(hangman;)-418(for)-362(once)-362(regard)-362(thy)]TJ 0 -13.549 Td [(suffering)-328(as)-327(a)-328(punishment)-328(which)-328(thou)-327(hast)-328(inflicted)-328(on)-327(thyself!)]TJ 0 -13.549 Td [(Enjoy)-218(thy)-218(superiority)-218(as)-218(a)-218(judge:)-234(better)-217(still,)-225(enjoy)-218(thine)-218(own)-217(will)]TJ 0 -13.549 Td [(and)-365(pleasure,)-394(thy)-365(tyrannical)-365(arbitrariness!)-595(Raise)-364(thyself)-365(above)]TJ 0 -13.55 Td [(thy)-289(life)-289(as)-289(above)-289(thy)-289(suffering,)-299(and)-289(look)-289(down)-289(into)-289(the)-288(depth)-289(of)]TJ 0 -13.549 Td [(reason)-250(and)-250(unreason!)]TJ/F20 10.9091 Tf 92.695 0 Td [(\035)]TJ/F16 10.9091 Tf -80.74 -16.004 Td [(Our)-434(pride)-434(revolts)-434(as)-433(it)-434(never)-434(did)-434(before,)-480(it)-434(experiences)-434(an)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +495 0 obj << +/Type /Page +/Contents 496 0 R +/Resources 494 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 485 0 R +>> endobj +497 0 obj << +/D [495 0 R /XYZ 361.438 396.232 null] +>> endobj +494 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +500 0 obj << +/Length 4858 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-20891(103)]TJ +0 g 0 G + 0 -30.759 Td [(incomparable)-377(charm)-378(in)-377(defending)-378(life)-377(against)-377(such)-378(a)-377(tyrant)-377(as)]TJ 0 -13.549 Td [(suffering)-461(and)-460(against)-461(all)-461(the)-460(insinuations)-461(of)-461(this)-460(tyrant,)-513(who)]TJ 0 -13.549 Td [(would)-241(fain)-240(urge)-481(us)-241(to)-241(give)-240(evidence)-241(against)-240(life,)]TJ/F20 10.9091 Tf 211.159 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(we)-241(are)-240(taking)]TJ/F16 7.9701 Tf 68.956 0 Td [([118])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(the)-360(part)-359(of)-360(life)-360(in)-360(the)-359(face)-360(of)-360(this)-359(tyrant.)-580(In)-359(this)-360(state)-360(of)-359(mind)]TJ 0 -13.55 Td [(we)-352(take)-352(up)-353(a)-352(bitter)-352(stand)-352(against)-352(all)-353(pessimism)-352(in)-352(order)-352(that)-352(it)]TJ 0 -13.549 Td [(may)-315(not)-315(appear)-315(to)-314(be)-315(a)-315(consequence)-315(of)-315(our)-315(condition,)-331(and)-314(thus)]TJ 0 -13.549 Td [(humiliate)-293(us)-293(as)-294(conquered)-293(ones.)-379(The)-294(charm)-293(of)-293(being)-293(just)-293(in)-293(our)]TJ 0 -13.549 Td [(judgments)-272(was)-272(also)-271(never)-272(greater)-272(than)-272(now;)-282(for)-272(now)-272(this)-271(justice)]TJ 0 -13.549 Td [(is)-288(a)-287(triumph)-288(over)-287(ourselves)-288(and)-287(over)-288(so)-287(irritated)-288(a)-287(state)-288(of)-287(mind)]TJ 0 -13.55 Td [(that)-275(unfairness)-275(of)-276(judgment)-275(might)-275(be)-275(excused,)]TJ/F20 10.9091 Tf 203.138 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-275(we)-275(will)-275(not)]TJ -214.047 -13.549 Td [(be)-252(excused,)-253(it)-253(is)-252(now,)-253(if)-252(ever,)-253(that)-252(we)-253(wish)-252(to)-252(show)-253(that)-252(we)-252(need)]TJ 0 -13.549 Td [(no)-250(excuse.)-250(We)-250(pass)-250(through)-250(downright)-250(orgies)-250(of)-250(pride.)]TJ 11.956 -14.087 Td [(And)-303(now)-303(appears)-303(the)-303(first)-303(ray)-302(of)-303(relief,)-317(of)-302(recovery,)-317(and)-302(one)]TJ -11.956 -13.549 Td [(of)-359(its)-360(first)-359(effects)-359(is)-360(that)-359(we)-359(turn)-360(against)-359(the)-359(preponderance)-359(of)]TJ 0 -13.549 Td [(our)-468(pride:)-687(we)-468(call)-468(ourselves)-468(foolish)-469(and)-468(vain,)-523(as)-468(if)-468(we)-468(had)]TJ 0 -13.549 Td [(undergone)-317(some)-317(unique)-317(experience.)-451(We)-317(humiliate)-316(ungratefully)]TJ 0 -13.549 Td [(this)-378(all-powerful)-378(pride,)-410(the)-378(aid)-378(of)-378(which)-378(enabled)-378(us)-378(to)-378(endure)]TJ 0 -13.549 Td [(the)-286(pain)-286(we)-286(suffered,)-295(and)-286(we)-286(call)-286(vehemently)-286(for)-286(some)-286(antidote)]TJ 0 -13.55 Td [(for)-308(this)-309(pride:)-367(we)-308(wish)-308(to)-309(become)-308(strangers)-308(to)-309(ourselves)-308(and)-308(to)]TJ 0 -13.549 Td [(be)-359(freed)-360(from)-359(our)-360(own)-359(person)-359(after)-360(pain)-359(has)-360(forcibly)-359(made)-359(us)]TJ 0 -13.549 Td [(personal)-284(too)-284(long.)]TJ/F20 10.9091 Tf 83.062 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Away)-284(with)-284(this)-284(pride,)]TJ/F20 10.9091 Tf 95.651 0 Td [(\035)]TJ/F16 10.9091 Tf 7.942 0 Td [(we)-284(cry,)]TJ/F20 10.9091 Tf 35.667 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(it)-284(was)-284(only)]TJ -232.009 -13.549 Td [(another)-327(illness)-327(and)-327(convulsion!)]TJ/F20 10.9091 Tf 138.569 0 Td [(\035)]TJ/F16 10.9091 Tf 8.412 0 Td [(Once)-327(more)-327(we)-327(look)-327(longingly)]TJ -146.981 -13.549 Td [(at)-268(men)-269(and)-268(nature)-268(and)-269(recollect)-268(with)-268(a)-269(sorrowful)-268(smile)-268(that)-268(now)]TJ 0 -13.55 Td [(since)-251(the)-251(veil)-250(has)-251(fallen)-251(we)-250(regard)-251(many)-251(things)-251(concerning)-250(them)]TJ 0 -13.549 Td [(in)-231(a)-230(new)-231(and)-231(different)-230(light,)]TJ/F20 10.9091 Tf 120.135 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-231(we)-230(are)-231(refreshed)-231(by)-230(once)-231(more)]TJ -131.044 -13.549 Td [(seeing)-264(the)-265(softened)-264(lights)-264(of)-264(life,)-268(and)-265(emerge)-264(from)-264(that)-264(fearfully)]TJ 0 -13.549 Td [(dispassionate)-328(daylight)-328(in)-328(which)-327(we)-328(as)-328(sufferers)-328(saw)-328(things)-327(and)]TJ 0 -13.549 Td [(through)-324(things.)-472(We)-647(do)-324(not)-324(get)-324(angry)-324(when)-324(we)-324(see)-324(the)-323(charms)]TJ/F16 7.9701 Tf 291.024 0 Td [([119])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(of)-330(health)-329(resume)-330(their)-329(play,)-350(and)-329(we)-330(contemplate)-330(the)-329(sight)-330(as)-329(if)]TJ 0 -13.549 Td [(transformed,)-414(gently)-382(and)-381(still)-381(fatigued.)-644(In)-381(this)-382(state)-381(we)-381(cannot)]TJ 0 -13.549 Td [(listen)-250(to)-250(music)-250(without)-250(weeping.)]TJ/F16 15.7808 Tf 0 -45.02 Td [(115.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +499 0 obj << +/Type /Page +/Contents 500 0 R +/Resources 498 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 485 0 R +>> endobj +501 0 obj << +/D [499 0 R /XYZ 118.267 491.077 null] +>> endobj +502 0 obj << +/D [499 0 R /XYZ 137.463 151.809 null] +>> endobj +498 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +505 0 obj << +/Length 4681 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(104)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)-791(SO)]TJ/F16 10.9091 Tf 27.114 0 Td [(-)]TJ/F16 7.9701 Tf 3.632 0 Td [(CALLED)]TJ/F20 10.9091 Tf 37.738 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(GO)]TJ/F16 10.9091 Tf 11.509 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(Language)-578(and)-578(the)-579(prejudices)-578(upon)]TJ -116.648 -13.549 Td [(which)-273(language)-274(is)-273(based)-274(very)-273(often)-273(act)-274(as)-273(obstacles)-274(in)-273(our)-273(paths)]TJ 0 -13.549 Td [(when)-313(we)-314(proceed)-313(to)-314(explore)-313(internal)-314(phenomena)-313(and)-313(impulses:)]TJ 0 -13.549 Td [(as)-399(one)-399(example,)-436(we)-399(may)-399(instance)-399(the)-399(fact)-399(that)-399(there)-399(are)-398(only)]TJ 0 -13.55 Td [(words)-211(to)-211(express)-211(the)-210(superlative)-211(degrees)-211(of)-211(these)-211(phenomena)-210(and)]TJ 0 -13.549 Td [(impulses.)-523(Now,)-364(it)-341(is)-342(our)-341(habit)-341(no)-341(longer)-341(to)-341(observe)-341(accurately)]TJ 0 -13.549 Td [(when)-380(words)-379(fail)-380(us,)-412(since)-379(it)-380(is)-380(difficult)-379(in)-380(such)-379(cases)-380(to)-379(think)]TJ 0 -13.549 Td [(with)-251(precision:)-251(in)-250(former)-251(times,)-251(even,)-250(people)-251(involuntarily)-250(came)]TJ 0 -13.549 Td [(to)-378(the)-378(conclusion)-378(that)-378(where)-378(the)-378(domain)-378(of)-378(words)-378(ceased,)-410(the)]TJ 0 -13.55 Td [(domain)-470(of)-471(existence)-470(ceased)-470(also.)-911(Wrath,)-526(hatred,)-525(love,)-525(pity,)]TJ 0 -13.549 Td [(desire,)-496(recognition,)-497(joy,)-496(pain:)-645(all)-447(these)-447(are)-447(names)-447(indicating)]TJ 0 -13.549 Td [(extreme)-211(conditions;)-225(the)-211(milder)-211(and)-211(middle)-212(stages,)-219(and)-211(even)-211(more)]TJ 0 -13.549 Td [(particularly)-379(the)-379(ever)-379(active)-379(lower)-379(stages,)-411(escape)-379(our)-379(attention,)]TJ 0 -13.549 Td [(and)-197(yet)-198(it)-197(is)-197(they)-198(which)-197(weave)-197(the)-198(warp)-197(and)-197(woof)-198(of)-197(our)-197(character)]TJ 0 -13.55 Td [(and)-281(destiny.)-344(It)-281(often)-281(happens)-281(that)-281(these)-281(extreme)-281(outbursts)]TJ/F20 10.9091 Tf 253.968 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)]TJ -264.877 -13.549 Td [(even)-262(the)-262(most)-262(moderate)-262(pleasure)-262(or)-262(displeasure)-262(of)-262(which)-262(we)-262(are)]TJ 0 -13.549 Td [(actually)-317(conscious,)-333(whether)-317(in)-316(partaking)-317(of)-317(food)-316(or)-317(listening)-316(to)]TJ 0 -13.549 Td [(a)-365(sound,)-393(is)-364(possibly,)-393(if)-365(properly)-364(estimated,)-393(merely)-365(an)-364(extreme)]TJ 0 -13.549 Td [(outburst,)]TJ/F20 10.9091 Tf 38.487 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(destroy)-366(the)-366(texture)-366(and)-366(are)-366(then)-365(violent)-366(exceptions,)]TJ -49.397 -13.55 Td [(in)-261(most)-261(cases)-262(the)-261(consequences)-261(of)-261(some)-261(congestions,)]TJ/F20 10.9091 Tf 232.334 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-261(how)]TJ -243.243 -13.549 Td [(easily)-542(as)-543(such)-542(can)-542(they)-1085(mislead)-542(the)-542(observer!)-1127(as)-542(indeed)]TJ/F16 7.9701 Tf -72.756 0 Td [([120])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(they)-475(mislead)-475(the)-475(person)-475(acting!)-924(We)-475(are)-475(all)-475(of)-475(us)-475(not)-474(what)]TJ 0 -13.549 Td [(we)-429(appear)-428(to)-429(be)-428(according)-429(to)-428(the)-429(conditions)-428(for)-429(which)-428(alone)]TJ 0 -13.549 Td [(we)-288(have)-288(consciousness)-288(and)-288(words,)-297(and)-288(consequently)-288(praise)-288(and)]TJ 0 -13.55 Td [(blame.)-233(We)-197(fail)-198(to)-198(recognise)-198(ourselves)-197(after)-198(these)-198(coarse)-197(outbursts)]TJ 0 -13.549 Td [(which)-281(are)-281(known)-281(to)-280(ourselves)-281(alone,)-289(we)-281(draw)-281(conclusions)-280(from)]TJ 0 -13.549 Td [(data)-458(where)-459(the)-458(exceptions)-459(prove)-458(stronger)-459(than)-458(the)-459(rules;)-562(we)]TJ 0 -13.549 Td [(misinterpret)-201(ourselves)-202(in)-201(reading)-201(our)-202(own)-201(ego's)-201(pronouncements,)]TJ 0 -13.549 Td [(which)-248(appeared)-248(to)-248(be)-248(so)-247(clear.)-250(But)-248(our)-247(opinion)-248(of)-248(ourselves,)-248(this)]TJ 0 -13.549 Td [(so-called)-337(ego)-337(which)-337(we)-336(have)-337(arrived)-337(at)-337(by)-337(this)-337(wrong)-336(method,)]TJ 0 -13.55 Td [(contributes)-250(henceforth)-250(to)-250(form)-250(our)-250(character)-250(and)-250(destiny.)]TJ/F16 15.7808 Tf 0 -45.557 Td [(116.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +504 0 obj << +/Type /Page +/Contents 505 0 R +/Resources 503 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 485 0 R +>> endobj +506 0 obj << +/D [504 0 R /XYZ 211.584 247.191 null] +>> endobj +503 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +509 0 obj << +/Length 5721 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-20891(105)]TJ +0 g 0 G + 0 -30.759 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 12.426 0 Td [(U)]TJ/F16 7.9701 Tf 7.876 0 Td [(NKNOWN)]TJ/F16 10.9091 Tf 38.098 0 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(ORLD)-226(OF)-226(THE)]TJ/F20 10.9091 Tf 52.78 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(UBJECT)]TJ/F16 10.9091 Tf 29.226 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(What)-165(men)-166(have)-165(found)]TJ -186.76 -13.549 Td [(it)-350(so)-351(difficult)-350(to)-350(understand)-351(from)-350(the)-350(most)-351(ancient)-350(times)-350(down)]TJ 0 -13.549 Td [(to)-415(the)-414(present)-415(day)-414(is)-415(their)-414(ignorance)-415(in)-414(regard)-415(to)-414(themselves,)]TJ 0 -13.549 Td [(not)-372(merely)-373(with)-372(respect)-373(to)-372(good)-372(and)-373(evil,)-403(but)-372(something)-372(even)]TJ 0 -13.55 Td [(more)-275(essential.)-324(The)-275(oldest)-275(of)-274(illusions)-275(lives)-275(on,)-281(namely,)-281(that)-274(we)]TJ 0 -13.549 Td [(know,)-410(and)-377(know)-378(precisely)-378(in)-377(each)-378(case,)-409(how)-378(human)-378(action)-377(is)]TJ 0 -13.549 Td [(originated.)-237(Not)-210(only)]TJ/F20 10.9091 Tf 89.889 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(God)-210(who)-210(looks)-210(into)-210(the)-210(heart,)]TJ/F20 10.9091 Tf 127.509 0 Td [(\035)]TJ/F16 10.9091 Tf 7.136 0 Td [(not)-210(only)-210(the)]TJ -229.378 -13.549 Td [(man)-313(who)-313(acts)-313(and)-313(reflects)-313(upon)-313(his)-313(action,)-329(but)-312(everybody)-313(does)]TJ 0 -13.549 Td [(not)-284(doubt)-284(that)-284(he)-284(understands)-284(the)-284(phenomena)-284(of)-284(action)-284(in)-283(every)]TJ 0 -13.55 Td [(one)-302(else.)]TJ/F20 10.9091 Tf 43.164 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(I)-302(know)-302(what)-302(I)-302(want)-301(and)-302(what)-302(I)-302(have)-302(done,)-315(I)-302(am)-302(free)]TJ -48.008 -13.549 Td [(and)-373(responsible)-372(for)-373(my)-373(act,)-403(and)-373(I)-372(make)-373(others)-373(responsible)-372(for)]TJ 0 -13.549 Td [(their)-253(acts;)-254(I)-253(can)-253(mention)-253(by)-252(its)-253(name)-253(every)-253(moral)-253(possibility)-252(and)]TJ 0 -13.549 Td [(every)-251(internal)-251(movement)-251(which)-251(precedes)-251(an)-251(act,)]TJ/F20 10.9091 Tf 210.614 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(ye)-251(may)-251(act)-251(as)]TJ -217.496 -13.549 Td [(ye)-369(will,)-399(I)-369(understand)-369(myself)-369(and)-369(I)-369(understand)-369(you)-369(all!)]TJ/F20 10.9091 Tf 245.915 0 Td [(\035)]TJ/F16 10.9091 Tf 8.87 0 Td [(Such)]TJ/F16 7.9701 Tf 32.212 0 Td [([121])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(was)-256(what)-255(every)-256(one)-255(thought)-256(once)-255(upon)-256(a)-255(time,)-257(and)-256(almost)-255(every)]TJ 0 -13.549 Td [(one)-303(thinks)-302(so)-303(even)-303(now.)-408(Socrates)-303(and)-302(Plato,)-316(who)-303(in)-303(this)-302(matter)]TJ 0 -13.549 Td [(were)-259(great)-259(sceptics)-259(and)-259(admirable)-259(innovators,)-261(were)-259(nevertheless)]TJ 0 -13.549 Td [(intensely)-188(credulous)-187(in)-188(regard)-188(to)-187(that)-188(fatal)-188(prejudice,)-200(that)-187(profound)]TJ 0 -13.549 Td [(error,)-365(which)-341(holds)-342(that)]TJ/F20 10.9091 Tf 105.749 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(The)-342(right)-341(knowledge)-342(must)-342(necessarily)]TJ -110.593 -13.55 Td [(be)-337(followed)-336(by)-337(the)-336(right)-337(action.)]TJ/F20 10.9091 Tf 141.673 0 Td [(\035)]TJ/F16 10.9091 Tf 8.515 0 Td [(In)-337(holding)-336(this)-337(principle)-336(they)]TJ -150.188 -13.549 Td [(were)-356(still)-356(the)-356(heirs)-356(of)-356(the)-356(universal)-356(folly)-356(and)-356(presumption)-356(that)]TJ 0 -13.549 Td [(knowledge)-250(exists)-250(concerning)-250(the)-250(essence)-250(of)-250(an)-250(action.)]TJ/F20 10.9091 Tf 11.956 -18.459 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(It)-459(would)-460(indeed)-459(be)-459(dreadful)-459(if)-460(the)-459(comprehension)-459(of)-460(the)]TJ -16.799 -13.549 Td [(essence)-314(of)-314(a)-313(right)-314(action)-314(were)-314(not)-313(followed)-314(by)-314(that)-314(right)-313(action)]TJ 0 -13.549 Td [(itself)]TJ/F20 10.9091 Tf 21.818 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(this)-476(was)-476(the)-476(only)-476(manner)-476(in)-476(which)-476(these)-476(great)-475(men)]TJ -37.571 -13.549 Td [(thought)-571(it)-570(necessary)-571(to)-570(demonstrate)-571(this)-570(idea,)-651(the)-570(contrary)]TJ 0 -13.549 Td [(seemed)-312(to)-312(them)-312(to)-313(be)-312(inconceivable)-312(and)-312(mad;)-343(and)-312(nevertheless)]TJ 0 -13.55 Td [(this)-390(contrary)-389(corresponds)-390(to)-390(the)-390(naked)-389(reality)-390(which)-390(has)-389(been)]TJ 0 -13.549 Td [(demonstrated)-464(daily)-465(and)-464(hourly)-464(from)-464(time)-464(immemorial.)-893(Is)-464(it)]TJ 0 -13.549 Td [(not)-459(a)]TJ/F20 10.9091 Tf 28.797 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(dreadful)]TJ/F20 10.9091 Tf 36.349 0 Td [(\035)]TJ/F16 10.9091 Tf 9.85 0 Td [(truth)-459(that)-459(all)-459(that)-458(we)-459(know)-459(about)-459(an)-459(act)-459(is)]TJ -79.84 -13.549 Td [(never)-299(sufficient)-298(to)-299(accomplish)-299(it,)-311(that)-298(the)-299(bridge)-299(connecting)-298(the)]TJ 0 -13.549 Td [(knowledge)-251(of)-250(the)-251(act)-250(with)-251(the)-251(act)-250(itself)-251(has)-251(never)-250(yet)-251(been)-250(built?)]TJ 0 -13.55 Td [(Acts)-396(are)-395(never)-396(what)-395(they)-396(appear)-395(to)-396(us)-395(to)-396(be.)-686(We)-396(have)-395(taken)]TJ 0 -13.549 Td [(great)-359(pains)-360(to)-359(learn)-359(that)-360(external)-359(things)-359(are)-360(not)-359(as)-359(they)-359(appear)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +508 0 obj << +/Type /Page +/Contents 509 0 R +/Resources 507 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 511 0 R +>> endobj +510 0 obj << +/D [508 0 R /XYZ 46.771 342.036 null] +>> endobj +507 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +514 0 obj << +/Length 5216 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(106)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(to)-462(us.)]TJ/F20 10.9091 Tf 25.952 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Well!)-886(It)-461(is)-462(the)-462(same)-462(with)-462(internal)-462(phenomena.)-886(All)]TJ -36.861 -13.549 Td [(moral)-296(acts)-296(are)-297(in)-296(reality)]TJ/F20 10.9091 Tf 108.25 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(something)-296(different,)]TJ/F20 10.9091 Tf 88.976 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(we)-296(cannot)-296(say)]TJ -217.823 -13.549 Td [(anything)-281(more)-280(about)-281(them,)-288(and)-281(all)-281(acts)-280(are)-281(essentially)-280(unknown)]TJ 0 -13.549 Td [(to)-362(us.)-584(The)-362(general)-362(belief,)-389(however,)-390(has)-361(been)-362(and)-361(still)-362(is)-361(quite)]TJ 0 -13.55 Td [(the)-338(contrary:)-425(the)-337(most)-338(ancient)-338(realism)-675(is)-337(against)-338(us:)-425(up)-338(to)-337(the)]TJ/F16 7.9701 Tf -72.755 0 Td [([122])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(present)-329(humanity)-329(has)-329(thought,)]TJ/F20 10.9091 Tf 137.902 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(An)-329(action)-329(is)-329(what)-329(it)-329(appears)-329(to)]TJ -142.746 -13.549 Td [(be.)]TJ/F20 10.9091 Tf 13.026 0 Td [(\035)]TJ/F16 10.9091 Tf 8.257 0 Td [(\050In)-313(re-reading)-313(these)-313(words)-313(a)-313(very)-313(expressive)-313(passage)-313(from)]TJ -21.283 -13.549 Td [(Schopenhauer)-344(occurs)-343(to)-344(me,)-366(and)-344(I)-343(will)-344(quote)-343(it)-344(as)-343(a)-344(proof)-343(that)]TJ 0 -13.549 Td [(he,)-267(too,)-266(without)-263(the)-264(slightest)-263(scruple,)-266(continued)-264(to)-263(adhere)-263(to)-263(this)]TJ 0 -13.55 Td [(moral)-396(realism:)]TJ/F20 10.9091 Tf 70.845 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Each)-396(one)-397(of)-396(us)-396(is)-397(in)-396(reality)-397(a)-396(competent)-396(and)]TJ -75.689 -13.549 Td [(perfect)-289(moral)-288(judge,)-299(knowing)-288(exactly)-289(good)-289(and)-288(evil,)-299(made)-288(holy)]TJ 0 -13.549 Td [(by)-220(loving)-220(good)-221(and)-220(despising)-220(evil,)]TJ/F20 10.9091 Tf 148.68 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(such)-220(is)-220(every)-221(one)-220(of)-220(us)-220(in)-220(so)]TJ -159.589 -13.549 Td [(far)-248(as)-249(the)-248(acts)-249(of)-248(others)-248(and)-249(not)-248(his)-248(own)-249(are)-248(under)-248(consideration,)]TJ 0 -13.549 Td [(and)-389(when)-389(he)-389(has)-389(merely)-388(to)-389(approve)-389(or)-389(disapprove,)-424(whilst)-388(the)]TJ 0 -13.55 Td [(burden)-195(of)-195(the)-196(performance)-195(of)-195(the)-195(acts)-196(is)-195(borne)-195(by)-195(other)-195(shoulders.)]TJ 0 -13.549 Td [(Every)-390(one)-389(is)-390(therefore)-390(justified)-390(in)-389(occupying)-390(as)-390(confessor)-389(the)]TJ 0 -13.549 Td [(place)-250(of)-250(God.)]TJ/F20 10.9091 Tf 59.073 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(\051)]TJ/F16 15.7808 Tf -63.917 -42.865 Td [(117.)]TJ/F16 10.9091 Tf 0 -29.791 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(N)]TJ/F16 10.9091 Tf 8.613 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(RISON)]TJ/F16 10.9091 Tf 23.91 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(My)-262(eye,)-265(whether)-262(it)-262(be)-262(keen)-262(or)-262(weak,)-265(can)-262(only)-262(see)-262(a)]TJ -55.858 -13.549 Td [(certain)-275(distance,)-282(and)-275(it)-276(is)-275(within)-275(this)-276(space)-275(that)-275(I)-276(live)-275(and)-275(move:)]TJ 0 -13.549 Td [(this)-277(horizon)-277(is)-277(my)-277(immediate)-277(fate,)-284(greater)-277(or)-277(lesser,)-284(from)-277(which)]TJ 0 -13.549 Td [(I)-292(cannot)-291(escape.)-375(Thus,)-302(a)-292(concentric)-292(circle)-291(is)-292(drawn)-292(round)-291(every)]TJ 0 -13.549 Td [(being,)-479(which)-433(has)-432(a)-433(centre)-433(and)-433(is)-433(peculiar)-433(to)-433(himself.)-799(In)-432(the)]TJ 0 -13.549 Td [(same)-303(way)-303(our)-302(ear)-303(encloses)-303(us)-303(in)-302(a)-303(small)-303(space,)-316(and)-303(so)-302(likewise)]TJ 0 -13.55 Td [(does)-271(our)-272(touch.)-314(We)-271(measure)-272(the)-271(world)-271(by)-272(these)-271(horizons)-271(within)]TJ 0 -13.549 Td [(which)-378(our)-378(senses)-378(confine)-378(each)-377(of)-378(us)-378(within)-378(prison)-378(walls.)-633(We)]TJ 0 -13.549 Td [(say)-311(that)-310(this)-311(is)-311(near)-311(and)-310(that)-311(is)-311(far)-311(distant,)-326(that)-310(this)-311(is)-311(large)-310(and)]TJ 0 -13.549 Td [(that)-374(is)-375(small,)-405(that)-375(one)-374(thing)-375(is)-374(hard)-375(and)-374(another)-374(soft;)-437(and)-374(this)]TJ 0 -13.549 Td [(appreciation)-223(of)-223(things)-222(we)-223(call)-223(sensation)]TJ/F20 10.9091 Tf 170.911 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-223(it)-223(is)-222(all)-223(an)-223(error)]TJ/F31 10.9091 Tf 84.268 0 Td [(per)]TJ -266.088 -13.55 Td [(se)]TJ/F16 10.9091 Tf 9.088 0 Td [(!)-275(According)-258(to)-259(the)-258(number)-516(of)-259(events)-258(and)-258(emotions)-259(which)-258(it)-258(is)]TJ/F16 7.9701 Tf -81.844 0 Td [([123])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(on)-311(an)-311(average)-311(possible)-311(for)-311(us)-311(to)-311(experience)-311(in)-311(a)-311(given)-311(space)-310(of)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +513 0 obj << +/Type /Page +/Contents 514 0 R +/Resources 512 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 511 0 R +>> endobj +515 0 obj << +/D [513 0 R /XYZ 267.48 463.978 null] +>> endobj +516 0 obj << +/D [513 0 R /XYZ 221.727 79.691 null] +>> endobj +512 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +519 0 obj << +/Length 4615 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-20891(107)]TJ +0 g 0 G + 0 -30.759 Td [(time,)-331(we)-314(measure)-315(our)-314(lives;)-347(we)-315(call)-314(them)-315(short)-315(or)-314(long,)-331(rich)-314(or)]TJ 0 -13.549 Td [(poor,)-304(full)-293(or)-293(empty;)-315(and)-293(according)-294(to)-293(the)-293(average)-293(of)-293(human)-293(life)]TJ 0 -13.549 Td [(we)-250(estimate)-250(that)-250(of)-250(other)-250(beings,)]TJ/F20 10.9091 Tf 141.797 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-250(all)-250(this)-250(is)-250(an)-250(error)]TJ/F31 10.9091 Tf 97.559 0 Td [(per)-250(se)]TJ/F16 10.9091 Tf 26.357 0 Td [(!)]TJ -264.666 -14.878 Td [(If)-270(we)-270(had)-269(eyes)-270(a)-270(hundred)-270(times)-269(more)-270(piercing)-270(to)-270(examine)-269(the)]TJ -11.956 -13.549 Td [(things)-245(that)-245(surround)-245(us,)-247(men)-245(would)-245(seem)-245(to)-245(us)-245(to)-245(be)-245(enormously)]TJ 0 -13.549 Td [(tall;)-255(we)-253(can)-253(even)-253(imagine)-253(organs)-252(by)-253(means)-253(of)-253(which)-253(men)-253(would)]TJ 0 -13.549 Td [(appear)-317(to)-317(us)-316(to)-317(be)-317(of)-317(immeasurable)-317(stature.)-450(On)-317(the)-317(other)-316(hand,)]TJ 0 -13.55 Td [(certain)-506(organs)-505(could)-506(be)-505(so)-506(formed)-506(as)-505(to)-506(permit)-505(us)-506(to)-505(view)]TJ 0 -13.549 Td [(entire)-245(solar)-246(systems)-245(as)-245(if)-245(they)-245(were)-246(contracted)-245(and)-245(brought)-245(close)]TJ 0 -13.549 Td [(together)-353(like)-353(a)-353(single)-353(cell:)-457(and)-353(to)-353(beings)-353(of)-353(an)-353(inverse)-353(order)-353(a)]TJ 0 -13.549 Td [(single)-385(cell)-384(of)-385(the)-385(human)-385(body)-384(could)-385(be)-385(made)-384(to)-385(appear)-385(in)-384(its)]TJ 0 -13.549 Td [(construction,)-204(movement,)-204(and)-193(harmony)-193(as)-193(if)-192(it)-193(were)-193(a)-193(solar)-192(system)]TJ 0 -13.55 Td [(in)-254(itself.)-262(The)-255(habits)-254(of)-254(our)-254(senses)-254(have)-254(wrapped)-254(us)-254(up)-254(in)-254(a)-254(tissue)]TJ 0 -13.549 Td [(of)-321(lying)-321(sensations)-321(which)-321(in)-320(their)-321(turn)-321(lie)-321(at)-321(the)-321(base)-321(of)-321(all)-320(our)]TJ 0 -13.549 Td [(judgments)-257(and)-257(our)]TJ/F20 10.9091 Tf 84.166 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(knowledge,)]TJ/F20 10.9091 Tf 50.596 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(there)-257(are)-257(no)-257(means)-257(of)-257(exit)-257(or)]TJ -155.358 -13.549 Td [(escape)-308(to)-308(the)-309(real)-308(world!)-424(We)-308(are)-309(like)-308(spiders)-308(in)-308(our)-308(own)-308(webs,)]TJ 0 -13.549 Td [(and,)-314(whatever)-301(we)-301(may)-302(catch)-301(in)-301(them,)-314(it)-301(will)-301(only)-301(be)-301(something)]TJ 0 -13.55 Td [(that)-250(our)-250(web)-250(is)-250(capable)-250(of)-250(catching.)]TJ/F16 15.7808 Tf 0 -48.975 Td [(118.)]TJ/F16 10.9091 Tf 0 -35.901 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HAT)-871(IS)-872(OUR)]TJ/F16 10.9091 Tf 61.124 0 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(EIGHBOUR)]TJ/F16 10.9091 Tf 41.174 0 Td [(?)]TJ/F20 10.9091 Tf 4.843 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(What)-637(do)-637(we)-637(conceive)-637(of)-637(our)]TJ -136.225 -13.549 Td [(neighbour)-500(except)-500(his)-500(limits:)-749(I)-500(mean)-500(that)-499(whereby)-500(he,)-563(as)-499(it)]TJ 0 -13.549 Td [(were,)-446(engraves)-408(and)-407(stamps)-407(himself)-407(in)-407(and)-407(upon)-407(us?)-721(We)-407(can)]TJ 0 -13.549 Td [(understand)-291(nothing)-291(of)-291(him)-291(except)-291(the)-291(changes)-291(which)-291(take)-290(place)]TJ 4.06 -13.55 Td [(upon)-372(our)-372(own)-372(person)-373(and)-372(of)-372(which)-372(he)-372(is)-372(the)-372(cause,)-403(what)-372(we)]TJ/F16 7.9701 Tf 286.964 0 Td [([124])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(know)-370(of)-370(him)-369(is)-370(like)-370(a)-370(hollow,)-400(modelled)-369(space.)-610(We)-370(impute)-369(to)]TJ 0 -13.549 Td [(him)-250(the)-251(feelings)-250(which)-250(his)-251(acts)-250(arouse)-250(in)-251(us,)-250(and)-250(thus)-251(give)-250(him)-250(a)]TJ 0 -13.549 Td [(wrong)-217(and)-218(inverted)-217(positivity.)-239(We)-218(form)-217(him)-218(after)-217(our)-217(knowledge)]TJ 0 -13.549 Td [(of)-298(ourselves)-298(into)-298(a)-298(satellite)-298(of)-298(our)-298(own)-298(system,)-310(and)-298(if)-298(he)-298(shines)]TJ 0 -13.55 Td [(upon)-411(us,)-450(or)-411(grows)-411(dark,)-450(and)-411(we)-410(in)-411(any)-411(case)-410(are)-411(the)-410(ultimate)]TJ 0 -13.549 Td [(cause)-270(of)-269(his)-270(doing)-270(so,)-274(we)-270(nevertheless)-270(still)-269(believe)-270(the)-269(contrary!)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +518 0 obj << +/Type /Page +/Contents 519 0 R +/Resources 517 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 511 0 R +>> endobj +520 0 obj << +/D [518 0 R /XYZ 46.771 147.437 null] +>> endobj +517 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +523 0 obj << +/Length 4397 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(108)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(O)-327(world)-328(of)-327(phantoms)-328(in)-327(which)-328(we)-327(live!)-482(O)-328(world)-327(so)-327(perverted,)]TJ 0 -13.549 Td [(topsy-turvy)-250(and)-250(empty,)-250(and)-250(yet)-250(dreamt)-250(of)-250(as)-250(full)-250(and)-250(upright!)]TJ/F16 15.7808 Tf 0 -42.817 Td [(119.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(XPERIENCE)-436(AND)]TJ/F16 10.9091 Tf 68.05 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(NVENTION)]TJ/F16 10.9091 Tf 41.165 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(To)-319(however)-318(high)-319(a)-319(degree)-318(a)-319(man)]TJ -133.151 -13.549 Td [(can)-593(attain)-593(to)-593(knowledge)-593(of)-593(himself,)-679(nothing)-593(can)-592(be)-593(more)]TJ 0 -13.549 Td [(incomplete)-315(than)-316(the)-315(conception)-316(which)-315(he)-315(forms)-316(of)-315(the)-315(instincts)]TJ 0 -13.549 Td [(constituting)-370(his)-370(individuality.)-610(He)-370(can)-370(scarcely)-370(name)-370(the)-369(more)]TJ 0 -13.55 Td [(common)-270(instincts:)-289(their)-269(number)-270(and)-269(force,)-275(their)-269(flux)-270(and)-269(reflux,)]TJ 0 -13.549 Td [(their)-320(action)-321(and)-320(counteraction,)-338(and,)-339(above)-320(all,)-338(the)-321(laws)-320(of)-320(their)]TJ 0 -13.549 Td [(nutrition,)-468(remain)-424(absolutely)-425(unknown)-424(to)-424(him.)-773(This)-424(nutrition,)]TJ 0 -13.549 Td [(therefore,)-367(becomes)-343(a)-343(work)-343(of)-343(chance:)-437(the)-343(daily)-343(experiences)-343(of)]TJ 0 -13.549 Td [(our)-194(lives)-194(throw)-194(their)-193(prey)-194(now)-194(to)-194(this)-194(instinct)-194(and)-194(now)-194(to)-193(that,)-205(and)]TJ 0 -13.55 Td [(the)-203(instincts)-203(gradually)-202(seize)-203(upon)-203(it;)-219(but)-202(the)-203(ebb)-203(and)-203(flow)-203(of)-202(these)]TJ 0 -13.549 Td [(experiences)-420(does)-421(not)-420(stand)-421(in)-420(any)-420(rational)-421(relationship)-420(to)-420(the)]TJ 0 -13.549 Td [(nutritive)-292(needs)-292(of)-292(the)-292(total)-292(number)-292(of)-292(the)-292(instincts.)-376(Two)-291(things,)]TJ 0 -13.549 Td [(then,)-291(must)-284(always)-283(happen:)-316(some)-283(cravings)-283(will)-283(be)-283(neglected)-283(and)]TJ 0 -13.549 Td [(starved)-362(to)-361(death,)-390(while)-362(others)-361(will)-362(be)-362(overfed.)-585(Every)-361(moment)]TJ 0 -13.55 Td [(in)-480(the)-480(life)-481(of)-480(man)-480(causes)-480(some)-481(polypous)-480(arms)-480(of)-480(his)-480(being)]TJ 0 -13.549 Td [(to)-453(grow)-453(and)-907(others)-453(to)-453(wither)-453(away,)-504(in)-453(accordance)-453(with)-453(the)]TJ/F16 7.9701 Tf -72.755 0 Td [([125])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(nutriment)-436(which)-437(that)-436(moment)-436(may)-437(or)-436(may)-436(not)-437(bring)-436(with)-436(it.)]TJ 0 -13.549 Td [(Our)-422(experiences,)-466(as)-422(I)-422(have)-423(already)-422(said,)-465(are)-423(all)-422(in)-422(this)-422(sense)]TJ 0 -13.549 Td [(means)-237(of)-236(nutriment,)-239(but)-237(scattered)-237(about)-236(with)-237(a)-236(careless)-237(hand)-236(and)]TJ 0 -13.55 Td [(without)-292(discrimination)-293(between)-292(the)-292(hungry)-292(and)-292(the)-293(overfed.)-376(As)]TJ 0 -13.549 Td [(a)-233(consequence)-232(of)-233(this)-232(accidental)-232(nutrition)-233(of)-232(each)-233(particular)-232(part,)]TJ 0 -13.549 Td [(the)-297(polypus)-296(in)-297(its)-296(complete)-296(development)-297(will)-296(be)-297(something)-296(just)]TJ 0 -13.549 Td [(as)-250(fortuitous)-250(as)-250(its)-250(growth.)]TJ 11.956 -13.646 Td [(To)-844(put)-843(this)-844(more)-843(clearly:)-1437(let)-844(us)-843(suppose)-844(that)-843(an)]TJ -11.956 -13.549 Td [(instinct)-519(or)-519(craving)-520(has)-519(reached)-519(that)-519(point)-519(when)-519(it)-519(demands)]TJ 0 -13.549 Td [(gratification,)]TJ/F20 10.9091 Tf 56.051 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(either)-331(the)-331(exercise)-331(of)-331(its)-331(power)-331(or)-331(the)-330(discharge)]TJ -66.96 -13.55 Td [(of)-452(it,)-503(or)-452(the)-452(filling)-452(up)-453(of)-452(a)-452(vacuum)-452(\050all)-452(this)-452(is)-452(metaphorical)]TJ 0 -13.549 Td [(language\051,)]TJ/F20 10.9091 Tf 45.742 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(then)-313(it)-312(will)-312(examine)-313(every)-312(event)-313(that)-312(occurs)-313(in)-312(the)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +522 0 obj << +/Type /Page +/Contents 523 0 R +/Resources 521 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 511 0 R +>> endobj +524 0 obj << +/D [522 0 R /XYZ 155.032 228.829 null] +>> endobj +521 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +527 0 obj << +/Length 4926 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-20891(109)]TJ +0 g 0 G + 0 -30.759 Td [(course)-394(of)-394(the)-394(day)-394(to)-394(ascertain)-394(how)-394(it)-394(can)-394(be)-394(utilised)-394(with)-394(the)]TJ 0 -13.549 Td [(object)-396(of)-395(fulfilling)-396(its)-395(aim:)-541(whether)-396(the)-395(man)-396(runs)-395(or)-396(rests,)-431(or)]TJ 0 -13.549 Td [(is)-316(angry,)-332(or)-316(reads)-316(or)-316(speaks)-316(or)-316(fights)-315(or)-316(rejoices,)-333(the)-315(unsatiated)]TJ 0 -13.549 Td [(instinct)-277(watches,)-284(as)-277(it)-277(were,)-284(every)-276(condition)-277(into)-277(which)-277(the)-277(man)]TJ 0 -13.55 Td [(enters,)-217(and,)-216(as)-208(a)-208(rule,)-217(if)-208(it)-208(finds)-208(nothing)-208(for)-209(itself)-208(it)-208(must)-208(wait,)-216(still)]TJ 0 -13.549 Td [(unsatisfied.)-296(After)-265(a)-265(little)-265(while)-265(it)-266(becomes)-265(feeble,)-269(and)-265(at)-265(the)-265(end)]TJ 0 -13.549 Td [(of)-252(a)-252(few)-253(days)-252(or)-252(a)-252(few)-252(months,)-253(if)-252(it)-252(has)-252(not)-252(been)-253(satisfied,)-252(it)-252(will)]TJ 0 -13.549 Td [(wither)-197(away)-197(like)-197(a)-197(plant)-197(which)-197(has)-197(not)-197(been)-197(watered.)-232(This)-197(cruelty)]TJ 0 -13.549 Td [(of)-234(chance)-234(would)-234(perhaps)-235(be)-234(more)-234(conspicuous)-234(if)-234(all)-234(the)-234(cravings)]TJ 0 -13.55 Td [(were)-297(as)-297(vehement)-297(in)-297(their)-296(demands)-297(as)-297(hunger,)-309(which)-297(refuses)-296(to)]TJ 0 -13.549 Td [(be)-277(satisfied)-277(with)-277(imaginary)-277(dishes;)-290(but)-277(the)-277(great)-277(majority)-277(of)-276(our)]TJ 0 -13.549 Td [(instincts,)-243(especially)-241(those)-241(which)-241(are)-241(called)-241(moral,)-243(are)-241(thus)-241(easily)]TJ 0 -13.549 Td [(satisfied,)]TJ/F20 10.9091 Tf 39.088 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(if)-253(it)-254(be)-253(permitted)-253(to)-254(suppose)-253(that)-253(our)-254(dreams)-253(serve)-253(as)]TJ -49.997 -13.549 Td [(compensation)-334(to)-335(a)-334(certain)-334(extent)-334(for)-334(the)-335(accidental)-668(absence)-334(of)]TJ/F16 7.9701 Tf 291.024 0 Td [([126])]TJ/F20 10.9091 Tf -291.024 -13.55 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(nutriment)]TJ/F20 10.9091 Tf 42.425 0 Td [(\035)]TJ/F16 10.9091 Tf 8.195 0 Td [(during)-307(the)-307(day.)-422(Why)-307(was)-307(last)-308(night's)-307(dream)-307(full)-307(of)]TJ -55.464 -13.549 Td [(tenderness)-321(and)-321(tears,)-339(that)-321(of)-322(the)-321(night)-321(before)-321(amusing)-321(and)-321(gay,)]TJ 0 -13.549 Td [(and)-211(the)-210(previous)-211(one)-210(adventurous)-211(and)-211(engaged)-210(in)-211(some)-210(continual)]TJ 0 -13.549 Td [(obscure)-372(search?)-617(How)-373(does)-372(it)-372(come)-373(about)-372(that)-372(in)-373(this)-372(dream)-372(I)]TJ 0 -13.549 Td [(enjoy)-421(indescribable)-422(beauties)-421(of)-422(music,)-464(and)-421(in)-422(that)-421(one)-421(I)-421(soar)]TJ 0 -13.55 Td [(and)-292(fly)-292(upwards)-292(with)-292(the)-292(delight)-292(of)-292(an)-292(eagle)-292(to)-292(the)-292(most)-292(distant)]TJ 0 -13.549 Td [(heights?)]TJ 11.956 -18.459 Td [(These)-697(inventions)-697(in)-698(which)-697(our)-697(instincts)-697(of)-697(tenderness,)]TJ -11.956 -13.549 Td [(merriment,)-553(or)-493(adventurousness,)-553(or)-493(our)-493(desire)-492(for)-493(music)-492(and)]TJ 0 -13.549 Td [(mountains,)-424(can)-389(have)-389(free)-390(play)-389(and)-389(scope)]TJ/F20 10.9091 Tf 186.108 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-389(every)-389(one)-390(can)]TJ -197.017 -13.549 Td [(recall)-575(striking)-576(instances)]TJ/F20 10.9091 Tf 110.111 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(are)-575(interpretations)-575(of)-576(our)-575(nervous)]TJ -121.02 -13.549 Td [(irritations)-412(during)-412(sleep,)-452(very)-412(free)-412(and)-412(arbitrary)-412(interpretations)]TJ 0 -13.549 Td [(of)-313(the)-313(movements)-313(of)-313(our)-312(blood)-313(and)-313(intestines,)-329(and)-313(the)-312(pressure)]TJ 0 -13.55 Td [(of)-439(our)-439(arm)-439(and)-438(the)-439(bed)-439(coverings,)-486(or)-439(the)-439(sound)-439(of)-439(a)-438(church)]TJ 0 -13.549 Td [(bell,)-449(the)-410(weathercocks,)-449(the)-409(moths,)-450(and)-409(so)-409(on.)-729(That)-409(this)-409(text,)]TJ 0 -13.549 Td [(which)-431(on)-431(the)-431(whole)-431(is)-431(very)-431(much)-431(the)-431(same)-431(for)-431(one)-431(night)-431(as)]TJ 0 -13.549 Td [(another,)-512(is)-460(so)-460(differently)-460(commented)-460(upon,)-513(that)-460(our)-459(creative)]TJ 0 -13.549 Td [(reason)-272(imagines)-272(such)-271(different)-272(causes)-272(for)-272(the)-272(nervous)-271(irritations)]TJ 0 -13.55 Td [(of)-310(one)-310(day)-310(as)-310(compared)-310(with)-310(another,)-325(may)-310(be)-310(explained)-310(by)-309(the)]TJ 0 -13.549 Td [(fact)-345(that)-346(the)-345(prompter)-345(of)-345(this)-345(reason)-346(was)-345(different)-345(to-day)-345(from)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +526 0 obj << +/Type /Page +/Contents 527 0 R +/Resources 525 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 511 0 R +>> endobj +528 0 obj << +/D [526 0 R /XYZ 276.494 342.036 null] +>> endobj +525 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +531 0 obj << +/Length 5064 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(110)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(yesterday)]TJ/F20 10.9091 Tf 41.804 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(another)-274(instinct)-275(or)-274(craving)-274(wished)-274(to)-275(be)-274(satisfied,)-280(to)]TJ -52.713 -13.549 Td [(show)-347(itself,)-371(to)-347(exercise)-347(itself)-347(and)-347(be)-347(refreshed)-347(and)-347(discharged:)]TJ 0 -13.549 Td [(this)-417(particular)-418(one)-417(being)-417(at)-417(its)-417(height)-418(to-day)-417(and)-417(another)-417(one)]TJ 0 -13.549 Td [(being)-447(at)-447(its)-447(height)-447(last)-446(night.)-841(Real)-447(life)-447(has)-447(not)-447(the)-446(freedom)]TJ 0 -13.55 Td [(of)-378(interpretat)1(ion)-378(possessed)-377(by)-378(dream)-377(life;)-442(it)-377(is)-378(less)-377(poetic)-377(and)]TJ 0 -13.549 Td [(less)-378(unrestrained)]TJ/F20 10.9091 Tf 74.415 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-378(is)-379(it)-378(necessary)-378(for)-379(me)-378(to)-378(show)-379(that)-378(our)]TJ -85.324 -13.549 Td [(instincts,)-537(when)-480(we)-480(are)-479(awake,)-537(likewise)-480(merely)-480(interpret)-479(our)]TJ 0 -13.549 Td [(nervous)-328(irritations)-327(and)-655(determine)-328(their)]TJ/F20 10.9091 Tf 177.778 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(causes)]TJ/F20 10.9091 Tf 28.472 0 Td [(\035)]TJ/F16 10.9091 Tf 8.417 0 Td [(in)-328(accordance)]TJ/F16 7.9701 Tf -292.267 0 Td [([127])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(with)-161(their)-161(requirements?)-220(that)-161(there)-161(is)-161(no)-161(really)-161(essential)-161(difference)]TJ 0 -13.55 Td [(between)-251(waking)-251(and)-251(dreaming!)-252(that)-251(even)-251(in)-251(comparing)-250(different)]TJ 0 -13.549 Td [(degrees)-355(of)-356(culture,)-382(the)-355(freedom)-355(of)-356(the)-355(conscious)-355(interpretation)]TJ 0 -13.549 Td [(of)-338(the)-338(one)-338(is)-338(not)-339(in)-338(any)-338(way)-338(inferior)-338(to)-338(the)-338(freedom)-338(in)-338(dreams)]TJ 0 -13.549 Td [(of)-516(the)-515(other!)-1047(that)-516(our)-516(moral)-515(judgments)-516(and)-516(valuations)-515(are)]TJ 0 -13.549 Td [(only)-418(images)-418(and)-417(fantasies)-418(concerning)-418(physiological)-417(processes)]TJ 0 -13.55 Td [(unknown)-335(to)-334(us,)-356(a)-335(kind)-334(of)-335(habitual)-335(language)-334(to)-335(describe)-334(certain)]TJ 0 -13.549 Td [(nervous)-214(irritations?)-238(that)-214(all)-214(our)-214(so-called)-214(consciousness)-214(is)-214(a)-214(more)]TJ 0 -13.549 Td [(or)-318(less)-319(fantastic)-318(commentary)-318(of)-319(an)-318(unknown)-318(text,)-336(one)-318(which)-318(is)]TJ 0 -13.549 Td [(perhaps)-250(unknowable)-250(but)-250(yet)-250(felt?)]TJ 11.956 -18.459 Td [(Consider)-314(some)-314(insignificant)-314(occurrence.)-442(Let)-314(us)-314(suppose)-314(that)]TJ -11.956 -13.549 Td [(some)-427(day)-426(as)-427(we)-426(pass)-427(along)-426(a)-427(public)-426(street)-427(we)-426(see)-427(some)-426(one)]TJ 0 -13.549 Td [(laughing)-238(at)-238(us.)-246(In)-238(accordance)-238(with)-238(whatever)-238(craving)-238(has)-237(reached)]TJ 0 -13.55 Td [(its)-448(culminating)-448(point)-449(within)-448(us)-448(at)-448(that)-448(moment,)-498(this)-448(incident)]TJ 0 -13.549 Td [(will)-339(have)-339(this)-338(or)-339(that)-339(signification)-339(for)-338(us;)-384(and)-338(it)-339(will)-339(be)-339(a)-338(very)]TJ 0 -13.549 Td [(different)-190(occurrence)-190(in)-190(accordance)-190(with)-190(the)-190(class)-190(of)-190(men)-190(to)-189(which)]TJ 0 -13.549 Td [(we)-263(belong.)-290(One)-263(man)-263(will)-263(take)-263(it)-263(like)-263(a)-264(drop)-263(of)-263(rain,)-266(another)-263(will)]TJ 0 -13.549 Td [(shake)-354(it)-354(off)-353(like)-354(a)-354(fly,)-379(a)-354(third)-354(person)-354(will)-353(try)-354(to)-354(pick)-354(a)-353(quarrel)]TJ 0 -13.549 Td [(on)-384(account)-385(of)-384(it,)-418(a)-384(fourth)-384(will)-384(examine)-384(his)-385(garments)-384(to)-384(see)-384(if)]TJ 0 -13.55 Td [(there)-265(is)-266(anything)-265(about)-265(them)-266(likely)-265(to)-265(cause)-266(laughter,)-269(and)-265(a)-265(fifth)]TJ 0 -13.549 Td [(will)-235(in)-235(consequence)-235(think)-235(about)-235(what)-235(is)-235(ridiculous)]TJ/F31 10.9091 Tf 220.49 0 Td [(per)-235(se)]TJ/F16 10.9091 Tf 26.192 0 Td [(,)-238(a)-235(sixth)]TJ -246.682 -13.549 Td [(will)-312(be)-311(pleased)-312(at)-312(having)-311(involuntarily)-312(contributed)-312(to)-311(add)-312(a)-311(ray)]TJ 0 -13.549 Td [(of)-414(sunshine)-415(and)-414(mirth)-414(to)-415(the)-414(world,)]TJ/F20 10.9091 Tf 163.779 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)-414(all)-415(these)-414(cases)-414(some)]TJ -174.688 -13.549 Td [(craving)-333(is)-334(gratified,)-354(whether)-333(anger,)-354(combativeness,)-354(meditation,)]TJ 0 -13.55 Td [(or)-376(benevolence.)-629(This)-376(instinct,)-408(whatever)-376(it)-376(may)-376(be,)-408(has)-376(seized)]TJ 0 -13.549 Td [(upon)-239(that)-238(incident)-239(as)-238(its)-239(prey:)-244(why)-239(that)-238(particular)-239(one?)-492(Because,)]TJ/F16 7.9701 Tf -72.756 0 Td [([128])]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +530 0 obj << +/Type /Page +/Contents 531 0 R +/Resources 529 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 511 0 R +>> endobj +532 0 obj << +/D [530 0 R /XYZ 196.979 423.331 null] +>> endobj +533 0 obj << +/D [530 0 R /XYZ 332.411 66.142 null] +>> endobj +529 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +536 0 obj << +/Length 4349 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-20891(111)]TJ +0 g 0 G + 0 -30.759 Td [(hungry)-250(and)-250(thirsty,)-250(it)-250(was)-250(lying)-250(in)-250(ambush.)]TJ 11.956 -13.549 Td [(Not)-379(long)-380(ago)-379(at)-379(11)-380(o'clock)-379(in)-379(the)-380(morning)-379(a)-379(man)-379(suddenly)]TJ -11.956 -13.549 Td [(collapsed)-285(and)-285(fell)-285(down)-286(in)-285(front)-285(of)-285(me)-285(as)-285(if)-285(struck)-285(by)-285(lightning.)]TJ 0 -13.549 Td [(All)-370(the)-369(women)-370(who)-369(were)-370(near)-370(at)-369(once)-370(gave)-369(utterance)-370(to)-369(cries)]TJ 0 -13.55 Td [(of)-288(horror,)-298(while)-288(I)-288(set)-289(the)-288(man)-288(on)-288(his)-289(feet)-288(again)-288(and)-288(waited)-288(until)]TJ 0 -13.549 Td [(he)-272(recovered)-272(his)-272(speech.)-316(During)-272(this)-272(time)-272(no)-272(muscle)-272(of)-272(my)-271(face)]TJ 0 -13.549 Td [(moved)-321(and)-320(I)-321(experienced)-321(no)-320(sensation)-321(of)-321(fear)-320(or)-321(pity;)-356(I)-320(simply)]TJ 0 -13.549 Td [(did)-273(what)-272(was)-273(most)-272(urgent)-272(and)-273(reasonable)-272(and)-273(calmly)-272(proceeded)]TJ 0 -13.549 Td [(on)-336(my)-335(way.)-508(Supposing)-335(some)-336(one)-336(had)-336(told)-335(me)-336(on)-336(the)-335(previous)]TJ 0 -13.55 Td [(evening)-245(that)-244(at)-245(11)-245(o'clock)-245(on)-244(the)-245(following)-245(day)-244(a)-245(man)-245(would)-244(fall)]TJ 0 -13.549 Td [(down)-259(in)-259(front)-258(of)-259(me)-259(like)-259(this,)-261(I)-259(should)-258(have)-259(suffered)-259(all)-259(kinds)-258(of)]TJ 0 -13.549 Td [(agonies)-253(in)-253(the)-253(interval,)-253(lying)-253(awake)-253(all)-253(night,)-254(and)-253(at)-253(the)-252(decisive)]TJ 0 -13.549 Td [(moment)-470(should)-469(also)-470(perhaps)-470(have)-470(fallen)-469(down)-470(like)-470(the)-469(man)]TJ 0 -13.549 Td [(instead)-340(of)-341(helping)-340(him;)-386(for)-340(in)-340(the)-340(meantime)-341(all)-340(the)-340(imaginable)]TJ 0 -13.55 Td [(cravings)-351(within)-350(me)-351(would)-351(have)-350(had)-351(leisure)-351(to)-350(conceive)-351(and)-350(to)]TJ 0 -13.549 Td [(comment)-370(upon)-370(this)-370(incident.)-610(What)-370(are)-370(our)-370(experiences,)-399(then?)]TJ 0 -13.549 Td [(Much)-271(more)-271(what)-271(we)-270(attribute)-271(to)-271(them)-271(than)-271(what)-271(they)-271(really)-270(are.)]TJ 0 -13.549 Td [(Or)-232(should)-231(we)-232(perhaps)-232(say)-231(that)-232(nothing)-232(is)-231(contained)-232(in)-232(them?)-243(that)]TJ 0 -13.549 Td [(experiences)-250(in)-250(themselves)-250(are)-250(merely)-250(works)-250(of)-250(fancy?)]TJ/F16 15.7808 Tf 0 -41.638 Td [(120.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(O)]TJ/F16 10.9091 Tf 9.272 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(RANQUILLISE)-441(THE)]TJ/F16 10.9091 Tf 75.211 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(CEPTIC)]TJ/F16 10.9091 Tf 27.457 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.752 0 Td [(I)-322(don't)-323(know)-322(at)-323(all)-322(what)-323(I)-322(am)]TJ -149.816 -13.549 Td [(doing.)-421(I)-307(don't)-307(know)-307(in)-307(the)-307(least)-307(what)-307(I)-307(ought)-307(to)-306(do!)]TJ/F20 10.9091 Tf 229.423 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(You)-307(are)]TJ -245.176 -13.549 Td [(right,)-316(but)-303(be)-303(sure)-303(of)-303(this:)-355(you)-303(are)-303(being)-303(done)-303(at)-303(every)-302(moment!)]TJ 0 -13.55 Td [(Mankind)-289(has)-289(at)-288(all)-289(times)-289(mistaken)-289(the)-577(active)-289(for)-289(the)-289(passive:)-327(it)]TJ/F16 7.9701 Tf 291.024 0 Td [([129])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(is)-250(its)-250(eternal)-250(grammatical)-250(blunder.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(121.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(AUSE)-715(AND)]TJ/F16 10.9091 Tf 49.474 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(FFECT)]TJ/F16 10.9091 Tf 23.918 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(On)-523(this)-523(mirror)]TJ/F20 10.9091 Tf 68.373 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(and)-523(our)-523(intellect)-522(is)-523(a)]TJ -180.254 -13.549 Td [(mirror)]TJ/F20 10.9091 Tf 27.873 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(something)-206(is)-206(going)-207(on)-206(that)-206(indicates)-206(regularity:)-228(a)-206(certain)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +535 0 obj << +/Type /Page +/Contents 536 0 R +/Resources 534 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 538 0 R +>> endobj +537 0 obj << +/D [535 0 R /XYZ 217.909 163.441 null] +>> endobj +534 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +541 0 obj << +/Length 3695 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(112)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(thing)-448(is)-447(each)-448(time)-447(followed)-447(by)-448(another)-447(certain)-448(thing.)-842(When)]TJ 0 -13.549 Td [(we)-389(perceive)-389(this)-389(and)-389(wish)-389(to)-388(give)-389(it)-389(a)-389(name,)-424(we)-389(call)-389(it)-388(cause)]TJ 0 -13.549 Td [(and)-332(effect,)]TJ/F20 10.9091 Tf 46.929 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(fools)-332(that)-332(we)-331(are!)-496(as)-332(if)-331(in)-332(this)-332(we)-332(had)-332(understood)]TJ -57.838 -13.549 Td [(or)-427(could)-427(understand)-427(anything!)-781(For,)-471(of)-427(course,)-471(we)-427(have)-427(seen)]TJ 0 -13.55 Td [(nothing)-330(but)-329(the)-330(images)-330(of)-330(causes)-329(and)-330(effects,)-350(and)-329(it)-330(is)-330(just)-329(this)]TJ 0 -13.549 Td [(figurativeness)-323(which)-323(renders)-323(it)-322(impossible)-323(for)-323(us)-323(to)-323(see)-323(a)-322(more)]TJ 0 -13.549 Td [(substantial)-250(relation)-250(than)-250(that)-250(of)-250(sequence!)]TJ/F16 15.7808 Tf 0 -42.141 Td [(122.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 16.843 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(URPOSES)-780(IN)]TJ/F16 10.9091 Tf 55.835 0 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(ATURE)]TJ/F16 10.9091 Tf 26.564 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Any)-570(impartial)-571(investigator)-570(who)]TJ -133.487 -13.549 Td [(examines)-536(the)-536(history)-536(of)-535(the)-536(eye)-536(and)-536(its)-536(form)-536(in)-536(the)-535(lower)]TJ 0 -13.549 Td [(creatures,)-292(and)-284(sees)-284(how)-284(the)-284(visual)-284(organ)-284(was)-284(slowly)-283(developed,)]TJ 0 -13.549 Td [(cannot)-356(help)-356(recognising)-356(that)-356(sight)-356(was)-356(not)-356(the)-356(first)-356(purpose)-356(of)]TJ 0 -13.55 Td [(the)-297(eye,)-308(but)-297(probably)-297(only)-297(asserted)-297(itself)-297(when)-297(pure)-297(hazard)-296(had)]TJ 0 -13.549 Td [(contributed)-276(to)-275(bring)-276(together)-276(the)-275(apparatus.)-327(One)-276(single)-275(example)]TJ 0 -13.549 Td [(of)-414(this)-413(kind,)-454(and)-414(the)]TJ/F20 10.9091 Tf 99.059 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(final)-413(purposes)]TJ/F20 10.9091 Tf 63.289 0 Td [(\035)]TJ/F16 10.9091 Tf 9.354 0 Td [(fall)-414(from)-413(our)-414(eyes)-413(like)]TJ -176.546 -13.549 Td [(scales.)]TJ/F16 15.7808 Tf 0 -42.141 Td [(123.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(EASON)]TJ/F16 10.9091 Tf 26.564 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(How)-433(did)-433(reason)-433(come)-433(into)-433(the)-433(world?)-799(As)-433(is)-433(only)]TJ -47.477 -13.549 Td [(proper,)-365(in)-342(an)-342(irrational)-342(manner;)-389(by)-342(accident.)-526(We)-342(shall)-342(have)-342(to)]TJ 0 -13.549 Td [(guess)-250(at)-250(this)-250(accident)-250(as)-250(a)-250(riddle.)]TJ/F16 7.9701 Tf -72.756 -24.004 Td [([130])]TJ/F16 15.7808 Tf 72.756 -39.763 Td [(124.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(HAT)]TJ/F16 10.9091 Tf 20.108 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(S)]TJ/F16 10.9091 Tf 8.16 0 Td [(V)]TJ/F16 7.9701 Tf 7.877 0 Td [(OLITION)]TJ/F16 10.9091 Tf 32.31 0 Td [(?)]TJ/F20 10.9091 Tf 4.844 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-342(laugh)-342(at)-342(a)-342(man)-342(who,)-365(stepping)-341(out)-342(of)]TJ -98.139 -13.549 Td [(his)-326(room)-327(at)-326(the)-327(very)-326(minute)-326(when)-327(the)-326(sun)-327(is)-326(rising,)-346(says,)]TJ/F20 10.9091 Tf 258.284 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(It)-326(is)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +540 0 obj << +/Type /Page +/Contents 541 0 R +/Resources 539 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 538 0 R +>> endobj +542 0 obj << +/D [540 0 R /XYZ 93.543 148.52 null] +>> endobj +539 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +545 0 obj << +/Length 4993 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-20891(113)]TJ +0 g 0 G + 0 -30.759 Td [(my)]TJ/F31 10.9091 Tf 17.728 0 Td [(will)]TJ/F16 10.9091 Tf 20.172 0 Td [(that)-347(the)-347(sun)-347(shall)-347(rise)]TJ/F20 10.9091 Tf 96.351 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(;)-396(or)-347(at)-347(him)-347(who,)-371(unable)-347(to)-347(stop)]TJ -139.094 -13.549 Td [(a)-303(wheel,)-316(says,)]TJ/F20 10.9091 Tf 65.342 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(I)]TJ/F31 10.9091 Tf 6.938 0 Td [(wish)]TJ/F16 10.9091 Tf 23.313 0 Td [(it)-303(to)-303(roll)]TJ/F20 10.9091 Tf 36.318 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(;)-330(or,)-316(again,)-316(at)-303(him)-303(who,)-317(thrown)]TJ -141.598 -13.549 Td [(in)-341(a)-342(wrestling)-341(match,)-364(says,)]TJ/F20 10.9091 Tf 123.956 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Here)-341(I)-342(lie,)-364(but)-341(here)-342(I)]TJ/F31 10.9091 Tf 97.407 0 Td [(wish)]TJ/F16 10.9091 Tf 23.732 0 Td [(to)-341(lie.)]TJ/F20 10.9091 Tf 25.848 0 Td [(\035)]TJ/F16 10.9091 Tf -275.787 -13.549 Td [(But,)-323(joking)-308(apart,)-323(do)-308(we)-309(not)-308(act)-308(like)-308(one)-309(of)-308(these)-308(three)-308(persons)]TJ 0 -13.55 Td [(whenever)-250(we)-250(use)-250(the)-250(expression)]TJ/F20 10.9091 Tf 143.291 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(I)-250(wish)]TJ/F20 10.9091 Tf 26.967 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(?)]TJ/F16 15.7808 Tf -179.946 -41.638 Td [(125.)]TJ/F16 10.9091 Tf 0 -28.562 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(N)-383(THE)]TJ/F16 10.9091 Tf 27.352 0 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(OMAIN)-383(OF)]TJ/F16 10.9091 Tf 43.292 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(REEDOM)]TJ/F16 10.9091 Tf 33.65 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-280(can)]TJ/F31 10.9091 Tf 36.389 0 Td [(think)]TJ/F16 10.9091 Tf 25.056 0 Td [(many)-280(more)-280(things)]TJ -201.195 -13.55 Td [(than)-425(we)-425(can)-425(do)-425(and)-425(experience)]TJ/F20 10.9091 Tf 143.736 0 Td [(\024)]TJ/F31 10.9091 Tf 10.909 0 Td [(i.e.)]TJ/F16 10.9091 Tf 21.784 0 Td [(our)-425(faculty)-425(of)-425(thinking)]TJ -176.428 -13.549 Td [(is)-394(superficial)-393(and)-394(is)-394(satisfied)-393(with)-394(what)-394(lies)-393(on)-394(the)-394(surface,)-429(it)]TJ 0 -13.549 Td [(does)-276(not)-276(even)-277(perceive)-276(this)-276(surface.)-329(If)-276(our)-276(intellect)-276(were)-276(strictly)]TJ 0 -13.549 Td [(developed)-340(in)-340(proportion)-340(to)-340(our)-340(power,)-363(and)-340(our)-340(exercise)-340(of)-340(this)]TJ 0 -13.549 Td [(power,)-197(the)-184(primary)-183(principle)-184(of)-184(our)-184(thinking)-183(would)-184(be)-184(that)-184(we)-183(can)]TJ 0 -13.55 Td [(understand)-211(only)-212(that)-211(which)-211(we)-212(are)-211(able)-211(to)-212(do)]TJ/F20 10.9091 Tf 192.347 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(if,)-219(indeed,)-219(there)-212(is)]TJ -203.257 -13.549 Td [(any)-187(understanding)-188(at)-187(all.)-229(The)-188(thirsty)-187(man)-187(is)-188(without)-187(water,)-200(but)-187(the)]TJ 0 -13.549 Td [(creations)-223(of)-223(his)-223(imagination)-222(continually)-223(bring)-223(the)-223(image)-223(of)-222(water)]TJ 0 -13.549 Td [(to)-357(his)-358(sight,)-384(as)-357(if)-357(nothing)-358(could)-357(be)-357(more)-357(easily)-358(procured.)-571(The)]TJ 0 -13.549 Td [(superficial)-348(and)-349(easily)-348(satisfied)-348(character)-349(of)-348(the)-348(intellect)-348(cannot)]TJ 0 -13.55 Td [(understand)-248(real)-248(need,)-248(and)-248(thus)-248(feels)-248(itself)-248(superior.)-250(It)-248(is)-247(proud)-248(of)]TJ 0 -13.549 Td [(being)-244(able)-244(to)-244(do)-244(more,)-245(to)-244(run)-244(faster,)-245(and)-244(to)-244(reach)-244(the)-244(goal)-243(almost)]TJ 0 -13.549 Td [(within)-349(the)-348(twinkling)-349(of)-348(an)-349(eye:)-447(and)-349(in)-348(this)-349(way)-348(the)-349(domain)-348(of)]TJ 0 -13.549 Td [(thought,)-382(when)-356(contrasted)-355(with)-356(the)-356(domain)-355(of)-711(action,)-382(volition,)]TJ/F16 7.9701 Tf 291.024 0 Td [([131])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(and)-303(experience,)-316(appears)-302(to)-303(be)-303(the)-302(domain)-303(of)-303(liberty,)-316(while,)-316(as)-302(I)]TJ 0 -13.55 Td [(have)-242(already)-242(stated,)-244(it)-241(is)-242(nothing)-242(but)-242(the)-242(domain)-242(of)-242(superficiality)]TJ 0 -13.549 Td [(and)-250(self-sufficiency.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(126.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(ORGETFULNESS)]TJ/F16 10.9091 Tf 61.107 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-252(has)-252(never)-251(yet)-252(been)-252(proved)-252(that)-251(there)-252(is)-252(such)]TJ -80.808 -13.549 Td [(a)-387(thing)-387(as)-388(forgetfulness:)-524(all)-387(that)-387(we)-387(know)-388(is)-387(that)-387(we)-387(have)-387(no)]TJ 0 -13.549 Td [(power)-281(over)-280(recollection.)-342(In)-281(the)-281(meantime)-281(we)-280(have)-281(filled)-281(up)-280(this)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +544 0 obj << +/Type /Page +/Contents 545 0 R +/Resources 543 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 538 0 R +>> endobj +546 0 obj << +/D [544 0 R /XYZ 253.289 204.089 null] +>> endobj +543 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +549 0 obj << +/Length 4166 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(114)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(gap)-306(in)-306(our)-307(power)-306(with)-306(the)-306(word)]TJ/F20 10.9091 Tf 144.573 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(forgetfulness,)]TJ/F20 10.9091 Tf 59.684 0 Td [(\035)]TJ/F16 10.9091 Tf 8.184 0 Td [(exactly)-306(as)-306(if)-307(it)]TJ -217.285 -13.549 Td [(were)-390(another)-391(faculty)-390(added)-391(to)-390(our)-390(list.)-672(But,)-425(after)-391(all,)-425(what)-390(is)]TJ 0 -13.549 Td [(within)-232(our)-232(power?)-244(If)-233(that)-232(word)-232(fills)-232(up)-232(a)-232(gap)-232(in)-233(our)-232(power,)-235(might)]TJ 0 -13.549 Td [(not)-325(the)-326(other)-325(words)-325(be)-325(found)-326(capable)-325(of)-325(filling)-325(up)-326(a)-325(gap)-325(in)-325(the)]TJ 0 -13.55 Td [(knowledge)-250(which)-250(we)-250(possess)-250(of)-250(our)-250(power?)]TJ/F16 15.7808 Tf 0 -45.025 Td [(127.)]TJ/F16 10.9091 Tf 0 -31.95 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(OR)-539(A)]TJ/F16 10.9091 Tf 25.415 0 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(EFINITE)]TJ/F16 10.9091 Tf 34.398 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(URPOSE)]TJ/F16 10.9091 Tf 30.558 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Of)-394(all)-394(human)-394(actions)-394(probably)-393(the)]TJ -124.015 -13.549 Td [(least)-373(understood)-373(are)-373(those)-374(which)-373(are)-373(carried)-373(out)-373(for)-373(a)-373(definite)]TJ 0 -13.549 Td [(purpose,)-401(because)-372(they)-371(have)-371(always)-371(been)-371(regarded)-371(as)-371(the)-371(most)]TJ 0 -13.55 Td [(intelligible)-179(and)-179(commonplace)-178(to)-179(our)-179(intellect.)-226(The)-179(great)-178(problems)]TJ 0 -13.549 Td [(can)-250(be)-250(picked)-250(up)-250(in)-250(the)-250(highways)-250(and)-250(byways.)]TJ/F16 15.7808 Tf 0 -45.025 Td [(128.)]TJ/F16 10.9091 Tf 0 -31.95 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(REAMING)-1118(AND)]TJ/F16 10.9091 Tf 72.274 0 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(ESPONSIBILITY)]TJ/F16 10.9091 Tf 58.445 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(You)-817(would)-818(wish)-817(to)-818(be)]TJ -159.509 -13.549 Td [(responsible)-279(for)-278(everything)-279(except)-279(your)-279(dreams!)-336(What)-278(miserable)]TJ 0 -13.55 Td [(weakness,)-288(what)-281(lack)-280(of)-281(logical)-281(courage!)-341(Nothing)-281(contains)-280(more)]TJ 0 -13.549 Td [(of)-334(your)-667(own)-334(work)-334(than)-333(your)-334(dreams!)-501(Nothing)-334(belongs)-334(to)-333(you)]TJ/F16 7.9701 Tf -72.755 0 Td [([132])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(so)-326(much!)-477(Substance,)-344(form,)-345(duration,)-344(actor,)-345(spectator)]TJ/F20 10.9091 Tf 235.263 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)-326(these)]TJ -246.172 -13.549 Td [(comedies)-236(you)-236(act)-236(as)-235(your)-236(complete)-236(selves!)-245(And)-236(yet)-236(it)-236(is)-236(just)-235(here)]TJ 0 -13.549 Td [(that)-194(you)-194(are)-195(afraid)-194(and)-194(ashamed)-194(of)-195(yourselves,)-205(and)-194(even)-194(Oedipus,)]TJ 0 -13.55 Td [(the)-287(wise)-286(Oedipus,)-296(derived)-287(consolation)-286(from)-287(the)-286(thought)-287(that)-286(we)]TJ 0 -13.549 Td [(cannot)-240(be)-240(blamed)-240(for)-240(what)-239(we)-240(dream.)-247(From)-240(this)-240(I)-240(must)-239(conclude)]TJ 0 -13.549 Td [(that)-290(the)-289(great)-290(majority)-289(of)-290(men)-289(must)-290(have)-289(some)-290(dreadful)-289(dreams)]TJ 0 -13.549 Td [(to)-305(reproach)-305(themselves)-305(with.)-415(If)-305(it)-305(were)-306(otherwise,)-318(to)-305(how)-305(great)]TJ 0 -13.549 Td [(an)-303(extent)-303(would)-304(these)-303(nocturnal)-303(fictions)-303(have)-303(been)-303(exploited)-303(in)]TJ 0 -13.549 Td [(the)-337(interests)-337(of)-337(man's)-337(pride!)-512(Need)-337(I)-337(add)-337(that)-337(the)-337(wise)-337(Oedipus)]TJ 0 -13.55 Td [(was)-290(right,)-301(that)-290(we)-290(are)-290(really)-290(not)-291(responsible)-290(for)-290(our)-290(dreams)-290(any)]TJ 0 -13.549 Td [(more)-220(than)-220(for)-220(our)-220(waking)-220(hours,)-226(and)-220(that)-220(the)-220(doctrine)-220(of)-220(free)-220(will)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +548 0 obj << +/Type /Page +/Contents 549 0 R +/Resources 547 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 538 0 R +>> endobj +550 0 obj << +/D [548 0 R /XYZ 129.908 215.183 null] +>> endobj +547 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +553 0 obj << +/Length 4734 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-20891(115)]TJ +0 g 0 G + 0 -30.759 Td [(has)-270(as)-269(its)-269(parents)-270(man's)-269(pride)-270(and)-269(sense)-270(of)-269(power!)-309(Perhaps)-269(I)-269(say)]TJ 0 -13.549 Td [(this)-250(too)-250(often;)-250(but)-250(that)-250(does)-250(not)-250(prove)-250(that)-250(it)-250(is)-250(not)-250(true.)]TJ/F16 15.7808 Tf 0 -42.817 Td [(129.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 17.71 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(LLEGED)]TJ/F16 10.9091 Tf 38.074 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(OMBAT)-889(OF)]TJ/F16 10.9091 Tf 53.137 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(OTIVES)]TJ/F16 10.9091 Tf 28.334 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(People)-650(speak)-650(of)-650(the)]TJ/F20 10.9091 Tf -182.407 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(combat)-518(of)-518(motives,)]TJ/F20 10.9091 Tf 89.78 0 Td [(\035)]TJ/F16 10.9091 Tf 10.494 0 Td [(but)-518(they)-518(designate)-518(by)-518(this)-518(expression)]TJ -105.118 -13.549 Td [(that)-451(which)-451(is)-450(not)-451(a)-451(combat)-451(of)-450(motives)-451(at)-451(all.)-852(What)-451(I)-450(mean)]TJ 0 -13.549 Td [(is)-427(that,)-472(in)-427(our)-427(meditative)-427(consciousness,)-471(the)-427(consequences)-427(of)]TJ 0 -13.55 Td [(different)-248(actions)-249(which)-248(we)-248(think)-249(we)-248(are)-248(able)-249(to)-248(carry)-248(out)-248(present)]TJ 0 -13.549 Td [(themselves)-388(successively,)-423(one)-388(after)-389(the)-388(other,)-423(and)-388(we)-388(compare)]TJ 0 -13.549 Td [(these)-401(consequences)-401(in)-401(our)-401(mind.)-703(We)-401(think)-401(we)-401(have)-401(come)-401(to)]TJ 0 -13.549 Td [(a)-445(decision)-446(concerning)-445(an)-446(action)-445(after)-445(we)-446(have)-445(established)-445(to)]TJ 0 -13.549 Td [(our)-362(own)-361(satisfaction)-362(that)-362(the)-361(consequences)-362(of)-362(this)-723(action)-361(will)]TJ/F16 7.9701 Tf 291.024 0 Td [([133])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(be)-405(favourable.)-716(Before)-406(we)-405(arrive)-406(at)-405(this)-405(conclusion,)-444(however,)]TJ 0 -13.549 Td [(we)-421(often)-420(seriously)-421(worry)-421(because)-421(of)-420(the)-421(great)-421(difficulties)-420(we)]TJ 0 -13.549 Td [(experience)-152(in)-151(guessing)-152(what)-152(the)-151(consequences)-152(are)-152(likely)-151(to)-152(be,)-171(and)]TJ 0 -13.549 Td [(in)-251(seeing)-250(them)-251(in)-250(their)-251(full)-250(importance,)-251(without)-250(exception)]TJ/F20 10.9091 Tf 251.241 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and,)]TJ -262.15 -13.549 Td [(after)-394(all)-394(this,)-430(we)-395(must)-394(reckon)-394(up)-394(any)-394(fortuitous)-394(elements)-394(that)]TJ 0 -13.55 Td [(are)-462(likely)-462(to)-462(arise.)-886(Then)-462(comes)-462(the)-462(chief)-462(difficulty:)-674(all)-462(the)]TJ 0 -13.549 Td [(consequences)-414(which)-414(we)-413(have)-414(with)-414(such)-414(difficulty)-413(determined)]TJ 0 -13.549 Td [(one)-278(by)-279(one)-278(must)-279(be)-278(weighed)-278(on)-279(some)-278(scales)-279(against)-278(each)-278(other;)]TJ 0 -13.549 Td [(and)-229(it)-230(only)-229(too)-229(often)-229(comes)-230(about)-229(that,)-233(owing)-230(to)-229(the)-229(difference)-229(in)]TJ 0 -13.549 Td [(the)-281(quality)-281(of)-281(all)-280(the)-281(conceivable)-281(consequences,)-289(both)-281(scales)-280(and)]TJ 0 -13.55 Td [(weights)-250(are)-250(lacking)-250(for)-250(this)-250(casuistry)-250(of)-250(advantage.)]TJ 11.956 -13.645 Td [(Even)-421(supposing,)-465(however,)-464(that)-421(in)-422(this)-421(case)-421(we)-422(are)-421(able)-421(to)]TJ -11.956 -13.55 Td [(overcome)-292(the)-291(difficulty,)-302(and)-291(that)-292(mere)-291(hazard)-292(has)-291(placed)-292(in)-291(our)]TJ 0 -13.549 Td [(scales)-327(results)-326(which)-327(permit)-327(of)-326(a)-327(mutual)-326(balance,)-346(we)-327(have)-326(now,)]TJ 0 -13.549 Td [(in)-315(the)-315(idea)-315(of)-315(the)-315(consequences)-315(of)-315(a)-314(particular)-315(action,)-332(a)-314(motive)]TJ 0 -13.549 Td [(for)-418(performing)-419(this)-418(very)-419(action,)-460(but)-418(only)-419(one)-418(motive!)-755(When)]TJ 0 -13.549 Td [(we)-436(have)-436(finally)-436(decided)-437(to)-436(act,)-482(however,)-483(we)-436(are)-436(fairly)-436(often)]TJ 0 -13.55 Td [(influenced)-262(by)-262(another)-262(order)-261(of)-262(motives)-262(than)-262(those)-262(of)-262(the)]TJ/F20 10.9091 Tf 249.125 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(image)]TJ -253.968 -13.549 Td [(of)-203(the)-204(consequences.)]TJ/F20 10.9091 Tf 89.563 0 Td [(\035)]TJ/F16 10.9091 Tf 7.063 0 Td [(What)-203(brings)-204(this)-203(about)-204(may)-203(be)-204(the)-203(habitual)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +552 0 obj << +/Type /Page +/Contents 553 0 R +/Resources 551 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 538 0 R +>> endobj +554 0 obj << +/D [552 0 R /XYZ 275.875 323.673 null] +>> endobj +551 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +557 0 obj << +/Length 4646 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(116)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(working)-200(of)-201(our)-200(inner)-200(machinery,)-210(or)-201(some)-200(little)-200(encouragement)-200(on)]TJ 0 -13.549 Td [(the)-253(part)-252(of)-253(a)-252(person)-253(whom)-252(we)-253(fear)-252(or)-253(honour)-253(or)-252(love,)-253(or)-253(the)-252(love)]TJ 0 -13.549 Td [(of)-301(comfort)-302(which)-301(prefers)-301(to)-302(do)-301(that)-301(which)-302(lies)-301(nearest;)-327(or)-301(some)]TJ 0 -13.549 Td [(stirring)-303(of)-303(the)-303(imagination)-303(provoked)-303(at)-303(the)-303(decisive)-303(moment)-302(by)]TJ 0 -13.55 Td [(some)-375(event)-375(of)-375(trifling)-375(importance;)-437(or)-375(some)-375(physical)-374(influence)]TJ 0 -13.549 Td [(which)-323(manifests)-322(itself)-323(quite)-322(unexpectedly;)-359(a)-322(mere)-323(whim)-322(brings)]TJ 0 -13.549 Td [(it)-369(about;)-428(or)-368(the)-369(outburst)-368(of)-369(a)-368(passion)-369(which,)-398(as)-369(it)-368(accidentally)]TJ 4.235 -13.549 Td [(happens,)-423(is)-388(ready)-388(to)-388(burst)-388(forth)]TJ/F20 10.9091 Tf 143.042 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)-388(a)-388(word,)-423(motives)-388(operate)]TJ/F16 7.9701 Tf -230.941 0 Td [([134])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(which)-448(we)-448(do)-448(not)-448(understand)-448(very)-449(well,)-497(or)-448(which)-448(we)-448(do)-448(not)]TJ 0 -13.55 Td [(understand)-335(at)-335(all,)-356(and)-335(which)-335(we)-335(can)-335(never)-335(balance)-335(against)-334(one)]TJ 0 -13.549 Td [(another)-250(in)-250(advance.)]TJ 11.956 -13.646 Td [(It)-290(is)-289(probable)-290(that)-289(a)-290(contest)-290(is)-289(going)-290(on)-289(among)-290(these)-289(motives)]TJ -11.956 -13.549 Td [(too,)-430(a)-394(driving)-394(backwards)-394(and)-394(forwards,)-430(a)-394(rising)-394(and)-394(lowering)]TJ 0 -13.549 Td [(of)-355(the)-356(parts,)-381(and)-355(it)-356(is)-355(this)-355(which)-355(would)-355(be)-356(the)-355(real)]TJ/F20 10.9091 Tf 231.919 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(contest)-355(of)]TJ -236.762 -13.549 Td [(motives,)]TJ/F20 10.9091 Tf 37.277 0 Td [(\035)]TJ/F16 10.9091 Tf 8.262 0 Td [(something)-313(quite)-314(invisible)-313(and)-314(unknown)-313(to)-313(us.)-441(I)-313(have)]TJ -45.539 -13.55 Td [(calculated)-311(the)-311(consequences)-311(and)-311(the)-311(successes,)-326(and)-311(in)-311(doing)-310(so)]TJ 0 -13.549 Td [(have)-297(set)-297(a)-297(very)-297(necessary)-296(motive)-297(in)-297(the)-297(line)-297(of)-297(combat)-297(with)-296(the)]TJ 0 -13.549 Td [(other)-422(motives,)]TJ/F20 10.9091 Tf 64.299 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-422(I)-422(am)-422(as)-422(little)-422(able)-422(to)-422(draw)-422(up)-422(this)-422(battle)]TJ -75.208 -13.549 Td [(line)-402(as)-403(to)-402(see)-402(it:)-554(the)-403(battle)-402(itself)-402(is)-402(hidden)-403(from)-402(my)-402(sight,)-440(as)]TJ 0 -13.549 Td [(likewise)-298(is)-298(the)-297(victory,)-310(as)-298(victory;)-322(for)-297(I)-298(certainly)-298(come)-298(to)-297(know)]TJ 0 -13.549 Td [(what)-362(I)-361(shall)-361(finally)-362(do,)-389(but)-362(I)-361(cannot)-362(know)-361(what)-361(motive)-362(has)-361(in)]TJ 0 -13.55 Td [(the)-296(end)-296(proved)-296(to)-296(be)-296(the)-296(victor.)-389(Nevertheless,)-307(we)-296(are)-296(decidedly)]TJ 0 -13.549 Td [(not)-295(in)-295(the)-295(habit)-294(of)-295(taking)-295(all)-295(these)-295(unconscious)-295(phenomena)-294(into)]TJ 0 -13.549 Td [(account,)-281(and)-275(we)-275(generally)-275(conceive)-275(of)-275(the)-275(preliminary)-275(stages)-275(of)]TJ 0 -13.549 Td [(an)-406(action)-405(only)-406(so)-406(far)-405(as)-406(they)-405(are)-406(conscious:)-561(thus)-406(we)-405(mistake)]TJ 0 -13.549 Td [(the)-473(combat)-473(of)-472(the)-473(motives)-473(for)-472(a)-473(comparison)-473(of)-473(the)-472(possible)]TJ 0 -13.55 Td [(consequences)-247(of)-248(different)-247(actions,)]TJ/F20 10.9091 Tf 148.352 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-247(mistake)-248(that)-247(brings)-247(with)-248(it)]TJ -159.261 -13.549 Td [(most)-358(important)-358(consequences,)-386(and)-358(consequences)-358(that)-358(are)-358(most)]TJ 0 -13.549 Td [(fatal)-250(to)-250(the)-250(development)-250(of)-250(morals.)]TJ/F16 15.7808 Tf 0 -42.817 Td [(130.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(IMS)]TJ/F16 10.9091 Tf 14.171 0 Td [(?)-252(W)]TJ/F16 7.9701 Tf 17.892 0 Td [(ILL)]TJ/F16 10.9091 Tf 12.394 0 Td [(?)]TJ/F20 10.9091 Tf 4.844 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-252(have)-252(accustomed)-252(ourselves)-253(to)-252(believe)-252(in)-252(two)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +556 0 obj << +/Type /Page +/Contents 557 0 R +/Resources 555 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 538 0 R +>> endobj +558 0 obj << +/D [556 0 R /XYZ 93.543 423.331 null] +>> endobj +555 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +561 0 obj << +/Length 4931 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-20891(117)]TJ +0 g 0 G + 0 -30.759 Td [(kingdoms,)-276(the)-271(domain)-271(of)-270(purposes)-271(and)-271(volition,)-276(and)-271(the)-270(domain)]TJ 0 -13.549 Td [(of)-288(chance.)-362(In)-575(this)-288(latter)-287(domain)-288(everything)-287(is)-288(done)-287(senselessly,)]TJ/F16 7.9701 Tf 291.024 0 Td [([135])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(there)-283(is)-283(a)-283(continual)-283(going)-282(to)-283(and)-283(fro)-283(without)-283(any)-283(one)-283(being)-282(able)]TJ 0 -13.549 Td [(to)-224(say)-224(why)-224(or)-223(wherefore.)-242(We)-223(stand)-224(in)-224(awe)-224(of)-224(this)-224(powerful)-223(realm)]TJ 0 -13.55 Td [(of)-325(the)-324(great)-325(cosmic)-324(stupidity,)-343(for)-325(in)-324(most)-325(instances)-324(we)-325(learn)-324(to)]TJ 0 -13.549 Td [(know)-211(it)-212(when)-211(it)-211(falls)-211(down)-212(upon)-211(the)-211(other)-212(world,)-219(that)-211(of)-211(aims)-211(and)]TJ 0 -13.549 Td [(intentions,)-320(like)-306(a)-307(slate)-306(from)-306(a)-306(roof,)-320(always)-306(overwhelming)-306(some)]TJ 0 -13.549 Td [(beautiful)-250(purpose)-250(of)-250(ours.)]TJ 11.956 -16.004 Td [(This)-648(belief)-649(in)-648(these)-648(two)-649(kingdoms)-648(arises)-648(from)-648(ancient)]TJ -11.956 -13.549 Td [(romanticism)-429(and)-430(legend:)-609(we)-429(clever)-430(dwarfs,)-474(with)-430(all)-429(our)-429(will)]TJ 0 -13.55 Td [(and)-416(aims,)-458(are)-416(interfered)-416(with,)-458(knocked)-416(down,)-457(and)-416(very)-416(often)]TJ 0 -13.549 Td [(crushed)-229(to)-230(death)-229(by)-229(those)-229(ultra-stupid)-230(giants,)-233(the)-229(accidents,)]TJ/F20 10.9091 Tf 255.779 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)]TJ -266.688 -13.549 Td [(in)-325(spite)-325(of)-326(this)-325(we)-325(should)-325(not)-325(like)-326(to)-325(be)-325(deprived)-325(of)-325(the)-325(fearful)]TJ 0 -13.549 Td [(poetry)-383(of)-383(their)-382(proximity,)-416(for)-383(these)-383(monsters)-383(very)-383(often)-382(make)]TJ 0 -13.549 Td [(their)-192(appearance)-191(when)-192(life)-191(in)-192(the)-191(spider's)-191(web)-192(of)-191(definite)-192(aims)-191(has)]TJ 0 -13.55 Td [(become)-291(too)-291(tiresome)-291(or)-291(too)-292(anxious)-291(for)-291(us,)-301(and)-291(they)-291(sometimes)]TJ 0 -13.549 Td [(bring)-384(about)-384(a)-384(divine)-384(diversion)-384(when)-384(their)-384(hands)-384(for)-384(once)-384(tear)]TJ 0 -13.549 Td [(the)-337(whole)-337(web)-338(in)-337(pieces,)]TJ/F20 10.9091 Tf 111.356 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(not)-337(that)-337(these)-338(irrational)-337(beings)-337(ever)]TJ -122.265 -13.549 Td [(intend)-325(to)-324(do)-324(what)-325(they)-324(do,)-344(or)-324(even)-325(observe)-324(it.)-473(But)-325(their)-324(coarse)]TJ 0 -13.549 Td [(and)-250(bony)-250(hands)-250(rend)-250(our)-250(web)-250(as)-250(if)-250(it)-250(were)-250(thin)-250(air.)]TJ 11.956 -16.004 Td [(Moira)-284(was)-284(the)-285(name)-284(given)-284(by)-284(the)-284(Greeks)-285(to)-284(this)-284(realm)-284(of)-284(the)]TJ -11.956 -13.549 Td [(incalculable)-401(and)-401(of)-401(sublime)-401(and)-401(eternal)-401(limitedness;)-476(and)-401(they)]TJ 0 -13.55 Td [(set)-334(it)-334(round)-333(their)-334(gods)-334(like)-334(a)-333(horizon)-334(beyond)-334(which)-334(they)-333(could)]TJ 0 -13.549 Td [(neither)-254(see)-253(nor)-254(act,)]TJ/F20 10.9091 Tf 82.516 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(with)-254(that)-253(secret)-254(defiance)-254(of)-253(the)-254(gods)-253(which)]TJ -93.425 -13.549 Td [(one)-385(meets)-385(with)-385(in)-385(different)-386(nations;)-452(the)-385(gods)-385(are)-385(worshipped,)]TJ 0 -13.549 Td [(but)-299(a)-299(final)-299(trump)-299(card)-299(is)-299(held)-299(in)-299(readiness)-299(to)-299(play)-299(against)-299(them.)]TJ 0 -13.549 Td [(As)-364(instances)-364(of)-365(this)-364(we)-364(may)-364(recollect)-365(that)-364(the)-364(Indians)-364(and)-364(the)]TJ 4.774 -13.55 Td [(Persians,)-484(who)-438(conceived)-438(all)-437(their)-438(gods)-437(as)-438(having)-437(to)-438(depend)]TJ/F16 7.9701 Tf 286.25 0 Td [([136])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(upon)-393(the)-394(sacrifices)-393(of)-393(mortals,)-429(so)-394(that)-393(if)-393(it)-394(came)-393(to)-393(the)-393(worst)]TJ 0 -13.549 Td [(the)-438(mortals)-438(could,)-485(at)-437(least,)-485(let)-438(the)-438(gods)-438(die)-438(of)-438(starvation;)-531(or)]TJ 0 -13.549 Td [(the)-395(gods)-396(of)-395(the)-396(stubborn)-395(and)-395(melancholy)-396(Scandinavians,)-431(who)]TJ 0 -13.549 Td [(enjoyed)-241(a)-241(quiet)-241(revenge)-242(in)-241(the)-241(thought)-241(that)-241(a)-241(twilight)-241(of)-241(the)-241(gods)]TJ 0 -13.55 Td [(was)-262(to)-262(come)-262(as)-262(some)-262(compensation)-262(for)-262(the)-262(perpetual)-262(fear)-261(which)]TJ 0 -13.549 Td [(their)-322(evil)-323(gods)-322(caused)-322(them.)-467(The)-322(case)-323(of)-322(Christianity)-322(was)-322(very)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +560 0 obj << +/Type /Page +/Contents 561 0 R +/Resources 559 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 564 0 R +>> endobj +562 0 obj << +/D [560 0 R /XYZ 108.186 504.626 null] +>> endobj +563 0 obj << +/D [560 0 R /XYZ 46.771 147.437 null] +>> endobj +559 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +567 0 obj << +/Length 5498 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(118)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(different,)-278(for)-272(its)-273(essential)-272(feelings)-273(were)-272(not)-272(those)-273(of)-272(the)-272(Indians,)]TJ 0 -13.549 Td [(Persians,)-271(Greeks,)-271(or)-267(Scandinavians.)-301(Christianity)-267(commanded)-266(its)]TJ 0 -13.549 Td [(disciples)-207(to)-207(worship)-207(in)-206(the)-207(dust)-207(the)-207(spirit)-207(of)-206(power,)-216(and)-207(to)-207(kiss)-206(the)]TJ 0 -13.549 Td [(very)-317(dust.)-453(It)-317(gave)-318(the)-317(world)-318(to)-317(understand)-318(that)-317(this)-317(omnipotent)]TJ/F20 10.9091 Tf 0 -13.55 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(realm)-255(of)-255(stupidity)]TJ/F20 10.9091 Tf 77.682 0 Td [(\035)]TJ/F16 10.9091 Tf 7.625 0 Td [(was)-255(not)-255(so)-255(stupid)-255(as)-255(it)-255(seemed,)-256(and)-255(that)-255(we,)]TJ -90.151 -13.549 Td [(on)-378(the)-378(contrary,)-410(were)-379(stupid)-378(when)-378(we)-378(could)-378(not)-378(perceive)-378(that)]TJ 0 -13.549 Td [(behind)-364(this)-364(realm)-365(stood)-364(God)-364(Himself:)-478(He)-365(who,)-392(although)-364(fond)]TJ 0 -13.549 Td [(of)-254(dark,)-254(crooked)-254(and)-254(wonderful)-254(ways,)-254(at)-254(last)-254(brought)-253(everything)]TJ 0 -13.549 Td [(to)-367(a)]TJ/F20 10.9091 Tf 21.327 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(glorious)-366(end.)]TJ/F20 10.9091 Tf 58.238 0 Td [(\035)]TJ/F16 10.9091 Tf 8.841 0 Td [(This)-367(new)-366(myth)-366(of)-367(God,)-396(who)-366(had)-367(hitherto)]TJ -93.25 -13.55 Td [(been)-312(mistaken)-312(for)-312(a)-312(race)-312(of)-312(giants)-311(or)-312(Moira,)-328(and)-312(who)-312(was)-311(now)]TJ 0 -13.549 Td [(Himself)-218(the)-217(spinner)-218(and)-217(weaver)-218(of)-217(webs)-218(and)-217(purposes)-218(even)-217(more)]TJ 0 -13.549 Td [(subtle)-376(than)-376(those)-376(of)-377(our)-376(own)-376(intellect)]TJ/F20 10.9091 Tf 170.061 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(so)-376(subtle,)-408(indeed,)-408(that)]TJ -180.97 -13.549 Td [(they)-208(appear)-207(to)-208(be)-207(incomprehensible)-207(and)-208(even)-207(unreasonable)]TJ/F20 10.9091 Tf 253.957 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(this)]TJ -264.867 -13.549 Td [(myth)-456(was)-456(so)-456(bold)-457(a)-456(transformation)-456(and)-456(so)-456(daring)-456(a)-456(paradox)]TJ 0 -13.55 Td [(that)-329(the)-329(over-refined)-329(ancient)-328(world)-329(could)-329(not)-329(resist)-329(it,)-348(however)]TJ 0 -13.549 Td [(extravagant)-218(and)-218(contradictory)-218(the)-218(thing)-218(seemed:)-233(for,)-225(let)-218(it)-218(be)-217(said)]TJ 0 -13.549 Td [(in)-362(confidence,)-390(there)-361(was)-362(a)-362(contradiction)-362(in)-362(it,)]TJ/F20 10.9091 Tf 205.47 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(if)-362(our)-362(intellect)]TJ -216.379 -13.549 Td [(cannot)-354(divine)-354(the)-354(intellect)-354(and)-354(aims)-354(of)-354(God,)-380(how)-354(did)-354(it)-354(divine)]TJ 0 -13.549 Td [(this)-250(quality)-250(of)-250(its)-250(intellect)-250(and)-250(this)-250(quality)-250(of)-250(God's)-250(intellect?)]TJ/F16 7.9701 Tf -72.756 0 Td [([137])]TJ/F16 10.9091 Tf 84.712 -18.459 Td [(In)-310(more)-310(modern)-311(times,)-325(indeed,)-325(the)-311(doubt)-310(has)-310(increased)-310(as)-310(to)]TJ -11.956 -13.549 Td [(whether)-420(the)-420(slate)-419(that)-420(falls)-420(from)-420(the)-419(roof)-420(is)-420(really)-420(thrown)-419(by)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Divine)-226(love,)]TJ/F20 10.9091 Tf 53.67 0 Td [(\035)]TJ/F16 10.9091 Tf 7.306 0 Td [(and)-226(mankind)-225(again)-226(harks)-226(back)-226(to)-225(the)-226(old)-226(romance)]TJ -65.82 -13.55 Td [(of)-290(giants)-289(and)-290(dwarfs.)-369(Let)-290(us)-289(learn)-290(then,)-300(for)-289(it)-290(is)-289(time)-290(we)-290(did)-289(so,)]TJ 0 -13.549 Td [(that)-203(even)-202(in)-203(our)-203(supposed)-202(separate)-203(domain)-203(of)-202(aims)-203(and)-203(reason)-202(the)]TJ 0 -13.549 Td [(giants)-221(likewise)-220(rule.)-240(And)-221(our)-220(aims)-221(and)-220(reason)-221(are)-220(not)-221(dwarfs,)-226(but)]TJ 0 -13.549 Td [(giants.)-341(And)-280(our)-280(own)-280(webs)-280(are)-280(just)-281(as)-280(often)-280(and)-280(as)-280(clumsily)-280(rent)]TJ 0 -13.549 Td [(by)-285(ourselves)-284(as)-285(by)-284(the)-285(slate.)-354(And)-284(not)-285(everything)-284(is)-285(purpose)-284(that)]TJ 0 -13.55 Td [(is)-339(called)-339(purpose,)-362(and)-339(still)-339(less)-339(is)-340(everything)-339(will)-339(that)-339(is)-339(called)]TJ 0 -13.549 Td [(will.)-622(And)-374(if)-374(you)-374(come)-374(to)-374(the)-374(conclusion,)]TJ/F20 10.9091 Tf 192.647 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Then)-374(there)-374(is)-374(only)]TJ -197.491 -13.549 Td [(one)-260(domain,)-263(that)-261(of)-260(stupidity)-260(and)-261(hazard?)]TJ/F20 10.9091 Tf 181.589 0 Td [(\035)]TJ/F16 10.9091 Tf 7.684 0 Td [(it)-260(must)-261(be)-260(added)-260(that)]TJ -189.273 -13.549 Td [(possibly)-291(there)-291(is)-291(only)-291(one)-291(domain,)-301(possibly)-291(there)-291(is)-291(neither)-290(will)]TJ 0 -13.549 Td [(nor)-188(aim,)-199(and)-188(we)-187(may)-188(only)-187(have)-188(imagined)-187(these)-188(things.)-229(Those)-187(iron)]TJ 0 -13.55 Td [(hands)-371(of)-372(necessity)-371(that)-371(shake)-371(the)-372(dice-box)-371(of)-371(chance)-371(continue)]TJ 0 -13.549 Td [(their)-211(game)-210(indefinitely:)-230(hence,)-219(it)-210(must)-211(happen)-210(that)-211(certain)-210(throws)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +566 0 obj << +/Type /Page +/Contents 567 0 R +/Resources 565 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 564 0 R +>> endobj +568 0 obj << +/D [566 0 R /XYZ 93.543 271.911 null] +>> endobj +565 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +571 0 obj << +/Length 4221 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-20891(119)]TJ +0 g 0 G + 0 -30.759 Td [(perfectly)-446(resemble)-446(every)-446(degree)-446(of)-446(appropriateness)-446(and)-445(good)]TJ 0 -13.549 Td [(sense.)-508(It)-336(may)-336(be)-336(that)-336(our)-336(own)-336(voluntary)-336(acts)-336(and)-336(purposes)-336(are)]TJ 0 -13.549 Td [(merely)-270(such)-270(throws,)-274(and)-270(that)-270(we)-269(are)-270(too)-270(circumscribed)-270(and)-269(vain)]TJ 0 -13.549 Td [(to)-221(conceive)-221(our)-221(extremely)-221(circumscribed)-220(state!)-241(that)-221(we)-220(ourselves)]TJ 0 -13.55 Td [(shake)-290(the)-290(dice-box)-290(with)-289(iron)-290(hands,)-300(and)-290(do)-290(nothing)-290(in)-290(our)-289(most)]TJ 0 -13.549 Td [(deliberate)-306(actions)-306(but)-306(play)-306(the)-306(game)-306(of)-306(necessity.)-418(Possibly!)-417(To)]TJ 0 -13.549 Td [(rise)-322(beyond)-321(this)]TJ/F20 10.9091 Tf 74.158 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(possibly)]TJ/F20 10.9091 Tf 36.371 0 Td [(\035)]TJ/F16 10.9091 Tf 8.352 0 Td [(we)-322(should)-321(indeed)-322(have)-321(been)-322(guests)]TJ -123.725 -13.549 Td [(in)-225(the)-225(Underworld,)-230(playing)-225(at)-225(dice)-225(and)-225(betting)-225(with)-225(Proserpine)-225(at)]TJ 0 -13.549 Td [(the)-250(table)-250(of)-250(the)-250(goddess)-250(herself.)]TJ/F16 7.9701 Tf 291.024 -24.613 Td [([138])]TJ/F16 15.7808 Tf -291.023 -40.476 Td [(131.)]TJ/F16 10.9091 Tf 0 -29.779 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORAL)]TJ/F16 10.9091 Tf 27.648 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(ASHIONS)]TJ/F16 10.9091 Tf 34.535 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(How)-546(moral)-546(judgments)-546(as)-546(a)-546(whole)-546(have)]TJ -91.583 -13.549 Td [(changed!)-267(The)-255(greatest)-256(marvels)-255(of)-256(the)-255(morality)-256(of)-256(antiquity,)-256(such)]TJ 0 -13.549 Td [(as)-231(Epictetus,)-235(knew)-231(nothing)-231(of)-231(the)-231(glorification,)-235(now)-231(so)-231(common,)]TJ 0 -13.549 Td [(of)-359(the)-360(spirit)-359(of)-360(sacrifice,)-387(of)-359(living)-359(for)-360(others:)-469(after)-359(the)-359(fashion)]TJ 0 -13.549 Td [(of)-278(morality)-279(now)-278(prevailing)-278(we)-278(should)-279(really)-278(call)-278(them)-278(immoral;)]TJ 0 -13.55 Td [(for)-435(they)-435(fought)-435(with)-434(all)-435(their)-435(strength)-435(for)-435(their)-435(own)-435(ego)-434(and)]TJ 0 -13.549 Td [(against)-257(all)-257(sympathy)-256(for)-257(others,)-258(especially)-257(for)-257(the)-257(sufferings)-256(and)]TJ 0 -13.549 Td [(moral)-224(imperfections)-224(of)-223(others.)-242(Perhaps)-223(they)-224(would)-224(reply)-224(to)-224(us)-223(by)]TJ 0 -13.549 Td [(saying,)]TJ/F20 10.9091 Tf 34.519 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(If)-293(you)-292(feel)-293(yourselves)-292(to)-293(be)-292(such)-293(dull)-292(and)-293(ugly)-292(people,)]TJ -39.362 -13.549 Td [(by)-293(all)-293(means)-293(think)-293(of)-294(others)-293(more)-293(than)-293(yourselves.)-379(You)-293(will)-293(be)]TJ 0 -13.55 Td [(quite)-250(right)-250(in)-250(doing)-250(so!)]TJ/F20 10.9091 Tf 100.004 0 Td [(\035)]TJ/F16 15.7808 Tf -100.004 -42.853 Td [(132.)]TJ/F16 10.9091 Tf 0 -29.779 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.121 0 Td [(L)]TJ/F16 7.9701 Tf 6.665 0 Td [(AST)]TJ/F16 10.9091 Tf 18.552 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(CHOES)-439(OF)]TJ/F16 10.9091 Tf 43.305 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(HRISTIANITY)]TJ/F16 10.9091 Tf 53.964 0 Td [(I)]TJ/F16 7.9701 Tf 3.632 0 Td [(N)]TJ/F16 10.9091 Tf 9.251 0 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(ORALS)]TJ/F16 10.9091 Tf 26.126 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(On)-321(n'est)-320(bon)]TJ -224.403 -13.549 Td [(que)-493(par)-493(la)-493(piti\351:)-735(il)-493(faut)-493(donc)-493(qu'il)-493(y)-493(ait)-493(quelque)-493(piti\351)-492(dans)]TJ 0 -13.55 Td [(tous)-417(nos)-417(sentiments)]TJ/F20 10.9091 Tf 89.107 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.752 0 Td [(so)-417(says)-417(morality)-417(nowadays.)-751(And)-417(how)]TJ -104.859 -13.549 Td [(does)-440(this)-441(come)-440(about?)-821(The)-441(fact)-440(that)-440(the)-441(man)-440(who)-440(performs)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +570 0 obj << +/Type /Page +/Contents 571 0 R +/Resources 569 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 564 0 R +>> endobj +572 0 obj << +/D [570 0 R /XYZ 46.771 385.169 null] +>> endobj +569 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +575 0 obj << +/Length 5052 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(120)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(social,)-244(sympathetic,)-243(disinterested,)-244(and)-242(benevolent)-242(actions)-242(is)-242(now)]TJ 0 -13.549 Td [(considered)-357(as)-356(the)-357(moral)-356(man:)-464(this)-356(is)-357(perhaps)-356(the)-357(most)-356(general)]TJ 0 -13.549 Td [(effect,)-404(the)-372(most)-373(complete)-373(transformation,)-404(that)-373(Christianity)-372(has)]TJ 0 -13.549 Td [(produced)-359(in)-359(Europe;)-414(perhaps)-360(in)-359(spite)-359(of)-359(itself,)-387(and)-359(not)-359(by)-359(any)]TJ 0 -13.55 Td [(means)-359(because)-359(this)-360(was)-359(part)-359(of)-359(its)-359(essential)-360(doctrine.)-577(But)-359(this)]TJ 0 -13.549 Td [(was)-228(the)-229(residuum)-228(of)-228(those)-229(Christian)-228(feelings)-228(that)-229(prevailed)-228(at)-228(the)]TJ 0 -13.549 Td [(time)-306(when)-306(the)-306(contrary)-307(and)-306(thoroughly)-306(selfish)-306(faith)-306(in)-306(the)]TJ/F20 10.9091 Tf 260.034 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(one)]TJ -264.877 -13.549 Td [(thing)-282(needful,)]TJ/F20 10.9091 Tf 60.946 0 Td [(\035)]TJ/F16 10.9091 Tf 7.917 0 Td [(the)-282(absolute)-563(importance)-282(of)-282(eternal)-281(and)-282(personal)]TJ/F16 7.9701 Tf -141.619 0 Td [([139])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(salvation,)-333(together)-317(with)-316(the)-317(dogmas)-316(upon)-317(which)-316(this)-317(belief)-316(had)]TJ 0 -13.55 Td [(rested,)-341(were)-323(gradually)-323(receding,)-341(and)-323(when)-323(the)-323(auxiliary)-323(beliefs)]TJ 0 -13.549 Td [(in)]TJ/F20 10.9091 Tf 12.283 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(love)]TJ/F20 10.9091 Tf 18.785 0 Td [(\035)]TJ/F16 10.9091 Tf 8.64 0 Td [(and)]TJ/F20 10.9091 Tf 19.548 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(love)-348(of)-348(one's)-348(neighbour,)]TJ/F20 10.9091 Tf 108.183 0 Td [(\035)]TJ/F16 10.9091 Tf 8.639 0 Td [(harmonising)-348(with)-348(the)]TJ -185.766 -13.549 Td [(extraordinary)-396(practice)-396(of)-396(charity)-396(by)-396(the)-396(Church,)-432(were)-396(thereby)]TJ 0 -13.549 Td [(coming)-178(to)-177(the)-178(front.)-226(The)-178(more)-177(people)-178(gradually)-178(became)-177(separated)]TJ 0 -13.549 Td [(from)-173(the)-174(dogmas,)-188(the)-173(more)-174(did)-173(they)-173(seek)-174(some)-173(sort)-173(of)-173(justification)]TJ 0 -13.55 Td [(for)-320(this)-320(separation)-319(in)-320(a)-320(cult)-319(of)-320(the)-320(love)-320(of)-319(humanity:)-390(not)-320(to)-319(fall)]TJ 0 -13.549 Td [(short)-448(in)-447(this)-448(respect)-447(of)-448(the)-448(Christian)-447(ideal,)-497(but)-448(to)-447(excel)-448(it)-447(if)]TJ 0 -13.549 Td [(possible,)-318(was)-305(the)-305(secret)-305(stimulus)-304(of)-305(all)-305(the)-305(French)-304(free-thinkers)]TJ 0 -13.549 Td [(from)-261(Voltaire)-261(to)-261(Auguste)-261(Comte;)-266(and)-261(this)-261(latter)-261(with)-261(his)-260(famous)]TJ 0 -13.549 Td [(moral)-350(formula)]TJ/F20 10.9091 Tf 67.63 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(vivre)-350(pour)-350(autrui)]TJ/F20 10.9091 Tf 75.506 0 Td [(\035)]TJ/F16 10.9091 Tf 8.664 0 Td [(has)-350(indeed)-350(out-christianised)]TJ -156.644 -13.55 Td [(even)-250(Christianity!)]TJ 11.956 -18.458 Td [(It)-453(was)-453(Schopenhauer)-452(in)-453(Germany)-453(and)-453(John)-453(Stuart)-453(Mill)-452(in)]TJ -11.956 -13.55 Td [(England)-538(who)-537(were)-538(the)-538(means)-538(of)-537(bringing)-538(into)-538(the)-537(greatest)]TJ 0 -13.549 Td [(prominence)-223(this)-223(doctrine)-223(of)-223(sympathetic)-223(affections)-223(and)-223(of)-223(pity)-222(or)]TJ 0 -13.549 Td [(utility)-201(to)-201(others)-201(as)-201(a)-201(principle)-201(of)-200(action;)-218(but)-201(these)-201(men)-200(themselves)]TJ 0 -13.549 Td [(were)-236(only)-235(echoes.)-246(From)-235(about)-236(the)-236(time)-235(of)-236(the)-236(French)-235(Revolution)]TJ 0 -13.549 Td [(these)-438(doctrines)-437(have)-437(manifested)-438(themselves)-437(in)-438(various)-437(places)]TJ 0 -13.549 Td [(with)-359(enormous)-359(force.)-577(Since)-359(then)-359(they)-359(have)-359(shown)-358(themselves)]TJ 0 -13.55 Td [(in)-468(their)-467(coarsest)-468(as)-468(well)-468(has)-467(their)-468(most)-468(subtle)-468(form,)-522(and)-467(all)]TJ 0 -13.549 Td [(Socialistic)-255(principles)-254(have)-254(almost)-255(involuntarily)-254(taken)-255(their)-254(stand)]TJ 0 -13.549 Td [(on)-415(the)-414(common)-415(ground)-415(of)-415(this)-414(doctrine.)-744(At)-415(the)-415(present)-414(time)]TJ 0 -13.549 Td [(there)-379(is)-378(perhaps)-379(no)-378(more)-379(widely)-378(spread)-379(prejudice)-378(than)-379(that)-378(of)]TJ 0 -13.549 Td [(thinking)-226(that)-225(we)-226(know)-226(what)-226(really)-225(and)-226(truly)-226(constitutes)-225(morality.)]TJ 0 -13.55 Td [(Every)-362(one)-361(now)-362(seems)-362(to)-361(learn)-362(with)-362(satisfaction)-361(that)-362(society)-361(is)]TJ 0 -13.549 Td [(beginning)-908(to)-453(adapt)-454(the)-454(individual)-454(to)-453(the)-454(general)-454(needs,)-504(and)]TJ/F16 7.9701 Tf -72.756 0 Td [([140])]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +574 0 obj << +/Type /Page +/Contents 575 0 R +/Resources 573 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 564 0 R +>> endobj +576 0 obj << +/D [574 0 R /XYZ 218.243 423.331 null] +>> endobj +577 0 obj << +/D [574 0 R /XYZ 142.13 66.142 null] +>> endobj +573 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +580 0 obj << +/Length 4394 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-20891(121)]TJ +0 g 0 G + 0 -30.759 Td [(that)-380(it)-380(is)-381(at)-380(the)-380(same)-380(time)-380(the)-381(happiness)-380(and)-380(sacrifice)-380(of)-380(each)]TJ 0 -13.549 Td [(one)-356(to)-356(consider)-356(himself)-357(as)-356(a)-356(useful)-356(member)-356(and)-356(instrument)-356(of)]TJ 0 -13.549 Td [(the)-448(whole.)-845(They)-448(have)-448(still,)-498(however,)-498(doubts)-448(as)-448(to)-448(the)-448(form)]TJ 0 -13.549 Td [(in)-479(which)-480(this)-479(whole)-480(is)-479(to)-480(be)-479(looked)-479(for,)-537(whether)-480(in)-479(a)-479(state)]TJ 0 -13.55 Td [(already)-364(existing,)-393(or)-364(in)-364(one)-364(which)-364(has)-364(yet)-364(to)-364(be)-364(established,)-392(or)]TJ 0 -13.549 Td [(in)-383(a)-384(nation,)-416(or)-384(in)-383(an)-383(international)-384(brotherhood,)-416(or)-384(in)-383(new)-383(and)]TJ 0 -13.549 Td [(small)-331(economic)-331(communities.)-493(On)-331(this)-331(point)-331(there)-331(is)-331(still)-330(much)]TJ 0 -13.549 Td [(reflection,)-375(doubt,)-374(struggling,)-375(excitement,)-375(and)-349(passion;)-400(but)-350(it)-349(is)]TJ 0 -13.549 Td [(pleasant)-254(and)-253(wonderful)-254(to)-254(observe)-254(the)-253(unanimity)-254(with)-254(which)-253(the)]TJ/F20 10.9091 Tf 0 -13.55 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(ego)]TJ/F20 10.9091 Tf 15.753 0 Td [(\035)]TJ/F16 10.9091 Tf 7.867 0 Td [(is)-277(called)-277(upon)-278(to)-277(practice)-277(self-denial,)-284(until,)-284(in)-277(the)-277(form)-277(of)]TJ -28.464 -13.549 Td [(adaptation)-179(to)-178(the)-179(whole,)-193(it)-179(once)-178(again)-179(secures)-179(its)-178(own)-179(fixed)-178(sphere)]TJ 0 -13.549 Td [(of)-411(rights)-410(and)-411(duties,)]TJ/F20 10.9091 Tf 91.916 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(until,)-451(indeed,)-450(it)-411(has)-410(become)-411(something)]TJ -102.825 -13.549 Td [(quite)-551(new)-550(and)-551(different.)-1151(Nothing)-551(else)-550(is)-551(being)-550(attempted,)]TJ 0 -13.549 Td [(whether)-251(admitted)-251(or)-250(not,)-251(than)-251(the)-251(complete)-251(transformation,)-250(even)]TJ 0 -13.55 Td [(the)-275(weakening)-276(and)-275(suppression)-275(of)-275(the)-276(individual:)-300(the)-275(supporters)]TJ 0 -13.549 Td [(of)-424(the)-425(majority)-424(never)-425(tire)-424(of)-425(enumerating)-424(and)-424(anathematising)]TJ 0 -13.549 Td [(all)-531(that)-531(is)-531(bad,)-601(hostile,)-601(lavish,)-601(expensive,)-601(and)-531(luxurious)-530(in)]TJ 0 -13.549 Td [(the)-501(form)-500(of)-501(individual)-501(existence)-500(that)-501(has)-501(hitherto)-500(prevailed;)]TJ 0 -13.549 Td [(they)-378(hope)-378(that)-378(society)-378(may)-378(be)-378(administered)-378(in)-378(a)-378(cheaper,)-410(less)]TJ 0 -13.55 Td [(dangerous,)-589(more)-521(uniform,)-589(and)-522(more)-521(harmonious)-521(way)-521(when)]TJ 0 -13.549 Td [(nothing)-402(is)-402(left)-402(but)-402(large)-402(corporations)-402(and)-402(their)-402(members.)-705(All)]TJ 0 -13.549 Td [(that)-273(is)-273(considered)-274(as)-273(good)-273(which)-273(in)-274(any)-273(way)-273(corresponds)-273(to)-273(this)]TJ 0 -13.549 Td [(desire)-345(for)-346(grouping)-345(men)-346(into)-345(one)-346(particular)-345(society,)-370(and)-345(to)-345(the)]TJ 0 -13.549 Td [(minor)-330(cravings)-330(which)-329(necessarily)-330(accompany)-330(this)-329(desire,)]TJ/F20 10.9091 Tf 253.958 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(this)]TJ -264.867 -13.55 Td [(is)-468(the)-467(chief)-467(moral)-468(current)-467(of)-468(our)-467(time;)-577(sympathy)-467(and)-467(social)]TJ 0 -13.549 Td [(feelings)-264(are)-264(working)-529(hand)-264(in)-264(glove.)-293(\050Kant)-264(is)-264(still)-264(outside)-264(of)-264(this)]TJ/F16 7.9701 Tf 291.024 0 Td [([141])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(movement:)-301(he)-276(expressly)-275(teaches)-276(that)-275(we)-276(should)-275(be)-276(insensible)-275(to)]TJ 0 -13.549 Td [(the)-289(sufferings)-288(of)-289(others)-288(if)-289(our)-289(benevolence)-288(is)-289(to)-288(have)-289(any)-288(moral)]TJ 0 -13.549 Td [(value,)]TJ/F20 10.9091 Tf 26.357 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-392(doctrine)-392(which)-391(Schopenhauer,)-428(very)-391(angrily,)-428(as)-391(may)]TJ -37.266 -13.549 Td [(easily)-250(be)-250(imagined,)-250(described)-250(as)-250(the)-250(Kantian)-250(absurdity.\051)]TJ/F16 15.7808 Tf 0 -59.107 Td [(133.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +579 0 obj << +/Type /Page +/Contents 580 0 R +/Resources 578 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 564 0 R +>> endobj +581 0 obj << +/D [579 0 R /XYZ 139.635 179.445 null] +>> endobj +578 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +584 0 obj << +/Length 5542 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(122)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F20 10.9091 Tf 0 -30.759 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(O)-259(LONGER)-258(THINKING)-259(OF)]TJ/F16 10.9091 Tf 95.457 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(NE)]TJ/F16 10.9091 Tf 10.624 0 Td [(')]TJ/F16 7.9701 Tf 1.964 0 Td [(S)]TJ/F16 10.9091 Tf 6.493 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(ELF)]TJ/F16 10.9091 Tf 14.171 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(Let)-189(us)-189(seriously)-189(consider)]TJ -173.85 -13.549 Td [(why)-264(we)-265(should)-264(jump)-265(int)1(o)-265(the)-264(water)-265(to)-264(rescue)-264(some)-265(one)-264(who)-264(has)]TJ 0 -13.549 Td [(just)-199(fallen)-200(in)-199(before)-199(our)-200(eyes,)-209(although)-199(we)-200(may)-199(have)-199(no)-199(particular)]TJ 0 -13.549 Td [(sympathy)-316(for)-317(him.)-449(We)-316(do)-317(it)-316(for)-316(pity's)-317(sake;)-349(no)-317(one)-316(thinks)-316(now)]TJ 0 -13.55 Td [(but)-439(of)-440(his)-439(neighbour,)]TJ/F20 10.9091 Tf 97.099 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(so)-439(says)-439(thoughtlessness.)-818(Why)-439(do)-440(we)]TJ -108.008 -13.549 Td [(experience)-464(grief)-464(and)-464(uneasiness)-464(when)-464(we)-464(see)-464(some)-464(one)-463(spit)]TJ 0 -13.549 Td [(blood,)-318(although)-305(we)-304(may)-305(be)-304(really)-305(ill-disposed)-304(towards)-305(him)-304(and)]TJ 0 -13.549 Td [(wish)-407(him)-408(no)-407(good?)-722(Out)-408(of)-407(pity;)-486(we)-408(have)-407(ceased)-408(to)-407(think)-407(of)]TJ 0 -13.549 Td [(ourselves,)]TJ/F20 10.9091 Tf 43.931 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(so)-350(says)-351(thoughtlessness)-350(again.)-551(The)-350(truth)-351(is)-350(that)-350(in)]TJ -54.84 -13.55 Td [(our)-201(pity)]TJ/F20 10.9091 Tf 33.705 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(I)-201(mean)-200(by)-201(this)-200(what)-201(we)-201(erroneously)-200(call)]TJ/F20 10.9091 Tf 172.626 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(pity)]TJ/F20 10.9091 Tf 16.974 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(we)-201(no)]TJ -254.812 -13.549 Td [(longer)-323(think)-324(consciously)-323(of)-323(ourselves,)-342(but)-323(quite)-323(unconsciously,)]TJ 0 -13.549 Td [(exactly)-155(as)-155(when)-155(slipping)-155(we)-155(unconsciously)-155(make)-155(the)-155(best)-155(counter-)]TJ 0 -13.549 Td [(motions)-340(possible)-340(in)-340(order)-340(to)-340(recover)-340(our)-340(balance,)-362(and)-340(in)-340(doing)]TJ 0 -13.549 Td [(so)-304(clearly)-304(use)-303(all)-304(our)-304(intelligence.)-411(A)-304(mishap)-304(to)-304(another)-303(offends)]TJ 0 -13.55 Td [(us;)-246(it)-245(would)-245(bring)-244(our)-245(impotence,)-246(or)-244(perhaps)-245(our)-245(cowardice,)-245(into)]TJ 0 -13.549 Td [(strong)-347(relief)-347(if)-347(we)-347(could)-347(do)-347(nothing)-346(to)-347(help)-347(him;)-396(or)-347(in)-347(itself)-346(it)]TJ 0 -13.549 Td [(would)-184(give)-184(rise)-184(to)-184(a)-185(diminution)-184(of)-184(our)-184(honour)-184(in)-184(the)-184(eyes)-184(of)-184(others)]TJ 0 -13.549 Td [(and)-237(of)-237(ourselves.)-246(Or)-237(again,)-240(accidents)-237(that)-237(happen)-237(to)-237(others)-237(act)-237(as)]TJ 0 -13.549 Td [(finger-posts)-204(to)-204(point)-205(out)-204(our)-204(own)-204(danger,)-214(and)-204(even)-204(as)-408(indications)]TJ/F16 7.9701 Tf -72.756 0 Td [([142])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(of)-233(human)-233(peril)-233(and)-234(frailty)-233(they)-233(can)-233(produce)-233(a)-233(painful)-233(effect)-233(upon)]TJ 0 -13.549 Td [(us.)-509(We)-336(shake)-337(off)-336(this)-336(kind)-337(of)-336(pain)-336(and)-337(offence,)-358(and)-336(balance)-336(it)]TJ 0 -13.549 Td [(by)-312(an)-313(act)-312(of)-313(pity)-312(behind)-313(which)-312(may)-312(be)-313(hidden)-312(a)-313(subtle)-312(form)-312(of)]TJ 0 -13.549 Td [(self-defence)-194(or)-195(even)-194(revenge.)-231(That)-195(at)-194(bottom)-194(we)-195(strongly)-194(think)-194(of)]TJ 0 -13.549 Td [(ourselves)-245(may)-245(easily)-245(be)-246(divined)-245(from)-245(the)-245(decision)-245(that)-245(we)-245(arrive)]TJ 0 -13.55 Td [(at)-372(in)-373(all)-372(cases)-373(where)-372(we)-373(can)-372(avoid)-372(the)-373(sight)-372(of)-373(those)-372(who)-372(are)]TJ 0 -13.549 Td [(suffering)-315(or)-314(starving)-314(or)-315(wailing.)-443(We)-315(make)-314(up)-315(our)-314(minds)-315(not)-314(to)]TJ 0 -13.549 Td [(avoid)-273(such)-273(people)-273(when)-274(we)-273(can)-273(approach)-273(them)-273(as)-273(powerful)-273(and)]TJ 0 -13.549 Td [(helpful)-256(ones,)-258(when)-256(we)-256(can)-256(safely)-256(reckon)-256(upon)-257(their)-256(applause,)-257(or)]TJ 0 -13.549 Td [(wish)-307(to)-308(feel)-307(the)-307(contrast)-308(of)-307(our)-307(own)-308(happiness,)-321(or,)-322(again,)-321(when)]TJ 0 -13.549 Td [(we)-295(hope)-295(to)-294(get)-295(rid)-295(of)-295(our)-294(own)-295(boredom.)-384(It)-295(is)-295(misleading)-295(to)-294(call)]TJ 0 -13.55 Td [(the)-280(suffering)-281(that)-280(we)-280(experience)-281(at)-280(such)-280(a)-281(sight,)-288(and)-280(which)-280(may)]TJ 0 -13.549 Td [(be)-362(of)-361(a)-362(very)-361(different)-362(kind,)-389(commiseration.)-585(For)-362(in)-361(all)-362(cases)-361(it)]TJ 0 -13.549 Td [(is)-289(a)-288(suffering)-289(from)-289(which)-288(the)-289(suffering)-289(person)-288(before)-289(us)-289(is)-288(free:)]TJ 0 -13.549 Td [(it)-394(is)-394(our)-394(own)-394(suffering,)-431(just)-394(as)-394(his)-394(suffering)-394(is)-394(his)-394(own.)-682(It)-394(is)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +583 0 obj << +/Type /Page +/Contents 584 0 R +/Resources 582 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 564 0 R +>> endobj +585 0 obj << +/D [583 0 R /XYZ 324.066 274.29 null] +>> endobj +582 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +588 0 obj << +/Length 5181 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-20891(123)]TJ +0 g 0 G + 0 -30.759 Td [(thus)-357(only)-357(this)-357(personal)-357(feeling)-356(of)-357(misery)-357(that)-357(we)-357(get)-357(rid)-357(of)-356(by)]TJ 0 -13.549 Td [(acts)-347(of)-347(compassion.)-541(Nevertheless,)-371(we)-347(never)-347(act)-347(thus)-347(from)-347(one)]TJ 0 -13.549 Td [(single)-241(motive:)-245(as)-241(it)-241(is)-241(certain)-241(that)-240(we)-241(wish)-241(to)-241(free)-241(ourselves)-240(from)]TJ 0 -13.549 Td [(suffering)-354(thereby,)-381(it)-354(is)-354(also)-355(certain)-354(that)-354(by)-355(the)-354(same)-354(action)-354(we)]TJ 0 -13.55 Td [(yield)-292(to)-292(an)-292(impulse)-292(of)-293(pleasure.)-376(Pleasure)-292(arises)-292(at)-292(the)-292(sight)-292(of)-292(a)]TJ 0 -13.549 Td [(contrast)-302(to)-302(our)-302(own)-302(condition,)-315(at)-302(the)-302(knowledge)-302(that)-302(we)-301(should)]TJ 0 -13.549 Td [(be)-389(able)-388(to)-389(help)-389(if)-389(only)-388(we)-389(wished)-389(to)-388(do)-389(so,)-423(at)-389(the)-389(thought)-388(of)]TJ 0 -13.549 Td [(the)-280(praise)-280(and)-280(gratitude)-280(which)-280(we)-280(should)-280(gain)-280(if)-280(we)-280(did)-280(help,)-287(at)]TJ 0 -13.549 Td [(the)-307(very)-307(act)-308(of)-307(helping,)-321(in)-307(so)-308(far)-307(as)-307(this)-307(might)-307(prove)-307(successful)]TJ 0 -13.55 Td [(\050and)-235(because)-236(something)-235(which)-236(is)-235(gradually)-235(seen)-236(to)-235(be)-235(successful)]TJ 0 -13.549 Td [(gives)-404(pleasure)-404(to)-404(the)-405(doer\051;)-481(but)-404(even)-404(more)-404(particularly)-404(at)-404(the)]TJ 0 -13.549 Td [(feeling)-328(that)-329(our)-328(intervention)-657(brings)-328(to)-328(an)-329(end)-328(some)-328(deplorable)]TJ/F16 7.9701 Tf 291.024 0 Td [([143])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(injustice,)]TJ/F20 10.9091 Tf 39.699 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(even)-213(the)-213(outburst)-212(of)-213(one's)-213(indignation)-213(is)-212(invigorating.)]TJ -38.652 -16.004 Td [(All)-402(this,)-441(including)-402(even)-402(things)-403(still)-402(more)-402(subtle,)-441(comprises)]TJ/F20 10.9091 Tf -11.956 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(pity.)]TJ/F20 10.9091 Tf 19.702 0 Td [(\035)]TJ/F16 10.9091 Tf 7.606 0 Td [(How)-253(clumsily)-253(with)-254(this)-253(one)-253(word)-253(does)-254(language)-253(fall)-253(foul)]TJ -32.152 -13.55 Td [(of)-394(such)-393(a)-394(complex)-393(and)-394(polyphonous)-394(organism!)-680(That)-394(pity,)-429(on)]TJ 0 -13.549 Td [(the)-280(other)-280(hand,)-288(is)-280(identical)-280(with)-280(the)-280(suffering)-280(the)-280(sight)-280(of)-280(which)]TJ 0 -13.549 Td [(brings)-235(it)-235(about,)-238(or)-235(that)-235(it)-235(has)-235(a)-235(particularly)-235(subtle)-235(and)-235(penetrating)]TJ 0 -13.549 Td [(comprehension)-321(of)-321(it:)-392(this)-321(is)-321(in)-321(contradiction)-321(to)-321(experience,)-338(and)]TJ 0 -13.549 Td [(he)-223(who)-223(has)-223(glorified)-223(pity)-223(under)-223(these)-223(two)-223(heads)-223(lacked)-222(sufficient)]TJ 0 -13.55 Td [(experience)-209(in)-209(the)-209(domain)-209(of)-209(morals.)-236(That)-209(is)-209(why)-209(I)-209(am)-209(seized)-208(with)]TJ 0 -13.549 Td [(some)-272(doubts)-272(when)-273(reading)-272(of)-272(the)-272(incredible)-272(things)-272(attributed)-272(by)]TJ 0 -13.549 Td [(Schopenhauer)-373(to)-373(pity.)-619(It)-373(is)-373(obvious)-373(that)-373(he)-373(thereby)-373(wished)-373(to)]TJ 0 -13.549 Td [(make)-188(us)-188(believe)-187(in)-188(the)-188(great)-188(novelty)-187(he)-188(brought)-188(forward,)-200(viz.,)-200(that)]TJ 0 -13.549 Td [(pity)]TJ/F20 10.9091 Tf 16.975 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-279(pity)-278(which)-279(he)-278(observed)-279(so)-278(superficially)-279(and)-278(described)]TJ -27.884 -13.549 Td [(so)-268(badly)]TJ/F20 10.9091 Tf 36.867 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(was)-268(the)-269(source)-268(of)-269(all)-268(and)-268(every)-269(past)-268(and)-269(future)-268(moral)]TJ -47.776 -13.55 Td [(action,)]TJ/F20 10.9091 Tf 29.389 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(and)-324(all)-324(this)-323(precisely)-324(because)-324(of)-324(those)-324(faculties)-323(which)]TJ -40.299 -13.549 Td [(he)-250(had)-250(begun)-250(by)-250(attributing)-250(to)-250(it.)]TJ 11.956 -16.004 Td [(What)-254(is)-254(it)-254(in)-254(the)-254(end)-254(that)-254(distinguishes)-254(men)-254(without)-254(pity)-254(from)]TJ -11.956 -13.549 Td [(men)-251(who)-251(are)-250(really)-251(compassionate?)-252(In)-251(particular,)-251(to)-251(give)-250(merely)]TJ 0 -13.549 Td [(an)-389(approximate)-388(indication,)-424(they)-389(have)-388(not)-389(the)-389(sensitive)-388(feeling)]TJ 0 -13.549 Td [(for)-264(fear,)-268(the)-265(subtle)-264(faculty)-264(for)-265(perceiving)-264(danger:)-278(nor)-265(yet)-264(is)-264(their)]TJ 0 -13.55 Td [(vanity)-198(so)-198(easily)-198(wounded)-198(if)-198(something)-198(happens)-198(which)-198(they)-197(might)]TJ 0 -13.549 Td [(have)-226(been)-226(able)-227(to)-226(prevent,)]TJ/F20 10.9091 Tf 113.167 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-226(caution)-226(of)-226(their)-227(pride)-226(commands)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +587 0 obj << +/Type /Page +/Contents 588 0 R +/Resources 586 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 590 0 R +>> endobj +589 0 obj << +/D [587 0 R /XYZ 175.023 369.134 null] +>> endobj +586 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +593 0 obj << +/Length 5097 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(124)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(them)-378(not)-377(to)-378(interfere)-377(uselessly)-378(with)-377(the)-378(affairs)-378(of)-377(others;)-441(they)]TJ 0 -13.549 Td [(even)-204(act)-205(on)-204(the)-204(belief)-204(that)-205(every)-204(one)-204(should)-205(help)-204(himself)-204(and)-204(play)]TJ 0 -13.549 Td [(his)-250(own)-251(cards.)-251(Again,)-251(in)-501(most)-250(cases)-251(they)-250(are)-251(more)-250(habituated)-250(to)]TJ/F16 7.9701 Tf -72.755 0 Td [([144])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(bearing)-230(pain)-230(than)-230(compassionate)-230(men,)-234(and)-230(it)-230(does)-230(not)-230(seem)-230(at)-229(all)]TJ 0 -13.55 Td [(unjust)-341(to)-340(them)-341(that)-340(others)-341(should)-340(suffer,)-363(since)-341(they)-340(themselves)]TJ 0 -13.549 Td [(have)-303(suffered.)-407(Lastly,)-316(the)-303(state)-302(of)-303(soft-heartedness)-302(is)-303(as)-302(painful)]TJ 0 -13.549 Td [(to)-295(them)-295(as)-294(is)-295(the)-295(state)-294(of)-295(stoical)-295(impassability)-295(to)-294(compassionate)]TJ 0 -13.549 Td [(men:)-544(they)-397(have)-397(only)-396(disdainful)-397(words)-397(for)-397(sensitive)-397(hearts,)-433(as)]TJ 0 -13.549 Td [(they)-485(think)-486(that)-485(such)-485(a)-486(state)-485(of)-485(feeling)-486(is)-485(dangerous)-485(to)-485(their)]TJ 0 -13.55 Td [(own)-234(manliness)-233(and)-234(calm)-234(bravery,)]TJ/F20 10.9091 Tf 145.623 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(they)-234(conceal)-233(their)-234(tears)-234(from)]TJ -156.532 -13.549 Td [(others)-312(and)-313(wipe)-312(them)-312(off,)-328(angry)-312(with)-312(themselves.)-437(They)-312(belong)]TJ 0 -13.549 Td [(to)-269(a)-269(different)-270(type)-269(of)-269(egoists)-269(from)-269(the)-269(compassionate)-269(men,)]TJ/F20 10.9091 Tf 255.779 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)]TJ -266.688 -13.549 Td [(to)-253(call)-253(them,)-253(in)-253(a)-253(distinct)-253(sense,)-253(evil)-253(and)-253(the)-253(compassionate)-252(ones)]TJ 0 -13.549 Td [(good,)-227(is)-222(merely)-221(a)-222(moral)-222(fashion)-221(which)-222(has)-221(had)-222(its)-222(innings,)-227(just)-221(as)]TJ 0 -13.55 Td [(the)-250(reverse)-250(fashion)-250(had)-250(also)-250(its)-250(innings,)-250(and)-250(a)-250(long)-250(innings,)-250(too.)]TJ/F16 15.7808 Tf 0 -42.865 Td [(134.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(O)-339(WHAT)]TJ/F16 10.9091 Tf 35.065 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(XTENT)-339(WE)-340(MUST)]TJ/F16 10.9091 Tf 68.765 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(EWARE)-339(OF)]TJ/F16 10.9091 Tf 43.928 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(ITY)]TJ/F16 10.9091 Tf 13.278 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Pity,)-248(in)-248(so)-248(far)-248(as)-248(it)]TJ -201.345 -13.549 Td [(actually)-267(gives)-267(rise)-267(to)-267(suffering)]TJ/F20 10.9091 Tf 132.842 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-267(this)-267(must)-267(be)-267(our)-267(only)-267(point)]TJ -143.751 -13.55 Td [(of)-313(view)-313(here)]TJ/F20 10.9091 Tf 55.902 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(is)-313(a)-313(weakness,)-329(like)-313(every)-314(other)-313(indulgence)-313(in)-313(an)]TJ -66.811 -13.549 Td [(injurious)-340(emotion.)-520(It)-340(increases)-340(suffering)-340(throughout)-340(the)-340(world,)]TJ 0 -13.549 Td [(and)-213(although)-213(here)-213(and)-213(there)-213(a)-213(certain)-213(amount)-213(of)-213(suffering)-213(may)-212(be)]TJ 0 -13.549 Td [(indirectly)-237(diminished)-237(or)-237(removed)-237(altogether)-237(as)-237(a)-237(consequence)-237(of)]TJ 0 -13.549 Td [(pity,)-285(we)-278(must)-277(not)-278(bring)-278(forward)-278(these)-278(occasional)-277(consequences,)]TJ 0 -13.549 Td [(which)-245(are)-246(on)-245(the)-245(whole)-246(insignificant,)-246(to)-245(justify)-245(the)-246(nature)-245(of)-245(pity)]TJ 0 -13.55 Td [(which,)-281(as)-274(has)-275(already)-275(been)-274(stated,)-281(is)-275(prejudicial.)-324(Supposing)-274(that)]TJ 0 -13.549 Td [(it)-330(prevailed,)-350(even)-330(if)-331(only)-330(for)-330(one)-330(day,)-350(it)-330(would)-330(bring)-330(humanity)]TJ 0 -13.549 Td [(to)-510(utter)-511(ruin.)-1030(In)-510(itself)-511(the)-510(nature)-510(of)-510(pity)-511(is)-510(no)-510(better)-510(than)]TJ 5.269 -13.549 Td [(that)-483(of)-483(any)-483(other)-483(craving;)-599(it)-483(is)-483(only)-483(where)-483(it)-483(is)-483(called)-482(for)]TJ/F16 7.9701 Tf -78.025 0 Td [([145])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(and)-341(praised)]TJ/F20 10.9091 Tf 50.979 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-341(this)-341(happens)-341(when)-341(people)-341(do)-341(not)-341(understand)]TJ -61.888 -13.55 Td [(what)-514(is)-515(injurious)-514(in)-514(it,)-580(but)-515(find)-514(in)-514(it)-514(a)-515(sort)-514(of)-514(joy)]TJ/F20 10.9091 Tf 242.904 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-514(a)]TJ -253.813 -13.549 Td [(good)-316(conscience)-315(becomes)-316(attached)-316(to)-315(it;)-349(it)-316(is)-315(only)-316(then)-316(that)-315(we)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +592 0 obj << +/Type /Page +/Contents 593 0 R +/Resources 591 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 590 0 R +>> endobj +594 0 obj << +/D [592 0 R /XYZ 202.353 491.077 null] +>> endobj +595 0 obj << +/D [592 0 R /XYZ 93.543 106.79 null] +>> endobj +591 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +598 0 obj << +/Length 4426 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-20891(125)]TJ +0 g 0 G + 0 -30.759 Td [(willingly)-342(yield)-343(to)-342(it,)-365(and)-343(do)-342(not)-342(shrink)-343(from)-342(acknowledging)-342(it.)]TJ 0 -13.549 Td [(In)-242(other)-242(circumstances)-243(where)-242(it)-242(is)-242(understood)-242(to)-243(be)-242(dangerous,)-243(it)]TJ 0 -13.549 Td [(is)-317(looked)-318(upon)-317(as)-317(a)-317(weakness;)-351(or,)-334(as)-317(in)-318(the)-317(case)-317(of)-317(the)-317(Greeks,)]TJ 0 -13.549 Td [(as)-353(an)-352(unhealthy)-353(periodical)-352(emotion)-352(the)-353(danger)-352(of)-353(which)-352(might)]TJ 0 -13.55 Td [(be)-372(removed)-372(by)-372(temporary)-372(and)-372(voluntary)-372(discharges.)-616(If)-372(a)-371(man)]TJ 0 -13.549 Td [(were)-390(to)-390(undertake)-389(the)-390(experiment)-390(of)-390(deliberately)-390(devoting)-389(his)]TJ 0 -13.549 Td [(attention)-377(to)-378(the)-377(opportunities)-377(afforded)-377(by)-378(practical)-377(life)-377(for)-377(the)]TJ 0 -13.549 Td [(exercise)-443(of)-444(pity,)-491(and)-444(were)-443(over)-444(and)-443(over)-443(again)-444(to)-443(picture)-443(in)]TJ 0 -13.549 Td [(his)-334(own)-333(mind)-334(the)-333(misery)-334(he)-333(might)-333(meet)-334(with)-333(in)-334(his)-333(immediate)]TJ 0 -13.55 Td [(surroundings,)-204(he)-192(would)-192(inevitably)-193(become)-192(melancholy)-192(and)-193(ill.)-230(If,)]TJ 0 -13.549 Td [(however,)-288(he)-280(wished)-280(in)-281(any)-280(sense)-280(of)-280(the)-281(word)-280(to)-280(serve)-280(humanity)]TJ 0 -13.549 Td [(as)-394(a)-395(physician,)-430(he)-394(would)-394(have)-395(to)-394(take)-394(many)-394(precautions)-394(with)]TJ 0 -13.549 Td [(respect)-295(to)-295(this)-295(feeling,)-306(as)-295(otherwise)-295(it)-295(would)-295(paralyse)-295(him)-295(at)-294(all)]TJ 0 -13.549 Td [(critical)-308(moments,)-323(undermine)-308(the)-308(foundations)-308(of)-308(his)-308(knowledge,)]TJ 0 -13.55 Td [(and)-250(unnerve)-250(his)-250(helpful)-250(and)-250(delicate)-250(hand.)]TJ/F16 15.7808 Tf 0 -42.865 Td [(135.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(ROUSING)]TJ/F16 10.9091 Tf 42.101 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(ITY)]TJ/F16 10.9091 Tf 13.278 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(Among)-613(savages)-613(men)-612(think)-613(with)-613(a)-613(moral)]TJ -82.958 -13.549 Td [(shudder)-432(of)-432(the)-432(possibility)-432(of)-432(becoming)-432(an)-432(object)-432(of)-432(pity,)-477(for)]TJ 0 -13.55 Td [(such)-426(a)-425(state)-426(they)-426(regard)-425(as)-426(deprived)-426(of)-425(all)-426(virtue.)-777(Pitying)-425(is)]TJ 0 -13.549 Td [(equivalent)-301(to)-301(despising:)-351(they)-301(do)-301(not)-301(want)-301(to)-301(see)-301(a)-300(contemptible)]TJ 0 -13.549 Td [(being)-402(suffer,)-441(for)-403(this)-402(would)-402(afford)-403(them)-402(no)-403(enjoyment.)-1414(On)]TJ/F16 7.9701 Tf 291.024 0 Td [([146])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(the)-335(other)-336(hand,)-356(to)-335(behold)-336(one)-335(of)-335(their)-335(enemies)-336(suffering,)-356(some)]TJ 0 -13.549 Td [(one)-413(whom)-414(they)-413(look)-413(upon)-414(as)-413(their)-413(equal)-414(in)-413(pride,)-454(but)-413(whom)]TJ 0 -13.549 Td [(torture)-433(cannot)-433(induce)-434(to)-433(give)-433(up)-433(his)-434(pride,)-479(and)-433(in)-433(general)-433(to)]TJ 0 -13.55 Td [(see)-306(some)-307(one)-306(suffer)-306(who)-307(refuses)-306(to)-306(lower)-307(himself)-306(by)-306(appealing)]TJ 0 -13.549 Td [(for)-345(pity)]TJ/F20 10.9091 Tf 33.457 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(which)-345(would)-345(in)-345(their)-345(eyes)-345(be)-345(the)-345(most)-345(profound)-344(and)]TJ -44.367 -13.549 Td [(shameful)-488(humiliation)]TJ/F20 10.9091 Tf 95.625 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(this)-488(is)-487(the)-488(very)-487(joy)-488(of)-487(joys.)-963(Such)-488(a)]TJ -106.533 -13.549 Td [(spectacle)-203(excites)-204(the)-204(deepest)-203(admiration)-204(in)-203(the)-204(soul)-203(of)-204(the)-203(savage,)]TJ 0 -13.549 Td [(and)-487(he)-488(ends)-487(by)-488(killing)-487(such)-488(a)-487(brave)-488(man)-487(when)-488(it)-487(is)-488(in)-487(his)]TJ 0 -13.55 Td [(power,)-386(afterwards)-358(according)-358(funeral)-359(honours)-358(to)-359(the)-358(unbending)]TJ 0 -13.549 Td [(one.)-631(If)-377(he)-377(had)-377(groaned,)-409(however;)-440(if)-377(his)-377(countenance)-377(had)-377(lost)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +597 0 obj << +/Type /Page +/Contents 598 0 R +/Resources 596 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 590 0 R +>> endobj +599 0 obj << +/D [597 0 R /XYZ 306.354 201.634 null] +>> endobj +596 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +602 0 obj << +/Length 4472 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(126)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(its)-378(expression)-379(of)-378(calm)-379(disdain;)-442(if)-379(he)-378(had)-378(shown)-379(himself)-378(to)-378(be)]TJ 0 -13.549 Td [(contemptible,)]TJ/F20 10.9091 Tf 59.695 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(well,)-255(in)-253(such)-254(a)-254(case)-254(he)-253(might)-254(have)-254(been)-253(allowed)]TJ -70.604 -13.549 Td [(to)-276(live)-277(like)-276(a)-276(dog:)-302(he)-277(would)-276(no)-276(longer)-276(have)-277(aroused)-276(the)-276(pride)-276(of)]TJ 0 -13.549 Td [(the)-234(spectator,)-237(and)-233(pity)-234(would)-234(have)-234(taken)-233(the)-234(place)-234(of)-233(admiration.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(136.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(APPINESS)-807(IN)]TJ/F16 10.9091 Tf 58.038 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(ITY)]TJ/F16 10.9091 Tf 13.279 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(If,)-675(as)-591(is)-590(the)-590(case)-591(among)-590(the)-590(Hindus,)]TJ -98.895 -13.549 Td [(we)-486(decree)-485(the)-486(end)-485(and)-486(aim)-485(of)-485(all)-486(intellectual)-485(activity)-486(to)-485(be)]TJ 0 -13.55 Td [(the)-473(knowledge)-473(of)-473(human)-473(misery,)-529(and)-473(if)-473(for)-473(generation)-473(after)]TJ 0 -13.549 Td [(generation)-362(this)-362(dreadful)-361(resolution)-362(be)-362(steadily)-362(adhered)-362(to,)-389(pity)]TJ 0 -13.549 Td [(in)-294(the)-293(eyes)-294(of)-293(such)-294(men)-293(of)-293(hereditary)-294(pessimism)-293(comes)-294(to)-293(have)]TJ 0 -13.549 Td [(a)-493(new)-492(value)-493(as)-493(a)-492(preserver)-493(of)-492(life,)-554(something)-492(that)-493(helps)-492(to)]TJ 0 -13.549 Td [(make)-213(existence)-213(endurable,)-220(although)-213(it)-213(may)-213(seem)-213(worthy)-213(of)-212(being)]TJ 0 -13.55 Td [(rejected)-382(with)-382(horror)-381(and)-382(disgust.)-645(Pity)-382(becomes)-382(an)-382(antidote)-381(to)]TJ 0 -13.549 Td [(suicide,)-386(a)-359(sentiment)-358(which)-359(brings)-359(pleasure)-358(with)-359(it)-359(and)-358(enables)]TJ 0 -13.549 Td [(us)-340(to)-340(taste)-340(superiority)-340(in)-340(small)-340(doses.)-520(It)-680(gives)-340(some)-339(diversion)]TJ/F16 7.9701 Tf -72.755 0 Td [([147])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(to)-301(our)-301(minds,)-313(makes)-301(our)-301(hearts)-301(full,)-314(banishes)-301(fear)-301(and)-300(lethargy,)]TJ 0 -13.549 Td [(and)-371(incites)-371(us)-371(to)-371(speak,)-401(to)-371(complain,)-401(or)-371(to)-371(act:)-492(it)-371(is)-371(a)-371(relative)]TJ 0 -13.55 Td [(happiness)-223(when)-223(compared)-223(with)-223(the)-223(misery)-223(of)-223(the)-223(knowledge)-222(that)]TJ 0 -13.549 Td [(hampers)-306(the)-306(individual)-306(on)-307(every)-306(side,)-320(bewilders)-306(him,)-320(and)-306(takes)]TJ 0 -13.549 Td [(away)-294(his)-294(breath.)-383(Happiness,)-305(however,)-306(no)-294(matter)-294(of)-294(what)-294(nature)]TJ 0 -13.549 Td [(it)-250(may)-250(be,)-250(gives)-250(us)-250(air)-250(and)-250(light)-250(and)-250(freedom)-250(of)-250(movement.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(137.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HY)]TJ/F16 10.9091 Tf 14.321 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(OUBLE)-353(THE)]TJ/F20 10.9091 Tf 47.683 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(GO)]TJ/F20 10.9091 Tf 11.509 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(?)]TJ/F20 10.9091 Tf 4.844 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(To)-258(view)-258(our)-257(own)-258(experiences)-258(in)-258(the)]TJ -123.793 -13.549 Td [(same)-355(light)-355(as)-355(we)-355(are)-356(in)-355(the)-355(habit)-355(of)-355(looking)-355(at)-355(those)-355(of)-355(others)]TJ 0 -13.549 Td [(is)-432(very)-433(comforting)-432(and)-433(an)-432(advisable)-432(medicine.)-798(On)-432(the)-432(other)]TJ 0 -13.549 Td [(hand,)-444(to)-405(look)-405(upon)-405(the)-405(experiences)-405(of)-405(others)-405(and)-405(adopt)-405(them)]TJ 0 -13.55 Td [(as)-294(if)-293(they)-294(were)-293(our)-294(own)]TJ/F20 10.9091 Tf 105.071 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(which)-293(is)-294(called)-293(for)-294(by)-293(the)-294(philosophy)]TJ -115.98 -13.549 Td [(of)-361(pity)]TJ/F20 10.9091 Tf 30.004 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(would)-361(ruin)-362(us)-361(in)-361(a)-362(very)-361(short)-361(time:)-473(let)-361(us)-362(only)-361(make)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +601 0 obj << +/Type /Page +/Contents 602 0 R +/Resources 600 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 590 0 R +>> endobj +603 0 obj << +/D [601 0 R /XYZ 276.386 285.384 null] +>> endobj +600 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +606 0 obj << +/Length 4708 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-20891(127)]TJ +0 g 0 G + 0 -30.759 Td [(the)-420(experiment)-419(without)-420(trying)-419(to)-420(imagine)-420(it)-419(any)-420(longer!)-758(The)]TJ 0 -13.549 Td [(first)-460(maxim)-459(is,)-513(in)-459(addition,)-512(undoubtedly)-460(more)-460(in)-459(accordance)]TJ 0 -13.549 Td [(with)-283(reason)-283(and)-283(goodwill)-283(towards)-282(reason;)-300(for)-283(we)-283(estimate)-282(more)]TJ 0 -13.549 Td [(objectively)-167(the)-168(value)-167(and)-168(significance)-167(of)-168(an)-167(event)-168(when)-167(it)-167(happens)]TJ 0 -13.55 Td [(to)-296(others,)]TJ/F20 10.9091 Tf 41.1 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-296(value,)-306(for)-296(instance,)-307(of)-295(a)-296(death,)-307(loss)-295(of)-295(money)-296(or)]TJ -52.009 -13.549 Td [(slander.)-298(But)-267(pity,)-270(taking)-266(as)-266(its)-266(principle)-266(of)-266(action)-266(the)-266(injunction,)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Suffer)-237(the)-237(misfortune)-237(of)-236(another)-237(as)-237(much)-237(as)-237(he)-237(himself,)]TJ/F20 10.9091 Tf 241.086 0 Td [(\035)]TJ/F16 10.9091 Tf 7.427 0 Td [(would)]TJ -253.357 -13.549 Td [(lead)-315(the)-316(point)-315(of)-315(view)-315(of)-316(the)-315(ego)-315(with)-316(all)-315(its)-315(exaggerations)-315(and)]TJ 0 -13.549 Td [(deviations)-464(to)-465(become)-464(the)-465(point)-464(of)-465(view)-464(of)-465(the)-464(other)-464(person,)]TJ 0 -13.55 Td [(the)-369(sympathiser:)-487(so)-368(that)-369(we)-368(should)-369(have)-368(to)-369(suffer)-368(at)-369(the)-368(same)]TJ 0 -13.549 Td [(time)-422(from)-422(our)-422(own)-422(ego)-423(and)-422(the)-422(other's)-422(ego.)-766(In)-422(this)-422(way)-422(we)]TJ 0 -13.549 Td [(would)-205(voluntarily)-206(overload)-411(ourselves)-205(with)-206(a)-205(double)-205(irrationality,)]TJ/F16 7.9701 Tf 291.024 0 Td [([148])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(instead)-250(of)-250(making)-250(the)-250(burden)-250(of)-250(our)-250(own)-250(as)-250(light)-250(as)-250(possible.)]TJ/F16 15.7808 Tf 0 -42.865 Td [(138.)]TJ/F16 10.9091 Tf 0 -29.791 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(ECOMING)-634(MORE)]TJ/F16 10.9091 Tf 70.327 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(ENDER)]TJ/F16 10.9091 Tf 26.564 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Whenever)-464(we)-463(love)-464(some)-464(one)-464(and)]TJ -124.47 -13.549 Td [(venerate)-186(and)-186(admire)-186(him,)-198(and)-186(afterwards)-186(come)-186(to)-186(perceive)-186(that)-185(he)]TJ 0 -13.549 Td [(is)-322(suffering)]TJ/F20 10.9091 Tf 50.172 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(which)-322(always)-322(causes)-322(us)-322(the)-322(utmost)-322(astonishment,)]TJ -61.081 -13.549 Td [(since)-479(we)-478(cannot)-479(but)-478(feel)-479(that)-478(the)-479(happiness)-478(we)-479(derive)-478(from)]TJ 0 -13.55 Td [(him)-667(must)-668(flow)-667(from)-668(a)-667(superabundant)-668(source)-667(of)-667(personal)]TJ 0 -13.549 Td [(happiness)]TJ/F20 10.9091 Tf 43.026 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(our)-516(feelings)-516(of)-516(love,)-582(veneration,)-583(and)-515(admiration)]TJ -53.935 -13.549 Td [(are)-354(essentially)-354(changed:)-458(they)-354(become)-354(more)-354(tender;)-406(that)-354(is,)-380(the)]TJ 0 -13.549 Td [(gap)-248(that)-249(separates)-248(us)-248(seems)-249(to)-248(be)-248(bridged)-249(over)-248(and)-248(there)-248(appears)]TJ 0 -13.549 Td [(to)-252(be)-253(an)-252(approach)-252(to)-253(equality.)-257(It)-252(now)-252(seems)-253(possible)-252(to)-252(give)-252(him)]TJ 0 -13.549 Td [(something)-304(in)-305(return,)-318(whilst)-304(we)-305(had)-304(previously)-305(imagined)-304(him)-304(as)]TJ 0 -13.55 Td [(being)-296(altogether)-296(above)-296(our)-296(gratitude.)-388(Our)-296(ability)-296(to)-296(requite)-295(him)]TJ 0 -13.549 Td [(for)-364(what)-365(we)-364(have)-365(received)-364(from)-364(him)-365(arouses)-364(in)-365(us)-364(feelings)-364(of)]TJ 0 -13.549 Td [(much)-236(joy)-236(and)-236(pleasure.)-246(We)-236(endeavour)-236(to)-236(ascertain)-236(what)-236(can)-236(best)]TJ 0 -13.549 Td [(calm)-290(the)-290(grief)-290(of)-290(our)-290(friend,)-300(and)-290(we)-290(give)-290(it)-290(to)-290(him;)-310(if)-290(he)-289(wishes)]TJ 0 -13.549 Td [(for)-305(kind)-305(words,)-318(looks,)-319(attentions,)-318(services,)-318(or)-305(presents,)-319(we)-304(give)]TJ 0 -13.55 Td [(them;)-237(but,)-234(above)-230(all,)-234(if)-230(he)-230(would)-230(like)-230(to)-230(see)-230(us)-230(suffering)-230(from)-230(the)]TJ 0 -13.549 Td [(sight)-222(of)-222(his)-222(suffering,)-227(we)-222(pretend)-222(to)-222(suffer,)-228(for)-222(all)-222(this)-222(secures)-221(for)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +605 0 obj << +/Type /Page +/Contents 606 0 R +/Resources 604 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 590 0 R +>> endobj +607 0 obj << +/D [605 0 R /XYZ 166.818 369.134 null] +>> endobj +604 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +610 0 obj << +/Length 4490 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(128)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(us)-199(the)-199(enjoyment)-199(of)-199(active)-200(gratitude,)-209(which)-199(is)-199(equivalent)-199(in)-199(a)-199(way)]TJ 0 -13.549 Td [(to)-314(good-natured)-314(revenge.)-443(If)-314(he)-314(wants)-314(none)-314(of)-314(these)-314(things,)-330(and)]TJ 0 -13.549 Td [(refuses)-285(to)-286(accept)-285(them)-285(from)-285(us,)-294(we)-286(depart)-285(from)-285(him)-285(chilled)-285(and)]TJ 0 -13.549 Td [(sad,)-217(almost)-210(mortified;)-223(it)-209(appears)-209(to)-210(us)-209(as)-209(if)-210(our)-209(gratitude)-209(had)-209(been)]TJ 0 -13.55 Td [(declined,)-223(and)-216(on)-216(this)-216(point)-216(of)-216(honour)-216(even)-216(the)-432(best)-216(of)-216(men)-216(is)-216(still)]TJ/F16 7.9701 Tf -72.755 0 Td [([149])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(somewhat)-353(touchy.)-559(It)-352(results)-353(from)-353(all)-353(this)-353(that)-353(even)-353(in)-353(the)-352(best)]TJ 0 -13.549 Td [(case)-288(there)-287(is)-288(something)-287(humiliating)-288(in)-287(suffering,)-297(and)-287(something)]TJ 0 -13.549 Td [(elevating)-263(and)-263(superior)-263(in)-263(sympathy,)]TJ/F20 10.9091 Tf 156.613 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-263(fact)-263(which)-263(will)-263(keep)-263(the)]TJ -167.522 -13.549 Td [(two)-250(feelings)-250(apart)-250(for)-250(ever)-250(and)-250(ever.)]TJ/F16 15.7808 Tf 0 -45.026 Td [(139.)]TJ/F16 10.9091 Tf 0 -31.95 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(IGHER)-461(IN)]TJ/F16 10.9091 Tf 40.113 0 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(AME)-462(ONLY)]TJ/F16 10.9091 Tf 43.521 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(You)-337(say)-338(that)-337(the)-337(morality)-337(of)-338(pity)-337(is)-337(a)]TJ -113.023 -13.549 Td [(higher)-242(morality)-242(than)-242(that)-242(of)-241(stoicism?)-248(Prove)-242(it!)-247(But)-242(take)-242(care)-241(not)]TJ 0 -13.549 Td [(to)-353(measure)-353(the)]TJ/F20 10.9091 Tf 69.718 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(higher)]TJ/F20 10.9091 Tf 27.872 0 Td [(\035)]TJ/F16 10.9091 Tf 8.694 0 Td [(and)]TJ/F20 10.9091 Tf 19.603 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(lower)]TJ/F20 10.9091 Tf 24.84 0 Td [(\035)]TJ/F16 10.9091 Tf 8.694 0 Td [(degrees)-353(of)-353(morality)-353(once)]TJ -169.109 -13.549 Td [(more)-311(by)-310(moral)-311(yardsticks;)-340(for)-311(there)-310(are)-311(no)-310(absolute)-311(morals.)-431(So)]TJ 0 -13.55 Td [(take)-242(your)-243(yardstick)-242(from)-243(somewhere)-242(else,)-244(and)-242(be)-243(on)-242(your)-242(guard!)]TJ/F16 15.7808 Tf 0 -45.025 Td [(140.)]TJ/F16 10.9091 Tf 0 -31.95 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(RAISE)-430(AND)]TJ/F16 10.9091 Tf 47.14 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(LAME)]TJ/F16 10.9091 Tf 22.579 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-314(a)-314(war)-314(has)-314(come)-314(to)-314(an)-314(unsuccessful)]TJ -96.698 -13.549 Td [(conclusion)-308(we)-308(try)-308(to)-308(find)-309(the)-308(man)-308(who)-308(is)-308(to)-308(blame)-308(for)-308(the)-308(war;)]TJ 0 -13.549 Td [(when)-428(it)-429(comes)-428(to)-429(a)-428(successful)-429(conclusion)-428(we)-429(praise)-428(the)-428(man)]TJ 0 -13.55 Td [(who)-304(is)-304(responsible)-303(for)-304(it.)-412(In)-303(all)-304(unsuccessful)-304(cases)-304(attempts)-303(are)]TJ 0 -13.549 Td [(made)-191(to)-190(blame)-191(somebody,)-203(for)-191(non-success)-190(gives)-191(rise)-191(to)-190(dejection,)]TJ 0 -13.549 Td [(against)-188(which)-188(the)-188(single)-188(possible)-188(remedy)-188(is)-188(involuntarily)-187(applied;)]TJ 0 -13.549 Td [(a)-340(new)-340(incitement)-340(of)-339(the)-340(sense)-340(of)-340(power;)-385(and)-340(this)-340(incitement)-339(is)]TJ 0 -13.549 Td [(found)-308(in)-308(the)-309(condemnation)-308(of)-308(the)]TJ/F20 10.9091 Tf 151.672 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(guilty)]TJ/F20 10.9091 Tf 25.462 0 Td [(\035)]TJ/F16 10.9091 Tf 8.206 0 Td [(one.)-425(This)-308(guilty)-308(one)]TJ -190.183 -13.549 Td [(is)-273(not)-273(perhaps)-272(the)-273(scapegoat)-273(of)-273(the)-272(faults)-273(of)-273(others;)-284(he)-273(is)-272(merely)]TJ 0 -13.55 Td [(the)-318(victim)-318(of)-318(the)-318(feeble,)-335(humiliated,)-335(and)-318(depressed)-318(people)-317(who)]TJ 0 -13.549 Td [(wish)-257(to)-256(prove)-257(upon)-257(some)-257(one)-256(that)-257(they)-257(have)-257(not)-256(yet)-257(lost)-257(all)-256(their)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +609 0 obj << +/Type /Page +/Contents 610 0 R +/Resources 608 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 590 0 R +>> endobj +611 0 obj << +/D [609 0 R /XYZ 293.291 463.978 null] +>> endobj +608 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +614 0 obj << +/Length 3850 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-20891(129)]TJ +0 g 0 G + 0 -30.759 Td [(power.)-268(Even)-256(self-condemnation)-256(after)-256(a)-256(defeat)-256(may)-256(be)-256(the)-255(means)]TJ 0 -13.549 Td [(of)-250(restoring)-250(the)-250(feeling)-250(of)-250(power.)]TJ/F16 7.9701 Tf 291.024 0 Td [([150])]TJ/F16 10.9091 Tf -279.068 -14.062 Td [(On)-468(the)-469(other)-468(hand,)-523(glorification)-469(of)-468(the)-469(originator)-468(is)-468(often)]TJ -11.956 -13.549 Td [(but)-350(an)-351(equally)-350(blind)-350(result)-351(of)-350(another)-350(instinct)-351(that)-350(demands)-350(its)]TJ 0 -13.549 Td [(victim,)]TJ/F20 10.9091 Tf 30.611 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-342(in)-343(this)-342(case)-343(the)-342(sacrifice)-343(appears)-342(to)-343(be)-342(sweet)-342(and)]TJ -41.52 -13.55 Td [(attractive)-382(even)-382(for)-382(the)-382(victim.)-646(This)-382(happens)-382(when)-382(the)-381(feeling)]TJ 0 -13.549 Td [(of)-424(power)-423(is)-424(satiated)-423(in)-424(a)-423(nation)-424(or)-424(a)-423(society)-424(by)-423(so)-424(great)-423(and)]TJ 0 -13.549 Td [(fascinating)-487(a)-487(success)-488(that)-487(a)-487(weariness)-487(of)-487(victory)-487(supervenes)]TJ 0 -13.549 Td [(and)-322(pride)-321(wishes)-322(to)-321(be)-322(discharged:)-392(a)-322(feeling)-321(of)-322(self-sacrifice)-321(is)]TJ 0 -13.549 Td [(aroused)-323(and)-323(looks)-324(for)-323(its)-323(object.)-469(Thus,)-342(whether)-323(we)-323(are)-323(blamed)]TJ 0 -13.55 Td [(or)-394(praised)-393(we)-394(merely,)-429(as)-394(a)-393(rule,)-430(provide)-393(opportunities)-394(for)-393(the)]TJ 0 -13.549 Td [(gratification)-438(of)-437(others,)-485(and)-438(are)-437(only)-438(too)-438(often)-437(caught)-438(up)-437(and)]TJ 0 -13.549 Td [(whirled)-476(away)-476(for)-476(our)-476(neighbours)-476(to)-476(discharge)-476(upon)-476(us)-476(their)]TJ 0 -13.549 Td [(accumulated)-230(feelings)-230(of)-231(praise)-230(or)-230(blame.)-244(In)-230(both)-230(cases)-230(we)-230(confer)]TJ 0 -13.549 Td [(a)-269(benefit)-269(upon)-270(them)-269(for)-269(which)-269(we)-269(deserve)-270(no)-269(credit)-269(and)-269(they)-269(no)]TJ 0 -13.55 Td [(thanks.)]TJ/F16 15.7808 Tf 0 -44.897 Td [(141.)]TJ/F16 10.9091 Tf 0 -31.822 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(ORE)]TJ/F16 10.9091 Tf 20.502 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(EAUTIFUL)-572(BUT)]TJ/F16 10.9091 Tf 64.023 0 Td [(L)]TJ/F16 7.9701 Tf 6.665 0 Td [(ESS)]TJ/F16 10.9091 Tf 18.295 0 Td [(V)]TJ/F16 7.9701 Tf 7.876 0 Td [(ALUABLE)]TJ/F16 10.9091 Tf 37.189 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Picturesque)-418(morality:)]TJ -185.161 -13.549 Td [(such)-353(is)-352(the)-353(morality)-352(of)-353(t)1(hose)-353(passions)-352(characterised)-353(by)-352(sudden)]TJ 0 -13.549 Td [(outbursts,)-297(abrupt)-288(transitions;)-306(pathetic,)-297(impressive,)-297(dreadful,)-297(and)]TJ 0 -13.549 Td [(solemn)-422(attitudes)-422(and)-423(gestures.)-766(It)-423(is)-422(the)-422(semi-savage)-422(stage)-422(of)]TJ 0 -13.549 Td [(morality:)-584(never)-417(let)-417(us)-417(be)-417(tempted)-417(to)-417(set)-417(it)-417(on)-417(a)-417(higher)-417(plane)]TJ 0 -13.549 Td [(merely)-250(on)-250(account)-250(of)-250(its)-250(\346sthetic)-250(charms.)]TJ/F16 15.7808 Tf 0 -44.897 Td [(142.)]TJ/F16 10.9091 Tf 0 -31.822 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(YMPATHY)]TJ/F16 10.9091 Tf 39.404 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)-411(order)-410(to)-411(understand)-410(our)-411(neighbour,)-450(that)-411(is,)-450(in)]TJ -59.106 -13.55 Td [(order)-447(to)-446(reproduce)-447(his)-446(sentiments)-447(in)-446(ourselves,)-496(we)-447(often,)-495(no)]TJ 0 -13.549 Td [(doubt,)-213(plumb)-205(the)-204(cause)-204(of)-204(his)-205(feelings,)-213(as,)-214(for)-204(example,)-213(by)-204(asking)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +613 0 obj << +/Type /Page +/Contents 614 0 R +/Resources 612 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 616 0 R +>> endobj +615 0 obj << +/D [613 0 R /XYZ 46.771 502.248 null] +>> endobj +612 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +619 0 obj << +/Length 4881 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(130)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(ourselves,)-394(Why)-732(is)-365(he)-366(sad?)-596(in)-366(order)-365(that)-366(we)-365(may)-366(become)-365(sad)]TJ/F16 7.9701 Tf 291.024 0 Td [([151])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(ourselves)-377(for)-377(the)-377(same)-377(reason.)-631(But)-377(we)-377(much)-377(more)-376(frequently)]TJ 0 -13.549 Td [(neglect)-335(to)-334(act)-335(thus,)-356(and)-335(we)-335(produce)-334(these)-335(feelings)-335(in)-334(ourselves)]TJ 0 -13.549 Td [(in)-328(accordance)-329(with)-328(the)]TJ/F31 10.9091 Tf 104.605 0 Td [(effects)]TJ/F16 10.9091 Tf 31.456 0 Td [(which)-328(they)-329(exhibit)-328(in)-329(the)-328(person)]TJ -136.061 -13.55 Td [(we)-300(are)-300(studying,)]TJ/F20 10.9091 Tf 72.891 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(by)-300(imitating)-300(in)-299(our)-300(own)-300(body)-300(the)-300(expression)]TJ -83.8 -13.549 Td [(of)-336(his)-336(eyes,)-358(his)-336(voice,)-358(his)-336(gait,)-358(his)-336(attitude)-336(\050or,)-358(at)-336(any)-336(rate,)-357(the)]TJ 0 -13.549 Td [(likeness)-377(of)-377(these)-377(things)-377(in)-378(words,)-408(pictures,)-409(and)-377(music\051,)-409(or)-377(we)]TJ 0 -13.549 Td [(may)-329(at)-329(least)-328(endeavour)-329(to)-329(mimic)-329(the)-328(action)-329(of)-329(his)-329(muscles)-328(and)]TJ 0 -13.549 Td [(nervous)-443(system.)-827(A)-443(like)-442(feeling)-443(will)-443(then)-442(spring)-443(up)-442(in)-443(us)-442(as)]TJ 0 -13.55 Td [(the)-402(result)-401(of)-402(an)-402(old)-402(association)-401(of)-402(movements)-402(and)-401(sentiments)]TJ 0 -13.549 Td [(which)-236(has)-236(been)-237(trained)-236(to)-236(run)-236(backwards)-237(and)-236(forwards.)-245(We)-236(have)]TJ 0 -13.549 Td [(developed)-192(to)-193(a)-192(very)-193(high)-192(pitch)-192(this)-193(knack)-192(of)-193(sounding)-192(the)-192(feelings)]TJ 0 -13.549 Td [(of)-326(others,)-346(and)-326(when)-326(we)-326(are)-327(in)-326(the)-326(presence)-326(of)-327(any)-326(one)-326(else)-326(we)]TJ 0 -13.549 Td [(bring)-250(this)-251(faculty)-250(of)-250(ours)-250(into)-251(play)-250(almost)-250(involuntarily,)]TJ/F20 10.9091 Tf 242.751 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(let)-250(the)]TJ -253.66 -13.55 Td [(inquirer)-374(observe)-375(the)-374(animation)-374(of)-375(a)-374(woman's)-374(countenance)-374(and)]TJ 0 -13.549 Td [(notice)-233(how)-233(it)-232(vibrates)-233(and)-233(quivers)-233(with)-232(animation)-233(as)-233(the)-233(result)-232(of)]TJ 0 -13.549 Td [(the)-239(continual)-240(imitation)-239(and)-239(reflection)-240(of)-239(what)-239(is)-240(going)-239(on)-239(around)]TJ 0 -13.549 Td [(her.)]TJ 11.956 -18.459 Td [(It)-326(is)-326(music,)-345(however,)-345(more)-326(than)-326(anything)-326(else)-326(that)-326(shows)-325(us)]TJ -11.956 -13.549 Td [(what)-362(past-masters)-362(we)-361(are)-362(in)-362(the)-361(rapid)-362(and)-362(subtle)-362(divination)-361(of)]TJ 0 -13.549 Td [(feelings)-356(and)-356(sympathy;)-410(for)-356(even)-356(if)-356(music)-356(is)-356(only)-356(the)-356(imitation)]TJ 0 -13.55 Td [(of)-265(an)-265(imitation)-266(of)-265(feelings,)-269(nevertheless,)-269(despite)-265(its)-265(distance)-265(and)]TJ 0 -13.549 Td [(vagueness,)-427(it)-392(often)-392(enables)-392(us)-391(to)-392(participate)-392(in)-392(those)-391(feelings,)]TJ 0 -13.549 Td [(so)-364(that)-364(we)-365(become)-364(sad)-364(without)-364(any)-364(reason)-364(for)-365(feeling)-364(so,)-392(like)]TJ 0 -13.549 Td [(the)-400(fools)-400(that)-400(we)-400(are,)-437(merely)-400(because)-400(we)-400(hear)-400(certain)-400(sounds)]TJ 0 -13.549 Td [(and)-295(rhythms)-295(that)-295(somehow)-294(or)-295(other)-295(remind)-295(us)-295(of)-295(the)-294(intonation)]TJ 0 -13.549 Td [(and)-341(the)-340(movements,)-364(or)-340(perhaps)-341(even)-340(only)-341(of)-341(the)-340(behaviour,)-363(of)]TJ 0 -13.55 Td [(sorrowful)-409(people.)-726(It)-408(is)-409(related)-409(of)-408(a)-818(certain)-408(Danish)-409(king)-408(that)]TJ/F16 7.9701 Tf -72.756 0 Td [([152])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(he)-410(was)-409(wrought)-410(up)-409(to)-410(such)-410(a)-409(pitch)-410(of)-409(warlike)-410(enthusiasm)-409(by)]TJ 0 -13.549 Td [(the)-482(song)-482(of)-482(a)-482(minstrel)-481(that)-482(he)-482(sprang)-482(to)-482(his)-482(feet)-482(and)-481(killed)]TJ 0 -13.549 Td [(five)-337(persons)-336(of)-337(his)-336(assembled)-337(court:)-423(there)-337(was)-336(neither)-337(war)-336(nor)]TJ 0 -13.549 Td [(enemy;)-471(there)-397(was)-397(rather)-398(the)-397(exact)-397(opposite;)-471(yet)-397(the)-397(power)-397(of)]TJ 0 -13.55 Td [(the)-299(retrospective)-299(inference)-299(from)-298(a)-299(feeling)-299(to)-299(the)-299(cause)-299(of)-299(it)-298(was)]TJ 0 -13.549 Td [(sufficiently)-223(strong)-222(in)-223(this)-222(king)-223(to)-223(overpower)-222(both)-223(his)-222(observation)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +618 0 obj << +/Type /Page +/Contents 619 0 R +/Resources 617 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 616 0 R +>> endobj +620 0 obj << +/D [618 0 R /XYZ 166.972 518.175 null] +>> endobj +621 0 obj << +/D [618 0 R /XYZ 259.992 147.437 null] +>> endobj +617 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +624 0 obj << +/Length 4867 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-20891(131)]TJ +0 g 0 G + 0 -30.759 Td [(and)-257(his)-258(reason.)-271(Such,)-259(however,)-259(is)-258(almost)-257(invariably)-257(the)-257(effect)-257(of)]TJ 0 -13.549 Td [(music)-294(\050provided)-293(that)-294(it)-293(thrills)-294(us\051,)-304(and)-294(we)-293(have)-294(no)-293(need)-294(of)-293(such)]TJ 0 -13.549 Td [(paradoxical)-233(instances)-234(to)-233(recognise)-234(this,)]TJ/F20 10.9091 Tf 169.852 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-233(state)-234(of)-233(feeling)-234(into)]TJ -180.761 -13.549 Td [(which)-346(music)-346(transports)-346(us)-346(is)-346(almost)-346(always)-346(in)-346(contradiction)-346(to)]TJ 0 -13.55 Td [(the)-335(appearance)-335(of)-335(our)-335(actual)-335(state,)-356(and)-335(of)-335(our)-335(reasoning)-335(power)]TJ 0 -13.549 Td [(which)-250(recognises)-250(this)-250(actual)-250(state)-250(and)-250(its)-250(causes.)]TJ 11.956 -18.459 Td [(If)-189(we)-188(inquire)-189(how)-189(it)-188(happened)-189(that)-189(this)-188(imitation)-189(of)-189(the)-188(feelings)]TJ -11.956 -13.549 Td [(of)-330(others)-330(has)-329(become)-330(so)-330(common,)-350(there)-330(will)-329(be)-330(no)-330(doubt)-330(as)-329(to)]TJ 0 -13.549 Td [(the)-331(answer:)-413(man)-332(being)-331(the)-332(most)-331(timid)-332(of)-331(all)-332(beings)-331(because)-331(of)]TJ 0 -13.549 Td [(his)-384(subtle)-383(and)-384(delicate)-383(nature)-383(has)-384(been)-383(made)-384(familiar)-383(through)]TJ 0 -13.549 Td [(his)-402(timidity)-402(with)-401(this)-402(sympathy)-402(for,)-440(and)-402(rapid)-401(comprehension)]TJ 0 -13.55 Td [(of,)-442(the)-404(feelings)-404(of)-404(others,)-443(even)-404(of)-404(animals.)-712(For)-404(century)-403(after)]TJ 0 -13.549 Td [(century)-265(he)-264(saw)-265(danger)-264(in)-265(everything)-264(that)-265(was)-264(unfamiliar)-265(to)-264(him,)]TJ 0 -13.549 Td [(in)-197(anything)-197(that)-197(happened)-197(to)-197(be)-197(alive,)-208(and)-197(whenever)-196(the)-197(spectacle)]TJ 0 -13.549 Td [(of)-373(such)-373(things)-373(and)-373(creatures)-373(came)-373(before)-373(his)-373(eyes)-373(he)-373(imitated)]TJ 0 -13.549 Td [(their)-405(features)-405(and)-405(attitude,)-444(drawing)-405(at)-405(the)-405(same)-405(time)-405(his)-405(own)]TJ 0 -13.55 Td [(conclusion)-259(as)-259(to)-259(the)-259(nature)-259(of)-259(the)-259(evil)-259(intentions)-259(they)-258(concealed.)]TJ 0 -13.549 Td [(This)-216(interpretation)-216(of)-217(all)-216(movements)-216(and)-216(all)-216(facial)-216(characteristics)]TJ 0 -13.549 Td [(in)-210(the)-211(sense)-210(of)-211(intentions,)-218(man)-210(has)-211(even)-210(brought)-210(to)-211(bear)-210(on)-210(things)]TJ 0 -13.549 Td [(inanimate,)]TJ/F20 10.9091 Tf 45.753 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(urged)-364(on)-365(as)-364(he)-365(was)-364(by)-365(the)-364(illusion)-365(that)-364(there)-364(was)]TJ -56.662 -13.549 Td [(nothing)-263(inanimate.)-289(I)-527(believe)-263(that)-263(this)-263(is)-263(the)-263(origin)-263(of)-263(everything)]TJ/F16 7.9701 Tf 291.024 0 Td [([153])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(that)-248(we)-249(now)-248(call)-248(a)-248(feeling)-249(for)-248(nature,)-248(that)-249(sensation)-248(of)-248(joy)-248(which)]TJ 0 -13.549 Td [(men)-425(experience)-424(at)-424(the)-425(sight)-424(of)-425(the)-424(sky,)-468(the)-425(fields,)-468(the)-424(rocks,)]TJ 0 -13.549 Td [(the)-437(forests,)-483(the)-437(storms,)-483(the)-437(stars,)-483(the)-437(landscapes,)-483(and)-436(spring:)]TJ 0 -13.549 Td [(without)-268(our)-268(old)-269(habits)-268(of)-268(fear)-268(which)-269(forced)-268(us)-268(to)-268(suspect)-268(behind)]TJ 0 -13.549 Td [(everything)-214(a)-214(kind)-214(of)-214(second)-214(and)-214(more)-213(recondite)-214(sense,)-222(we)-213(should)]TJ 0 -13.549 Td [(now)-369(experience)-369(no)-369(delight)-370(in)-369(nature,)-399(in)-369(the)-369(same)-369(way)-369(as)-369(men)]TJ 0 -13.55 Td [(and)-295(animals)-296(do)-295(not)-296(cause)-295(us)-296(to)-295(rejoice)-295(if)-296(we)-295(have)-296(not)-295(first)-295(been)]TJ 0 -13.549 Td [(deterred)-186(by)-185(that)-186(source)-185(of)-186(all)-185(understanding,)-199(namely,)-198(fear.)-229(For)-185(joy)]TJ 0 -13.549 Td [(and)-239(agreeable)-240(surprise,)-241(and)-240(finally)-239(the)-240(feeling)-239(of)-240(ridicule,)-241(are)-239(the)]TJ 0 -13.549 Td [(younger)-342(children)-341(of)-342(sympathy,)-365(and)-341(the)-342(much)-342(younger)-341(brothers)]TJ 0 -13.549 Td [(and)-400(sisters)-401(of)-400(fear.)-701(The)-400(faculty)-401(of)-400(rapid)-400(perception,)-438(which)-400(is)]TJ 0 -13.55 Td [(based)-329(on)-329(the)-328(faculty)-329(of)-329(rapid)-329(dissimulation,)-348(decreases)-329(in)-328(proud)]TJ 0 -13.549 Td [(and)-216(autocratic)-216(men)-216(and)-216(nations,)-223(as)-216(they)-216(are)-215(less)-216(timid;)-228(but,)-223(on)-215(the)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +623 0 obj << +/Type /Page +/Contents 624 0 R +/Resources 622 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 616 0 R +>> endobj +625 0 obj << +/D [623 0 R /XYZ 138.392 242.282 null] +>> endobj +622 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +628 0 obj << +/Length 4530 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(132)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(other)-226(hand,)-231(every)-225(category)-226(of)-226(understanding)-226(and)-226(dissimulation)-225(is)]TJ 0 -13.549 Td [(well)-248(known)-248(to)-248(timid)-248(peoples,)-248(and)-248(among)-248(them)-248(is)-248(to)-248(be)-248(found)-247(the)]TJ 0 -13.549 Td [(real)-250(home)-250(of)-250(imitative)-250(arts)-250(and)-250(superior)-250(intelligence.)]TJ 11.956 -14.087 Td [(When,)-227(proceeding)-221(from)-221(the)-221(theory)-222(of)-221(sympathy)-221(such)-221(as)-221(I)-221(have)]TJ -11.956 -13.549 Td [(just)-174(outlined,)-189(I)-173(turn)-174(my)-174(attention)-173(to)-174(the)-174(theory,)-188(now)-174(so)-174(popular)-173(and)]TJ 0 -13.549 Td [(almost)-259(sacrosanct,)-261(of)-258(a)-259(mystical)-259(process)-259(by)-258(means)-259(of)-259(which)-258(pity)]TJ 0 -13.549 Td [(blends)-292(two)-293(beings)-292(into)-292(one,)-303(and)-293(thus)-292(permits)-292(them)-292(immediately)]TJ 0 -13.55 Td [(to)-295(understand)-296(one)-295(another,)-306(when)-296(I)-295(recollect)-295(that)-296(even)-295(so)-295(clear)-295(a)]TJ 0 -13.549 Td [(brain)-189(as)-188(Schopenhauer's)-189(delighted)-189(in)-188(such)-189(fantastic)-189(nonsense,)-200(and)]TJ 0 -13.549 Td [(that)-324(he)-323(in)-324(his)-323(turn)-324(transplant)1(ed)-324(this)-323(delight)-324(into)-323(other)-324(lucid)-323(and)]TJ 0 -13.549 Td [(semi-lucid)-206(brains,)-214(I)-206(feel)-205(unlimited)-206(astonishment)-206(and)-205(compassion.)]TJ 0 -13.549 Td [(How)-295(great)-296(must)-295(be)-295(the)-295(pleasure)-295(we)-296(experience)-295(in)-295(this)-295(senseless)]TJ 0 -13.55 Td [(tomfoolery!)-418(How)-612(near)-306(must)-306(even)-306(a)-306(sane)-306(man)-306(be)-306(to)-306(insanity)-306(as)]TJ/F16 7.9701 Tf -72.755 0 Td [([154])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(soon)-173(as)-173(he)-172(listens)-173(to)-173(his)-172(own)-173(secret)-173(intellectual)-173(desires!)]TJ/F20 10.9091 Tf 232.688 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Why)-173(did)]TJ -243.597 -13.549 Td [(Schopenhauer)-308(really)-308(feel)-308(so)-308(grateful,)-323(so)-308(profoundly)-308(indebted)-308(to)]TJ 0 -13.549 Td [(Kant?)-244(He)-233(revealed)-233(on)-233(one)-233(occasion)-233(the)-233(undoubted)-233(answer)-233(to)-233(this)]TJ 0 -13.549 Td [(question.)-239(Some)-219(one)-218(had)-218(spoken)-218(of)-218(the)-218(way)-218(in)-218(which)-218(the)]TJ/F31 10.9091 Tf 242.438 0 Td [(qualitias)]TJ -242.438 -13.549 Td [(occulta)]TJ/F16 10.9091 Tf 35.22 0 Td [(of)-284(Kant's)-285(Categorical)-284(Imperative)-285(might)-284(be)-285(got)-284(rid)-285(of,)-293(so)]TJ -35.22 -13.55 Td [(that)-292(the)-293(theory)-292(itself)-292(might)-292(be)-292(rendered)-293(intelligible.)-376(Whereupon)]TJ 0 -13.549 Td [(Schopenhauer)-456(gave)-455(utterance)-456(to)-456(the)-455(following)-456(outburst:)]TJ/F20 10.9091 Tf 262.456 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(An)]TJ -267.299 -13.549 Td [(intelligible)-322(Categorical)-321(Imperative!)-465(Preposterous)-322(idea!)-464(Stygian)]TJ 0 -13.549 Td [(darkness!)-237(God)-211(forbid)-211(that)-211(it)-211(should)-211(ever)-211(become)-210(intelligible!)-237(The)]TJ 0 -13.549 Td [(fact)-162(that)-162(there)-162(is)-162(actually)-162(something)-162(unintelligible,)-179(that)-162(this)-162(misery)]TJ 0 -13.55 Td [(of)-291(the)-291(understanding)-290(and)-291(its)-291(conceptions)-291(is)-290(limited,)-301(conditional,)]TJ 0 -13.549 Td [(final,)-261(and)-260(deceptive,)]TJ/F20 10.9091 Tf 88.686 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(this)-259(is)-259(beyond)-259(question)-260(Kant's)-259(great)-259(gift.)]TJ/F20 10.9091 Tf 176.19 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(Let)-339(any)-338(one)-339(consider)-339(whether)-338(a)-339(man)-338(can)-339(be)-339(in)-338(possession)-339(of)-338(a)]TJ 0 -13.549 Td [(desire)-258(to)-258(gain)-258(an)-258(insight)-258(into)-258(moral)-258(things)-258(when)-258(he)-258(feels)-257(himself)]TJ 0 -13.549 Td [(comforted)-290(from)-289(the)-290(start)-290(by)-289(a)-290(belief)-290(in)-289(the)-290(inconceivableness)-289(of)]TJ 0 -13.55 Td [(these)-167(things!)-222(one)-167(who)-167(still)-167(honestly)-167(believes)-167(in)-167(illuminations)-166(from)]TJ 0 -13.549 Td [(above,)-229(in)-225(magic,)-229(in)-225(ghostly)-224(appearances,)-229(and)-225(in)-224(the)-224(metaphysical)]TJ 0 -13.549 Td [(ugliness)-250(of)-250(the)-250(toad!)]TJ/F16 15.7808 Tf 0 -45.02 Td [(143.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +627 0 obj << +/Type /Page +/Contents 628 0 R +/Resources 626 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 616 0 R +>> endobj +629 0 obj << +/D [627 0 R /XYZ 174.763 355.047 null] +>> endobj +626 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +632 0 obj << +/Length 4252 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-20891(133)]TJ +0 g 0 G + 0 -30.759 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(OE)-456(TO)-457(US)-457(IF)-456(THIS)]TJ/F16 10.9091 Tf 74.421 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(MPULSE)-457(SHOULD)]TJ/F16 10.9091 Tf 71.038 0 Td [(R)]TJ/F16 7.9701 Tf 7.276 0 Td [(AGE)]TJ/F16 10.9091 Tf 16.379 0 Td [(!)]TJ/F20 10.9091 Tf 3.633 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Supposing)-334(that)-333(the)]TJ -197.588 -13.549 Td [(impulse)-509(towards)-509(devotion)-509(and)-509(care)-509(for)-509(others)-508(\050)]TJ/F20 10.9091 Tf 223.063 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(sympathetic)]TJ -227.907 -13.549 Td [(affection)]TJ/F20 10.9091 Tf 38.771 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(\051)-229(were)-230(doubly)-229(as)-230(strong)-229(as)-230(it)-229(now)-230(is,)-233(life)-230(on)-229(earth)-229(could)]TJ -43.615 -13.549 Td [(not)-406(be)-405(endured.)-717(Let)-405(it)-406(only)-405(be)-406(considered)-405(how)-406(many)-405(foolish)]TJ 0 -13.55 Td [(things)-233(every)-233(one)-234(of)-233(us)-233(does)-233(day)-233(by)-233(day)-233(and)-234(hour)-233(by)-233(hour,)-236(merely)]TJ 0 -13.549 Td [(out)-280(of)-281(solicitude)-280(and)-561(devotion)-280(for)-281(himself,)-288(and)-280(how)-280(unbearable)]TJ/F16 7.9701 Tf 291.024 0 Td [([155])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(he)-427(seems)-427(in)-427(doing)-427(so:)-603(and)-427(what)-427(then)-427(would)-427(it)-427(be)-427(like)-427(if)-426(we)]TJ 0 -13.549 Td [(were)-417(to)-418(become)-417(for)-417(other)-418(people)-417(the)-417(object)-418(of)-417(the)-417(stupidities)]TJ 0 -13.549 Td [(and)-345(importunities)-345(with)-345(which)-344(up)-345(to)-345(the)-345(present)-345(they)-345(have)-344(only)]TJ 0 -13.55 Td [(tormented)-295(themselves!)-385(Should)-295(we)-295(not)-295(then)-295(take)-295(precipitately)-294(to)]TJ 0 -13.549 Td [(our)-374(heels)-375(as)-374(soon)-375(as)-374(one)-374(of)-375(our)-374(neighbours)-375(came)-374(towards)-374(us?)]TJ 0 -13.549 Td [(And)-365(would)-364(it)-365(not)-365(be)-365(necessary)-364(to)-365(overwhelm)-365(this)-364(sympathetic)]TJ 0 -13.549 Td [(affection)-250(with)-250(the)-250(abuse)-250(that)-250(we)-250(now)-250(reserve)-250(for)-250(egoism?)]TJ/F16 15.7808 Tf 0 -51.159 Td [(144.)]TJ/F16 10.9091 Tf 0 -38.084 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(LOSING)-511(OUR)]TJ/F16 10.9091 Tf 54.181 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(ARS)-511(TO)-510(THE)]TJ/F16 10.9091 Tf 53.827 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(OMPLAINTS)-511(OF)-510(OTHERS)]TJ/F16 10.9091 Tf 94.924 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-373(we)]TJ -237.789 -13.549 Td [(let)-304(our)-303(sky)-304(be)-303(clouded)-304(by)-304(the)-303(complaints)-304(and)-303(suffering)-304(of)-303(other)]TJ 0 -13.549 Td [(mortals,)-387(who)-359(must)-359(bear)-359(the)-359(consequences)-359(of)-360(such)-359(gloom?)-577(No)]TJ 0 -13.549 Td [(doubt)-280(those)-280(other)-281(mortals,)-287(in)-281(addition)-280(to)-280(all)-280(their)-280(other)-280(burdens!)]TJ 0 -13.55 Td [(If)-258(we)-257(are)-258(merely)-257(to)-258(be)-257(the)-258(echoes)-257(of)-258(their)-257(complaints,)-260(we)-257(cannot)]TJ 0 -13.549 Td [(accord)-253(them)-253(either)-252(help)-253(or)-253(comfort;)-254(nor)-253(can)-253(we)-252(do)-253(so)-253(if)-253(we)-252(were)]TJ 0 -13.549 Td [(continually)-281(keeping)-282(our)-281(ears)-282(open)-281(to)-281(listen)-282(to)-281(them,)]TJ/F20 10.9091 Tf 226.659 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(unless)-281(we)]TJ -237.568 -13.549 Td [(have)-340(learnt)-340(the)-340(art)-339(of)-340(the)-340(Olympians,)-363(who,)-362(instead)-340(of)-340(trying)-339(to)]TJ 0 -13.549 Td [(make)-376(themselves)-375(unhappy,)-407(endeavoured)-375(to)-376(feel)-375(edified)-376(by)-375(the)]TJ 0 -13.55 Td [(misfortunes)-250(of)-250(mankind.)-251(But)-250(this)-250(is)-250(something)-250(too)-250(Olympian)-250(for)]TJ 0 -13.549 Td [(us,)-229(although,)-230(in)-224(our)-224(enjoyment)-224(of)-225(tragedy,)-229(we)-224(have)-224(already)-224(taken)]TJ 0 -13.549 Td [(a)-250(step)-250(towards)-250(this)-250(ideal)-250(divine)-250(cannibalism.)]TJ/F16 15.7808 Tf 0 -51.159 Td [(145.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +631 0 obj << +/Type /Page +/Contents 632 0 R +/Resources 630 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 616 0 R +>> endobj +633 0 obj << +/D [631 0 R /XYZ 140.214 450.429 null] +>> endobj +630 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +636 0 obj << +/Length 4947 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(134)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F20 10.9091 Tf 0 -30.759 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(U)]TJ/F16 7.9701 Tf 7.876 0 Td [(NEGOISTIC)]TJ/F16 10.9091 Tf 42.059 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(This)-287(man)-287(is)-287(empty)-287(and)-287(wishes)-288(t)1(o)-288(be)-287(filled,)-296(that)]TJ -73.259 -13.549 Td [(one)-406(is)-405(over-full)-406(and)-405(wishes)-406(to)-405(be)-406(emptied:)-561(both)-405(of)-406(them)-405(feel)]TJ 0 -13.549 Td [(themselves)-405(urged)-404(on)-809(to)-404(look)-405(for)-404(an)-405(individual)-404(who)-405(can)-404(help)]TJ/F16 7.9701 Tf -72.755 0 Td [([156])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(them.)-351(And)-284(this)-284(phenomenon,)-292(interpreted)-283(in)-284(a)-284(higher)-284(sense,)-292(is)-283(in)]TJ 0 -13.55 Td [(both)-332(cases)-333(known)-332(by)-332(the)-332(same)-332(name,)]TJ/F20 10.9091 Tf 170.719 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(love.)]TJ/F20 10.9091 Tf 21.512 0 Td [(\035)]TJ/F16 10.9091 Tf 8.468 0 Td [(Well?)-497(and)-332(could)]TJ -205.543 -13.549 Td [(this)-250(love)-250(be)-250(something)-250(unegoistic?)]TJ/F16 15.7808 Tf 0 -42.817 Td [(146.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(OOKING)]TJ/F16 10.9091 Tf 36.047 0 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(EYOND)-580(OUR)]TJ/F16 10.9091 Tf 53.954 0 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(EIGHBOUR)]TJ/F16 10.9091 Tf 41.173 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(What?)-771(Ought)-424(the)-424(nature)]TJ -166.631 -13.549 Td [(of)-403(true)-403(morality)-403(to)-404(consi)1(st)-404(for)-403(us)-403(in)-403(fixing)-403(our)-403(eyes)-403(upon)-403(the)]TJ 0 -13.549 Td [(most)-279(direct)-278(and)-279(immediate)-278(consequences)-279(of)-279(our)-278(action)-279(for)-278(other)]TJ 0 -13.549 Td [(people,)-412(and)-380(in)-379(our)-380(coming)-380(to)-379(a)-380(decision)-380(accordingly?)-639(This)-379(is)]TJ 0 -13.549 Td [(only)-373(a)-372(narrow)-372(and)-373(bourgeois)-372(morality,)-404(even)-372(though)-372(it)-373(may)-372(be)]TJ 0 -13.55 Td [(a)-366(morality:)-481(but)-366(it)-365(seems)-366(to)-366(me)-365(that)-366(it)-366(would)-365(be)-366(more)-365(superior)]TJ 0 -13.549 Td [(and)-411(liberal)-410(to)-411(look)-410(beyond)-411(these)-410(immediate)-411(consequences)-410(for)]TJ 0 -13.549 Td [(our)-504(neighbour)-505(in)-504(order)-504(to)-505(encourage)-504(more)-504(distant)-504(purposes,)]TJ 0 -13.549 Td [(even)-359(at)-359(the)-360(risk)-359(of)-359(making)-359(others)-359(suffer,)]TJ/F20 10.9091 Tf 182.24 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(as,)-386(for)-360(example,)-386(by)]TJ -193.149 -13.549 Td [(encouraging)-256(the)-256(spirit)-256(of)-257(knowledge)-256(in)-256(spite)-256(of)-256(the)-256(certainty)-256(that)]TJ 0 -13.55 Td [(our)-334(free-thought)-334(will)-334(have)-334(the)-334(instant)-334(effect)-334(of)-334(plunging)-334(others)]TJ 0 -13.549 Td [(into)-212(doubt,)-219(grief,)-219(and)-212(even)-211(worse)-212(afflictions.)-237(Have)-212(we)-211(not)-212(at)-211(least)]TJ 0 -13.549 Td [(the)-353(right)-353(to)-353(treat)-353(our)-354(neighbour)-353(as)-353(we)-353(treat)-353(ourselves?)-559(And)-353(if,)]TJ 0 -13.549 Td [(where)-308(we)-307(are)-308(concerned,)-321(we)-308(do)-307(not)-308(think)-307(in)-308(such)-307(a)-308(narrow)-307(and)]TJ 0 -13.549 Td [(bourgeois)-432(fashion)-432(of)-431(immediate)-432(consequences)-432(and)-431(sufferings,)]TJ 0 -13.55 Td [(why)-546(should)-546(we)-546(be)-546(compelled)-546(to)-546(act)-546(thus)-546(in)-546(regard)-546(to)-545(our)]TJ 0 -13.549 Td [(neighbour?)-427(Supposing)-309(that)-309(we)-309(felt)-309(ready)-309(to)-309(sacrifice)-309(ourselves,)]TJ 0 -13.549 Td [(what)-544(is)-544(there)-544(to)-544(prevent)-544(us)-544(from)-544(sacrificing)-544(our)-543(neighbour)]TJ 0 -13.549 Td [(together)-457(with)-457(ourselves,)]TJ/F20 10.9091 Tf 109.049 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(just)-457(as)-457(States)-457(and)-457(Sovereigns)-457(have)]TJ -119.958 -13.549 Td [(hitherto)-295(sacrificed)-295(one)-296(citizen)-295(to)-295(the)-295(others,)]TJ/F20 10.9091 Tf 195.051 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(for)-295(the)-295(sake)-296(of)-295(the)]TJ -199.894 -13.55 Td [(general)-250(interest,)]TJ/F20 10.9091 Tf 69.677 0 Td [(\035)]TJ/F16 10.9091 Tf 7.57 0 Td [(as)-250(they)-250(say?)]TJ/F16 7.9701 Tf -150.002 0 Td [([157])]TJ/F16 10.9091 Tf 84.711 -13.645 Td [(We)-313(too,)-329(however,)-329(have)-313(general)-313(interests,)-329(perhaps)-313(even)-313(more)]TJ -11.956 -13.55 Td [(general)-179(than)-180(theirs:)-214(so)-180(why)-179(may)-179(we)-179(not)-180(sacrifice)-179(a)-179(few)-179(individuals)]TJ 0 -13.549 Td [(of)-257(this)-257(generation)-257(for)-257(the)-257(benefit)-257(of)-257(generations)-257(to)-257(come?)-270(so)-257(that)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +635 0 obj << +/Type /Page +/Contents 636 0 R +/Resources 634 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 616 0 R +>> endobj +637 0 obj << +/D [635 0 R /XYZ 191.01 491.077 null] +>> endobj +638 0 obj << +/D [635 0 R /XYZ 93.543 104.508 null] +>> endobj +634 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +641 0 obj << +/Length 4726 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-20891(135)]TJ +0 g 0 G + 0 -30.759 Td [(their)-374(affliction,)-405(anxiety,)-406(despair,)-405(blunders,)-405(and)-374(misery)-374(may)-374(be)]TJ 0 -13.549 Td [(deemed)-523(essential)-523(because)-523(a)-523(new)-523(plough)-523(is)-523(to)-523(break)-523(up)-522(the)]TJ 0 -13.549 Td [(ground)-396(and)-397(render)-396(it)-396(fertile)-396(for)-397(all.)-688(Finally,)-433(we)-396(communicate)]TJ 0 -13.549 Td [(the)-319(disposition)-318(to)-319(our)-318(neighbour)-319(by)-319(which)-318(he)-319(is)-318(enabled)-319(to)-318(feel)]TJ 0 -13.55 Td [(himself)-217(a)-217(victim:)-233(we)-217(persuade)-216(him)-217(to)-217(carry)-217(out)-216(the)-217(task)-217(for)-216(which)]TJ 0 -13.549 Td [(we)-252(employ)-252(him.)-257(Are)-252(we)-252(then)-252(devoid)-252(of)-253(all)-252(pity?)-256(If,)-253(however,)-252(we)]TJ 0 -13.549 Td [(wish)-285(to)-285(achieve)-285(a)-285(victory)-285(over)-285(ourselves)-285(beyond)-286(our)-285(pity,)-293(is)-285(not)]TJ 0 -13.549 Td [(this)-317(a)-317(higher)-317(and)-317(more)-317(liberal)-317(attitude)-317(and)-317(disposition)-317(than)-317(that)]TJ 0 -13.549 Td [(in)-323(which)-324(we)-323(only)-323(feel)-323(safe)-323(after)-324(having)-323(ascertained)-323(whether)-323(an)]TJ 0 -13.55 Td [(action)-251(benefits)-250(or)-250(harms)-251(our)-250(neighbour?)-252(On)-250(the)-251(contrary,)-250(it)-251(is)-250(by)]TJ 0 -13.549 Td [(means)-254(of)-255(such)-254(sacrifice)]TJ/F20 10.9091 Tf 102.232 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(including)-254(the)-255(sacrifice)-254(of)-255(ourselves,)-255(as)]TJ -113.141 -13.549 Td [(well)-198(as)-199(of)-198(our)-198(neighbours)]TJ/F20 10.9091 Tf 108.634 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-198(we)-199(should)-198(strengthen)-198(and)-198(elevate)]TJ -119.543 -13.549 Td [(the)-225(general)-226(sense)-225(of)-225(human)-225(power,)-230(even)-226(supposing)-225(that)-225(we)-225(attain)]TJ 0 -13.549 Td [(nothing)-297(more)-297(than)-298(this.)-391(But)-297(even)-298(this)-297(itself)-297(would)-297(be)-297(a)-297(positive)]TJ 0 -13.55 Td [(increase)-248(of)-248(happiness.)-249(Then,)-249(if)-248(even)-248(this)-248(...)-249(but)-248(not)-248(a)-248(word)-248(more!)]TJ 0 -13.549 Td [(You)-250(have)-250(understood)-250(me)-250(at)-250(a)-250(glance.)]TJ/F16 15.7808 Tf 0 -42.865 Td [(147.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.668 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(AUSE)-382(OF)]TJ/F20 10.9091 Tf 37.084 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(LTRUISM)]TJ/F16 10.9091 Tf 34.981 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(Men)-279(have)-279(on)-279(the)-279(whole)-279(spoken)-279(of)]TJ -130.876 -13.55 Td [(love)-377(with)-378(so)-377(much)-377(emphasis)-377(and)-378(adoration)-377(because)-377(they)-377(have)]TJ 0 -13.549 Td [(hitherto)-192(always)-192(had)-191(so)-192(little)-192(of)-191(it,)-204(and)-192(have)-191(never)-192(yet)-192(been)-191(satiated)]TJ 0 -13.549 Td [(with)-337(this)-338(food:)-424(in)-338(this)-337(way)-338(it)-337(became)-337(their)-338(ambrosia.)-512(If)-337(a)-337(poet)]TJ 0 -13.549 Td [(wished)-265(to)-264(show)-265(universal)-264(benevolence)-265(in)-264(the)-265(image)-264(of)-265(a)-264(Utopia,)]TJ 0 -13.549 Td [(he)-251(would)-250(certainly)-251(have)-251(to)-501(describe)-251(an)-250(agonising)-251(and)-250(ridiculous)]TJ/F16 7.9701 Tf 291.024 0 Td [([158])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(state)-212(of)-212(things,)-220(the)-212(like)-212(of)-213(which)-212(was)-212(never)-212(seen)-212(on)-212(earth,)]TJ/F20 10.9091 Tf 245.491 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(every)]TJ -256.401 -13.55 Td [(one)-289(would)-290(be)-289(surrounded,)-299(importuned,)-299(and)-289(sighed)-290(for,)-299(not)-289(as)-289(at)]TJ 0 -13.549 Td [(present,)-368(by)-345(one)-345(lover,)-368(but)-344(by)-345(thousands,)-368(by)-345(everybody)-344(indeed,)]TJ 0 -13.549 Td [(as)-364(the)-364(result)-365(of)-364(an)-364(irresistible)-364(craving)-365(which)-364(would)-364(then)-364(be)-364(as)]TJ 0 -13.549 Td [(vehemently)-303(insulted)-303(and)-304(cursed)-303(as)-303(selfishness)-303(has)-303(been)-303(by)-303(men)]TJ 0 -13.549 Td [(of)-321(past)-320(ages.)-461(The)-321(poets)-320(of)-321(this)-320(new)-321(condition)-320(of)-321(things,)-338(if)-320(they)]TJ 0 -13.55 Td [(had)-236(sufficient)-237(leisure)-236(to)-237(write,)-239(would)-236(be)-236(dreaming)-237(of)-236(nothing)-236(but)]TJ 0 -13.549 Td [(the)-266(blissful)-267(and)-266(loveless)-266(past,)-271(the)-266(divine)-266(selfishness)-267(of)-266(yore,)-270(and)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +640 0 obj << +/Type /Page +/Contents 641 0 R +/Resources 639 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 643 0 R +>> endobj +642 0 obj << +/D [640 0 R /XYZ 165.268 174.536 null] +>> endobj +639 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +646 0 obj << +/Length 5049 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(136)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(the)-330(wonderful)-331(possibilities)-330(in)-331(former)-330(times)-331(of)-330(remaining)-330(alone,)]TJ 0 -13.549 Td [(not)-252(being)-252(run)-252(after)-251(by)-252(one's)-252(friends,)-252(and)-252(of)-252(even)-252(being)-252(hated)-251(and)]TJ 0 -13.549 Td [(despised)]TJ/F20 10.9091 Tf 37.571 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(or)-342(any)-342(other)-342(odious)-342(expressions)-342(which)-342(the)-342(beautiful)]TJ -48.48 -13.549 Td [(animal)-250(world)-250(in)-250(which)-250(we)-250(live)-250(chooses)-250(to)-250(coin.)]TJ/F16 15.7808 Tf 0 -42.817 Td [(148.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(OOKING)]TJ/F16 10.9091 Tf 38.411 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(AR)]TJ/F16 10.9091 Tf 18.056 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(HEAD)]TJ/F16 10.9091 Tf 22.133 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(If,)-738(in)-641(accordance)-641(with)-641(the)-640(present)]TJ -112.845 -13.549 Td [(definition,)-559(only)-497(those)-497(actions)-497(are)-497(moral)-497(which)-497(are)-496(done)-497(for)]TJ 0 -13.55 Td [(the)-411(sake)-410(of)-411(others,)-451(and)-411(for)-410(their)-411(sake)-411(only,)-450(then)-411(there)-411(are)-410(no)]TJ 0 -13.549 Td [(moral)-352(actions)-352(at)-352(all!)-555(If,)-378(in)-352(accordance)-352(with)-352(another)-351(definition,)]TJ 0 -13.549 Td [(only)-395(those)-395(actions)-395(are)-396(moral)-395(which)-395(spring)-395(from)-395(our)-395(own)-395(free)]TJ 0 -13.549 Td [(will,)-376(then)-352(there)-351(are)-351(no)-351(moral)-351(actions)-351(in)-352(this)-351(case)-351(either!)-553(What)]TJ 0 -13.549 Td [(is)-413(it,)-454(then,)-454(that)-413(we)-414(designate)-413(thus,)-454(which)-413(certainly)-413(exists)-413(and)]TJ 0 -13.55 Td [(wishes)-362(as)-361(a)-362(consequence)-362(to)-361(be)-362(explained?)-585(It)-362(is)-361(the)-362(result)-362(of)-361(a)]TJ 0 -13.549 Td [(few)-382(intellectual)-383(blunders;)-448(and)-382(supposing)-382(that)-383(we)-382(were)-382(able)-382(to)]TJ 0 -13.549 Td [(free)-407(ourselves)-407(from)-407(these)-408(errors,)-446(what)-407(would)-407(then)-407(become)-407(of)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(moral)-393(actions)]TJ/F20 10.9091 Tf 60.648 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(?)-680(It)-394(is)-393(due)-393(to)-394(these)-393(errors)-394(that)-393(we)-393(have)-394(up)-393(to)]TJ -70.335 -13.549 Td [(the)-284(present)-284(attributed)-284(to)-284(certain)-284(actions)-284(a)-284(value)-284(superior)-284(to)-284(what)]TJ 0 -13.55 Td [(was)-376(theirs)-375(in)-376(reality:)-1002(we)-376(separated)-376(them)-375(from)]TJ/F20 10.9091 Tf 217.154 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(egoistic)]TJ/F20 10.9091 Tf 33.938 0 Td [(\035)]TJ/F16 10.9091 Tf 8.941 0 Td [(and)]TJ/F16 7.9701 Tf -337.633 0 Td [([159])]TJ/F20 10.9091 Tf 72.756 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(non-free)]TJ/F20 10.9091 Tf 36.949 0 Td [(\035)]TJ/F16 10.9091 Tf 8.968 0 Td [(actions.)-634(When)-378(we)-378(now)-378(set)-378(them)-378(once)-378(more)-378(in)-378(the)]TJ -50.761 -13.549 Td [(latter)-283(categories,)-290(as)-283(we)-283(must)-282(do,)-291(we)-283(certainly)-282(reduce)-283(their)-282(value)]TJ 0 -13.549 Td [(\050their)-381(own)-380(estimate)-380(of)-381(value\051)-380(even)-381(below)-380(its)-381(reasonable)-380(level,)]TJ 0 -13.549 Td [(because)]TJ/F20 10.9091 Tf 37.234 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(egoistic)]TJ/F20 10.9091 Tf 33.938 0 Td [(\035)]TJ/F16 10.9091 Tf 7.55 0 Td [(and)]TJ/F20 10.9091 Tf 18.459 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(non-free)]TJ/F20 10.9091 Tf 36.949 0 Td [(\035)]TJ/F16 10.9091 Tf 7.55 0 Td [(actions)-248(have)-248(up)-248(to)-248(the)-248(present)]TJ -151.366 -13.55 Td [(been)-293(under-valued)-292(owing)-293(to)-292(that)-293(alleged)-292(profound)-293(and)-292(essential)]TJ 0 -13.549 Td [(difference.)]TJ 11.955 -13.646 Td [(In)-477(future,)-535(then,)-534(will)-477(these)-478(very)-477(actions)-478(be)-477(less)-478(frequently)]TJ -11.955 -13.549 Td [(performed,)-302(since)-291(they)-291(will)-292(be)-291(less)-291(highly)-292(esteemed?)-373(Inevitably!)]TJ 0 -13.549 Td [(Or)-469(at)-468(all)-469(events)-468(for)-469(a)-468(fairly)-469(long)-468(time,)-523(as)-469(long)-468(as)-469(the)-468(scale)]TJ 0 -13.549 Td [(of)-452(valuations)-453(remains)-452(under)-453(the)-452(reacting)-453(influence)-452(of)-452(former)]TJ 0 -13.549 Td [(mistakes!)-765(But)-422(we)-422(make)-421(some)-422(return)-422(for)-421(this)-422(by)-422(giving)-421(back)]TJ 0 -13.55 Td [(to)-369(men)-370(their)-369(good)-369(courage)-370(for)-369(the)-369(carrying)-370(out)-369(of)-369(actions)-369(that)]TJ 0 -13.549 Td [(are)-294(now)-294(reputed)-294(to)-295(be)-294(selfish,)-305(and)-294(thus)-294(restore)-294(their)-294(value,)]TJ/F20 10.9091 Tf 257.001 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(we)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +645 0 obj << +/Type /Page +/Contents 646 0 R +/Resources 644 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 643 0 R +>> endobj +647 0 obj << +/D [645 0 R /XYZ 191.901 242.378 null] +>> endobj +644 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +650 0 obj << +/Length 885 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(II.)-20891(137)]TJ +0 g 0 G + 0 -30.759 Td [(relieve)-282(men's)-282(bad)-282(consciences!)-346(and)-282(as)-282(up)-282(to)-282(the)-282(present)-281(egoistic)]TJ 0 -13.549 Td [(actions)-280(have)-280(been)-280(by)-279(far)-280(the)-280(most)-280(frequent,)-287(and)-280(will)-280(be)-280(so)-280(to)-279(all)]TJ 0 -13.549 Td [(eternity,)-390(we)-362(free)-362(the)-362(whole)-362(conception)-362(of)-362(these)-362(actions)-362(and)-361(of)]TJ 0 -13.549 Td [(life)-300(from)-299(its)-300(evil)-300(appearance!)-399(This)-299(is)-300(a)-300(very)-299(high)-300(and)-299(important)]TJ 0 -13.55 Td [(result.)-388(When)-295(men)-296(no)-296(longer)-296(believe)-296(themselves)-296(to)-295(be)-296(evil,)-307(they)]TJ 0 -13.549 Td [(cease)-250(to)-250(be)-250(so.)]TJ/F16 7.9701 Tf 291.024 -27.371 Td [([161])]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +649 0 obj << +/Type /Page +/Contents 650 0 R +/Resources 648 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 643 0 R +>> endobj +651 0 obj << +/D [649 0 R /XYZ 46.771 423.058 null] +>> endobj +648 0 obj << +/Font << /F16 7 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +652 0 obj +<< /S /GoTo /D (index5) >> +endobj +655 0 obj +(Book III.) +endobj +658 0 obj << +/Length 4172 +>> +stream +0 g 0 G +0 g 0 G +BT +/F16 18.9589 Tf 93.543 479.321 Td [(Book)-250(III.)]TJ/F16 15.7808 Tf 0 -68.331 Td [(149.)]TJ/F16 10.9091 Tf 0 -33.216 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(ITTLE)]TJ/F16 10.9091 Tf 29.08 0 Td [(U)]TJ/F16 7.9701 Tf 7.877 0 Td [(NCONVENTIONAL)]TJ/F16 10.9091 Tf 75.562 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(CTIONS)-872(ARE)]TJ/F16 10.9091 Tf 58.616 0 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(ECESSARY)]TJ/F16 10.9091 Tf 40.743 0 Td [(!)]TJ/F20 10.9091 Tf 3.633 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(To)-637(act)]TJ -248.838 -13.55 Td [(occasionally)-640(in)-639(matters)-640(of)-639(custom)-640(against)-639(our)-640(own)-639(better)]TJ 0 -13.549 Td [(judgments;)-878(to)-669(yield)-669(in)-669(practice)-669(while)-669(reserving)-669(our)-668(own)]TJ 0 -13.549 Td [(intellectual)-532(liberty;)-672(to)-532(behave)-532(like)-531(everybody)-532(else)-532(and)-531(thus)]TJ 0 -13.549 Td [(to)-263(show)-262(ourselves)-263(amiable)-263(and)-263(considerat)1(e)-263(to)-263(all,)-266(to)-262(compensate)]TJ 0 -13.549 Td [(them,)-759(as)-657(it)-657(were,)-759(even)-657(if)-657(only)-657(to)-657(some)-657(extent,)-759(for)-657(our)]TJ 0 -13.55 Td [(unconventional)-214(opinions)]TJ/F20 10.9091 Tf 107.177 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(all)-214(this)-213(among)-214(many)-213(tolerably)-214(liberal-)]TJ -118.086 -13.549 Td [(minded)-395(men)-395(is)-394(looked)-395(upon)-395(not)-394(only)-395(as)-395(permissible)-395(but)-394(even)]TJ 0 -13.549 Td [(as)]TJ/F20 10.9091 Tf 14.459 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(honourable,)]TJ/F20 10.9091 Tf 51.807 0 Td [(\035)-492(\034)]TJ/F16 10.9091 Tf 15.059 0 Td [(humane,)]TJ/F20 10.9091 Tf 37.265 0 Td [(\035)-492(\034)]TJ/F16 10.9091 Tf 15.059 0 Td [(tolerant,)]TJ/F20 10.9091 Tf 36.055 0 Td [(\035)]TJ/F16 10.9091 Tf 10.215 0 Td [(and)]TJ/F20 10.9091 Tf 21.125 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(unpedantic,)]TJ/F20 10.9091 Tf 50.596 0 Td [(\035)]TJ/F16 10.9091 Tf 10.216 0 Td [(or)]TJ -271.543 -13.549 Td [(whatever)-268(fine)-268(words)-269(may)-268(be)-268(used)-268(to)-269(lull)-268(to)-268(sleep)-268(the)-268(intellectual)]TJ 0 -13.549 Td [(conscience.)-487(So,)-349(for)-329(example,)-349(one)-329(man,)-348(although)-329(he)-329(may)-329(be)-329(an)]TJ 0 -13.55 Td [(atheist,)-438(has)-401(his)-400(infant)-401(baptized)-400(in)-401(the)-400(usual)-401(Christian)-400(fashion;)]TJ 0 -13.549 Td [(another)-359(goes)-358(through)-359(his)-359(period)-358(of)-359(military)-359(service,)-386(though)-358(he)]TJ 0 -13.549 Td [(may)-353(severely)-353(condemn)-353(all)-353(hatred)-354(between)-353(nations;)-404(and)-353(a)-353(third)]TJ 0 -13.549 Td [(runs)-475(into)-476(the)-475(Church)-475(with)-476(a)-475(girl)-475(because)-476(she)-475(comes)-475(from)-475(a)]TJ 0 -13.549 Td [(religious)-280(family,)-288(and)-280(makes)-280(his)-281(vows)-280(to)-280(a)-280(priest)-280(without)-280(feeling)]TJ 0 -13.55 Td [(ashamed)-365(of)-365(it.)]TJ/F20 10.9091 Tf 70.518 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(It)-365(is)-365(of)-366(no)-365(importance)-365(if)-365(one)-366(of)-365(us)-365(does)-365(what)]TJ -75.362 -13.549 Td [(every)-279(one)-278(else)-279(does)-279(and)-279(has)-278(done)]TJ/F20 10.9091 Tf 146.687 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(so)-279(says)-278(ignorant)-279(prejudice!)]TJ -162.44 -13.549 Td [(What)-270(a)-271(profound)-270(mistake!)-622(For)-270(nothing)-270(is)-271(of)-270(greater)-270(importance)]TJ/F16 7.9701 Tf -72.756 0 Td [([162])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(than)-469(that)-470(a)-469(powerful,)-524(long-established,)-524(and)-469(irrational)-469(custom)]TJ 0 -13.549 Td [(should)-315(be)-316(once)-315(again)-315(confirmed)-316(by)-315(the)-316(act)-315(of)-315(some)-316(one)-315(who)-315(is)]TJ 0 -13.55 Td [(recognised)-304(as)-303(rational.)-412(In)-303(this)-304(way)-304(the)-303(proceeding)-304(is)-304(thought)-303(to)]TJ 0 -13.549 Td [(be)-270(sanctioned)-270(by)-271(reason)-270(itself!)-310(All)-270(honour)-271(to)-270(your)-270(opinions!)-310(but)]TJ 0 -13.549 Td [(little)-250(unconventional)-250(actions)-250(are)-250(of)-250(still)-250(greater)-250(value.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +657 0 obj << +/Type /Page +/Contents 658 0 R +/Resources 656 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 643 0 R +>> endobj +653 0 obj << +/D [657 0 R /XYZ 93.543 529.134 null] +>> endobj +659 0 obj << +/D [657 0 R /XYZ 211.818 133.888 null] +>> endobj +656 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +662 0 obj << +/Length 4520 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(139)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(150.)]TJ/F16 10.9091 Tf 0 -30.359 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.632 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(AZARD)-377(OF)]TJ/F16 10.9091 Tf 43.651 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ARRIAGES)]TJ/F16 10.9091 Tf 39.85 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(If)-276(I)-275(were)-276(a)-276(god,)-282(and)-276(a)-276(benevolent)]TJ -135.01 -13.55 Td [(god,)-454(the)-413(marriages)-413(of)-413(men)-413(would)-413(cause)-413(me)-413(more)-412(displeasure)]TJ 0 -13.549 Td [(than)-291(anything)-291(else.)-373(An)-291(individual)-291(can)-291(make)-291(very)-291(great)-291(progress)]TJ 0 -13.549 Td [(within)-461(the)-461(seventy)-460(years)-461(of)-461(his)-461(life)]TJ/F20 10.9091 Tf 164.078 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(yea,)-513(even)-461(within)-461(thirty)]TJ -174.987 -13.549 Td [(years:)-383(such)-316(progress,)-333(indeed,)-333(as)-316(to)-316(surprise)-317(even)-316(the)-316(gods!)-449(But)]TJ 0 -13.549 Td [(when)-367(we)-368(then)-367(see)-368(him)-367(exposing)-368(the)-367(inheritance)-368(and)-367(legacy)-367(of)]TJ 0 -13.549 Td [(his)-277(struggles)-277(and)-277(victories,)-283(the)-277(laurel)-277(crown)-277(of)-277(his)-277(humanity,)-283(on)]TJ 0 -13.55 Td [(the)-289(first)-288(convenient)-289(peg)-288(where)-289(any)-289(female)-288(may)-289(pick)-288(it)-289(to)-288(pieces)]TJ 0 -13.549 Td [(for)-393(him;)-465(when)-393(we)-394(observe)-393(how)-393(well)-393(he)-394(can)-393(acquire)-393(and)-393(how)]TJ 0 -13.549 Td [(little)-383(he)-384(is)-383(capable)-383(of)-384(preserving)-383(his)-383(acquisitions,)-417(and)-383(how)-383(he)]TJ 0 -13.549 Td [(does)-268(not)-269(even)-268(dream)-268(that)-269(by)-268(procreation)-268(he)-269(might)-268(prepare)-268(a)-268(still)]TJ 0 -13.549 Td [(more)-377(victorious)-376(life,)]TJ/F20 10.9091 Tf 91.543 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(we)-377(then,)-408(indeed,)-409(become)-376(impatient)-377(and)]TJ -102.452 -13.55 Td [(say,)]TJ/F20 10.9091 Tf 20.999 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Nothing)-324(can)-323(in)-324(the)-323(end)-324(result)-323(from)-324(humanity,)-342(individuals)]TJ -25.843 -13.549 Td [(are)-305(wasted,)-319(for)-305(all)-305(rationality)-305(of)-305(a)-305(great)-305(advance)-305(of)-305(humanity)-305(is)]TJ 0 -13.549 Td [(rendered)-193(impossible)-192(by)-192(the)-193(hazard)-192(of)-193(marriages:)-221(let)-193(us)-192(cease)-192(from)]TJ 0 -13.549 Td [(being)-266(the)-266(assiduous)-266(spectators)-266(and)-266(fools)-266(of)-266(this)-266(aimless)-266(drama!)]TJ/F20 10.9091 Tf 275.787 0 Td [(\035)]TJ/F16 10.9091 Tf -275.787 -13.549 Td [(It)-255(was)-255(in)-255(this)-255(mood)-255(that)-255(the)-255(gods)-255(of)-255(Epicurus)-255(withdrew)-255(long)-254(ago)]TJ 0 -13.55 Td [(to)-257(their)-258(divine)-257(seclusion)-258(and)-257(felicity:)-265(they)-258(were)-257(tired)-258(of)-257(men)-257(and)]TJ 0 -13.549 Td [(their)-250(love)-250(affairs.)]TJ/F16 7.9701 Tf 291.024 -22.841 Td [([163])]TJ/F16 15.7808 Tf -291.024 -43.292 Td [(151.)]TJ/F16 10.9091 Tf 0 -30.36 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(ERE)-409(ARE)]TJ/F16 10.9091 Tf 37.513 0 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(EW)]TJ/F16 10.9091 Tf 15.653 0 Td [(I)]TJ/F16 7.9701 Tf 3.632 0 Td [(DEALS)-409(TO)]TJ/F16 10.9091 Tf 42.822 0 Td [(I)]TJ/F16 7.9701 Tf 3.632 0 Td [(NVENT)]TJ/F16 10.9091 Tf 27.003 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(At)-299(a)-298(time)-299(when)-299(a)-299(man)-299(is)-298(in)]TJ -159.645 -13.549 Td [(love)-343(he)-343(should)-343(not)-343(be)-343(allowed)-343(to)-343(come)-343(to)-343(a)-343(decision)-343(about)-342(his)]TJ 0 -13.549 Td [(life)-246(and)-246(to)-246(determine)-247(once)-246(and)-246(for)-246(all)-246(the)-246(character)-246(of)-246(his)-246(society)]TJ 0 -13.549 Td [(on)-285(account)-284(of)-285(a)-285(whim.)-354(We)-284(ought)-285(publicly)-285(to)-284(declare)-285(invalid)-284(the)]TJ 0 -13.549 Td [(vows)-245(of)-245(lovers,)-246(and)-245(to)-245(refuse)-246(them)-245(permission)-245(to)-245(marry:)-247(and)-245(this)]TJ 0 -13.55 Td [(because)-263(we)-263(should)-262(treat)-263(marriage)-263(itself)-263(much)-263(more)-262(seriously,)-266(so)]TJ 0 -13.549 Td [(that)-301(in)-302(cases)-301(where)-302(it)-301(is)-301(now)-302(contracted)-301(it)-301(would)-302(not)-301(usually)-301(be)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +661 0 obj << +/Type /Page +/Contents 662 0 R +/Resources 660 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 643 0 R +>> endobj +663 0 obj << +/D [661 0 R /XYZ 46.771 221.089 null] +>> endobj +660 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +666 0 obj << +/Length 4134 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(140)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(allowed)-339(in)-338(future!)-516(Are)-338(not)-339(the)-338(majority)-339(of)-338(marriages)-339(such)-338(that)]TJ 0 -13.549 Td [(we)-231(should)-231(not)-231(care)-231(to)-231(have)-231(them)-231(witnessed)-231(by)-231(a)-231(third)-231(party?)-243(And)]TJ 0 -13.549 Td [(yet)-322(this)-321(third)-322(party)-322(is)-322(scarcely)-321(ever)-322(lacking)]TJ/F20 10.9091 Tf 190.593 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-322(child)]TJ/F20 10.9091 Tf 38.659 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-322(he)]TJ -251.07 -13.549 Td [(is)-250(more)-250(than)-250(a)-250(witness;)-250(he)-250(is)-250(the)-250(whipping-boy)-250(and)-250(scapegoat.)]TJ/F16 15.7808 Tf 0 -43.487 Td [(152.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(ORMULA)-467(OF)]TJ/F16 10.9091 Tf 52.171 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(ATH)]TJ/F16 10.9091 Tf 16.379 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(If)-342(I)-341(am)-342(now)-341(telling)-342(a)-341(lie)-342(I)-341(am)-342(no)-342(longer)]TJ -100.972 -13.55 Td [(an)-373(honourable)-373(man,)-404(and)-373(every)-373(one)-374(may)-373(say)-373(so)-373(to)-373(my)-373(face.)]TJ/F20 10.9091 Tf 268.083 0 Td [(\035)]TJ/F16 10.9091 Tf 8.914 0 Td [(I)]TJ -276.997 -13.549 Td [(recommend)-240(this)-239(formula)-240(in)-239(place)-240(of)-239(the)-240(present)-239(judicial)-240(oath)-239(and)]TJ 0 -13.549 Td [(its)-278(customary)-278(invocation)-278(to)-278(the)-278(Deity:)-306(it)-278(is)-278(stronger.)-334(There)-278(is)-278(no)]TJ 0 -13.549 Td [(reason)-292(why)-291(even)-292(religious)-291(men)-292(should)-291(oppose)-292(it;)-312(for)-291(as)-292(soon)-291(as)]TJ 0 -13.549 Td [(the)-236(customary)-237(oath)-236(no)-237(longer)-236(serves,)-239(all)-236(the)-237(religious)-236(people)-236(will)]TJ 0 -13.55 Td [(have)-253(to)-253(turn)-253(to)-253(their)-253(catechism,)-253(which)-253(says,)]TJ/F20 10.9091 Tf 191.757 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Thou)-253(shalt)-253(not)-253(take)]TJ -196.601 -13.549 Td [(the)-250(name)-250(of)-250(the)-250(Lord)-250(thy)-250(God)-250(in)-250(vain.)]TJ/F20 10.9091 Tf 165.131 0 Td [(\035)]TJ/F16 15.7808 Tf -165.131 -43.487 Td [(153.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.059 0 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(ALCONTENT)]TJ/F16 10.9091 Tf 47.812 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(He)-315(is)-315(one)-315(of)-315(the)-315(brave)-315(old)-315(warriors:)-380(angry)]TJ -91.873 -13.549 Td [(with)-329(civilisation)-328(because)-329(he)-329(believes)-657(that)-329(its)-328(object)-329(is)-329(to)-328(make)]TJ/F16 7.9701 Tf -72.755 0 Td [([164])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(all)-319(good)-320(things)]TJ/F20 10.9091 Tf 66.37 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(honour,)-337(rewards,)-337(and)-319(fair)-320(women)]TJ/F20 10.9091 Tf 148.217 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(accessible)]TJ -236.405 -13.549 Td [(even)-250(to)-250(cowards.)]TJ/F16 15.7808 Tf 0 -43.487 Td [(154.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(ONSOLATION)-410(AMID)]TJ/F16 10.9091 Tf 79.138 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(ERILS)]TJ/F16 10.9091 Tf 22.141 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(The)-300(Greeks,)-312(in)-300(the)-299(course)-300(of)-300(a)-299(life)]TJ -128.258 -13.549 Td [(that)-400(was)-401(always)-400(surrounded)-400(by)-401(great)-400(dangers)-400(and)-400(cataclysms,)]TJ 0 -13.549 Td [(endeavoured)-476(to)-476(find)-476(in)-476(meditation)-476(and)-476(knowledge)-476(a)-476(kind)-475(of)]TJ 0 -13.55 Td [(security)-395(of)-394(feeling,)-431(a)-394(last)]TJ/F31 10.9091 Tf 118.555 0 Td [(refugium)]TJ/F16 10.9091 Tf 39.392 0 Td [(.)-683(We,)-431(who)-395(live)-394(in)-394(a)-395(much)]TJ -157.947 -13.549 Td [(more)-355(secure)-356(state,)-381(have)-355(introduced)-356(danger)-355(into)-355(meditation)-355(and)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +665 0 obj << +/Type /Page +/Contents 666 0 R +/Resources 664 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 643 0 R +>> endobj +667 0 obj << +/D [665 0 R /XYZ 259.933 221.336 null] +>> endobj +664 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +670 0 obj << +/Length 3928 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(141)]TJ +0 g 0 G + 0 -30.759 Td [(knowledge,)-198(and)-184(it)-185(is)-185(in)-184(life)-185(itself)-184(that)-185(we)-185(endeavour)-184(to)-185(find)-184(repose,)]TJ 0 -13.549 Td [(a)-250(refuge)-250(from)-250(danger.)]TJ/F16 15.7808 Tf 0 -42.141 Td [(155.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(XTINCT)]TJ/F16 10.9091 Tf 31.516 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(CEPTICISM)]TJ/F16 10.9091 Tf 41.628 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Hazardous)-211(enterprises)-210(are)-211(rarer)-211(in)-211(modern)]TJ -99.512 -13.549 Td [(times)-214(than)-213(in)-214(antiquity)-213(and)-214(in)-214(the)-213(Middle)-214(Ages,)-221(probably)-213(because)]TJ 0 -13.549 Td [(modern)-300(times)-299(have)-300(no)-300(more)-300(belief)-299(in)-300(omens,)-312(oracles,)-312(stars,)-312(and)]TJ 0 -13.549 Td [(soothsayers.)-952(In)-484(other)-484(words,)-542(we)-484(have)-484(become)-484(incapable)-483(of)]TJ 0 -13.55 Td [(believing)-384(in)-384(a)-384(future)-384(which)-384(is)-384(reserved)-384(for)-384(us,)-417(as)-384(the)-384(ancients)]TJ 0 -13.549 Td [(did,)-501(who)]TJ/F20 10.9091 Tf 40.919 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)-451(contradistinction)-450(to)-451(ourselves)]TJ/F20 10.9091 Tf 146.26 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(were)-451(much)-450(less)]TJ -208.997 -13.549 Td [(sceptical)-250(regarding)-250(that)-250(which)-250(is)-250(to)-250(be)-250(than)-250(that)-250(which)-250(is.)]TJ/F16 15.7808 Tf 0 -42.141 Td [(156.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(VIL)-457(THROUGH)]TJ/F16 10.9091 Tf 59.528 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(XUBERANCE)]TJ/F16 10.9091 Tf 48.705 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(Oh,)-355(that)-335(we)-334(should)-334(not)-335(feel)-334(too)]TJ -140.045 -13.549 Td [(happy!)]TJ/F20 10.9091 Tf 30.295 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(such)-205(was)-206(the)-205(secret)-206(fear)-205(of)-206(the)-205(Greeks)-206(in)-205(their)-206(best)-205(age.)]TJ/F31 10.9091 Tf -46.048 -13.549 Td [(That)]TJ/F16 10.9091 Tf 22.931 0 Td [(is)-250(why)-250(they)-250(preached)-250(moderation)-250(to)-250(themselves.)-250(And)-250(we?)]TJ/F16 7.9701 Tf 268.093 -24.004 Td [([165])]TJ/F16 15.7808 Tf -291.024 -39.763 Td [(157.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.643 0 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(ORSHIP)-379(OF)]TJ/F16 10.9091 Tf 44.565 0 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(ATURAL)]TJ/F16 10.9091 Tf 35.338 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(OUNDS)]TJ/F16 10.9091 Tf 27.449 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(What)-277(signification)-276(can)-277(we)]TJ -165.537 -13.549 Td [(find)-459(in)-458(the)-459(fact)-459(that)-458(our)-459(culture)-458(is)-459(not)-459(only)-458(indulgent)-459(to)-458(the)]TJ 0 -13.549 Td [(manifestations)-398(of)-398(grief,)-435(such)-398(as)-398(tears,)-435(complaints,)-434(reproaches,)]TJ 0 -13.549 Td [(and)-302(attitudes)-302(of)-302(rage)-302(and)-302(humility,)-315(but)-302(even)-302(approves)-302(them)-302(and)]TJ 0 -13.549 Td [(reckons)-157(them)-157(among)-156(the)-157(most)-157(noble)-157(and)-157(essential)-156(things?)]TJ/F20 10.9091 Tf 242.754 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(while,)]TJ -253.663 -13.55 Td [(on)-286(the)-285(other)-286(hand,)-295(the)-285(spirit)-286(of)-286(ancient)-285(philosophy)-286(looked)-285(down)]TJ 0 -13.549 Td [(upon)-348(them)-348(with)-348(contempt,)-372(without)-348(admitting)-348(their)-348(necessity)-347(in)]TJ 0 -13.549 Td [(any)-332(way.)-494(Let)-332(us)-331(remember)-332(how)-331(Plato)]TJ/F20 10.9091 Tf 169.814 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(who)-332(was)-331(by)-332(no)-331(means)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +669 0 obj << +/Type /Page +/Contents 670 0 R +/Resources 668 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 672 0 R +>> endobj +671 0 obj << +/D [669 0 R /XYZ 46.771 229.815 null] +>> endobj +668 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +675 0 obj << +/Length 4129 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(142)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(one)-433(of)-432(the)-433(most)-432(inhuman)-433(of)-433(the)-432(philosophers)]TJ/F20 10.9091 Tf 208.781 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(speaks)-433(of)-432(the)]TJ -219.69 -13.549 Td [(Philoctetus)-392(of)-391(the)-392(tragic)-391(stage.)-675(Is)-391(it)-392(possible)-391(that)-392(our)-391(modern)]TJ 0 -13.549 Td [(culture)-330(is)-329(wanting)-330(in)]TJ/F20 10.9091 Tf 95.59 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(philosophy)]TJ/F20 10.9091 Tf 48.491 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(?)-489(or,)-349(in)-330(accordance)-329(with)-330(the)]TJ -153.768 -13.549 Td [(valuations)-225(of)-225(those)-225(old)-225(philosophers,)-230(do)-225(we)-225(perhaps)-225(all)-225(form)-225(part)]TJ 0 -13.55 Td [(of)-250(the)]TJ/F20 10.9091 Tf 27.873 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(mob)]TJ/F20 10.9091 Tf 19.396 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(?)]TJ/F16 15.7808 Tf -56.957 -41.228 Td [(158.)]TJ/F16 10.9091 Tf 0 -28.154 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 15.16 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(LIMATE)-569(FOR)]TJ/F16 10.9091 Tf 54.677 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(LATTERY)]TJ/F16 10.9091 Tf 36.304 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)-416(our)-416(day)-416(flatterers)-416(should)-416(no)]TJ -139.785 -13.549 Td [(longer)-443(be)-443(sought)-443(at)-443(the)-444(courts)-443(of)-443(kings,)-491(since)-443(these)-443(have)-443(all)]TJ 0 -13.55 Td [(acquired)-399(a)-399(taste)-399(for)-399(militarism,)-436(which)-399(cannot)-399(tolerate)-399(flattery.)]TJ 0 -13.549 Td [(But)-506(this)-506(flower)-506(even)-507(now)-506(often)-506(grows)-506(in)-506(abundance)-506(in)-506(the)]TJ 0 -13.549 Td [(neighbourhood)-250(of)-250(bankers)-250(and)-250(artists.)]TJ/F16 15.7808 Tf 0 -41.229 Td [(159.)]TJ/F16 10.9091 Tf 0 -28.153 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.903 0 Td [(R)]TJ/F16 7.9701 Tf 7.276 0 Td [(EVIVERS)]TJ/F16 10.9091 Tf 33.65 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Vain)-392(men)-393(value)-392(a)-392(fragment)-393(of)-392(the)-392(past)-393(more)]TJ -76.131 -13.55 Td [(highly)-292(from)-292(the)-292(moment)-293(when)-292(they)-292(are)-292(able)-292(to)-292(revive)-292(it)-292(in)-292(their)]TJ 0 -13.549 Td [(imagination)-369(\050especially)-369(if)-368(it)-369(is)-369(difficult)-369(to)-369(do)-368(so\051,)-399(they)-369(would)]TJ/F16 7.9701 Tf -72.755 0 Td [([166])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(even)-207(like)-208(if)-207(possible)-208(to)-207(raise)-208(it)-207(from)-207(the)-208(dead.)-236(Since,)-216(however,)-215(the)]TJ 0 -13.549 Td [(number)-220(of)-220(vain)-219(people)-220(is)-220(always)-219(very)-220(large,)-226(the)-220(danger)-219(presented)]TJ 0 -13.549 Td [(by)-345(historical)-346(studies,)-369(if)-345(an)-345(entire)-345(epoch)-346(devotes)-345(its)-345(attention)-345(to)]TJ 0 -13.55 Td [(them,)-332(is)-315(by)-315(no)-315(means)-316(small:)-380(too)-315(great)-316(an)-315(amount)-315(of)-315(strength)-315(is)]TJ 0 -13.549 Td [(then)-301(wasted)-301(on)-301(all)-302(sorts)-301(of)-301(imaginable)-301(resurrections.)-403(The)-301(entire)]TJ 0 -13.549 Td [(movement)-306(of)-306(romanticism)-306(is)-306(perhaps)-306(best)-306(understood)-306(from)-306(this)]TJ 0 -13.549 Td [(point)-250(of)-250(view.)]TJ/F16 15.7808 Tf 0 -41.229 Td [(160.)]TJ/F16 10.9091 Tf 0 -28.154 Td [(V)]TJ/F16 7.9701 Tf 7.877 0 Td [(AIN)]TJ/F16 10.9091 Tf 14.163 0 Td [(,)-357(G)]TJ/F16 7.9701 Tf 14.498 0 Td [(REEDY)]TJ/F16 10.9091 Tf 26.564 0 Td [(,)]TJ/F16 7.9701 Tf 6.622 0 Td [(AND)-488(NOT)-489(VERY)]TJ/F16 10.9091 Tf 67.017 0 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(ISE)]TJ/F16 10.9091 Tf 11.955 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Your)-357(desires)-357(are)-357(greater)]TJ -172.63 -13.549 Td [(than)-377(your)-377(understanding,)-408(and)-377(your)-377(vanity)-377(is)-377(even)-377(greater)-376(than)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +674 0 obj << +/Type /Page +/Contents 675 0 R +/Resources 673 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 672 0 R +>> endobj +676 0 obj << +/D [674 0 R /XYZ 374.173 243.918 null] +>> endobj +673 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +679 0 obj << +/Length 3980 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(143)]TJ +0 g 0 G + 0 -30.759 Td [(your)-342(desires,)]TJ/F20 10.9091 Tf 56.753 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(to)-342(people)-343(of)-342(your)-342(type)-343(a)-342(great)-342(deal)-343(of)-342(Christian)]TJ -67.662 -13.549 Td [(practice)-431(and)-432(a)-431(little)-432(Schopenhauerian)-431(theory)-432(may)-431(be)-431(strongly)]TJ 0 -13.549 Td [(recommended.)]TJ/F16 15.7808 Tf 0 -43.487 Td [(161.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(EAUTY)-359(CORRESPONDING)-358(TO)-359(THE)]TJ/F16 10.9091 Tf 131.415 0 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(GE)]TJ/F16 10.9091 Tf 10.624 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(If)-262(our)-262(sculptors,)-265(painters,)]TJ -170.829 -13.549 Td [(and)-400(musicians)-399(wish)-400(to)-400(catch)-400(the)-399(significance)-400(of)-400(the)-399(age,)-437(they)]TJ 0 -13.55 Td [(should)-227(represent)-226(beauty)-227(as)-227(bloated,)-231(gigantic,)-232(and)-226(nervous:)-239(just)-226(as)]TJ 0 -13.549 Td [(the)-278(Greeks,)-285(under)-277(the)-278(influence)-278(of)-278(their)-278(morality)-278(of)-277(moderation,)]TJ 0 -13.549 Td [(saw)-428(and)-427(represented)-428(beauty)-427(in)-428(the)-427(Apollo)-427(di)-428(Belvedere.)-782(We)]TJ 0 -13.549 Td [(should,)-220(indeed,)-219(call)-213(him)-212(ugly!)-237(But)-212(the)-212(pedantic)]TJ/F20 10.9091 Tf 204.396 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(classicists)]TJ/F20 10.9091 Tf 43.636 0 Td [(\035)]TJ/F16 10.9091 Tf 7.158 0 Td [(have)]TJ -260.034 -13.549 Td [(deprived)-250(us)-250(of)-250(all)-250(our)-250(honesty!)]TJ/F16 15.7808 Tf 0 -43.487 Td [(162.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.459 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(RONY)-481(OF)-481(THE)]TJ/F16 10.9091 Tf 59.763 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(RESENT)]TJ/F16 10.9091 Tf 33.946 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(IME)]TJ/F16 10.9091 Tf 14.609 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(At)-352(the)-351(present)-352(day)-351(it)-352(is)-352(the)]TJ -159.444 -13.549 Td [(habit)-306(of)-307(Europeans)-306(to)-306(treat)-306(all)-306(matters)-307(of)-306(great)-306(importance)-306(with)]TJ 0 -13.55 Td [(irony,)-313(because,)-314(as)-601(the)-301(result)-301(of)-300(our)-301(activity)-301(in)-300(their)-301(service,)-313(we)]TJ/F16 7.9701 Tf 291.024 0 Td [([167])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(have)-250(no)-250(time)-250(to)-250(take)-250(them)-250(seriously.)]TJ/F16 15.7808 Tf 0 -43.487 Td [(163.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(GAINST)]TJ/F16 10.9091 Tf 36.389 0 Td [(R)]TJ/F16 7.9701 Tf 7.276 0 Td [(OUSSEAU)]TJ/F16 10.9091 Tf 36.75 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(If)-658(it)-657(is)-658(true)-658(that)-658(there)-657(is)-658(something)]TJ -101.929 -13.549 Td [(contemptible)-247(about)-247(our)-247(civilisation,)-247(we)-247(have)-247(two)-247(alternatives:)-248(of)]TJ 0 -13.549 Td [(concluding)-335(with)-335(Rousseau)-334(that,)]TJ/F20 10.9091 Tf 143.62 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(This)-335(despicable)-335(civilisation)-334(is)]TJ -148.464 -13.549 Td [(to)-201(blame)-200(for)-201(our)-200(bad)-201(morality,)]TJ/F20 10.9091 Tf 128.799 0 Td [(\035)]TJ/F16 10.9091 Tf 7.031 0 Td [(or)-200(to)-201(infer,)-210(contrary)-201(to)-200(Rousseau's)]TJ -135.83 -13.549 Td [(view,)-301(that)]TJ/F20 10.9091 Tf 46.76 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Our)-291(good)-291(morality)-291(is)-291(to)-291(blame)-291(for)-291(this)-291(contemptible)]TJ -51.603 -13.55 Td [(civilisation.)-392(Our)-298(social)-297(conceptions)-297(of)-298(good)-297(and)-298(evil,)-309(weak)-297(and)]TJ 0 -13.549 Td [(effeminate)-323(as)-323(they)-323(are,)-341(and)-323(their)-323(enormous)-323(influence)-323(over)-323(both)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +678 0 obj << +/Type /Page +/Contents 679 0 R +/Resources 677 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 672 0 R +>> endobj +680 0 obj << +/D [678 0 R /XYZ 128.987 234.885 null] +>> endobj +677 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +683 0 obj << +/Length 4358 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(144)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(body)-300(and)-300(soul,)-313(have)-300(had)-300(the)-300(effect)-300(of)-300(weakening)-300(all)-300(bodies)-300(and)]TJ 0 -13.549 Td [(souls)-381(and)-382(of)-381(crushing)-382(all)-381(unprejudiced,)-415(independent,)-414(and)-381(self-)]TJ 0 -13.549 Td [(reliant)-258(men,)-260(the)-258(real)-258(pillars)-258(of)-258(a)-258(strong)-258(civilisation:)-266(wherever)-258(we)]TJ 0 -13.549 Td [(still)-230(find)-230(the)-229(evil)-230(morality)-230(to-day,)-234(we)-229(see)-230(the)-230(last)-230(crumbling)-229(ruins)]TJ 0 -13.55 Td [(of)-293(these)-294(pillars.)]TJ/F20 10.9091 Tf 67.904 0 Td [(\035)]TJ/F16 10.9091 Tf 8.043 0 Td [(Thus)-293(let)-294(paradox)-293(be)-293(opposed)-293(by)-294(paradox!)-379(It)-294(is)]TJ -75.947 -13.549 Td [(quite)-289(impossible)-288(for)-289(the)-289(truth)-289(to)-288(lie)-289(with)-289(both)-289(sides:)-327(and)-289(can)-288(we)]TJ 0 -13.549 Td [(say,)-250(indeed,)-250(that)-250(it)-250(lies)-250(with)-250(either?)-250(Decide)-250(for)-250(yourself.)]TJ/F16 15.7808 Tf 0 -42.865 Td [(164.)]TJ/F16 10.9091 Tf 0 -29.791 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(ERHAPS)]TJ/F16 10.9091 Tf 34.67 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(REMATURE)]TJ/F16 10.9091 Tf 43.835 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(It)-377(would)-377(seem)-377(at)-378(the)-377(present)-377(time)-377(that,)]TJ -104.274 -13.549 Td [(under)-476(many)-477(different)-476(and)-476(misleading)-477(names,)-533(and)-476(often)-476(with)]TJ 0 -13.549 Td [(a)-449(great)-448(want)-449(of)-448(clearness,)-499(those)-448(who)-449(do)-448(not)-449(feel)-448(themselves)]TJ 0 -13.549 Td [(attached)-384(to)-384(morals)-384(and)-384(to)-384(established)-384(laws)-384(are)-384(taking)-384(the)-383(first)]TJ 0 -13.549 Td [(initial)-251(steps)-250(to)-250(organise)-251(themselves,)-251(and)-250(thus)-251(to)-250(create)-250(a)-251(right)-250(for)]TJ 0 -13.55 Td [(themselves;)-238(whilst)-232(hitherto,)-471(as)-232(criminals,)-235(free-thinkers,)-235(immoral)]TJ/F16 7.9701 Tf -72.756 0 Td [([168])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(men)-449(and)-448(miscreants,)-498(they)-449(have)-448(lived)-449(beyond)-448(the)-448(pale)-449(of)-448(the)]TJ 0 -13.549 Td [(law,)-335(under)-319(the)-318(bane)-318(of)-318(outlawry)-319(and)-318(bad)-318(conscience,)-335(corrupted)]TJ 0 -13.549 Td [(and)-318(corrupting.)-456(On)-318(the)-319(whole,)-335(we)-319(should)-318(consider)-319(this)-318(as)-318(right)]TJ 0 -13.549 Td [(and)-329(proper,)-349(although)-329(it)-329(may)-329(result)-329(in)-329(insecurity)-329(for)-329(the)-329(coming)]TJ 0 -13.55 Td [(century)-331(and)-332(compel)-331(every)-331(one)-331(to)-332(bear)-331(arms.)]TJ/F20 10.9091 Tf 197.061 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-331(is)-332(thereby)]TJ -207.97 -13.549 Td [(a)-445(counterforce)-445(which)-446(continual)1(ly)-446(reminds)-445(us)-445(that)-445(there)-445(is)-445(no)]TJ 0 -13.549 Td [(exclusively)-373(moral-making)-373(morality,)-405(and)-373(that)-373(a)-373(morality)-373(which)]TJ 0 -13.549 Td [(asserts)-334(itself)-334(to)-333(the)-334(exclusion)-334(of)-333(all)-334(other)-334(morality)-334(destroys)-333(too)]TJ 0 -13.549 Td [(much)-497(sound)-498(strength)-497(and)-497(is)-497(too)-498(dearly)-497(bought)-497(by)-497(mankind.)]TJ 0 -13.549 Td [(The)-396(non-conventional)-395(and)-396(deviating)-396(people,)-432(who)-395(are)-396(so)-395(often)]TJ 0 -13.55 Td [(productive)-316(and)-315(inventive,)-332(must)-315(no)-316(longer)-315(be)-316(sacrificed:)-381(it)-315(must)]TJ 0 -13.549 Td [(never)-284(again)-285(be)-284(considered)-284(as)-284(a)-284(disgrace)-285(to)-284(depart)-284(from)-284(morality)]TJ 0 -13.549 Td [(either)-435(in)-434(actions)-435(or)-435(thought;)-527(many)-434(new)-435(experiments)-435(must)-434(be)]TJ 0 -13.549 Td [(made)-240(upon)-241(life)-240(and)-240(society,)-243(and)-240(the)-240(world)-241(must)-240(be)-240(relieved)-240(from)]TJ 0 -13.549 Td [(a)-341(huge)-341(weight)-341(of)-341(bad)-341(conscience.)-523(These)-341(general)-341(aims)-340(must)-341(be)]TJ 0 -13.55 Td [(recognised)-303(and)-304(encouraged)-303(by)-304(all)-303(those)-303(upright)-304(people)-303(who)-303(are)]TJ 0 -13.549 Td [(seeking)-250(truth.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +682 0 obj << +/Type /Page +/Contents 683 0 R +/Resources 681 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 672 0 R +>> endobj +684 0 obj << +/D [682 0 R /XYZ 216.087 296.478 null] +>> endobj +681 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +687 0 obj << +/Length 4217 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(145)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(165.)]TJ/F16 10.9091 Tf 0 -35.337 Td [(A)-360(M)]TJ/F16 7.9701 Tf 21.503 0 Td [(ORALITY)-493(WHICH)-493(DOES)-492(NOT)-493(BORE)-493(ONE)]TJ/F16 10.9091 Tf 156.437 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-360(principal)-360(moral)]TJ -191.576 -13.55 Td [(commandments)-230(which)-230(a)-229(nation)-230(permits)-230(its)-230(teachers)-230(to)-229(emphasise)]TJ 0 -13.549 Td [(again)-384(and)-384(again)-384(stand)-384(in)-384(relation)-383(to)-384(its)-384(chief)-384(defects,)-418(and)-383(that)]TJ 0 -13.549 Td [(is)-429(why)-428(it)-429(does)-428(not)-429(find)-428(them)-429(tiresome.)-785(The)-429(Greeks,)-473(who)-428(so)]TJ 0 -13.549 Td [(often)-392(failed)-392(to)-392(employ)-392(moderation,)-427(coolness,)-427(fair-mindedness,)]TJ 0 -13.549 Td [(and)-199(rationality)-199(in)-200(general,)-209(turned)-199(a)-199(willing)-200(ear)-199(to)-199(the)-199(four)-199(Socratic)]TJ 0 -13.55 Td [(virtues,)]TJ/F20 10.9091 Tf 32.422 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(they)-287(stood)-573(in)-286(such)-287(need)-287(of)-286(them,)-296(and)-287(yet)-286(had)-287(so)-286(little)]TJ/F16 7.9701 Tf 247.693 0 Td [([169])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(talent)-250(for)-250(them!)]TJ/F16 15.7808 Tf 0 -48.412 Td [(166.)]TJ/F16 10.9091 Tf 0 -35.338 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(T)-384(THE)]TJ/F16 10.9091 Tf 26.487 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(ARTING)-384(OF)-384(THE)]TJ/F16 10.9091 Tf 64.968 0 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(AYS)]TJ/F16 10.9091 Tf 15.94 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Shame!)-342(You)-281(wish)-280(to)-281(form)-281(part)]TJ -145.272 -13.549 Td [(of)-246(a)-245(system)-246(in)-246(which)-246(you)-245(must)-246(be)-246(a)-245(wheel,)-247(fully)-246(and)-245(completely,)]TJ 0 -13.549 Td [(or)-227(risk)-226(being)-227(crushed)-226(by)-227(wheels!)-242(where)-226(it)-227(is)-226(understood)-227(that)-226(each)]TJ 0 -13.549 Td [(one)-381(will)-381(be)-380(that)-381(which)-381(his)-381(superiors)-381(make)-380(of)-381(him!)-643(where)-380(the)]TJ 0 -13.55 Td [(seeking)-271(for)]TJ/F20 10.9091 Tf 51.959 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(connections)]TJ/F20 10.9091 Tf 52.112 0 Td [(\035)]TJ/F16 10.9091 Tf 7.8 0 Td [(will)-271(form)-271(part)-271(of)-271(one's)-271(natural)-271(duties!)]TJ -116.715 -13.549 Td [(where)-329(no)-328(one)-329(feels)-328(himself)-329(offended)-328(when)-329(he)-328(has)-329(his)-328(attention)]TJ 0 -13.549 Td [(drawn)-316(to)-317(some)-316(one)-316(with)-317(the)-316(remark,)]TJ/F20 10.9091 Tf 165.216 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(He)-316(may)-317(be)-316(useful)-316(to)-317(you)]TJ -170.06 -13.549 Td [(some)-272(time)]TJ/F20 10.9091 Tf 45.396 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(;)-283(where)-273(people)-272(do)-272(not)-273(feel)-272(ashamed)-272(of)-273(paying)-272(a)-272(visit)]TJ -50.24 -13.549 Td [(to)-295(ask)-296(for)-295(somebody's)-296(intercession,)-306(and)-296(where)-295(they)-296(do)-295(not)-295(even)]TJ 0 -13.549 Td [(suspect)-214(that)-213(by)-214(such)-213(a)-214(voluntary)-213(submission)-214(to)-213(these)-214(morals,)-220(they)]TJ 0 -13.55 Td [(are)-337(once)-336(and)-337(for)-336(all)-337(stamped)-337(as)-336(the)-337(common)-336(pottery)-337(of)-336(nature,)]TJ 0 -13.549 Td [(which)-324(others)-324(can)-324(employ)-323(or)-324(break)-324(up)-324(of)-324(their)-324(free)-324(will)-323(without)]TJ 0 -13.549 Td [(feeling)-241(in)-240(any)-241(way)-240(responsible)-240(for)-241(doing)-240(so,)]TJ/F20 10.9091 Tf 190.761 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(just)-240(as)-241(if)-240(one)-241(were)]TJ -201.671 -13.549 Td [(to)-322(say,)]TJ/F20 10.9091 Tf 32.967 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(People)-321(of)-322(my)-322(type)-321(will)-322(never)-321(be)-322(lacking,)-339(therefore,)-339(do)]TJ -37.811 -13.549 Td [(what)-250(you)-250(will)-250(with)-250(me!)-250(Do)-250(not)-250(stand)-250(on)-250(ceremony!)]TJ/F20 10.9091 Tf 223.309 0 Td [(\035)]TJ/F16 15.7808 Tf -223.309 -48.413 Td [(167.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +686 0 obj << +/Type /Page +/Contents 687 0 R +/Resources 685 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 672 0 R +>> endobj +688 0 obj << +/D [686 0 R /XYZ 138.781 401.542 null] +>> endobj +685 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +691 0 obj << +/Length 5151 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(146)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(U)]TJ/F16 7.9701 Tf 7.877 0 Td [(NCONDITIONAL)]TJ/F16 10.9091 Tf 67.335 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(OMAGE)]TJ/F16 10.9091 Tf 29.219 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-614(I)-613(think)-614(of)-613(the)-614(most)-614(read)]TJ -125.943 -13.549 Td [(German)-192(philosopher,)-204(the)-192(most)-193(popular)-192(German)-192(musician,)-204(and)-192(the)]TJ 0 -13.549 Td [(most)-210(distinguished)-210(German)-210(statesman,)-218(I)-210(cannot)-210(but)-209(acknowledge)]TJ 0 -13.549 Td [(that)-319(life)-318(is)-319(now)-319(rendered)-319(unusually)-318(arduous)-319(for)-319(these)-318(Germans,)]TJ 0 -13.55 Td [(this)-330(nation)-331(of)-330(unconditional)-661(sentiments,)-350(and)-330(that,)-351(too,)-350(by)-330(their)]TJ/F16 7.9701 Tf -72.755 0 Td [([170])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(own)-443(great)-442(men.)-828(We)-443(see)-443(three)-442(magnificent)-443(spectacles)-442(spread)]TJ 0 -13.549 Td [(out)-369(before)-368(us:)-488(on)-369(each)-368(occasion)-369(there)-369(is)-368(a)-369(river)-369(rushing)-368(along)]TJ 0 -13.549 Td [(in)-412(the)-411(bed)-412(which)-411(it)-412(has)-411(made)-412(for)-411(itself,)-452(and)-411(even)-412(so)-411(agitated)]TJ 0 -13.549 Td [(that)-470(one)-470(thinks)-471(at)-470(times)-470(it)-470(intends)-470(to)-471(flow)-470(uphill.)-910(And)-470(yet,)]TJ 0 -13.55 Td [(however)-408(we)-407(might)-408(admire)-407(Schopenhauer,)-447(who)-408(would)-407(not,)-447(all)]TJ 0 -13.549 Td [(things)-384(considered,)-417(like)-384(to)-383(have)-384(other)-384(opinions)-384(than)-383(his?)-651(Who)]TJ 0 -13.549 Td [(in)-334(all)-334(greater)-334(and)-333(smaller)-334(things)-334(would)-334(now)-334(share)-334(the)-333(opinions)]TJ 0 -13.549 Td [(of)-427(Richard)-427(Wagner,)-471(although)-427(there)-426(may)-427(be)-427(truth)-427(in)-427(the)-426(view)]TJ 0 -13.549 Td [(expressed)-257(by)-257(some)-257(one:)-265(viz.)-271(that)-257(wherever)-257(Wagner)-257(gave)-257(or)-257(took)]TJ 0 -13.55 Td [(offence)-274(some)-273(problem)-274(lay)-274(hidden,)]TJ/F20 10.9091 Tf 149.791 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(which,)-280(however,)-279(he)-274(did)-274(not)]TJ -160.7 -13.549 Td [(unearth)-288(for)-287(us.)-363(And,)-297(finally,)-297(how)-288(many)-287(are)-288(there)-287(who)-288(would)-287(be)]TJ 0 -13.549 Td [(willing)-194(and)-194(eager)-194(to)-194(agree)-194(with)-194(Bismarck,)-205(if)-194(only)-194(he)-194(could)-194(always)]TJ 0 -13.549 Td [(agree)-335(with)-334(himself,)-356(or)-334(were)-335(even)-334(to)-335(show)-334(some)-334(signs)-335(of)-334(doing)]TJ 0 -13.549 Td [(so)-299(for)-299(the)-299(future!)-396(It)-299(is)-299(true)-299(that)-298(it)-299(is)-299(by)-299(no)-299(means)-299(astonishing)-298(to)]TJ 0 -13.55 Td [(find)-253(statesmen)-254(without)-253(principles,)-254(but)-254(with)-253(dominant)-253(instincts;)-255(a)]TJ 0 -13.549 Td [(versatile)-257(mind,)-259(actuated)-257(by)-258(these)-257(dominant)-257(and)-257(violent)-257(instincts,)]TJ 0 -13.549 Td [(and)-366(hence)-366(without)-366(principles)]TJ/F20 10.9091 Tf 129.532 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(these)-366(qualities)-366(are)-366(looked)-366(upon)]TJ -140.441 -13.549 Td [(as)-426(reasonable)-426(and)-426(natural)-426(in)-426(a)-426(statesman.)-778(But,)-470(alas,)-470(this)-426(has)]TJ 0 -13.549 Td [(up)-468(to)-467(the)-468(present)-468(been)-467(so)-468(un-German;)-576(as)-468(un-German)-468(as)-467(the)]TJ 0 -13.55 Td [(fuss)-317(made)-318(about)-317(music)-317(and)-318(the)-317(discord)-317(and)-318(bad)-317(temper)-317(excited)]TJ 0 -13.549 Td [(around)-473(the)-473(person)-473(of)-473(the)-473(musician;)-584(or)-473(as)-473(un-German)-473(as)-472(the)]TJ 0 -13.549 Td [(new)-356(and)-355(extraordinary)-356(position)-356(taken)-356(up)-355(by)-356(Schopenhauer:)-461(he)]TJ 0 -13.549 Td [(did)-380(not)-380(feel)-380(himself)-380(to)-380(be)-380(either)-380(above)-380(things)-380(or)-380(on)-380(his)-380(knees)]TJ 0 -13.549 Td [(before)-291(them)]TJ/F20 10.9091 Tf 52.853 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(one)-291(or)-291(other)-290(of)-291(these)-291(alternatives)-291(might)-291(still)-291(have)]TJ -63.762 -13.549 Td [(been)-295(German)]TJ/F20 10.9091 Tf 58.954 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-295(he)-295(assumed)-295(an)-295(attitude)-295(against)-295(things!)-385(How)]TJ -69.863 -13.55 Td [(incredible)-434(and)-434(disagreeable!)-801(to)-434(range)-433(one's)-434(self)-868(with)-433(things)]TJ/F16 7.9701 Tf -72.755 0 Td [([171])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(and)-403(nevertheless)-402(be)-403(their)-403(adversary,)-440(and)-403(finally)-403(the)-402(adversary)]TJ 0 -13.549 Td [(of)-268(one's)-267(self,)]TJ/F20 10.9091 Tf 55.369 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(what)-268(can)-267(the)-268(unconditional)-268(admirer)-268(do)-267(with)-268(such)]TJ -66.278 -13.549 Td [(an)-504(example?)-1012(And)-504(what,)-567(again,)-568(can)-504(he)-504(do)-504(with)-504(three)-503(such)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +690 0 obj << +/Type /Page +/Contents 691 0 R +/Resources 689 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 672 0 R +>> endobj +692 0 obj << +/D [690 0 R /XYZ 220.081 463.978 null] +>> endobj +693 0 obj << +/D [690 0 R /XYZ 318.64 111.699 null] +>> endobj +689 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +696 0 obj << +/Length 5026 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(147)]TJ +0 g 0 G + 0 -30.759 Td [(examples)-529(who)-529(cannot)-529(keep)-529(the)-529(peace)-529(towards)-529(one)-528(another!)]TJ 0 -13.549 Td [(Here)-256(we)-255(see)-256(Schopenhauer)-256(as)-256(the)-255(antagonist)-256(of)-256(Wagner's)-255(music,)]TJ 0 -13.549 Td [(Wagner)-387(attacking)-386(Bismarck's)-387(politics,)-420(and)-387(Bismarck)-386(attacking)]TJ 0 -13.549 Td [(Wagnerism)-320(and)-320(Schopenhauerism.)-461(What)-320(remains)-320(for)-320(us)-320(to)-320(do?)]TJ 0 -13.55 Td [(Where)-279(shall)-278(we)-279(flee)-279(with)-279(our)-278(thirst)-279(for)-279(wholesale)-278(hero-worship!)]TJ 0 -13.549 Td [(Would)-526(it)-525(not)-526(be)-525(possible)-526(to)-526(choose)-525(from)-526(the)-525(music)-526(of)-525(the)]TJ 0 -13.549 Td [(musician)-323(a)-323(few)-323(hundred)-323(bars)-323(of)-323(good)-323(music)-323(which)-323(appealed)-322(to)]TJ 0 -13.549 Td [(the)-419(heart,)-460(and)-419(which)-418(we)-419(should)-419(like)-418(to)-419(take)-418(to)-419(heart)-418(because)]TJ 0 -13.549 Td [(they)-348(are)-348(inspired)-348(by)-347(the)-348(heart,)]TJ/F20 10.9091 Tf 135.003 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(could)-348(we)-348(not)-348(stand)-347(aside)-348(with)]TJ -145.912 -13.55 Td [(this)-330(small)-330(piece)-331(of)-330(plunder,)-350(and)-330(forget)-330(the)-331(rest?)-490(And)-330(could)-330(we)]TJ 0 -13.549 Td [(not)-328(make)-328(a)-328(similar)-327(compromise)-328(as)-328(regards)-328(the)-328(philosopher)-327(and)]TJ 0 -13.549 Td [(the)-268(statesman,)]TJ/F20 10.9091 Tf 62.012 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(select,)-273(take)-268(to)-269(heart,)-273(and)-268(in)-268(particular)-269(forget)-268(the)]TJ -72.921 -13.549 Td [(rest?)]TJ 11.956 -18.459 Td [(Yes,)-407(if)-375(only)-376(forgetfulness)-375(were)-376(not)-375(so)-376(difficult!)-626(There)-375(was)]TJ -11.956 -13.549 Td [(once)-274(a)-273(very)-274(proud)-273(man)-274(who)-274(would)-273(never)-274(on)-273(any)-274(account)-273(accept)]TJ 0 -13.549 Td [(anything,)-278(good)-273(or)-273(evil,)-278(from)-273(others,)]TJ/F20 10.9091 Tf 156.503 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(from)-273(any)-272(one,)-279(indeed,)-278(but)]TJ -167.412 -13.55 Td [(himself.)-226(When)-180(he)-179(wanted)-179(to)-180(forget,)-193(however,)-194(he)-179(could)-179(not)-179(bestow)]TJ 0 -13.549 Td [(this)-253(gift)-253(upon)-254(himself,)-253(and)-254(was)-253(three)-253(times)-253(compelled)-253(to)-253(conjure)]TJ 0 -13.549 Td [(up)-270(the)-269(spirits.)-308(They)-270(came,)-274(listened)-270(to)-269(his)-270(desire,)-274(and)-270(said)-269(at)-269(last,)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(This)-381(is)-380(the)-380(only)-381(thing)-380(it)-381(is)-380(not)-381(in)-380(our)-381(power)-380(to)-381(give!)]TJ/F20 10.9091 Tf 240.119 0 Td [(\035)]TJ/F16 10.9091 Tf 8.995 0 Td [(Could)]TJ -253.958 -13.549 Td [(not)-353(the)-353(Germans)-353(take)-352(warning)-353(by)-353(this)-353(experience)-353(of)-352(Manfred?)]TJ 0 -13.55 Td [(Why,)-318(then,)-317(should)-304(the)-304(spirits)-305(be)-304(conjured)-304(up?)-412(It)-304(is)-304(useless.)-412(We)]TJ 0 -13.549 Td [(never)-224(forget)-224(what)-224(we)-224(endeavour)-224(to)-224(forget.)-241(And)-224(how)-448(great)-224(would)]TJ/F16 7.9701 Tf 291.024 0 Td [([172])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(be)-334(the)]TJ/F20 10.9091 Tf 30.919 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(balance)]TJ/F20 10.9091 Tf 33.317 0 Td [(\035)]TJ/F16 10.9091 Tf 8.488 0 Td [(which)-334(we)-334(should)-334(have)-335(to)-334(forget)-334(if)-334(we)-334(wished)]TJ -77.567 -13.549 Td [(henceforth)-355(to)-356(continue)-355(wholesale)-355(admirers)-355(of)-356(these)-355(three)-355(great)]TJ 0 -13.549 Td [(men!)-502(It)-334(would)-334(therefore)-334(be)-334(far)-334(more)-334(advisable)-334(to)-333(profit)-334(by)-334(the)]TJ 0 -13.549 Td [(excellent)-379(opportunity)-379(offered)-378(us)-379(to)-379(try)-379(something)-379(new,)]TJ/F31 10.9091 Tf 251.867 0 Td [(i.e.)]TJ/F16 10.9091 Tf 20.275 0 Td [(to)]TJ -272.142 -13.55 Td [(advance)-300(in)-300(the)-300(spirit)-301(of)-300(honesty)-300(towards)-300(ourselves)-300(and)-300(become,)]TJ 0 -13.549 Td [(instead)-473(of)-473(a)-472(nation)-473(of)-473(credulous)-473(repetition)-473(and)-473(of)-473(bitter)-472(and)]TJ 0 -13.549 Td [(blind)-341(animosity,)-365(a)-341(people)-342(of)-341(conditional)-341(assent)-342(and)-341(benevolent)]TJ 0 -13.549 Td [(opposition.)-218(We)-156(must)-155(come)-156(to)-156(learn)-155(in)-156(the)-155(first)-156(place,)-174(however,)-174(that)]TJ 0 -13.549 Td [(unconditional)-314(homage)-314(to)-314(people)-314(is)-314(something)-314(rather)-314(ridiculous,)]TJ 0 -13.55 Td [(that)-415(a)-414(change)-415(of)-414(view)-415(on)-414(this)-415(point)-415(would)-414(not)-415(discredit)-414(even)]TJ 0 -13.549 Td [(Germans,)-394(and)-364(that)-365(there)-365(is)-365(a)-365(profound)-365(and)-365(memorable)-364(saying:)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +695 0 obj << +/Type /Page +/Contents 696 0 R +/Resources 694 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 698 0 R +>> endobj +697 0 obj << +/D [695 0 R /XYZ 273.434 215.183 null] +>> endobj +694 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +701 0 obj << +/Length 4683 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(148)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F20 10.9091 Tf 0 -30.759 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Ce)-199(qui)-200(importe,)-209(ce)-199(ne)-199(sont)-200(point)-199(les)-199(personnes:)-225(mais)-199(les)-199(choses.)]TJ/F20 10.9091 Tf 270.942 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(This)-213(saying)-213(is)-212(like)-213(the)-213(man)-213(who)-212(uttered)-213(it)]TJ/F20 10.9091 Tf 177.349 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(great,)-220(honest,)-220(simple,)]TJ -188.259 -13.549 Td [(and)-378(silent,)]TJ/F20 10.9091 Tf 46.24 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(just)-378(like)-377(Carnot,)-410(the)-378(soldier)-377(and)-378(Republican.)-633(But)]TJ -57.149 -13.549 Td [(may)-225(I)-225(at)-225(the)-225(present)-226(time)-225(speak)-225(thus)-225(to)-225(Germans)-225(of)-225(a)-225(Frenchman,)]TJ 0 -13.55 Td [(and)-285(a)-284(Republican)-285(into)-285(the)-284(bargain?)-354(Perhaps)-285(not:)-319(perhaps)-285(I)-284(must)]TJ 0 -13.549 Td [(not)-422(even)-422(recall)-421(what)-422(Niebuhr)-422(in)-422(his)-422(time)-421(dared)-422(to)-422(say)-422(to)-421(the)]TJ 0 -13.549 Td [(Germans:)-655(that)-453(no)-452(one)-453(had)-453(made)-452(such)-453(an)-452(impression)-453(of)-452(true)]TJ 0 -13.549 Td [(greatness)-250(upon)-250(him)-250(as)-250(Carnot.)]TJ/F16 15.7808 Tf 0 -42.865 Td [(168.)]TJ/F16 10.9091 Tf 0 -29.791 Td [(A)-321(M)]TJ/F16 7.9701 Tf 21.072 0 Td [(ODEL)]TJ/F16 10.9091 Tf 21.248 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(What)-321(do)-320(I)-321(like)-320(about)-321(Thucydides,)-338(and)-321(how)-321(does)-320(it)]TJ -55.956 -13.549 Td [(come)-394(that)-394(I)-394(esteem)-393(him)-394(more)-394(highly)-394(than)-394(Plato?)-682(He)-393(exhibits)]TJ 0 -13.549 Td [(the)-320(most)-321(wide-spread)-320(and)-320(artless)-321(pleasure)-320(in)-320(everything)-320(typical)]TJ 0 -13.549 Td [(in)-416(men)-416(and)-416(events,)-457(and)-416(finds)-416(that)-416(each)-416(type)-416(is)-832(possessed)-416(of)]TJ/F16 7.9701 Tf -72.756 0 Td [([173])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(a)-415(certain)-414(quantity)-415(of)-415(good)-415(sense:)-579(it)-415(is)-414(this)-415(good)-415(sense)-414(which)]TJ 0 -13.549 Td [(he)-369(seeks)-368(to)-369(discover.)-606(He)-368(likewise)-369(exhibits)-369(a)-368(larger)-369(amount)-368(of)]TJ 0 -13.549 Td [(practical)-400(justice)-399(than)-400(Plato;)-475(he)-400(never)-399(reviles)-400(or)-400(belittles)-399(those)]TJ 0 -13.549 Td [(men)-334(whom)-333(he)-334(dislikes)-334(or)-334(who)-333(have)-334(in)-334(any)-333(way)-334(injured)-334(him)-333(in)]TJ 0 -13.549 Td [(the)-292(course)-292(of)-292(his)-292(life.)-377(On)-292(the)-292(contrary:)-334(while)-292(seeing)-292(only)-292(types,)]TJ 0 -13.55 Td [(he)-260(introduces)-259(something)-260(noble)-259(and)-260(additional)-260(into)-259(all)-260(things)-259(and)]TJ 0 -13.549 Td [(persons;)-211(for)-192(what)-192(could)-192(posterity,)-204(to)-192(which)-192(he)-192(dedicates)-192(his)-191(work,)]TJ 0 -13.549 Td [(do)-278(with)-278(things)-278(not)-278(typical!)-334(Thus)-278(this)-278(culture)-278(of)-278(the)-278(disinterested)]TJ 0 -13.549 Td [(knowledge)-309(of)-308(the)-309(world)-309(attains)-309(in)-308(him,)-324(the)-308(poet-thinker,)-324(a)-308(final)]TJ 0 -13.549 Td [(marvellous)-209(bloom,)]TJ/F20 10.9091 Tf 81.368 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(this)-209(culture)-208(which)-209(has)-209(its)-208(poet)-209(in)-209(Sophocles,)]TJ -92.277 -13.549 Td [(its)-210(statesman)-210(in)-210(Pericles,)-218(its)-210(doctor)-210(in)-210(Hippocrates,)-218(and)-210(its)-209(natural)]TJ 0 -13.55 Td [(philosopher)-411(in)-411(Democritus:)-572(this)-411(culture)-411(which)-411(deserves)-411(to)-411(be)]TJ 0 -13.549 Td [(called)-454(by)-454(the)-455(name)-454(of)-454(its)-454(teachers,)-506(the)-454(Sophists,)-505(and)-454(which,)]TJ 0 -13.549 Td [(unhappily,)-443(from)-405(the)-405(moment)-405(of)-405(its)-404(baptism)-405(at)-405(once)-405(begins)-404(to)]TJ 0 -13.549 Td [(grow)-386(pale)-386(and)-387(incomprehensible)-386(to)-386(us,)]TJ/F20 10.9091 Tf 175.887 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(for)-386(henceforward)-386(we)]TJ -186.797 -13.549 Td [(suspect)-199(that)-199(this)-199(culture,)-209(which)-199(was)-199(combated)-199(by)-199(Plato)-199(and)-199(all)-199(the)]TJ 0 -13.55 Td [(Socratic)-223(schools,)-229(must)-223(have)-223(been)-223(very)-224(immoral!)-241(The)-223(truth)-223(of)-223(this)]TJ 0 -13.549 Td [(matter)-262(is)-261(so)-262(complicated)-262(and)-261(entangled)-262(that)-262(we)-261(feel)-262(unwilling)-261(to)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +700 0 obj << +/Type /Page +/Contents 701 0 R +/Resources 699 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 698 0 R +>> endobj +702 0 obj << +/D [700 0 R /XYZ 312.984 310.028 null] +>> endobj +699 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +705 0 obj << +/Length 4366 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(149)]TJ +0 g 0 G + 0 -30.759 Td [(unravel)-304(it:)-357(so)-304(let)-303(the)-304(old)-303(error)-304(\050)]TJ/F31 10.9091 Tf 138.294 0 Td [(error)-304(veritate)-303(simplicior)]TJ/F16 10.9091 Tf 107.228 0 Td [(\051)-304(run)-303(its)]TJ -245.522 -13.549 Td [(old)-250(course.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(169.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.234 0 Td [(G)]TJ/F16 7.9701 Tf 7.876 0 Td [(REEK)]TJ/F16 10.9091 Tf 23.42 0 Td [(G)]TJ/F16 7.9701 Tf 7.876 0 Td [(ENIUS)]TJ/F16 10.9091 Tf 26.074 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(OREIGN)-327(TO)-328(US)]TJ/F16 10.9091 Tf 56.132 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Oriental)-239(or)-239(modern,)-242(Asiatic)]TJ -160.981 -13.549 Td [(or)-350(European:)-450(compared)-350(with)-350(the)-350(ancient)-350(Greeks,)-375(everything)-349(is)]TJ 0 -13.549 Td [(characterised)-345(by)-346(enormity)-345(of)-345(size)-345(and)-345(by)-346(the)-345(revelling)-345(in)-345(great)]TJ 0 -13.549 Td [(masses)-418(as)-419(the)-418(expression)-418(of)-419(the)-418(sublime,)-460(whilst)-419(in)-836(Paestum,)]TJ/F16 7.9701 Tf 291.024 0 Td [([174])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(Pompeii,)-478(and)-432(Athens)-432(we)-432(are)-433(astonished,)-477(when)-432(contemplating)]TJ 0 -13.549 Td [(Greek)-383(architecture,)-416(to)-383(see)-383(with)-383(what)-383(small)-383(masses)-383(the)-383(Greeks)]TJ 0 -13.549 Td [(were)-256(able)-255(to)-256(express)-255(the)-256(sublime,)-257(and)-255(how)-256(they)-255(loved)-256(to)-255(express)]TJ 0 -13.549 Td [(it)-244(thus.)-248(In)-243(the)-244(same)-244(way,)-245(how)-243(simple)-244(were)-244(the)-243(Greeks)-244(in)-244(the)-243(idea)]TJ 0 -13.549 Td [(which)-302(they)-301(formed)-302(of)-301(themselves!)-405(How)-301(far)-302(we)-301(surpass)-302(them)-301(in)]TJ 0 -13.55 Td [(the)-271(knowledge)-271(of)-271(man!)-312(Again,)-276(how)-271(full)-271(of)-271(labyrinths)-271(would)-270(our)]TJ 0 -13.549 Td [(souls)-201(and)-200(our)-201(conceptions)-200(of)-201(our)-200(souls)-201(appear)-200(in)-201(comparison)-200(with)]TJ 0 -13.549 Td [(theirs!)-425(If)-309(we)-308(had)-309(to)-308(venture)-308(upon)-309(an)-308(architecture)-309(after)-308(the)-308(style)]TJ 0 -13.549 Td [(of)-297(our)-297(own)-298(souls)]TJ/F20 10.9091 Tf 74.569 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(\050we)-297(are)-297(too)-297(cowardly)-298(for)-297(that!\051)]TJ/F20 10.9091 Tf 136.765 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-297(labyrinth)]TJ -233.152 -13.549 Td [(would)-254(have)-255(to)-254(be)-254(our)-255(model.)-263(That)-254(music)-254(which)-255(is)-254(peculiar)-254(to)-254(us,)]TJ 0 -13.55 Td [(and)-322(which)-322(really)-322(expresses)-322(us,)-339(lets)-322(this)-322(be)-322(clearly)-322(seen!)-466(\050for)-321(in)]TJ 0 -13.549 Td [(music)-260(men)-261(let)-260(themselves)-260(go,)-263(because)-261(they)-260(think)-260(there)-261(is)-260(no)-260(one)]TJ 0 -13.549 Td [(who)-250(can)-250(see)-250(them)-250(hiding)-250(behind)-250(their)-250(music\051.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(170.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(NOTHER)]TJ/F16 10.9091 Tf 36.503 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(OINT)-525(OF)]TJ/F16 10.9091 Tf 37.587 0 Td [(V)]TJ/F16 7.9701 Tf 7.877 0 Td [(IEW)]TJ/F16 10.9091 Tf 15.047 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(How)-384(we)-383(babble)-384(about)-384(the)-383(Greeks!)]TJ -124.593 -13.549 Td [(What)-339(do)-339(we)-339(understand)-339(of)-339(their)-339(art,)-361(the)-339(soul)-339(of)-339(which)-339(was)-339(the)]TJ 0 -13.549 Td [(passion)-425(for)-425(naked)-424(masculine)-425(beauty!)-774(It)-425(was)-425(only)-425(by)-424(starting)]TJ 0 -13.549 Td [(therefrom)-331(that)-332(they)-331(appreciated)-331(feminine)-332(beauty.)-494(For)-331(the)-331(latter)]TJ 0 -13.55 Td [(they)-281(had)-280(thus)-281(a)-280(perspective)-281(quit)1(e)-281(different)-280(from)-281(ours.)-341(It)-281(was)-280(the)]TJ 0 -13.549 Td [(same)-306(in)-306(regard)-306(to)-306(their)-307(love)-306(for)-306(women:)-362(their)-306(worship)-306(was)-306(of)-306(a)]TJ 0 -13.549 Td [(different)-250(kind,)-250(and)-250(so)-250(also)-250(was)-250(their)-250(contempt.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +704 0 obj << +/Type /Page +/Contents 705 0 R +/Resources 703 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 698 0 R +>> endobj +706 0 obj << +/D [704 0 R /XYZ 283.139 393.778 null] +>> endobj +703 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +709 0 obj << +/Length 4954 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(150)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(171.)]TJ/F16 10.9091 Tf 0 -28.893 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.042 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(OOD)-303(OF)-304(THE)]TJ/F16 10.9091 Tf 50.198 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ODERN)]TJ/F16 10.9091 Tf 29.867 0 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(AN)]TJ/F16 10.9091 Tf 11.508 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(He)-222(has)-221(learned)-222(to)-222(digest)-222(many)]TJ -150.381 -13.549 Td [(things;)-541(nay,)-492(almost)-444(everything;)-1082(it)-444(is)-444(his)-444(ambition)-444(to)-444(do)-443(so.)]TJ/F16 7.9701 Tf -72.755 0 Td [([175])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(He)-397(would,)-434(however,)-435(be)-397(really)-397(of)-398(a)-397(higher)-397(order)-398(if)-397(he)-397(did)-397(not)]TJ 0 -13.549 Td [(understand)-301(this)-301(so)-300(well:)]TJ/F31 10.9091 Tf 108.827 0 Td [(homo)-301(pamphagus)]TJ/F16 10.9091 Tf 81.104 0 Td [(is)-301(not)-301(the)-300(finest)-301(type)]TJ -189.931 -13.55 Td [(of)-348(the)-348(human)-348(race.)-543(We)-348(live)-348(between)-348(a)-348(past)-348(which)-348(had)-348(a)-347(more)]TJ 0 -13.549 Td [(wayward)-367(and)-368(deranged)-367(taste)-368(than)-367(we,)-397(and)-367(a)-368(future)-367(which)-367(will)]TJ 0 -13.549 Td [(possibly)-250(have)-250(a)-250(more)-250(select)-250(taste,)]TJ/F20 10.9091 Tf 145.429 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(we)-250(live)-250(too)-250(much)-250(midway.)]TJ/F16 15.7808 Tf -156.338 -41.968 Td [(172.)]TJ/F16 10.9091 Tf 0 -28.893 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(RAGEDY)-492(AND)]TJ/F16 10.9091 Tf 58.309 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(USIC)]TJ/F16 10.9091 Tf 18.156 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Men)-360(of)-359(essentially)-360(warlike)-359(disposition,)]TJ -106.465 -13.549 Td [(such,)-217(for)-209(example,)-217(as)-208(the)-209(ancient)-209(Greeks)-209(in)-208(the)-209(time)-209(of)-208(\306schylus,)]TJ 0 -13.549 Td [(are)-383(difficult)-384(to)-383(rouse,)-417(and)-383(when)-384(pity)-383(once)-384(triumphs)-383(over)-383(their)]TJ 0 -13.55 Td [(hardness)-622(they)-622(are)-622(seized)-621(as)-622(by)-622(a)-622(kind)-622(of)-622(giddiness)-622(or)-621(a)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(demoniacal)-430(power,)]TJ/F20 10.9091 Tf 84.967 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(they)-430(feel)-429(themselves)-430(overpowered)-430(and)]TJ -105.564 -13.549 Td [(thrilled)-342(by)-341(a)-342(religious)-341(horror.)-524(After)-342(this)-341(they)-342(become)-341(sceptical)]TJ 0 -13.549 Td [(about)-265(their)-264(condition;)-272(but)-265(as)-265(long)-265(as)-264(they)-265(are)-265(in)-264(it)-265(they)-265(enjoy)-264(the)]TJ 0 -13.549 Td [(charm)-326(of)-325(being,)-344(as)-326(it)-325(were,)-345(outside)-325(themselves,)-344(and)-326(the)-325(delight)]TJ 0 -13.55 Td [(of)-281(the)-280(marvellous)-281(mixed)-281(with)-280(the)-281(bitterest)-281(gall)-280(of)-281(suffering:)-311(this)]TJ 0 -13.549 Td [(is)-359(the)-358(proper)-359(kind)-358(of)-359(drink)-359(for)-358(fighting)-359(men,)]TJ/F20 10.9091 Tf 200.671 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(something)-359(rare,)]TJ -211.58 -13.549 Td [(dangerous,)-377(and)-352(bitter-sweet,)-377(which)-351(does)-352(not)-352(often)-351(fall)-352(to)-351(one's)]TJ 0 -13.549 Td [(lot.)]TJ 11.956 -13.549 Td [(Tragedy)-331(appeals)-330(to)-331(souls)-331(who)-331(feel)-331(pity)-330(in)-331(this)-331(way,)-351(to)-330(those)]TJ -11.956 -13.55 Td [(fierce)-207(and)-207(warlike)-207(souls)-206(which)-207(are)-207(difficult)-207(to)-207(overcome,)-215(whether)]TJ 0 -13.549 Td [(by)-325(fear)-324(or)-325(pity,)-343(but)-324(which)-325(lose)-324(nothing)-325(by)-324(being)-325(softened)-324(from)]TJ 0 -13.549 Td [(time)-275(to)-276(time.)-326(Of)-275(what)-275(use,)-282(however,)-282(is)-275(tragedy)-275(to)-276(those)-275(who)-275(are)]TJ 0 -13.549 Td [(as)-193(open)-193(to)-192(the)]TJ/F20 10.9091 Tf 60.526 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(sympathetic)-193(affections)]TJ/F20 10.9091 Tf 97.841 0 Td [(\035)]TJ/F16 10.9091 Tf 6.947 0 Td [(as)-193(the)-193(sails)-192(of)-193(a)-193(ship)-193(to)-193(the)]TJ -170.158 -13.549 Td [(wind!)-242(When)-227(at)-226(the)-226(time)-227(of)-226(Plato)-227(the)-226(Athenians)-227(had)-226(become)-226(more)]TJ 2.42 -13.549 Td [(softened)-222(and)-222(sensitive,)-227(oh,)-228(how)-221(far)-222(they)-222(were)-222(still)-222(removed)-222(from)]TJ/F16 7.9701 Tf -75.176 0 Td [([176])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(the)-217(gushing)-217(emotions)-217(of)-217(the)-217(inhabitants)-217(of)-217(our)-217(modern)-217(towns)-217(and)]TJ 0 -13.549 Td [(villages!)-685(And)-395(yet)-395(even)-395(then)-395(the)-395(philosophers)-395(were)-395(beginning)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +708 0 obj << +/Type /Page +/Contents 709 0 R +/Resources 707 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 698 0 R +>> endobj +710 0 obj << +/D [708 0 R /XYZ 242.529 475.733 null] +>> endobj +711 0 obj << +/D [708 0 R /XYZ 93.543 93.24 null] +>> endobj +707 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +714 0 obj << +/Length 5090 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(151)]TJ +0 g 0 G + 0 -30.759 Td [(to)-378(complain)-378(of)-377(the)-378(injurious)-378(nature)-378(of)-378(tragedy.)-633(An)-378(epoch)-377(full)]TJ 0 -13.549 Td [(of)-427(danger)-427(such)-427(as)-426(that)-427(now)-427(beginning,)-471(in)-427(which)-427(bravery)-426(and)]TJ 0 -13.549 Td [(manliness)-264(are)-264(rising)-264(in)-264(value,)-268(will)-264(perhaps)-264(again)-264(harden)-264(souls)-264(to)]TJ 0 -13.549 Td [(such)-325(an)-324(extent)-325(that)-325(they)-324(will)-325(once)-324(more)-325(stand)-325(in)-324(need)-325(of)-324(tragic)]TJ 0 -13.55 Td [(poets:)-414(but)-331(in)-332(the)-332(meantime)-332(these)-332(are)-331(somewhat)-332(superfluous,)-352(to)]TJ 0 -13.549 Td [(put)-324(it)-325(mildly.)-473(For)-324(music,)-343(too,)-343(a)-325(better)-324(age)-325(may)-324(be)-324(approaching)]TJ 0 -13.549 Td [(\050it)-322(will)-322(certainly)-322(be)-322(a)-321(more)-322(evil)-322(age!\051)-466(when)-322(artists)-322(will)-322(have)-321(to)]TJ 0 -13.549 Td [(make)-389(their)-388(music)-388(appeal)-389(to)-388(strongly)-389(individual)-388(beings,)-423(beings)]TJ 0 -13.549 Td [(which)-334(will)-334(have)-334(become)-334(hard)-334(and)-334(which)-334(will)-334(be)-334(dominated)-333(by)]TJ 0 -13.55 Td [(the)-287(gloomy)-286(earnestness)-287(of)-287(their)-286(own)-287(passion;)-305(but)-287(of)-286(what)-287(use)-286(is)]TJ 0 -13.549 Td [(music)-297(to)-296(the)-297(little)-297(souls)-296(of)-297(the)-296(present)-297(age)-297(which)-296(is)-297(fast)-296(passing)]TJ 0 -13.549 Td [(away,)-363(souls)-341(that)-340(are)-341(too)-340(unsteady,)-363(ill-developed,)-363(half-personal,)]TJ 0 -13.549 Td [(inquisitive,)-250(and)-250(covetous)-250(of)-250(everything?)]TJ/F16 15.7808 Tf 0 -42.865 Td [(173.)]TJ/F16 10.9091 Tf 0 -29.791 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.107 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(LATTERERS)-437(OF)]TJ/F16 10.9091 Tf 62.318 0 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(ORK)]TJ/F16 10.9091 Tf 16.825 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)-319(the)-320(glorification)-319(of)]TJ/F20 10.9091 Tf 99.374 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(work)]TJ/F20 10.9091 Tf 22.418 0 Td [(\035)]TJ/F16 10.9091 Tf 8.327 0 Td [(and)]TJ -264.877 -13.549 Td [(the)-337(never-ceasing)-337(talk)-337(about)-337(the)]TJ/F20 10.9091 Tf 146.223 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(blessing)-337(of)-337(labour,)]TJ/F20 10.9091 Tf 82.798 0 Td [(\035)]TJ/F16 10.9091 Tf 8.52 0 Td [(I)-337(see)-337(the)]TJ -242.385 -13.549 Td [(same)-412(secret)]TJ/F31 10.9091 Tf 56.847 0 Td [(arri\350re-pens\351e)]TJ/F16 10.9091 Tf 68.716 0 Td [(as)-412(I)-412(do)-412(in)-412(the)-412(praise)-412(bestowed)-412(on)]TJ -125.563 -13.549 Td [(impersonal)-351(acts)-350(of)-351(a)-350(general)-351(interest,)-375(viz.)-552(a)-350(fear)-351(of)-350(everything)]TJ 0 -13.55 Td [(individual.)-496(For)-332(at)-332(the)-332(sight)-332(of)-332(work)]TJ/F20 10.9091 Tf 159.578 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-332(is)-332(to)-332(say,)-352(severe)-332(toil)]TJ -170.487 -13.549 Td [(from)-329(morning)-328(till)-329(night)]TJ/F20 10.9091 Tf 103.492 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(we)-329(have)-328(the)-329(feeling)-328(that)-329(it)-329(is)-328(the)-329(best)]TJ -114.401 -13.549 Td [(police,)-489(viz.)-823(that)-441(it)-441(holds)-441(every)-441(one)-441(in)-441(check)-441(and)-441(effectively)]TJ 0 -13.549 Td [(hinders)-351(the)-352(development)-351(of)-352(reason,)-376(of)-352(greed,)-376(and)-352(of)-351(desire)-351(for)]TJ 4.099 -13.549 Td [(independence.)-627(For)-376(work)-376(uses)-375(up)-376(an)-376(extraordinary)-376(proportion)]TJ/F16 7.9701 Tf 286.925 0 Td [([177])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(of)-451(nervous)-451(force,)-501(withdrawing)-451(it)-451(from)-450(reflection,)-501(meditation,)]TJ 0 -13.55 Td [(dreams,)-480(cares,)-480(love,)-479(and)-434(hatred;)-526(it)-434(dangles)-434(unimportant)-433(aims)]TJ 0 -13.549 Td [(before)-496(the)-495(eyes)-496(of)-495(the)-496(worker)-495(and)-496(affords)-495(easy)-496(and)-495(regular)]TJ 0 -13.549 Td [(gratification.)-949(Thus)-482(it)-483(happens)-483(that)-483(a)-483(society)-483(where)-483(work)-482(is)]TJ 0 -13.549 Td [(continually)-355(being)-355(performed)-355(will)-356(enjoy)-355(greater)-355(security,)-381(and)-355(it)]TJ 0 -13.549 Td [(is)-306(security)-307(which)-306(is)-306(now)-306(venerated)-307(as)-306(the)-306(supreme)-306(deity.)]TJ/F20 10.9091 Tf 250.936 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(And)]TJ -261.845 -13.55 Td [(now,)-407(horror)-375(of)-375(horrors!)-626(it)-375(is)-375(the)]TJ/F20 10.9091 Tf 151.404 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(workman)]TJ/F20 10.9091 Tf 41.204 0 Td [(\035)]TJ/F16 10.9091 Tf 8.937 0 Td [(himself)-375(who)-376(has)]TJ -206.388 -13.549 Td [(become)-157(dangerous;)-187(the)-157(whole)-157(world)-156(is)-157(swarming)-157(with)]TJ/F20 10.9091 Tf 230.95 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(dangerous)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +713 0 obj << +/Type /Page +/Contents 714 0 R +/Resources 712 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 698 0 R +>> endobj +715 0 obj << +/D [713 0 R /XYZ 46.771 174.536 null] +>> endobj +712 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +718 0 obj << +/Length 5034 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(152)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(individuals,)]TJ/F20 10.9091 Tf 51.218 0 Td [(\035)]TJ/F16 10.9091 Tf 6.632 0 Td [(and)-164(behind)-164(them)-164(follows)-164(the)-164(danger)-164(of)-164(dangers)]TJ/F20 10.9091 Tf 198.54 0 Td [(\024)]TJ/F31 10.9091 Tf 10.909 0 Td [(the)]TJ/F16 10.9091 Tf -267.299 -13.549 Td [(individuum!)]TJ/F16 15.7808 Tf 0 -49.64 Td [(174.)]TJ/F16 10.9091 Tf 0 -36.565 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 15.077 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORAL)]TJ/F16 10.9091 Tf 26.147 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(ASHION)-559(OF)-558(A)]TJ/F16 10.9091 Tf 59.401 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(OMMERCIAL)]TJ/F16 10.9091 Tf 53.158 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(OMMUNITY)]TJ/F16 10.9091 Tf 44.712 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Behind)]TJ -249.114 -13.549 Td [(the)-376(principle)-376(of)-375(the)-376(present)-376(moral)-375(fashion:)]TJ/F20 10.9091 Tf 196.701 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Moral)-376(actions)-375(are)]TJ -201.545 -13.549 Td [(actions)-326(performed)-326(out)-325(of)-326(sympathy)-326(for)-326(others,)]TJ/F20 10.9091 Tf 205.227 0 Td [(\035)]TJ/F16 10.9091 Tf 8.398 0 Td [(I)-326(see)-325(the)-326(social)]TJ -213.625 -13.549 Td [(instinct)-463(of)-462(fear,)-516(which)-463(thus)-462(assumes)-463(an)-463(intellectual)-462(disguise:)]TJ 0 -13.55 Td [(this)-298(instinct)-298(sets)-297(forth)-298(as)-298(its)-298(supreme,)-309(most)-298(important,)-310(and)-297(most)]TJ 0 -13.549 Td [(immediate)-190(principle)-189(that)-190(life)-189(shall)-190(be)-189(relieved)-190(of)-189(all)-190(the)-189(dangerous)]TJ 0 -13.549 Td [(characteristics)-219(which)-220(it)-219(possessed)-219(in)-219(former)-220(times,)-225(and)-219(that)-219(every)]TJ 0 -13.549 Td [(one)-233(must)-232(help)-233(with)-232(all)-233(his)-233(strength)-232(towards)-233(the)-232(attainment)-233(of)-232(this)]TJ 0 -13.549 Td [(end.)-495(It)-332(is)-332(for)-332(t)1(hat)-332(reason)-332(that)-332(only)-331(those)-332(actions)-332(which)-332(keep)-331(in)]TJ 0 -13.55 Td [(view)-193(the)-193(general)-192(security)-193(and)-193(the)-193(feeling)-192(of)-193(security)-193(of)-193(society)-192(are)]TJ 0 -13.549 Td [(called)]TJ/F20 10.9091 Tf 28.935 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(good.)]TJ/F20 10.9091 Tf 24.545 0 Td [(\035)]TJ/F16 10.9091 Tf 7.727 0 Td [(How)-264(little)-265(joy)-264(must)-264(men)-265(now)-264(have)-264(in)-265(themselves)]TJ -66.051 -13.549 Td [(when)-254(such)-254(a)-253(tyranny)-254(of)-254(fear)-253(prescribes)-254(their)-254(supreme)-254(moral)-253(law,)]TJ 0 -13.549 Td [(if)-314(they)-313(make)-314(no)-314(objection)-313(when)-314(commanded)-314(to)-313(turn)-314(their)-314(eyes)]TJ/F16 7.9701 Tf -72.756 0 Td [([178])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(from)-283(themselves)-283(and)-283(to)-283(look)-282(aside)-283(from)-283(themselves!)-349(And)-283(yet)-282(at)]TJ 0 -13.55 Td [(the)-299(same)-298(time)-299(they)-298(have)-299(lynx)-299(eyes)-298(for)-299(all)-298(distress)-299(and)-298(suffering)]TJ 0 -13.549 Td [(elsewhere!)-809(Are)-437(we)-436(not,)-483(then,)-484(with)-436(this)-437(gigantic)-436(intention)-436(of)]TJ 0 -13.549 Td [(ours)-409(of)-409(smoothing)-409(down)-409(every)-409(sharp)-409(edge)-409(and)-409(corner)-409(in)-409(life,)]TJ 0 -13.549 Td [(utilising)-366(the)-367(best)-366(means)-366(of)-367(turning)-366(mankind)-366(into)-367(sand!)-598(Small,)]TJ 0 -13.549 Td [(soft,)-406(round,)-406(infinite)-374(sand!)-624(Is)-375(that)-375(your)-374(ideal,)-406(ye)-375(harbingers)-374(of)]TJ 0 -13.55 Td [(the)]TJ/F20 10.9091 Tf 15.904 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(sympathetic)-236(affections)]TJ/F20 10.9091 Tf 98.311 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(?)-245(In)-236(the)-236(meantime)-236(even)-236(the)-236(question)]TJ -123.903 -13.549 Td [(remains)-179(unanswered)-179(whether)-178(we)-179(are)-179(of)-178(more)-179(use)-179(to)-179(our)-178(neighbour)]TJ 0 -13.549 Td [(in)-504(running)-505(immediately)-504(and)-504(continually)-505(to)-504(his)-504(help,)]TJ/F20 10.9091 Tf 243.059 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(which)]TJ -253.968 -13.549 Td [(for)-597(the)-596(most)-597(part)-596(can)-597(only)-597(be)-596(done)-597(in)-596(a)-597(very)-596(superficial)]TJ 0 -13.549 Td [(way,)-386(as)-359(otherwise)-359(it)-358(would)-359(become)-359(a)-359(tyrannical)-359(meddling)-358(and)]TJ 0 -13.549 Td [(changing,)]TJ/F20 10.9091 Tf 42.72 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(or)-311(by)-311(transforming)-311(ourselves)-311(into)-311(something)-310(which)]TJ -53.629 -13.55 Td [(our)-454(neighbour)-454(can)-453(look)-454(upon)-454(with)-454(pleasure,)]TJ/F20 10.9091 Tf 203.309 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(something,)-505(for)]TJ -214.219 -13.549 Td [(example,)-514(which)-462(may)-461(be)-462(compared)-462(to)-461(a)-462(beautiful,)-514(quiet,)-514(and)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +717 0 obj << +/Type /Page +/Contents 718 0 R +/Resources 716 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 698 0 R +>> endobj +719 0 obj << +/D [717 0 R /XYZ 374.173 255.831 null] +>> endobj +716 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +722 0 obj << +/Length 4454 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(153)]TJ +0 g 0 G + 0 -30.759 Td [(secluded)-275(garden,)-281(protected)-274(by)-275(high)-275(walls)-274(against)-275(storms)-275(and)-274(the)]TJ 0 -13.549 Td [(dust)-250(of)-250(the)-250(roads,)-250(but)-250(likewise)-250(with)-250(a)-250(hospitable)-250(gate.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(175.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(UNDAMENTAL)]TJ/F16 10.9091 Tf 59.058 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(ASIS)-356(OF)-356(A)]TJ/F16 10.9091 Tf 41.721 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(ULTURE)-356(OF)]TJ/F16 10.9091 Tf 47.293 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(RADERS)]TJ/F16 10.9091 Tf 31.442 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(We)-260(have)-260(now)]TJ -220.434 -13.549 Td [(an)-228(opportunity)-229(of)-228(watching)-228(the)-229(manifold)-228(growth)-228(of)-229(the)-228(culture)-228(of)]TJ 0 -13.549 Td [(a)-260(society)-261(of)-260(which)-261(commerce)-260(is)-261(the)-260(soul,)-263(just)-261(as)-260(personal)-260(rivalry)]TJ 0 -13.549 Td [(was)-451(the)-452(soul)-451(of)-451(culture)-452(among)-451(the)-451(ancient)-452(Greeks,)-501(and)-451(war,)]TJ 0 -13.55 Td [(conquest,)-373(and)-348(law)-348(among)-348(the)-349(ancient)-348(Romans.)-544(The)-348(tradesman)]TJ 0 -13.549 Td [(is)-300(able)-299(to)-300(value)-300(everything)-300(without)-299(producing)-300(it,)-312(and)-300(to)-300(value)-299(it)]TJ 0 -13.549 Td [(according)-377(to)-378(the)-377(requirements)-378(of)-377(the)-377(consumer)-378(rather)-377(than)-377(his)]TJ 0 -13.549 Td [(own)-429(personal)-429(needs.)]TJ/F20 10.9091 Tf 101.251 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(How)-429(many)-858(and)-428(what)-429(class)-429(of)-429(people)]TJ/F16 7.9701 Tf 184.929 0 Td [([179])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(will)-445(consume)-446(this?)]TJ/F20 10.9091 Tf 86.082 0 Td [(\035)]TJ/F16 10.9091 Tf 9.703 0 Td [(is)-445(his)-446(question)-445(of)-446(questions.)-836(Hence,)-494(he)]TJ -95.785 -13.55 Td [(instinctively)-230(and)-229(incessantly)-230(employs)-229(this)-230(mode)-229(of)-230(valuation)-229(and)]TJ 0 -13.549 Td [(applies)-437(it)-436(to)-437(everything,)-483(including)-437(the)-437(productions)-436(of)-437(art)-436(and)]TJ 0 -13.549 Td [(science,)-482(and)-436(of)-436(thinkers,)-482(scholars,)-483(artists,)-482(statesmen,)-482(nations,)]TJ 0 -13.549 Td [(political)-244(parties,)-245(and)-245(even)-244(entire)-244(ages:)-247(with)-244(respect)-244(to)-244(everything)]TJ 0 -13.549 Td [(produced)-328(or)-329(created)-328(he)-329(inquires)-328(into)-329(the)-328(supply)-329(and)-328(demand)-328(in)]TJ 0 -13.55 Td [(order)-357(to)-358(estimate)-357(for)-357(himself)-358(the)-357(value)-358(of)-357(a)-357(thing.)-572(This,)-384(when)]TJ 0 -13.549 Td [(once)-275(it)-276(has)-275(been)-276(made)-275(the)-276(principle)-275(of)-276(an)-275(entire)-276(culture,)-281(worked)]TJ 0 -13.549 Td [(out)-204(to)-204(its)-204(most)-204(minute)-204(and)-204(subtle)-204(details,)-213(and)-204(imposed)-204(upon)-203(every)]TJ 0 -13.549 Td [(kind)-262(of)-261(will)-262(and)-262(knowledge,)-264(this)-262(is)-261(what)-262(you)-262(men)-261(of)-262(the)-261(coming)]TJ 0 -13.549 Td [(century)-417(will)-418(be)-417(proud)-418(of,)]TJ/F20 10.9091 Tf 115.468 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(if)-417(the)-418(prophets)-417(of)-418(the)-417(commercial)]TJ -126.377 -13.55 Td [(classes)-227(are)-226(right)-227(in)-226(putting)-227(that)-227(century)-226(into)-227(your)-226(possession!)-242(But)]TJ 0 -13.549 Td [(I)-291(have)-291(little)-290(belief)-291(in)-291(these)-291(prophets.)]TJ/F31 10.9091 Tf 163.374 0 Td [(Credat)-291(Jud\346us)-291(Apel)1(la)]TJ/F20 10.9091 Tf 97.86 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(to)]TJ -272.143 -13.549 Td [(speak)-250(with)-250(Horace.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(176.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.165 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(RITICISM)-319(OF)-319(OUR)]TJ/F16 10.9091 Tf 69.613 0 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(NCESTORS)]TJ/F16 10.9091 Tf 40.743 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Why)-233(should)-233(we)-233(now)-233(endure)]TJ -158.976 -13.549 Td [(the)-259(truth,)-261(even)-259(about)-259(the)-259(most)-259(recent)-259(past?)-277(Because)-259(there)-259(is)-258(now)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +721 0 obj << +/Type /Page +/Contents 722 0 R +/Resources 720 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 724 0 R +>> endobj +723 0 obj << +/D [721 0 R /XYZ 207.67 339.581 null] +>> endobj +720 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +727 0 obj << +/Length 4172 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(154)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(always)-384(a)-383(new)-384(generation)-383(which)-383(feels)-384(itself)-383(in)-384(contradiction)-383(to)]TJ 0 -13.549 Td [(the)-354(past)-354(and)-354(enjoys)-353(in)-354(this)-354(criticism)-354(the)-354(first-fruits)-354(of)-354(its)-353(sense)]TJ 0 -13.549 Td [(of)-312(power.)-436(In)-312(former)-312(times)-311(the)-312(new)-312(generation,)-328(on)-312(the)-311(contrary,)]TJ 0 -13.549 Td [(wished)-231(to)-231(base)-232(itself)-231(on)-231(the)-231(old)-231(and)-232(began)-231(to)-231(feel)-231(conscious)-231(of)-231(its)]TJ 0 -13.55 Td [(power,)-278(not)-272(only)-272(in)-272(accepting)-272(the)-272(opinions)-272(of)-273(its)-272(ancestors)-272(but,)-277(if)]TJ 0 -13.549 Td [(possible,)-258(taking)-256(them)-256(even)-256(more)-255(seriously.)-268(To)-256(criticise)-256(ancestral)]TJ 0 -13.549 Td [(authority)-273(was)-272(in)-273(former)-273(times)-272(a)-273(vice;)-284(but)-273(at)-272(the)-273(present)-273(time)-272(our)]TJ 0 -13.549 Td [(idealists)-250(begin)-250(by)-250(making)-250(it)-250(their)-250(starting-point.)]TJ/F16 7.9701 Tf -72.755 -24.613 Td [([180])]TJ/F16 15.7808 Tf 72.755 -40.476 Td [(177.)]TJ/F16 10.9091 Tf 0 -29.778 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(O)-421(LEARN)]TJ/F16 10.9091 Tf 39.022 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(OLITUDE)]TJ/F16 10.9091 Tf 34.526 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(O)-307(ye)-308(poor)-307(fellows)-307(in)-307(the)-308(great)-307(centres)-307(of)]TJ -99.917 -13.55 Td [(the)-309(world's)-308(politics,)-324(ye)-308(young)-309(and)-309(talented)-308(men,)-324(who,)-323(urged)-308(on)]TJ 0 -13.549 Td [(by)-194(ambition,)-205(think)-193(it)-194(your)-194(duty)-193(to)-194(propound)-194(your)-193(opinion)-194(of)-193(every)]TJ 0 -13.549 Td [(event)-378(of)-378(the)-377(day,)]TJ/F20 10.9091 Tf 76.891 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(for)-378(something)-378(is)-377(always)-378(happening,)]TJ/F20 10.9091 Tf 160.408 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(who,)]TJ -259.117 -13.549 Td [(by)-433(thus)-433(making)-433(a)-433(noise)-433(and)-433(raising)-433(a)-434(cl)1(oud)-434(of)-433(dust,)-478(mistake)]TJ 0 -13.549 Td [(yourselves)-393(for)-393(the)-393(rolling)-394(chariot)-393(of)-393(history;)-464(who,)-429(because)-393(ye)]TJ 0 -13.55 Td [(always)-310(listen,)-324(always)-310(suit)-310(the)-309(moment)-310(when)-310(ye)-309(can)-310(put)-310(in)-309(your)]TJ 0 -13.549 Td [(word)-234(or)-234(two,)-237(thereby)-234(lose)-234(all)-234(real)-234(productiveness.)-245(Whatever)-233(may)]TJ 0 -13.549 Td [(be)-394(your)-395(desire)-394(to)-395(accomplish)-394(great)-395(deeds,)-430(the)-395(deep)-394(silence)-394(of)]TJ 0 -13.549 Td [(pregnancy)-232(never)-232(comes)-232(to)-232(you!)-244(The)-232(event)-232(of)-232(the)-232(day)-232(sweeps)-232(you)]TJ 0 -13.549 Td [(along)-253(like)-253(straws)-253(before)-253(the)-253(wind)-253(whilst)-253(ye)-253(lie)-253(under)-253(the)-252(illusion)]TJ 0 -13.55 Td [(that)-263(ye)-264(are)-263(chasing)-264(the)-263(event,)]TJ/F20 10.9091 Tf 127.365 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(poor)-263(fellows!)-291(If)-263(a)-263(man)-264(wishes)-263(to)]TJ -138.274 -13.549 Td [(act)-242(the)-243(hero)-242(on)-243(the)-242(stage)-243(he)-242(must)-243(not)-242(think)-243(of)-242(forming)-243(part)-242(of)-242(the)]TJ 0 -13.549 Td [(chorus;)-250(he)-250(should)-250(not)-250(even)-250(know)-250(how)-250(the)-250(chorus)-250(is)-250(made)-250(up.)]TJ/F16 15.7808 Tf 0 -42.854 Td [(178.)]TJ/F16 10.9091 Tf 0 -29.779 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(AILY)]TJ/F16 10.9091 Tf 20.993 0 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(EAR)-246(AND)]TJ/F16 10.9091 Tf 37.125 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(EAR)]TJ/F16 10.9091 Tf 15.941 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(These)-180(young)-180(men)-179(are)-180(lacking)-180(neither)-180(in)]TJ -112.535 -13.549 Td [(character,)-249(nor)-248(talent,)-248(nor)-248(zeal,)-249(but)-248(they)-248(have)-248(never)-248(had)-248(sufficient)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +726 0 obj << +/Type /Page +/Contents 727 0 R +/Resources 725 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 724 0 R +>> endobj +728 0 obj << +/D [726 0 R /XYZ 93.543 398.718 null] +>> endobj +725 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +731 0 obj << +/Length 5403 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(155)]TJ +0 g 0 G + 0 -30.759 Td [(time)-295(to)-294(choose)-295(their)-294(own)-295(path;)-317(they)-294(have,)-306(on)-294(the)-295(contrary,)-305(been)]TJ 0 -13.549 Td [(habituated)-334(from)-334(the)-334(most)-334(tender)-334(age)-334(to)-334(have)-334(their)-334(path)-333(pointed)]TJ 0 -13.549 Td [(out)-284(to)-283(them.)-352(At)-283(the)-284(time)-284(when)-283(they)-284(were)-284(ripe)-283(enough)-284(to)-284(be)-283(sent)]TJ 0 -13.549 Td [(into)-215(the)]TJ/F20 10.9091 Tf 34.997 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(desert,)]TJ/F20 10.9091 Tf 28.778 0 Td [(\035)]TJ/F16 10.9091 Tf 7.189 0 Td [(something)-215(else)-215(was)-215(done)-215(with)-215(them.)-238(They)-215(were)]TJ -75.808 -13.55 Td [(turned)-222(to)-221(account,)-228(estranged)-222(from)-221(themselves,)-228(and)-443(brought)-222(up)-221(in)]TJ/F16 7.9701 Tf 291.024 0 Td [([181])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(such)-241(a)-242(way)-241(that)-241(they)-242(became)-241(accustomed)-242(to)-241(be)-241(worn)-242(out)-241(by)-241(their)]TJ 0 -13.549 Td [(daily)-336(toil.)-508(This)-336(was)-336(imposed)-336(on)-336(them)-336(as)-336(a)-336(duty,)-357(and)-336(now)-336(they)]TJ 0 -13.549 Td [(cannot)-233(do)-232(without)-233(it;)-238(they)-233(would)-232(not)-233(wish)-232(it)-233(to)-233(be)-232(otherwise.)-244(The)]TJ 0 -13.549 Td [(only)-283(thing)-284(that)-283(cannot)-284(be)-283(refused)-283(to)-284(these)-283(poor)-284(beasts)-283(of)-283(burden)]TJ 0 -13.55 Td [(is)-329(their)]TJ/F20 10.9091 Tf 34.443 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(holidays)]TJ/F20 10.9091 Tf 36.971 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.752 0 Td [(such)-329(is)-328(the)-329(name)-329(they)-328(give)-329(to)-329(this)-328(ideal)-329(of)]TJ -92.01 -13.549 Td [(leisure)-232(in)-231(an)-232(overworked)-231(century;)]TJ/F20 10.9091 Tf 148.418 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(holidays,)]TJ/F20 10.9091 Tf 39.698 0 Td [(\035)]TJ/F16 10.9091 Tf 7.37 0 Td [(in)-232(which)-231(they)-232(may)]TJ -200.331 -13.549 Td [(for)-250(once)-250(be)-250(idle,)-250(idiotic,)-250(and)-250(childish)-250(to)-250(their)-250(heart's)-250(content.)]TJ/F16 15.7808 Tf 0 -42.865 Td [(179.)]TJ/F16 10.9091 Tf 0 -29.791 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(S)-210(LITTLE)]TJ/F16 10.9091 Tf 34.788 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(TATE)-210(AS)-211(POSSIBLE)]TJ/F16 10.9091 Tf 70.662 0 Td [(!)]TJ/F20 10.9091 Tf 3.632 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(All)-154(political)-154(and)-153(economic)-154(matters)]TJ -133.933 -13.549 Td [(are)-231(not)-230(of)-231(such)-230(great)-231(value)-231(that)-230(they)-231(ought)-230(to)-231(be)-231(dealt)-230(with)-231(by)-230(the)]TJ 0 -13.549 Td [(most)-242(talented)-243(minds:)-246(such)-243(a)-242(waste)-242(of)-243(intellect)-242(is)-243(at)-242(bottom)-242(worse)]TJ 0 -13.549 Td [(than)-339(any)-338(state)-339(of)-339(distress.)-515(These)-339(matters)-339(are,)-361(and)-338(ever)-339(will)-338(be,)]TJ 0 -13.549 Td [(the)-231(province)-230(of)-231(smaller)-231(minds,)-234(and)-231(others)-231(than)-230(the)-231(smaller)-230(minds)]TJ 0 -13.55 Td [(should)-272(not)-271(be)-272(at)-272(the)-272(service)-271(of)-272(this)-272(workshop:)-293(it)-272(would)-272(be)-271(better)]TJ 0 -13.549 Td [(to)-304(let)-304(the)-304(machinery)-304(work)-303(itself)-304(to)-304(pieces)-304(again!)-412(But)-304(as)-303(matters)]TJ 0 -13.549 Td [(stand)-359(at)-359(the)-359(present)-359(time,)-387(when)-359(not)-359(only)-359(do)-359(all)-359(people)-359(believe)]TJ 0 -13.549 Td [(that)-242(they)-241(must)-242(know)-241(all)-242(about)-241(it)-242(day)-241(by)-242(day,)-243(but)-241(wish)-242(likewise)-241(to)]TJ 0 -13.549 Td [(be)-246(always)-245(busy)-246(about)-246(it,)-246(and)-246(in)-246(so)-246(doing)-245(neglect)-246(their)-246(own)-245(work,)]TJ 0 -13.549 Td [(it)-262(is)-261(a)-262(great)-261(and)-262(ridiculous)-261(mistake.)-284(The)-262(price)-261(that)-262(has)-261(to)-262(be)-261(paid)]TJ 0 -13.55 Td [(for)-211(the)]TJ/F20 10.9091 Tf 30.651 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(public)-211(safety)]TJ/F20 10.9091 Tf 55.623 0 Td [(\035)]TJ/F16 10.9091 Tf 7.144 0 Td [(is)-211(far)-211(too)-210(high,)-219(and,)-219(what)-211(is)-210(maddest)-211(of)-211(all,)]TJ -98.261 -13.549 Td [(we)-324(effect)-324(the)-324(very)-324(opposite)-325(of)]TJ/F20 10.9091 Tf 137.539 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(public)-324(safety)]TJ/F20 10.9091 Tf 56.86 0 Td [(\035)]TJ/F16 10.9091 Tf 8.379 0 Td [(a)-324(fact)-324(which)-324(our)]TJ -207.621 -13.549 Td [(own)-330(dear)-329(century)-330(has)-330(undertaken)-330(to)-330(prove,)-349(as)-330(if)-330(this)-330(had)-329(never)]TJ 0 -13.549 Td [(been)-263(proved)-264(before!)-290(To)-264(make)-263(society)-264(secure)-263(against)-264(thieves)-263(and)]TJ 0 -13.549 Td [(fire,)-403(and)-372(to)-372(render)-372(it)-372(thoroughly)-372(fit)-372(for)-372(all)-372(kinds)-372(of)-372(trade)-372(and)]TJ/F16 7.9701 Tf 291.023 0 Td [([182])]TJ/F16 10.9091 Tf -291.023 -13.55 Td [(traffic,)-333(and)-316(to)-316(transform)-316(the)-317(State)-316(in)-316(a)-316(good)-317(and)-316(evil)-316(sense)-316(into)]TJ 0 -13.549 Td [(a)-388(kind)-388(of)-388(Providence)]TJ/F20 10.9091 Tf 95.11 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(these)-388(aims)-388(are)-388(low,)-423(mediocre,)-423(and)-388(not)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +730 0 obj << +/Type /Page +/Contents 731 0 R +/Resources 729 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 724 0 R +>> endobj +732 0 obj << +/D [730 0 R /XYZ 266.811 463.978 null] +>> endobj +733 0 obj << +/D [730 0 R /XYZ 327.401 93.24 null] +>> endobj +729 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +736 0 obj << +/Length 3332 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(156)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(by)-362(any)-361(means)-362(indispensable;)-417(and)-362(we)-361(should)-362(not)-361(seek)-362(to)-361(attain)]TJ 0 -13.549 Td [(them)-423(by)-422(the)-423(aid)-423(of)-422(the)-423(highest)-423(means)-422(and)-423(instruments)-422(which)]TJ 0 -13.549 Td [(exist)]TJ/F20 10.9091 Tf 20.608 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(means)-265(which)-265(we)-264(should)-265(reserve)-265(precisely)-265(for)-265(our)-264(highest)]TJ -31.517 -13.549 Td [(and)-276(rarest)-275(aims!)-327(Our)-276(epoch,)-282(however)-275(much)-276(it)-275(may)-276(babble)-275(about)]TJ 0 -13.55 Td [(economy,)-320(is)-306(a)-306(spendthrift:)-362(it)-306(wastes)-306(intellect,)-320(the)-306(most)-305(precious)]TJ 0 -13.549 Td [(thing)-250(of)-250(all.)]TJ/F16 15.7808 Tf 0 -43.778 Td [(180.)]TJ/F16 10.9091 Tf 0 -30.703 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(ARS)]TJ/F16 10.9091 Tf 15.501 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-462(great)-461(wars)-462(of)-461(our)-462(own)-461(day)-462(are)-461(the)-462(outcome)-461(of)]TJ -39.437 -13.549 Td [(historical)-250(study.)]TJ/F16 15.7808 Tf 0 -43.778 Td [(181.)]TJ/F16 10.9091 Tf 0 -30.703 Td [(G)]TJ/F16 7.9701 Tf 7.877 0 Td [(OVERNING)]TJ/F16 10.9091 Tf 41.612 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Some)-317(people)-317(govern)-317(because)-318(of)-317(their)-317(passion)-317(for)]TJ -63.125 -13.549 Td [(governing;)-321(others)-298(in)-297(order)-297(that)-298(they)-297(may)-298(not)-297(be)-297(governed,)]TJ/F20 10.9091 Tf 256.39 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)]TJ -267.299 -13.549 Td [(latter)-250(choose)-250(it)-250(as)-250(the)-250(lesser)-250(of)-250(two)-250(evils.)]TJ/F16 15.7808 Tf 0 -43.778 Td [(182.)]TJ/F16 10.9091 Tf 0 -30.703 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(OUGH)-577(AND)]TJ/F16 10.9091 Tf 49.481 0 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(EADY)]TJ/F16 10.9091 Tf 26.733 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(ONSISTENCY)]TJ/F16 10.9091 Tf 49.59 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(People)-422(say)-422(of)-422(a)-421(man)-422(with)]TJ -161.271 -13.55 Td [(great)-447(respect,)]TJ/F20 10.9091 Tf 65.717 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(He)-447(is)-447(a)-447(character)]TJ/F20 10.9091 Tf 79.436 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(that)-447(is,)-496(when)-447(he)-447(exhibits)]TJ -165.749 -13.549 Td [(a)-374(rough)-374(and)-374(ready)-374(consistency,)-405(when)-374(it)-374(is)-374(evident)-374(even)-374(to)-374(the)]TJ 0 -13.549 Td [(dullest)-283(eye.)-348(But,)-290(whenever)-283(a)-283(more)-282(subtle)-283(and)-283(profound)-282(intellect)]TJ 0 -13.549 Td [(sets)-432(itself)-432(up)-432(and)-432(shows)-432(consistency)-433(in)-432(a)-432(higher)-432(manner,)-477(the)]TJ 0 -13.549 Td [(spectators)-448(deny)-448(the)-447(existence)-448(of)-448(any)-448(character.)-843(That)-448(is)-447(why)]TJ 0 -13.55 Td [(cunning)-256(statesmen)-257(usually)-256(act)-256(their)-256(comedy)-256(under)-257(the)-256(cloak)-256(of)-256(a)]TJ 0 -13.549 Td [(kind)-250(of)-250(rough)-250(and)-250(ready)-250(consistency.)]TJ/F16 7.9701 Tf -72.756 -25.352 Td [([183])]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +735 0 obj << +/Type /Page +/Contents 736 0 R +/Resources 734 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 724 0 R +>> endobj +737 0 obj << +/D [735 0 R /XYZ 93.543 66.142 null] +>> endobj +734 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +740 0 obj << +/Length 4966 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(157)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(183.)]TJ/F16 10.9091 Tf 0 -28.893 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.539 0 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(LD)-366(AND)-366(THE)]TJ/F16 10.9091 Tf 52.127 0 Td [(Y)]TJ/F16 7.9701 Tf 7.876 0 Td [(OUNG)]TJ/F16 10.9091 Tf 23.018 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(There)-267(is)-268(something)-267(immoral)-267(about)]TJ -129.583 -13.549 Td [(Parliaments,)]TJ/F20 10.9091 Tf 54.24 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(so)-286(many)-286(people)-287(still)-286(think,)]TJ/F20 10.9091 Tf 117.041 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(for)-286(in)-286(them)-287(views)]TJ -202.787 -13.549 Td [(even)-283(against)-283(the)-283(Government)-283(may)-283(be)-283(expressed.)]TJ/F20 10.9091 Tf 212.711 0 Td [(\035\024\034)]TJ/F16 10.9091 Tf 20.596 0 Td [(We)-283(should)]TJ -233.307 -13.549 Td [(always)-406(adopt)-407(that)-406(view)-406(of)-406(a)-406(subject)-407(which)-406(our)-406(gracious)-406(Lord)]TJ 0 -13.55 Td [(commands,)]TJ/F20 10.9091 Tf 49.997 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.752 0 Td [(this)-441(is)-441(the)-441(eleventh)-441(commandment)-441(in)-441(many)-441(an)]TJ -65.749 -13.549 Td [(honest)-419(old)-418(head,)-461(especially)-419(in)-419(Northern)-419(Germany.)-756(We)-418(laugh)]TJ 0 -13.549 Td [(at)-393(it)-394(as)-393(an)-393(out-of-date)-394(fashion,)-429(but)-393(in)-393(former)-394(times)-393(it)-393(was)-393(the)]TJ 0 -13.549 Td [(moral)-443(law)-442(itself.)-828(Perhaps)-443(we)-442(shall)-443(again)-443(some)-442(day)-443(laugh)-442(at)]TJ 0 -13.549 Td [(that)-312(which)-312(is)-311(now)-312(considered)-312(as)-311(moral)-312(by)-312(a)-312(generation)-311(brought)]TJ 0 -13.55 Td [(up)-300(under)-301(a)-300(parliamentary)-301(r\351gime,)-313(namely,)-313(the)-301(policy)-300(of)-300(placing)]TJ 0 -13.549 Td [(one's)-368(party)-368(before)-368(one's)-368(own)-369(wisdom,)-397(and)-368(of)-368(answering)-368(every)]TJ 0 -13.549 Td [(question)-334(concerning)-334(the)-334(public)-334(welfare)-334(in)-334(such)-334(a)-334(way)-334(as)-334(to)-333(fill)]TJ 0 -13.549 Td [(the)-292(sails)-292(of)-292(the)-292(party)-293(with)-292(a)-292(favourable)-292(gust)-292(of)-292(wind.)]TJ/F20 10.9091 Tf 236.24 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(We)-292(must)]TJ -241.084 -13.549 Td [(take)-297(that)-297(view)-296(of)-297(a)-297(subject)-297(which)-297(the)-296(position)-297(of)-297(our)-297(party)-296(calls)]TJ 0 -13.55 Td [(for)]TJ/F20 10.9091 Tf 12.72 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(such)-229(would)-230(be)-229(the)-229(canon.)-243(In)-230(the)-229(service)-229(of)-230(such)-229(morals)-229(we)]TJ -28.473 -13.549 Td [(may)-365(now)-365(behold)-365(every)-365(kind)-365(of)-365(sacrifice,)-394(even)-364(martyrdom)-365(and)]TJ 0 -13.549 Td [(conquest)-250(over)-250(one's)-250(self.)]TJ/F16 15.7808 Tf 0 -41.968 Td [(184.)]TJ/F16 10.9091 Tf 0 -28.893 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 16.754 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(TATE)-769(AS)-769(A)]TJ/F16 10.9091 Tf 54.695 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(RODUCTION)-769(OF)]TJ/F16 10.9091 Tf 69.375 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(NARCHISTS)]TJ/F16 10.9091 Tf 44.282 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)-562(countries)]TJ -225.416 -13.549 Td [(inhabited)-378(by)-377(tractable)-378(men)-377(there)-378(are)-378(always)-377(a)-378(few)-377(backsliders)]TJ 0 -13.549 Td [(and)-271(intractable)-272(people.)-314(For)-272(the)-271(present)-272(the)-271(latter)-272(have)-271(joined)-271(the)]TJ 0 -13.55 Td [(Socialists)-378(more)-377(than)-378(any)-378(other)-378(party.)-633(If)-377(it)-378(should)-378(happen)-377(that)]TJ 0 -13.549 Td [(these)-379(people)-379(once)-379(come)-379(to)-379(have)-379(the)-379(making)-379(of)-379(the)-379(laws,)-411(they)]TJ 0 -13.549 Td [(may)-255(be)-256(relied)-255(upon)-256(to)-510(impose)-256(iron)-255(chains)-255(upon)-256(themselves,)-256(and)]TJ/F16 7.9701 Tf 291.024 0 Td [([184])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(to)-362(practise)-362(a)-362(dreadful)-361(discipline,)]TJ/F20 10.9091 Tf 144.549 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(they)-362(know)-362(themselves!)-585(and)]TJ -155.458 -13.549 Td [(they)-306(will)-306(endure)-306(these)-307(harsh)-306(laws)-306(with)-306(the)-306(knowledge)-306(that)-306(they)]TJ 0 -13.549 Td [(themselves)-217(have)-216(imposed)-217(them)]TJ/F20 10.9091 Tf 134.958 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-217(feeling)-216(of)-217(power)-217(and)-217(of)-216(this)]TJ -145.867 -13.55 Td [(particular)-201(power)-201(will)-200(be)-201(too)-201(recent)-200(among)-201(them)-201(and)-201(too)-200(attractive)]TJ 0 -13.549 Td [(for)-250(them)-250(not)-250(to)-250(suffer)-250(anything)-250(for)-250(its)-250(sake.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +739 0 obj << +/Type /Page +/Contents 740 0 R +/Resources 738 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 724 0 R +>> endobj +741 0 obj << +/D [739 0 R /XYZ 144.93 133.888 null] +>> endobj +738 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +744 0 obj << +/Length 3774 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(158)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(185.)]TJ/F16 10.9091 Tf 0 -28.154 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(EGGARS)]TJ/F16 10.9091 Tf 31.88 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(Beggars)-468(ought)-469(to)-469(be)-468(suppressed;)-578(because)-468(we)-469(get)]TJ -52.794 -13.549 Td [(angry)-250(both)-250(when)-250(we)-250(help)-250(them)-250(and)-250(when)-250(we)-250(do)-250(not.)]TJ/F16 15.7808 Tf 0 -41.229 Td [(186.)]TJ/F16 10.9091 Tf 0 -28.153 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(USINESS)]TJ/F16 10.9091 Tf 37.535 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(EN)]TJ/F16 10.9091 Tf 10.624 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Your)-478(business)-477(is)-478(your)-478(greatest)-477(prejudice,)-535(it)]TJ -78.77 -13.55 Td [(binds)-250(you)-251(to)-250(your)-250(locality,)-251(your)-250(society)-250(and)-250(your)-251(tastes.)-250(Diligent)]TJ 0 -13.549 Td [(in)-230(business)-231(but)-230(lazy)-231(in)-230(thought,)-235(satisfied)-230(with)-231(your)-230(paltriness)-230(and)]TJ 0 -13.549 Td [(with)-201(the)-200(cloak)-201(of)-201(duty)-200(concealing)-201(this)-201(contentment:)-225(thus)-201(you)-200(live,)]TJ 0 -13.549 Td [(and)-250(thus)-250(you)-250(like)-250(your)-250(children)-250(to)-250(be.)]TJ/F16 15.7808 Tf 0 -41.229 Td [(187.)]TJ/F16 10.9091 Tf 0 -28.154 Td [(A)-280(P)]TJ/F16 7.9701 Tf 16.994 0 Td [(OSSIBLE)]TJ/F16 10.9091 Tf 35.379 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(UTURE)]TJ/F16 10.9091 Tf 26.564 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Is)-280(it)-280(impossible)-279(for)-280(us)-280(to)-280(imagine)-280(a)-280(social)]TJ -98.639 -13.549 Td [(state)-334(in)-334(which)-334(the)-333(criminal)-334(will)-334(publicly)-334(denounce)-334(himself)-333(and)]TJ 0 -13.549 Td [(dictate)-497(his)-497(own)-497(punishment,)-559(in)-497(the)-497(proud)-497(feeling)-497(that)-496(he)-497(is)]TJ 0 -13.549 Td [(thus)-364(honouring)-364(the)-364(law)-364(which)-364(he)-364(himself)-364(has)-364(made,)-392(that)-364(he)-364(is)]TJ 0 -13.549 Td [(exercising)-210(his)-210(power,)-218(the)-211(power)-210(of)-210(a)-210(lawmaker,)-218(in)-210(thus)-210(punishing)]TJ 0 -13.55 Td [(himself?)-735(He)-411(may)-412(offend)-411(for)-412(once,)-451(but)-412(by)-411(his)-412(own)-411(voluntary)]TJ 0 -13.549 Td [(punishment)-389(he)-389(raises)-388(himself)-389(above)-389(his)-389(offence,)-423(and)-389(not)-388(only)]TJ 0 -13.549 Td [(expiates)-314(it)-313(by)-314(his)-314(frankness,)-329(greatness,)-330(and)-314(calmness,)-659(but)-313(adds)]TJ/F16 7.9701 Tf -72.756 0 Td [([185])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(to)-261(it)-260(a)-261(public)-260(benefit.)]TJ/F20 10.9091 Tf 91.058 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Such)-261(would)-260(be)-260(the)-261(criminal)-260(of)-261(a)-260(possible)]TJ -101.967 -13.549 Td [(future,)-480(a)-434(criminal)-434(who)-434(would,)-480(it)-434(is)-434(true,)-480(presuppose)-434(a)-434(future)]TJ 0 -13.55 Td [(legislation)-359(based)-359(upon)-359(this)-358(fundamental)-359(idea:)]TJ/F20 10.9091 Tf 208.298 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(I)-359(yield)-359(in)-358(great)]TJ -213.142 -13.549 Td [(things)-334(as)-333(well)-334(as)-334(in)-333(small)-334(only)-334(to)-333(the)-334(law)-334(which)-333(I)-334(myself)-333(have)]TJ 0 -13.549 Td [(made.)]TJ/F20 10.9091 Tf 26.357 0 Td [(\035)]TJ/F16 10.9091 Tf 8.348 0 Td [(How)-321(many)-322(experiments)-321(must)-321(yet)-322(be)-321(made!)-464(How)-321(many)]TJ -34.705 -13.549 Td [(futures)-250(have)-250(yet)-250(to)-250(dawn)-250(upon)-250(mankind!)]TJ/F16 15.7808 Tf 0 -41.229 Td [(188.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +743 0 obj << +/Type /Page +/Contents 744 0 R +/Resources 742 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 724 0 R +>> endobj +745 0 obj << +/D [743 0 R /XYZ 333.218 188.666 null] +>> endobj +742 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +748 0 obj << +/Length 4750 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(159)]TJ +0 g 0 G + 0 -30.759 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(TIMULANTS)-387(AND)]TJ/F16 10.9091 Tf 69.483 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(OOD)]TJ/F16 10.9091 Tf 17.263 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Nations)-283(are)-283(deceived)-283(so)-284(often)-283(because)]TJ -112.514 -13.549 Td [(they)-339(are)-339(always)-339(looking)-339(for)-339(a)-339(deceiver,)]TJ/F31 10.9091 Tf 179.11 0 Td [(i.e.)]TJ/F16 10.9091 Tf 18.971 0 Td [(a)-339(stimulating)-339(wine)]TJ -198.081 -13.549 Td [(for)-379(their)-379(senses.)-636(When)-379(they)-379(can)-378(only)-379(have)-379(this)-379(wine)-379(they)-378(are)]TJ 0 -13.549 Td [(glad)-310(to)-310(put)-311(up)-310(even)-310(with)-310(inferior)-310(bread.)-431(Intoxication)-310(is)-310(to)-310(them)]TJ 0 -13.55 Td [(more)-389(than)-390(nutriment)]TJ/F20 10.9091 Tf 92.123 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(this)-389(is)-390(the)-389(bait)-389(with)-389(which)-390(they)-389(always)]TJ -103.032 -13.549 Td [(let)-504(themselves)-504(be)-505(caught!)-1012(What,)-568(to)-504(them,)-568(are)-504(men)-504(chosen)]TJ 0 -13.549 Td [(from)-258(among)-257(themselves)]TJ/F20 10.9091 Tf 105.001 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(although)-258(they)-257(may)-258(be)-257(the)-258(most)-257(expert)]TJ -115.911 -13.549 Td [(specialists)]TJ/F20 10.9091 Tf 44.848 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(as)-177(compared)-178(with)-177(the)-178(brilliant)-177(conquerors,)-192(or)-177(ancient)]TJ -55.757 -13.549 Td [(and)-349(magnificent)-349(princely)-349(houses!)-548(In)-349(order)-349(that)-349(he)-349(may)-349(inspire)]TJ 0 -13.55 Td [(them)-319(with)-320(faith,)-337(the)-319(demagogue)-320(must)-319(at)-320(least)-319(exhibit)-320(to)-319(them)-319(a)]TJ 0 -13.549 Td [(prospect)-356(of)-356(conquest)-356(and)-357(splendour.)-568(People)-356(will)-356(always)-356(obey,)]TJ 0 -13.549 Td [(and)-411(even)-410(do)-411(more)-411(than)-410(obey,)-451(provided)-411(that)-410(they)-411(can)-410(become)]TJ 0 -13.549 Td [(intoxicated)-255(in)-255(doing)-254(so.)-265(We)-255(may)-254(not)-255(even)-255(offer)-255(them)-255(repose)-254(and)]TJ 0 -13.549 Td [(pleasure)-250(without)-250(this)-250(laurel)-250(crown)-250(and)-250(its)-250(maddening)-250(influence.)]TJ 11.956 -13.646 Td [(This)-678(vulgar)-678(taste)-677(which)-678(ascribes)-678(greater)-678(importance)-677(to)]TJ -11.956 -13.549 Td [(intoxication)-432(than)-433(nutrition)-432(did)-433(not)-432(by)-432(any)-433(means)-432(originate)-432(in)]TJ 0 -13.55 Td [(the)-457(lower)-457(ranks)-456(of)-457(the)-914(population:)-664(it)-456(was,)-509(on)-457(the)-456(contrary,)]TJ/F16 7.9701 Tf 291.024 0 Td [([186])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(transplanted)-356(there,)-383(and)-356(on)-357(this)-356(backward)-356(soil)-357(it)-356(grows)-356(in)-356(great)]TJ 0 -13.549 Td [(abundance,)-453(whilst)-413(its)-412(real)-413(origin)-412(must)-413(be)-412(sought)-413(amongst)-412(the)]TJ 0 -13.549 Td [(highest)-439(intellects,)-487(where)-439(it)-439(flourished)-440(for)-439(thousands)-439(of)-439(years.)]TJ 0 -13.549 Td [(The)-293(people)-293(is)-294(the)-293(last)-293(virgin)-293(soil)-294(upon)-293(which)-293(this)-293(brilliant)-293(weed)]TJ 0 -13.55 Td [(can)-344(grow.)-533(Well,)-368(then,)-368(is)-344(it)-344(really)-344(to)-345(the)-344(people)-344(that)-344(we)-344(should)]TJ 0 -13.549 Td [(entrust)-351(politics)-350(in)-351(order)-350(that)-351(they)-350(may)-351(thereby)-350(have)-351(their)-350(daily)]TJ 0 -13.549 Td [(intoxication?)]TJ/F16 15.7808 Tf 0 -42.817 Td [(189.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(IGH)]TJ/F16 10.9091 Tf 17.027 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(OLITICS)]TJ/F16 10.9091 Tf 30.549 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Whatever)-263(may)-262(be)-263(the)-262(influence)-263(in)-263(high)-262(politics)]TJ -75.155 -13.549 Td [(of)-364(utilitarianism)-365(and)-364(the)-365(vanity)-364(of)-365(individuals)-364(and)-364(nations,)-393(the)]TJ 0 -13.549 Td [(sharpest)-395(spur)-395(which)-395(urges)-396(them)-395(onwards)-395(is)-395(their)-395(need)-395(for)-395(the)]TJ 0 -13.549 Td [(feeling)-369(of)-369(power)]TJ/F20 10.9091 Tf 74.7 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-369(need)-369(which)-370(rises)-369(not)-369(only)-369(in)-370(the)-369(souls)-369(of)]TJ -85.609 -13.55 Td [(princes)-280(and)-280(rulers,)-288(but)-280(also)-280(gushes)-280(forth)-280(from)-280(time)-280(to)-280(time)-280(from)]TJ 0 -13.549 Td [(inexhaustible)-316(sources)-316(in)-317(the)-316(people.)-449(The)-316(time)-316(comes)-316(again)-316(and)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +747 0 obj << +/Type /Page +/Contents 748 0 R +/Resources 746 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 750 0 R +>> endobj +749 0 obj << +/D [747 0 R /XYZ 155.906 301.291 null] +>> endobj +746 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +753 0 obj << +/Length 4665 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(160)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(again)-369(when)-370(the)-369(masses)-370(are)-369(ready)-369(to)-370(stake)-369(their)-370(lives)-369(and)-369(their)]TJ 0 -13.549 Td [(fortunes,)-430(their)-394(consciences)-394(and)-394(their)-394(virtue,)-430(in)-394(order)-394(that)-394(they)]TJ 0 -13.549 Td [(may)-190(secure)-190(that)-190(highest)-190(of)-190(all)-190(enjoyments)-190(and)-190(rule)-190(as)-190(a)-189(victorious,)]TJ 0 -13.549 Td [(tyrannical,)-203(and)-191(arbitrary)-192(nation)-191(over)-191(other)-191(nations)-192(\050or)-191(at)-191(all)-191(events)]TJ 0 -13.55 Td [(think)-250(that)-250(they)-250(do\051.)]TJ 11.956 -13.646 Td [(On)-282(occasions)-282(such)-282(as)-282(these,)-290(feelings)-282(of)-282(prodigality,)-290(sacrifice,)]TJ -11.956 -13.549 Td [(hope,)-411(confidence,)-411(extraordinary)-378(audacity,)-411(and)-379(enthusiasm)-378(will)]TJ 0 -13.549 Td [(burst)-345(forth)-345(so)-345(abundantly)-344(that)-345(a)-345(sovereign)-345(who)-345(is)-345(ambitious)-344(or)]TJ 0 -13.549 Td [(far-sighted)-265(will)-264(be)-265(able)-264(to)-265(seize)-264(the)-265(opportunity)-264(for)-265(making)-264(war,)]TJ 0 -13.549 Td [(counting)-428(upon)-429(the)-428(good)-428(conscience)-428(of)-428(his)-429(people)-428(to)-428(hide)-428(his)]TJ 0 -13.55 Td [(injustice.)-419(Great)-306(conquerors)-613(have)-306(always)-307(given)-306(utterance)-306(to)-306(the)]TJ/F16 7.9701 Tf -72.755 0 Td [([187])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(pathetic)-336(language)-336(of)-336(virtue;)-379(they)-336(have)-336(always)-336(been)-335(surrounded)]TJ 0 -13.549 Td [(by)-326(crowds)-326(of)-326(people)-326(who)-327(felt)-326(themselves,)-345(as)-326(it)-326(were,)-345(in)-326(a)-326(state)]TJ 0 -13.549 Td [(of)-434(exaltation)-434(and)-433(would)-434(listen)-434(to)-433(none)-434(but)-434(the)-434(most)-433(elevated)]TJ 0 -13.549 Td [(oratory.)-481(The)-327(strange)-327(madness)-327(of)-327(moral)-327(judgments!)-481(When)-326(man)]TJ 0 -13.55 Td [(experiences)-402(the)-402(sensation)-403(of)-402(power)-402(he)-402(feels)-402(and)-402(calls)-402(himself)]TJ 0 -13.549 Td [(good;)-225(and)-213(at)-212(exactly)-213(the)-212(same)-212(time)-213(the)-212(others)-213(who)-212(have)-213(to)-212(endure)]TJ 0 -13.549 Td [(his)-320(power)-319(call)-320(him)-320(evil!)]TJ/F20 10.9091 Tf 106.664 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Hesiod,)-337(in)-320(his)-319(fable)-320(of)-320(the)-319(epochs)-320(of)]TJ -117.573 -13.549 Td [(man,)-219(has)-211(twice)-212(in)-211(succession)-212(depicted)-211(the)-211(same)-212(epoch,)-219(that)-211(of)-211(the)]TJ 0 -13.549 Td [(heroes)-307(of)-307(Homer,)-322(and)-307(has)-307(thus)-307(made)-307(two)-307(epochs)-307(out)-307(of)-307(one:)-364(to)]TJ 0 -13.549 Td [(those)-240(who)-239(lived)-240(under)-239(the)-240(terrible)-239(iron)-240(heel)-239(of)-240(those)-239(adventurous)]TJ 0 -13.55 Td [(despots,)-363(or)-341(had)-341(heard)-341(their)-340(ancestors)-341(speak)-341(of)-340(them,)-364(the)-340(epoch)]TJ 0 -13.549 Td [(appeared)-277(to)-278(be)-277(evil;)-291(but)-277(the)-277(descendants)-278(of)-277(those)-277(chivalric)-277(races)]TJ 0 -13.549 Td [(worshipped)-296(it)-296(as)-296(the)]TJ/F20 10.9091 Tf 92.296 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(good)-296(old)-296(times,)]TJ/F20 10.9091 Tf 68.583 0 Td [(\035)]TJ/F16 10.9091 Tf 8.071 0 Td [(and)-296(as)-296(an)-296(almost)-295(ideally)]TJ -173.793 -13.549 Td [(blissful)-189(age.)-229(The)-189(poet)-188(could)-189(thus)-188(not)-188(help)-189(doing)-188(what)-189(he)-188(did,)]TJ/F20 10.9091 Tf 256.99 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(his)]TJ -267.899 -13.549 Td [(audience)-250(probably)-250(included)-250(the)-250(descendants)-250(of)-250(both)-250(races.)]TJ/F16 15.7808 Tf 0 -42.817 Td [(190.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(ORMER)]TJ/F16 10.9091 Tf 30.027 0 Td [(G)]TJ/F16 7.9701 Tf 7.876 0 Td [(ERMAN)]TJ/F16 10.9091 Tf 30.465 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(ULTURE)]TJ/F16 10.9091 Tf 31.434 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-155(the)-154(Germans)-155(began)-154(to)-155(interest)]TJ -126.781 -13.549 Td [(other)-364(European)-364(nations,)-392(which)-364(is)-364(not)-364(so)-364(very)-364(long)-364(ago,)-392(it)-364(was)]TJ 0 -13.55 Td [(owing)-421(to)-422(a)-421(culture)-421(which)-421(they)-422(no)-421(longer)-421(possess)-421(to-day,)-464(and)]TJ 0 -13.549 Td [(which)-325(they)-326(have)-325(indeed)-326(shaken)-325(off)-325(with)-326(a)-325(blind)-325(ardour,)-345(as)-325(if)-325(it)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +752 0 obj << +/Type /Page +/Contents 753 0 R +/Resources 751 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 750 0 R +>> endobj +754 0 obj << +/D [752 0 R /XYZ 217.193 382.586 null] +>> endobj +751 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +757 0 obj << +/Length 5036 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(161)]TJ +0 g 0 G + 0 -30.759 Td [(had)-194(been)-193(some)-194(disease;)-212(and)-194(yet)-194(they)-193(have)-194(not)-194(been)-193(able)-194(to)-193(replace)]TJ 0 -13.549 Td [(it)-387(by)-387(anything)-386(better)-387(than)-387(political)-387(and)-386(national)-387(lunacy.)-660(They)]TJ 0 -13.549 Td [(have)-328(in)-328(this)-328(way)-328(succeeded)-328(in)-328(becoming)-328(even)-328(more)-327(interesting)]TJ 0 -13.549 Td [(to)-312(other)-312(nations)-311(than)-312(they)-312(were)-311(formerly)-624(through)-312(their)-311(culture:)]TJ/F16 7.9701 Tf 291.024 0 Td [([188])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(and)-410(may)-409(that)-410(satisfy)-409(them!)-729(It)-410(is)-409(nevertheless)-410(undeniable)-409(that)]TJ 0 -13.549 Td [(this)-383(German)-384(culture)-383(has)-383(fooled)-384(Europeans,)-416(and)-384(that)-383(it)-383(did)-383(not)]TJ 0 -13.549 Td [(deserve)-260(the)-261(interest)-260(shown)-260(in)-260(it,)-263(and)-260(much)-261(less)-260(the)-260(imitation)-260(and)]TJ 0 -13.549 Td [(emulation)-250(displayed)-250(by)-250(other)-250(nations)-250(in)-250(trying)-250(to)-250(rival)-250(it.)]TJ 11.956 -16.004 Td [(Let)-347(us)-346(look)-347(back)-347(for)-347(a)-346(moment)-347(upon)-347(Schiller,)-371(Wilhelm)-346(von)]TJ -11.956 -13.549 Td [(Humboldt,)-178(Schleiermacher,)-179(Hegel,)-178(and)-161(Schelling;)-190(let)-160(us)-161(read)-160(their)]TJ 0 -13.55 Td [(correspondence)-379(and)-378(mingle)-379(for)-379(a)-378(time)-379(with)-379(the)-378(large)-379(circle)-378(of)]TJ 0 -13.549 Td [(their)-260(followers:)-269(what)-260(have)-260(they)-260(in)-259(common,)-263(what)-259(characteristics)]TJ 0 -13.549 Td [(have)-356(they,)-382(that)-355(fill)-356(us,)-382(as)-355(we)-356(are)-355(now,)-382(partly)-356(with)-355(a)-356(feeling)-355(of)]TJ 0 -13.549 Td [(nausea)-288(and)-288(partly)-289(with)-288(pitiful)-288(and)-288(touching)-289(emotions?)-364(First)-288(and)]TJ 0 -13.549 Td [(foremost,)-437(the)-400(passion)-399(for)-400(appearing)-399(at)-400(all)-400(costs)-399(to)-400(be)-399(morally)]TJ 0 -13.55 Td [(exalted,)-517(and)-464(then)-464(the)-464(desire)-464(for)-464(giving)-464(utterance)-464(to)-463(brilliant,)]TJ 0 -13.549 Td [(feeble,)-441(and)-403(inconsequential)-403(remarks,)-441(together)-403(with)-403(their)-402(fixed)]TJ 0 -13.549 Td [(purpose)-243(of)-242(looking)-243(upon)-242(everything)-242(\050characters,)-244(passions,)-244(times,)]TJ 0 -13.549 Td [(customs\051)-159(as)-158(beautiful)]TJ/F20 10.9091 Tf 90.721 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.752 0 Td [(beautiful,)]TJ/F20 10.9091 Tf 41.509 0 Td [(\035)]TJ/F16 10.9091 Tf 6.573 0 Td [(alas,)-177(in)-158(accordance)-159(with)-158(a)-159(bad)]TJ -154.555 -13.549 Td [(and)-281(vague)-281(taste,)-289(which)-281(nevertheless)-281(pretended)-281(to)-281(be)-280(of)-281(Hellenic)]TJ 0 -13.55 Td [(origin.)-614(We)-372(behold)-371(in)-372(these)-371(people)-371(a)-372(weak,)-402(good-natured,)-401(and)]TJ 0 -13.549 Td [(glistening)-387(idealism,)-421(which,)-421(above)-387(all,)-421(wished)-387(to)-387(exhibit)-386(noble)]TJ 0 -13.549 Td [(attitudes)-254(and)-254(noble)-254(voices,)-255(something)-254(at)-254(once)-254(presumptuous)-253(and)]TJ 0 -13.549 Td [(inoffensive,)-491(and)-443(animated)-443(by)-443(a)-443(cordial)-443(aversion)-443(to)]TJ/F20 10.9091 Tf 238.237 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(cold)]TJ/F20 10.9091 Tf 18.785 0 Td [(\035)]TJ/F16 10.9091 Tf 9.677 0 Td [(or)]TJ/F20 10.9091 Tf -271.543 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(dry)]TJ/F20 10.9091 Tf 14.542 0 Td [(\035)]TJ/F16 10.9091 Tf 7.651 0 Td [(reality)]TJ/F20 10.9091 Tf 27.873 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(as)-257(also)-258(to)-257(anatomy,)-259(complete)-258(passions,)-259(and)-257(every)]TJ -65.819 -13.549 Td [(kind)-312(of)-312(philosophical)-312(continence)-312(and)-312(scepticism,)-327(but)-312(especially)]TJ 0 -13.55 Td [(towards)-232(the)-232(knowledge)-232(of)-232(nature)-232(in)-232(so)-232(far)-232(as)-232(it)-232(was)-232(impossible)-231(to)]TJ 0 -13.549 Td [(use)-250(it)-250(as)-250(religious)-250(symbolism.)]TJ 11.956 -16.004 Td [(Goethe,)-582(in)-516(his)-516(own)-516(characteristic)-516(fashion,)-583(observed)-515(from)]TJ -11.956 -13.549 Td [(afar)-522(these)-523(movements)-522(of)-523(German)-1044(culture:)-795(placing)-522(himself)]TJ/F16 7.9701 Tf 291.024 0 Td [([189])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(beyond)-380(their)-380(influence,)-412(gently)-379(remonstrating,)-413(silent,)-412(more)-379(and)]TJ 0 -13.549 Td [(more)-432(confirmed)-432(in)-432(his)-432(own)-432(better)-432(course.)-795(A)-432(little)-432(later,)-477(and)]TJ 0 -13.55 Td [(Schopenhauer)-509(also)-509(was)-509(an)-509(observer)-509(of)-509(these)-509(movements)]TJ/F20 10.9091 Tf 264.877 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(a)]TJ -275.787 -13.549 Td [(great)-491(deal)-490(of)-491(the)-490(world)-491(and)-491(devilry)-490(of)-491(the)-490(world)-491(had)-490(again)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +756 0 obj << +/Type /Page +/Contents 757 0 R +/Resources 755 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 750 0 R +>> endobj +758 0 obj << +/D [756 0 R /XYZ 229.937 477.528 null] +>> endobj +759 0 obj << +/D [756 0 R /XYZ 209.163 120.339 null] +>> endobj +755 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +762 0 obj << +/Length 4732 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(162)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(been)-488(revealed)-487(to)-488(him,)-547(and)-487(he)-488(spoke)-487(of)-488(it)-487(both)-488(roughly)-487(and)]TJ 0 -13.549 Td [(enthusiastically,)-514(for)-460(there)-461(is)-461(a)-461(certain)-461(beauty)-461(in)-461(this)-460(devilry!)]TJ 0 -13.549 Td [(And)-394(what)-393(was)-394(it,)-429(then,)-430(that)-393(really)-394(seduced)-393(the)-394(foreigners)-393(and)]TJ 0 -13.549 Td [(prevented)-278(them)-279(from)-278(viewing)-279(this)-278(movement)-278(as)-279(did)-278(Goethe)-278(and)]TJ 0 -13.55 Td [(Schopenhauer,)-245(or,)-245(better,)-245(from)-244(ignoring)-243(it)-244(altogether?)-248(It)-244(was)-243(that)]TJ 0 -13.549 Td [(faint)-197(lustre,)-208(that)-197(inexplicable)-198(starlight)-197(which)-197(formed)-197(a)-197(mysterious)]TJ 0 -13.549 Td [(halo)-194(around)-194(this)-194(culture.)-231(The)-194(foreigners)-194(said)-194(to)-194(themselves:)]TJ/F20 10.9091 Tf 256.39 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(This)]TJ -261.234 -13.549 Td [(is)-188(all)-187(very)-188(very)-188(remote)-187(from)-188(us;)-209(our)-187(sight,)-200(hearing,)-200(understanding,)]TJ 0 -13.549 Td [(enjoyment,)-236(and)-232(powers)-232(of)-232(valuations)-233(are)-232(lost)-232(here,)-236(but)-232(in)-232(spite)-232(of)]TJ 0 -13.55 Td [(that)-243(there)-244(may)-243(be)-243(some)-244(stars!)-248(There)-243(may)-243(be)-244(something)-243(in)-243(it!)-248(Is)-243(it)]TJ 0 -13.549 Td [(possible)-306(that)-307(the)-306(Germans)-307(have)-306(quietly)-307(discovered)-306(some)-306(corner)]TJ 0 -13.549 Td [(of)-236(heaven)-236(and)-236(settled)-236(there?)-246(We)-236(must)-236(try)-236(to)-236(come)-236(nearer)-236(to)-236(these)]TJ 0 -13.549 Td [(Germans.)]TJ/F20 10.9091 Tf 42.109 0 Td [(\035)]TJ/F16 10.9091 Tf 9.034 0 Td [(So)-384(they)-384(did)-384(begin)-384(to)-384(come)-384(nearer)-384(to)-384(the)-384(Germans,)]TJ -51.143 -13.549 Td [(while)-223(not)-223(so)-223(very)-222(long)-223(afterwards)-223(the)-223(Germans)-223(put)-223(themselves)-222(to)]TJ 0 -13.55 Td [(some)-263(trouble)-263(to)-263(get)-263(rid)-263(of)-263(this)-263(starlight)-263(halo:)-276(they)-263(knew)-263(only)-263(too)]TJ 0 -13.549 Td [(well)-250(that)-250(they)-250(had)-250(not)-250(been)-250(in)-250(heaven,)-250(but)-250(only)-250(in)-250(a)-250(cloud!)]TJ/F16 15.7808 Tf 0 -42.865 Td [(191.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(ETTER)]TJ/F16 10.9091 Tf 28.768 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(EN)]TJ/F16 10.9091 Tf 10.624 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(They)-364(tell)-365(me)-364(that)-364(our)-365(art)-364(is)-364(meant)-365(for)-364(the)-364(men)]TJ -70.004 -13.55 Td [(of)-520(the)-519(present)-520(day,)-587(these)-519(greedy,)-587(unsatisfied,)-587(undisciplined,)]TJ 0 -13.549 Td [(disgusted,)-455(and)-415(harassed)-414(spirits,)-456(and)-414(that)-414(it)-414(exhibits)-415(to)-414(them)-414(a)]TJ 0 -13.549 Td [(picture)-323(of)-645(happiness,)-340(exaltation,)-341(and)-322(unworldliness)-323(beside)-322(that)]TJ/F16 7.9701 Tf -72.755 0 Td [([190])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(of)-448(their)-448(own)-448(brutality,)-498(so)-448(that)-448(for)-448(once)-448(they)-448(may)-448(forget)-448(and)]TJ 0 -13.549 Td [(breathe)-450(freely;)-551(nay,)-500(perhaps)-450(find)-450(that)-451(they)-450(may)-450(derive)-450(some)]TJ 0 -13.549 Td [(encouragement)-203(towards)-203(flight)-204(and)-203(conversion)-203(from)-203(that)-203(oblivion.)]TJ 0 -13.55 Td [(Poor)-331(artists,)-350(with)-331(such)-331(a)-330(public)-331(as)-331(this;)-371(half)-330(of)-331(whose)-330(thoughts)]TJ 0 -13.549 Td [(require)-310(the)-310(attention)-310(of)-309(a)-310(priest,)-325(and)-310(the)-310(other)-310(half)-310(the)-309(attention)]TJ 0 -13.549 Td [(of)-379(an)-378(alienist!)-636(How)-378(much)-379(happier)-378(was)-379(Corneille)]TJ/F20 10.9091 Tf 221.977 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(Our)-379(great)]TJ -237.73 -13.549 Td [(Corneille!)]TJ/F20 10.9091 Tf 44.237 0 Td [(\035)]TJ/F16 10.9091 Tf 7.236 0 Td [(as)-219(Madame)-220(de)-219(S\351vign\351)-219(exclaimed,)-226(with)-219(the)-220(accent)-219(of)]TJ -51.473 -13.549 Td [(a)-226(woman)-225(in)-226(the)-225(presence)-226(of)-226(a)-225(whole)-226(man,)]TJ/F20 10.9091 Tf 178.731 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(how)-226(far)-225(superior)-226(was)]TJ -189.64 -13.55 Td [(his)-371(audience,)-401(which)-371(he)-371(could)-371(please)-371(with)-371(pictures)-371(of)-370(chivalric)]TJ 0 -13.549 Td [(virtues,)-430(strict)-394(duty,)-431(generous)-394(devotion,)-430(and)-394(heroic)-394(self-denial!)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +761 0 obj << +/Type /Page +/Contents 762 0 R +/Resources 760 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 750 0 R +>> endobj +763 0 obj << +/D [761 0 R /XYZ 139.962 201.634 null] +>> endobj +760 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +766 0 obj << +/Length 4516 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(163)]TJ +0 g 0 G + 0 -30.759 Td [(How)-335(differently)-334(did)-335(he)-335(and)-334(they)-335(love)-334(existence,)-356(not)-335(as)-334(coming)]TJ 0 -13.549 Td [(from)-436(blind)-436(and)-437(confused)]TJ/F20 10.9091 Tf 117.804 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(will,)]TJ/F20 10.9091 Tf 19.702 0 Td [(\035)]TJ/F16 10.9091 Tf 9.602 0 Td [(which)-436(we)-436(curse)-436(because)-437(we)]TJ -151.951 -13.549 Td [(cannot)-347(destroy)-348(it;)-396(but)-347(loving)-348(existence)-347(as)-348(a)-347(place,)-372(so)-347(to)-347(speak,)]TJ 0 -13.549 Td [(where)-422(greatness)-423(joined)-422(with)-423(humanity)-422(is)-423(possible,)-465(and)-422(where)]TJ 0 -13.55 Td [(even)-400(the)-399(greatest)-400(restraint)-399(of)-400(form,)-437(such)-400(as)-399(submission)-400(to)-399(the)]TJ 0 -13.549 Td [(caprice)-205(of)-206(priests)-205(and)-206(princes,)-214(could)-206(not)-205(suppress)-206(either)-205(the)-205(pride,)]TJ 0 -13.549 Td [(chivalric)-406(feeling,)-444(the)-406(grace)-405(or)-406(the)-406(intellect)-405(of)-406(individuals,)-444(but)]TJ 0 -13.549 Td [(could,)-422(on)-388(the)-388(contrary,)-423(be)-388(felt)-387(as)-388(a)-388(charm)-388(and)-388(incentive,)-423(as)-387(a)]TJ 0 -13.549 Td [(welcome)-271(contrast)-270(to)-271(innate)-271(self-glorification)-270(and)-271(distinction)-270(and)]TJ 0 -13.55 Td [(the)-250(inherited)-250(power)-250(of)-250(volition)-250(and)-250(passion.)]TJ/F16 15.7808 Tf 0 -42.865 Td [(192.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.221 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(ESIRE)-451(FOR)]TJ/F16 10.9091 Tf 44.837 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(ERFECT)]TJ/F16 10.9091 Tf 33.27 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(PPONENTS)]TJ/F16 10.9091 Tf 40.297 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-330(cannot)-330(be)-329(denied)-330(that)]TJ -174.745 -13.549 Td [(the)-403(French)-404(have)-403(been)-403(the)-403(most)-403(Christian)-404(nation)-403(in)-403(the)-403(world,)]TJ 0 -13.55 Td [(not)-340(because)-340(the)-339(devotion)-340(of)-340(masses)-339(in)-340(France)-340(has)-340(been)-339(greater)]TJ 0 -13.549 Td [(than)-778(elsewhere,)-424(but)-389(because)-389(those)-389(Christian)-389(ideals)-388(which)-389(are)]TJ/F16 7.9701 Tf 291.024 0 Td [([191])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(most)-291(difficult)-291(to)-291(realise)-291(have)-291(become)-291(incarnated)-291(here)-291(instead)-291(of)]TJ 0 -13.549 Td [(merely)-375(remaining)-375(fancies,)-406(intentions,)-406(or)-375(imperfect)-374(beginnings.)]TJ 0 -13.549 Td [(Take)-388(Pascal,)-423(for)-388(example,)-423(the)-388(greatest)-388(of)-388(all)-388(Christians)-388(in)-388(his)]TJ 0 -13.55 Td [(combination)-247(of)-247(ardour,)-248(intellect,)-248(and)-247(honesty,)-247(and)-247(consider)-247(what)]TJ 0 -13.549 Td [(elements)-402(had)-403(to)-402(be)-403(combined)-402(in)-403(his)-402(case!)-707(Take)-403(F\351nelon,)-440(the)]TJ 0 -13.549 Td [(most)-279(perfect)-279(and)-279(attractive)-279(embodiment)-279(of)-279(ecclesiastical)-278(culture)]TJ 0 -13.549 Td [(in)-392(all)-391(its)-392(power:)-533(a)-391(sublime)-392(golden)-391(mean)-392(of)-391(whom)-392(a)-391(historian)]TJ 0 -13.549 Td [(would)-258(be)-259(tempted)-258(to)-258(prove)-259(the)-258(impossibility,)-260(whilst)-259(in)-258(reality)-258(he)]TJ 0 -13.549 Td [(was)-202(merely)-203(the)-202(perfection)-202(of)-203(something)-202(exceedingly)-202(difficult)-202(and)]TJ 0 -13.55 Td [(improbable.)-558(Take)-352(Madame)-353(de)-353(Guyon)-352(among)-353(her)-352(companions,)]TJ 0 -13.549 Td [(the)-467(French)-466(Quietists:)-684(and)-467(everything)-466(that)-467(the)-467(eloquence)-466(and)]TJ 0 -13.549 Td [(ardour)-519(of)-519(the)-520(Apostle)-519(Paul)-519(has)-519(endeavoured)-519(to)-519(divine)-519(with)]TJ 0 -13.549 Td [(regard)-208(to)-207(the)-208(Christian's)-208(state)-207(of)-208(semi-divinity,)-216(this)-208(most)-207(sublime,)]TJ 0 -13.549 Td [(loving,)-315(silent,)-315(and)-303(ecstat)1(ic)-303(state)-302(is)-302(seen)-302(verified)-302(in)-302(her,)-315(without,)]TJ 0 -13.55 Td [(however,)-443(that)-404(Jewish)-404(obtrusiveness)-403(that)-404(Paul)-404(showed)-404(towards)]TJ 0 -13.549 Td [(God)]TJ/F20 10.9091 Tf 18.786 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(due)-460(in)-460(the)-461(case)-460(of)-460(Madame)-460(de)-461(Guyon)-460(to)-460(the)-460(real)-460(old)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +765 0 obj << +/Type /Page +/Contents 766 0 R +/Resources 764 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 750 0 R +>> endobj +767 0 obj << +/D [765 0 R /XYZ 69.8 282.929 null] +>> endobj +764 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +770 0 obj << +/Length 4427 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(164)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(French)-443(artlessness)-443(in)-442(words)-443(and)-443(gestures,)-491(artlessness)-443(at)-442(once)]TJ 0 -13.549 Td [(womanly,)-210(subtle,)-211(and)-200(distinguished.)-234(Consider,)-210(again,)-211(the)-200(founder)]TJ 0 -13.549 Td [(of)-340(the)-340(Trappists)]TJ/F20 10.9091 Tf 70.441 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-340(last)-340(person)-340(who)-340(really)-340(took)-340(seriously)-340(the)]TJ -81.35 -13.549 Td [(ascetic)-383(ideal)-383(of)-383(Christianity,)-416(not)-383(because)-383(he)-383(was)-383(an)-382(exception)]TJ 0 -13.55 Td [(among)-359(Frenchmen,)-387(but)-359(because)-359(he)-359(was)-360(a)-359(true)-359(Frenchman:)-468(for)]TJ 0 -13.549 Td [(up)-278(to)-278(our)-278(own)-279(day)-278(his)-278(gloomy)-278(organisation)-278(has)-278(not)-278(been)-278(able)-278(to)]TJ 0 -13.549 Td [(acclimatise)-273(itself)-273(and)-273(to)-273(prosper,)-279(except)-273(among)-273(Frenchmen;)-284(and)]TJ 0 -13.549 Td [(it)-250(has)-250(followed)-250(them)-250(into)-250(Alsace)-250(and)-250(Algeria.)]TJ 11.956 -13.646 Td [(Let)-409(us)-409(not)-409(forget)-409(the)-409(Huguenots,)-449(either:)-568(that)-818(combination)]TJ/F16 7.9701 Tf -84.711 0 Td [([192])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(of)-305(a)-304(martial)-305(and)-305(industrial)-304(spirit,)-319(refined)-304(manners)-305(and)-304(Christian)]TJ 0 -13.55 Td [(severity,)-297(has)-288(never)-287(been)-288(more)-288(beautifully)-287(exhibited.)-363(And)-288(it)-287(was)]TJ 0 -13.549 Td [(at)-395(Port)-395(Royal)-394(that)-395(the)-395(great)-394(Christian)-395(erudition)-395(beheld)-395(its)-394(last)]TJ 0 -13.549 Td [(era)-314(of)-315(prosperity;)-347(and)-314(in)-314(France)-315(more)-314(than)-315(anywhere)-314(else)-314(great)]TJ 0 -13.549 Td [(men)-269(know)-270(how)-269(to)-269(prosper.)-309(Though)-269(not)-269(at)-270(all)-269(superficial,)-274(a)-269(great)]TJ 0 -13.549 Td [(Frenchman)-358(has)-358(always)-359(his)-358(apparent)-358(superficiality;)]TJ/F20 10.9091 Tf 224.345 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(he)-358(has,)-385(so)]TJ -235.254 -13.549 Td [(to)-297(speak,)-308(a)-297(natural)-296(skin)-297(for)-297(his)-296(real)-297(contents)-297(and)-296(depth,)]TJ/F20 10.9091 Tf 242.754 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(while,)]TJ -253.663 -13.55 Td [(on)-421(the)-421(other)-421(hand,)-464(the)-421(depth)-421(of)-421(a)-421(great)-421(German)-421(is)-421(generally,)]TJ 0 -13.549 Td [(as)-482(it)-483(were,)-540(closed)-483(up)-482(in)-482(an)-483(ugly-shaped)-482(box,)-541(like)-482(an)-482(elixir,)]TJ 0 -13.549 Td [(which,)-304(by)-293(means)-293(of)-293(a)-293(hard)-293(and)-293(curious)-294(covering,)-303(endeavours)-293(to)]TJ 0 -13.549 Td [(preserve)-253(itself)-253(from)-253(the)-253(light)-253(of)-253(day)-253(and)-253(the)-253(touch)-253(of)-253(thoughtless)]TJ 0 -13.549 Td [(hands.)-388(And)-296(now)-296(let)-296(us)-296(endeavour)-296(to)-296(find)-296(out)-296(why)-296(a)-296(people)-296(like)]TJ 0 -13.55 Td [(the)-382(French,)-415(so)-383(prolific)-382(in)-382(perfect)-382(types)-382(of)-382(Christians,)-415(likewise)]TJ 0 -13.549 Td [(necessarily)-443(brought)-443(forth)-443(the)-443(perfect)-443(contrary)-442(types,)-492(those)-442(of)]TJ 0 -13.549 Td [(unchristian)-389(free-thought!)-667(The)-389(French)-389(free-thinker,)-424(in)-388(his)-389(own)]TJ 0 -13.549 Td [(inward)-288(being,)-298(had)-288(to)-289(fight)-288(against)-288(truly)-288(great)-289(men,)-297(and)-289(not,)-297(like)]TJ 0 -13.549 Td [(the)-396(free-thinkers)-395(of)-396(other)-396(nations,)-432(merely)-395(against)-396(dogmas)-395(and)]TJ 0 -13.55 Td [(sublime)-250(abortions.)]TJ/F16 15.7808 Tf 0 -42.816 Td [(193.)]TJ/F31 10.9091 Tf 0 -29.742 Td [(E)]TJ/F31 7.9701 Tf 6.666 0 Td [(SPRIT)]TJ/F16 7.9701 Tf 25.348 0 Td [(AND)]TJ/F16 10.9091 Tf 21.802 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORALS)]TJ/F16 10.9091 Tf 26.126 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-416(German,)-458(who)-416(possesses)-416(the)-416(secret)]TJ -103.276 -13.55 Td [(of)-354(knowing)-354(how)-355(to)-354(be)-354(tedious)-354(in)-355(spite)-354(of)-354(wit,)-380(knowledge,)-380(and)]TJ 0 -13.549 Td [(feeling,)-289(and)-281(who)-281(has)-281(habituated)-281(himself)-281(to)-281(consider)-280(tediousness)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +769 0 obj << +/Type /Page +/Contents 770 0 R +/Resources 768 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 750 0 R +>> endobj +771 0 obj << +/D [769 0 R /XYZ 315.165 409.685 null] +>> endobj +768 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +774 0 obj << +/Length 5145 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(165)]TJ +0 g 0 G + 0 -30.759 Td [(as)-527(moral,)-597(is)-527(in)-527(dread)-527(in)-527(the)-527(presence)-527(of)-527(French)]TJ/F31 10.9091 Tf 234.876 0 Td [(esprit)]TJ/F16 10.9091 Tf 30.602 0 Td [(lest)]TJ -265.478 -13.549 Td [(it)-428(should)-429(tear)-428(out)-428(the)-428(eyes)-428(of)-429(morality)]TJ/F20 10.9091 Tf 176.931 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(but)-428(a)-428(dread)-429(mingled)]TJ -187.841 -13.549 Td [(with)]TJ/F20 10.9091 Tf 24.42 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(fascination,)]TJ/F20 10.9091 Tf 50.596 0 Td [(\035)]TJ/F16 10.9091 Tf 9.867 0 Td [(like)-461(that)-460(experienced)-461(by)-460(the)-460(little)-461(bird)-460(in)]TJ -89.727 -13.549 Td [(the)-413(presence)-413(of)-413(the)-413(rattlesnake.)-1478(Amongst)-413(all)-413(the)-413(celebrated)]TJ/F16 7.9701 Tf 291.024 0 Td [([193])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(Germans)-225(none)-225(possessed)-225(more)]TJ/F31 10.9091 Tf 135.858 0 Td [(esprit)]TJ/F16 10.9091 Tf 27.307 0 Td [(than)-225(Hegel,)-230(but)-225(he)-226(also)-225(had)]TJ -163.165 -13.549 Td [(that)-323(great)-323(German)-323(dread)-323(of)-323(it)-323(which)-323(brought)-323(about)-323(his)-322(peculiar)]TJ 0 -13.549 Td [(and)-438(defective)-438(style.)-814(For)-438(the)-438(nature)-438(of)-438(this)-438(style)-438(resembles)-438(a)]TJ 0 -13.549 Td [(kernel,)-263(which)-261(is)-260(wrapped)-260(up)-261(so)-260(many)-261(times)-260(in)-261(an)-260(outer)-260(covering)]TJ 0 -13.549 Td [(that)-346(it)-345(can)-346(scarcely)-345(peep)-346(through,)-369(now)-346(and)-345(then)-346(glancing)-345(forth)]TJ 0 -13.55 Td [(bashfully)-234(and)-234(inquisitively,)-238(like)]TJ/F20 10.9091 Tf 140.257 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(young)-234(women)-234(peeping)-235(through)]TJ -145.101 -13.549 Td [(their)-225(veils,)]TJ/F20 10.9091 Tf 45.786 0 Td [(\035)]TJ/F16 10.9091 Tf 7.299 0 Td [(to)-225(use)-225(the)-225(words)-225(of)-225(that)-225(old)-225(woman-hater,)-230(\306schylus.)]TJ -53.085 -13.549 Td [(This)-216(kernel,)-222(however,)-223(is)-216(a)-216(witty)-215(though)-216(often)-216(impertinent)-216(joke)-215(on)]TJ 0 -13.549 Td [(intellectual)-305(subjects,)-318(a)-304(subtle)-305(and)-304(daring)-305(combination)-304(of)-304(words,)]TJ 0 -13.549 Td [(such)-426(as)-427(is)-426(necessary)-427(in)-426(a)-427(society)-426(of)-427(thinkers)-426(as)-427(gilding)-426(for)-426(a)]TJ 0 -13.55 Td [(scientific)-268(pill)]TJ/F20 10.9091 Tf 57.474 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but,)-273(enveloped)-268(as)-269(it)-268(is)-269(in)-268(an)-269(almost)-268(impenetrable)]TJ -68.383 -13.549 Td [(cover,)-232(it)-227(exhibits)-228(itself)-227(as)-228(the)-227(most)-228(abstruse)-227(science,)-232(and)-227(likewise)]TJ 0 -13.549 Td [(as)-470(the)-470(worst)-470(possible)-470(moral)-470(tediousness.)-910(Here)-470(the)-470(Germans)]TJ 0 -13.549 Td [(had)-425(a)-424(permissible)-425(form)-425(of)]TJ/F31 10.9091 Tf 124.357 0 Td [(esprit)]TJ/F16 10.9091 Tf 29.484 0 Td [(and)-425(they)-424(revelled)-425(in)-425(it)-424(with)]TJ -153.841 -13.549 Td [(such)-293(boundless)-292(delight)-293(that)-292(even)-292(Schopenhauer's)-293(unusually)-292(fine)]TJ 0 -13.55 Td [(understanding)-228(could)-229(not)-228(grasp)-228(it)]TJ/F20 10.9091 Tf 139.647 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(during)-228(the)-229(whole)-228(of)-228(his)-228(life)-228(he)]TJ -150.556 -13.549 Td [(thundered)-245(against)-244(the)-245(spectacle)-245(that)-245(the)-244(Germans)-245(offered)-245(to)-244(him,)]TJ 0 -13.549 Td [(but)-250(he)-250(could)-250(never)-250(explain)-250(it.)]TJ/F16 15.7808 Tf 0 -42.865 Td [(194.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(V)]TJ/F16 7.9701 Tf 7.877 0 Td [(ANITY)-678(OF)-679(THE)]TJ/F16 10.9091 Tf 66.688 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(EACHERS)-678(OF)]TJ/F16 10.9091 Tf 57.312 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORALS)]TJ/F16 10.9091 Tf 26.126 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-496(relatively)-496(small)]TJ -188.003 -13.55 Td [(success)-173(which)-173(teachers)-173(of)-173(morals)-173(have)-173(met)-173(with)-173(may)-173(be)-173(explained)]TJ 0 -13.549 Td [(by)-258(the)-258(fact)-257(that)-258(they)-258(wanted)-258(too)-257(much)-258(at)-258(once,)]TJ/F31 10.9091 Tf 204.77 0 Td [(i.e.)]TJ/F16 10.9091 Tf 16.313 0 Td [(they)-258(were)-257(too)]TJ -221.083 -13.549 Td [(ambitious)-300(and)-300(too)-300(fond)-300(of)-300(laying)-300(down)-300(precepts)-300(for)-300(everybody.)]TJ 0 -13.549 Td [(In)-324(other)-324(words,)-343(they)-323(were)-324(beating)-324(the)-324(air)-324(and)-324(making)-324(speeches)]TJ 0 -13.549 Td [(to)-316(animals)-315(in)-316(order)-316(to)-631(turn)-316(them)-315(into)-316(men;)-349(what)-315(wonder,)-332(then,)]TJ/F16 7.9701 Tf 291.024 0 Td [([194])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(that)-319(the)-318(animals)-319(thought)-318(this)-319(tedious!)-456(We)-318(should)-319(rather)-318(choose)]TJ 0 -13.549 Td [(limited)-402(circles)-402(and)-402(endeavour)-402(to)-402(find)-402(and)-402(promote)-402(morals)-401(for)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +773 0 obj << +/Type /Page +/Contents 774 0 R +/Resources 772 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 777 0 R +>> endobj +775 0 obj << +/D [773 0 R /XYZ 196.752 477.528 null] +>> endobj +776 0 obj << +/D [773 0 R /XYZ 146.408 93.24 null] +>> endobj +772 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +780 0 obj << +/Length 4440 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(166)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(them:)-555(for)-402(instance,)-440(we)-403(should)-402(make)-402(speeches)-403(to)-402(wolves)-402(with)]TJ 0 -13.549 Td [(the)-280(object)-281(of)-280(turning)-281(them)-280(into)-281(dogs;)-295(but,)-288(above)-281(all,)-288(the)-280(greatest)]TJ 0 -13.549 Td [(success)-349(will)-349(remain)-349(for)-350(the)-349(man)-349(who)-349(does)-349(not)-349(seek)-349(to)-349(educate)]TJ 0 -13.549 Td [(either)-341(everybody)-341(or)-340(certain)-341(limited)-341(circles,)-363(but)-341(only)-341(one)-340(single)]TJ 0 -13.55 Td [(individual,)-245(and)-243(who)-243(cannot)-244(be)-243(turned)-243(to)-244(the)-243(right)-243(or)-244(left)-243(from)-243(his)]TJ 0 -13.549 Td [(straight)-266(purpose.)-297(The)-266(last)-266(century)-265(was)-266(superior)-266(to)-266(ours)-265(precisely)]TJ 0 -13.549 Td [(because)-225(it)-226(possessed)-225(so)-226(many)-225(individually)-225(educated)-226(men,)-230(as)-225(well)]TJ 0 -13.549 Td [(as)-389(educators)-389(in)-388(the)-389(same)-389(proportion,)-423(who)-389(had)-389(made)-389(this)-388(their)]TJ 0 -13.549 Td [(life's)-228(task,)-232(and)-228(who)-228(with)-228(this)-228(task)-228(were)-228(dignified)-228(not)-228(only)-228(in)-228(their)]TJ 0 -13.55 Td [(own)-250(eyes)-250(but)-250(in)-250(those)-250(of)-250(all)-250(the)-250(remaining)]TJ/F20 10.9091 Tf 185.738 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(good)-250(society.)]TJ/F20 10.9091 Tf 58.178 0 Td [(\035)]TJ/F16 15.7808 Tf -248.76 -43.538 Td [(195.)]TJ/F16 10.9091 Tf 0 -30.463 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)-417(SO)]TJ/F16 10.9091 Tf 24.134 0 Td [(-)]TJ/F16 7.9701 Tf 3.633 0 Td [(CALLED)]TJ/F16 10.9091 Tf 34.758 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(LASSICAL)]TJ/F16 10.9091 Tf 41.405 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(DUCATION)]TJ/F16 10.9091 Tf 41.612 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Alas!)-414(we)-305(discover)-305(that)]TJ -179.787 -13.549 Td [(our)-340(life)-339(is)-340(consecrated)-339(to)-340(knowledge)-339(and)-340(that)-339(we)-340(should)-339(throw)]TJ 0 -13.549 Td [(it)-318(away,)-336(nay,)-335(that)-319(we)-318(should)-318(even)-318(have)-319(to)-318(throw)-318(it)-319(away)-318(if)-318(this)]TJ 0 -13.55 Td [(consecration)-365(did)-364(not)-365(protect)-364(us)-365(from)-364(ourselves:)-479(we)-365(repeat)-364(this)]TJ 0 -13.549 Td [(couplet,)-250(and)-250(not)-250(without)-250(deep)-250(emotion:)]TJ/F16 9.8629 Tf 19.637 -23.604 Td [(Thee,)-250(Fate,)-250(I)-250(follow,)-250(though)-250(I)-250(fain)-250(would)-250(not,)]TJ 0 -12.821 Td [(And)-250(yet)-250(I)-250(must,)-250(with)-250(many)-250(a)-250(sigh)-250(and)-250(groan!)]TJ/F16 10.9091 Tf -7.681 -29.975 Td [(And)-290(then,)-300(in)-290(looking)-290(backwards)-290(over)-290(the)-290(course)-290(of)-290(our)-290(lives,)]TJ -11.956 -13.549 Td [(we)-400(discover)-399(that)-400(there)-399(is)-400(one)-400(thing)-399(that)-400(cannot)-399(be)-400(restored)-399(to)]TJ 0 -13.549 Td [(us:)-451(the)-350(wasted)-350(period)-350(of)-351(our)-350(youth,)-375(when)-351(our)-350(teachers)-350(did)-350(not)]TJ 0 -13.55 Td [(utilise)-299(these)-298(ardent)-299(and)-299(eager)-298(years)-299(to)-299(lead)-298(us)-299(to)-299(the)-298(knowledge)]TJ 0 -13.549 Td [(of)-470(things,)-524(but)-470(merely)-469(to)-470(this)-469(so-called)]TJ/F20 10.9091 Tf 182.813 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(classical)-470(education)]TJ/F20 10.9091 Tf 84.497 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(!)]TJ -268.54 -13.549 Td [(Only)-425(think)-425(of)-425(this)-425(wasted)-425(youth,)-469(when)-425(we)-425(were)-425(inoculated)]TJ/F16 7.9701 Tf -81.212 0 Td [([195])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(clumsily)-528(and)-529(painfully)-528(with)-529(an)-528(imperfect)-529(knowledge)-528(of)-528(the)]TJ 0 -13.549 Td [(Greeks)-373(and)-372(Romans)-373(as)-373(well)-372(as)-373(of)-373(their)-372(languages,)-404(contrary)-372(to)]TJ 0 -13.549 Td [(the)-324(highest)-323(principle)-324(of)-323(all)-324(culture,)-342(which)-324(holds)-323(that)-324(we)-323(should)]TJ 0 -13.55 Td [(not)-330(give)-330(food)-329(except)-330(to)-330(those)-329(who)-330(hunger)-330(for)-330(it!)-489(Think)-330(of)-329(that)]TJ 0 -13.549 Td [(period)-229(of)-228(our)-229(lives)-228(when)-229(we)-228(had)-229(mathematics)-228(and)-229(physics)-228(forced)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +779 0 obj << +/Type /Page +/Contents 780 0 R +/Resources 778 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 777 0 R +>> endobj +781 0 obj << +/D [779 0 R /XYZ 93.543 133.888 null] +>> endobj +778 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +784 0 obj << +/Length 5907 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(167)]TJ +0 g 0 G + 0 -30.759 Td [(down)-335(our)-334(throats,)-356(instead)-335(of)-334(being)-335(first)-335(of)-334(all)-335(made)-334(acquainted)]TJ 0 -13.549 Td [(with)-324(the)-323(despair)-324(of)-324(ignorance,)-342(instead)-324(of)-323(having)-324(our)-324(little)-323(daily)]TJ 0 -13.549 Td [(life,)-343(our)-325(activities,)-344(and)-324(everything)-325(occurring)-325(in)-324(our)-325(houses,)-343(our)]TJ 0 -13.549 Td [(workshops,)-454(in)-413(the)-413(sky,)-454(and)-413(in)-413(nature,)-453(split)-413(up)-413(into)-413(thousands)]TJ 0 -13.55 Td [(of)-345(problems,)-368(painful,)-368(humiliating)-344(and)-345(irritating)-344(problems)]TJ/F20 10.9091 Tf 253.968 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)]TJ -264.877 -13.549 Td [(thus)-284(having)-284(our)-284(curiosity)-284(made)-284(acquainted)-284(with)-284(the)-284(fact)-284(that)-283(we)]TJ 0 -13.549 Td [(first)-404(of)-404(all)-403(require)-404(a)-404(mathematical)-404(and)-404(mechanical)-403(knowledge)]TJ 0 -13.549 Td [(before)-283(we)-283(can)-283(be)-283(allowed)-283(to)-283(rejoice)-283(in)-283(the)-283(absolute)-283(logic)-283(of)-283(this)]TJ 0 -13.549 Td [(knowledge!)-236(If)-210(we)-209(had)-209(only)-210(been)-209(imbued)-209(with)-210(reverence)-209(for)-209(those)]TJ 0 -13.55 Td [(branches)-315(of)-315(science,)-331(if)-315(we)-315(had)-315(only)-315(been)-315(made)-315(to)-315(tremble)-314(with)]TJ 0 -13.549 Td [(emotion)]TJ/F20 10.9091 Tf 35.76 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(were)-372(it)-372(only)-372(for)-372(once)]TJ/F20 10.9091 Tf 96.207 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(at)-372(the)-372(struggles,)-402(the)-372(defeats,)]TJ -153.785 -13.549 Td [(and)-291(the)-292(renewed)-291(combats)-292(of)-291(those)-291(great)-292(men,)-302(of)-291(the)-291(martyrdom)]TJ 0 -13.549 Td [(which)-347(is)-347(the)-348(history)-347(of)-347(pure)-347(science!)-542(But,)-372(on)-347(the)-347(contrary,)-371(we)]TJ 0 -13.549 Td [(were)-240(allowed)-240(to)-239(develop)-240(a)-240(certain)-239(contempt)-240(for)-240(those)-240(sciences)-239(in)]TJ 0 -13.55 Td [(favour)-219(of)-219(historical)-220(training,)-225(formal)-219(education)]TJ/F16 7.9701 Tf 198.35 3.959 Td [(4)]TJ/F16 10.9091 Tf 6.875 -3.959 Td [(and)]TJ/F20 10.9091 Tf 18.143 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(classicism.)]TJ/F20 10.9091 Tf 47.574 0 Td [(\035)]TJ/F16 10.9091 Tf -263.83 -16.145 Td [(And)-291(we)-291(allowed)-292(ourselves)-291(to)-291(be)-291(so)-292(easily)-291(deceived!)-747(Formal)]TJ/F16 7.9701 Tf 279.068 0 Td [([196])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(education!)-258(Might)-253(we)-252(not)-253(have)-253(pointed)-252(to)-253(the)-253(best)-252(teachers)-253(at)-252(our)]TJ 0 -13.549 Td [(high)-359(schools)-359(and)-358(asked)-359(laughingly,)]TJ/F20 10.9091 Tf 161.981 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Where)-359(then)-359(do)-358(they)-359(keep)]TJ -166.824 -13.549 Td [(their)-343(formal)-343(education?)-529(and,)-366(if)-343(it)-343(is)-343(wanting)-343(in)-343(them,)-366(how)-343(can)]TJ 0 -13.549 Td [(they)-210(teach)-211(it?)]TJ/F20 10.9091 Tf 57.301 0 Td [(\035)]TJ/F16 10.9091 Tf 7.137 0 Td [(And)-210(classicism!)-237(Did)-210(we)-211(get)-210(any)-210(of)-210(that)-211(instruction)]TJ -64.438 -13.55 Td [(which)-312(the)-313(ancients)-312(used)-313(to)-312(impart)-313(to)-312(their)-312(youth?)-438(Did)-312(we)-312(learn)]TJ 0 -13.549 Td [(to)-431(speak)-431(or)-432(to)-431(write)-431(like)-431(them?)-794(Did)-431(we)-431(ceaselessly)-431(exercise)]TJ 0 -13.549 Td [(ourselves)-240(in)-240(that)-239(duel)-240(of)-240(speech,)-242(dialectic?)-246(Did)-240(we)-240(learn)-240(to)-239(move)]TJ 0 -13.549 Td [(as)-312(beautifully)-311(and)-312(proudly)-312(as)-311(they)-312(did,)-327(and)-312(to)-311(excel)-312(as)-312(they)-311(did)]TJ 0 -13.549 Td [(in)-354(wrestling,)-381(throwing,)-380(and)-354(boxing?)-563(Did)-355(we)-354(learn)-354(anything)-354(of)]TJ 0 -13.55 Td [(that)-309(practical)-309(asceticism)-308(of)-309(all)-309(the)-309(Greek)-308(philosophers?)-427(Did)-308(we)]TJ 0 -13.549 Td [(receive)-276(any)-275(training)-276(in)-275(a)-276(single)-275(ancient)-276(virtue,)-281(and)-276(in)-275(the)-276(way)-275(in)]TJ 0 -13.549 Td [(which)-371(the)-371(ancients)-371(were)-371(trained)-370(in)-371(it?)-613(Was)-371(not)-371(all)-370(meditation)]TJ 0 -13.549 Td [(upon)-327(morals)-327(wanting)-327(in)-327(our)-327(education?)]TJ/F20 10.9091 Tf 174.788 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(And)-327(how)-327(much)-327(more)]TJ -185.698 -13.549 Td [(the)-473(only)-472(possible)-473(criticism)-472(on)-473(the)-472(subject)-473(of)-472(morality,)-528(those)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 109.64 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 52.998 102.828 Td [(4)]TJ/F20 8.9664 Tf 5.729 -3.809 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(Formal)-386(education)]TJ/F20 8.9664 Tf 64.227 0 Td [(\035)]TJ/F16 8.9664 Tf 7.444 0 Td [(is)-386(the)-386(name)-386(given)-387(in)-386(Germany)-386(to)-386(those)-386(branches)-386(of)]TJ -87.608 -10.959 Td [(learning)-292(which)-292(tend)-291(to)-292(develop)-292(the)-292(logical)-292(faculties,)-302(as)-292(opposed)-291(to)]TJ/F20 8.9664 Tf 243.285 0 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(material)]TJ/F20 8.9664 Tf 29.383 0 Td [(\035)]TJ/F16 8.9664 Tf -276.649 -10.959 Td [(education)-335(which)-336(deals)-335(with)-336(the)-335(acquisition)-336(of)-335(facts)-335(and)-336(all)-335(kinds)-336(of)]TJ/F20 8.9664 Tf 250.754 0 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(useful)]TJ/F20 8.9664 Tf 21.914 0 Td [(\035)]TJ/F16 8.9664 Tf -276.649 -10.959 Td [(knowledge.)]TJ/F20 8.9664 Tf 41.586 0 Td [(\024)]TJ/F16 8.9664 Tf 8.967 0 Td [(T)]TJ/F16 7.9701 Tf 5.478 0 Td [(R)]TJ/F16 8.9664 Tf 5.316 0 Td [(.)]TJ/F35 8.9664 Tf 2.242 0 Td [(f)]TJ/F16 7.9701 Tf 4.608 0 Td [(FNS)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +783 0 obj << +/Type /Page +/Contents 784 0 R +/Resources 782 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 777 0 R +>> endobj +785 0 obj << +/D [783 0 R /XYZ 291.808 312.341 null] +>> endobj +782 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F35 77 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +788 0 obj << +/Length 4725 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(168)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(courageous)-273(and)-273(earnest)-273(attempts)-272(to)-273(live)-273(according)-273(to)-273(this)-273(or)-272(that)]TJ 0 -13.549 Td [(morality!)-323(Did)-274(our)-275(teachers)-274(ever)-274(stir)-275(up)-274(a)-274(feeling)-275(in)-274(us)-274(which)-274(the)]TJ 0 -13.549 Td [(ancients)-227(valued)-226(more)-227(highly)-227(than)-226(moderns?)-243(Did)-226(they)-227(in)-227(the)-226(spirit)]TJ 0 -13.549 Td [(of)-259(the)-259(ancients)-259(indicate)-259(to)-259(us)-259(the)-259(divisions)-259(of)-259(the)-259(day)-259(and)-259(of)-258(life,)]TJ 0 -13.55 Td [(and)-299(those)-298(aims)-299(by)-298(which)-299(the)-299(lives)-298(of)-299(the)-298(ancients)-299(were)-298(guided?)]TJ 0 -13.549 Td [(Did)-269(we)-268(learn)-269(the)-268(ancient)-268(languages)-269(as)-268(we)-269(now)-268(learn)-269(the)-268(modern)]TJ 0 -13.549 Td [(ones,)-251(viz.)-251(that)-250(we)-251(might)-250(speak)-251(them)-250(fluently)-251(and)-250(well?)-251(Nowhere)]TJ 0 -13.549 Td [(can)-339(we)-339(find)-338(a)-339(real)-339(proficiency)-339(or)-339(any)-338(new)-339(faculty)-339(as)-339(the)-338(result)]TJ 0 -13.549 Td [(of)-338(those)-339(toilsome)-338(years!)-516(only)-338(the)-339(knowledge)-338(of)-339(what)-338(men)-338(had)]TJ 0 -13.55 Td [(learnt)-250(and)-250(were)-250(able)-250(to)-250(do)-250(in)-250(past)-250(ages!)]TJ 11.956 -32.008 Td [(And)-352(what)-353(knowledge!)-557(Nothing)-352(becomes)-352(clearer)-353(to)-352(me)-352(year)]TJ -11.956 -13.549 Td [(by)-287(year)-287(than)-287(the)-287(fact)-287(that)-287(the)-287(entire)-574(Greek)-287(and)-287(ancient)-287(mode)-287(of)]TJ/F16 7.9701 Tf -72.755 0 Td [([197])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(life,)-300(however)-291(simple)-290(and)-291(evident)-290(it)-290(must)-291(seem)-290(to)-290(our)-291(eyes,)-300(is)-290(in)]TJ 0 -13.549 Td [(truth)-312(very)-311(difficult)-312(to)-312(understand,)-327(and)-311(even)-312(scarcely)-311(accessible,)]TJ 0 -13.549 Td [(and)-417(that)-418(the)-417(customary)-417(ease)-418(with)-417(which)-417(we)-418(babble)-417(about)-417(the)]TJ 0 -13.55 Td [(ancients)-384(is)-384(either)-384(giddy)-384(levity)-384(or)-384(the)-384(old)-384(hereditary)-384(conceit)-383(of)]TJ 0 -13.549 Td [(our)-256(thoughtlessness.)-267(We)-256(are)-256(deceived)-255(by)-256(words)-256(and)-256(ideas)-255(which)]TJ 0 -13.549 Td [(appear)-389(to)-389(resemble)-389(our)-389(own,)-423(but)-389(behind)-389(them)-389(there)-389(is)-388(always)]TJ 0 -13.549 Td [(concealed)-378(a)-377(feeling)-378(which)-377(must)-378(be)-377(strange,)-409(incomprehensible,)]TJ 0 -13.549 Td [(or)-327(painful)-327(to)-327(our)-327(modern)-327(conceptions.)-481(And)-327(these)-327(are)-327(realms)-326(in)]TJ 0 -13.55 Td [(which)-401(boys)-401(are)-401(allowed)-401(to)-401(roam)-401(about!)-703(Enough:)-552(we)-401(roamed)]TJ 0 -13.549 Td [(about)-318(them)-319(in)-318(our)-319(childhood,)-335(and)-319(there)-318(we)-319(became)-318(seized)-318(with)]TJ 0 -13.549 Td [(an)-321(almost)-322(ineradicable)-321(antipathy)-321(for)-322(all)-321(antiquity,)-339(the)-321(antipathy)]TJ 0 -13.549 Td [(arising)-354(from)-354(an)-354(intimacy)-355(which)-354(was)-354(apparently)-354(too)-354(great!)-562(For)]TJ 0 -13.549 Td [(so)-470(great)-471(is)-470(the)-470(conceit)-470(of)-470(our)-471(classical)-470(teachers,)-525(who)-470(would)]TJ 0 -13.549 Td [(almost)-283(make)-284(it)-283(appear)-284(that)-283(they)-283(had)-284(gained)-283(full)-284(control)-283(over)-283(the)]TJ 0 -13.55 Td [(ancients,)-350(that)-329(they)-330(pass)-330(on)-330(this)-330(conceit)-329(to)-330(their)-330(pupils,)-349(together)]TJ 0 -13.549 Td [(with)-460(the)-460(suspicion)-460(that)-459(such)-460(a)-460(possession)-460(is)-460(of)-460(little)-460(use)-459(for)]TJ 0 -13.549 Td [(making)-400(people)-399(happy,)-437(but)-399(is)-400(good)-400(enough)-399(for)-400(honest,)-436(foolish)]TJ 0 -13.549 Td [(old)-291(book-worms.)]TJ/F20 10.9091 Tf 79.06 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Let)-291(them)-291(brood)-291(over)-291(their)-291(treasure:)-332(it)-291(is)-291(well)]TJ -83.904 -13.549 Td [(worthy)-346(of)-346(them!)]TJ/F20 10.9091 Tf 72.996 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(It)-346(is)-346(with)-346(this)-347(unexpressed)-346(thought)-346(that)-346(we)]TJ -88.749 -13.55 Td [(completed)-258(our)-258(classical)-258(education.)-273(It)-258(can't)-258(be)-258(changed)-257(now)]TJ/F20 10.9091 Tf 257.001 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(for)]TJ -267.91 -13.549 Td [(us,)-250(at)-250(all)-250(events!)-250(But)-250(let)-250(us)-250(not)-250(think)-250(of)-250(ourselves)-250(alone!)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +787 0 obj << +/Type /Page +/Contents 788 0 R +/Resources 786 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 777 0 R +>> endobj +789 0 obj << +/D [787 0 R /XYZ 251.281 350.675 null] +>> endobj +786 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +792 0 obj << +/Length 4888 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(169)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(196.)]TJ/F16 10.9091 Tf 0 -28.893 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.594 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(OST)]TJ/F16 10.9091 Tf 19.025 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(ERSONAL)]TJ/F16 10.9091 Tf 40.719 0 Td [(Q)]TJ/F16 7.9701 Tf 7.877 0 Td [(UESTIONS)-498(OF)]TJ/F16 10.9091 Tf 56.645 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(RUTH)]TJ/F16 10.9091 Tf 21.695 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(What)-364(am)-364(I)-364(really)]TJ -203.286 -13.549 Td [(doing,)-319(and)-305(what)-305(do)-304(I)-305(mean)-305(by)-305(doing)-305(it?)-415(That)-305(is)-305(the)-305(question)-304(of)]TJ 0 -13.549 Td [(truth)-245(which)-246(is)-245(not)-245(taught)-246(under)-245(our)-245(present)-246(system)-245(of)-245(education,)]TJ/F16 7.9701 Tf 291.024 0 Td [([198])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(and)-299(consequently)-298(not)-299(asked,)-311(because)-299(there)-298(is)-299(no)-299(time)-299(for)-298(it.)-396(On)]TJ 0 -13.55 Td [(the)-297(other)-296(hand,)-309(we)-296(have)-297(always)-297(time)-296(and)-297(inclination)-297(for)-296(talking)]TJ 0 -13.549 Td [(nonsense)-387(with)-388(children,)-421(rather)-387(than)-388(telling)-387(them)-387(the)-387(truth;)-456(for)]TJ 0 -13.549 Td [(flattering)-202(women)-203(who)-202(will)-203(later)-202(on)-202(be)-203(mothers,)-212(rather)-202(than)-202(telling)]TJ 0 -13.549 Td [(them)-404(the)-404(truth;)-480(and)-404(for)-404(speaking)-404(with)-404(young)-404(men)-404(about)-403(their)]TJ 0 -13.549 Td [(future)-250(and)-250(their)-250(pleasures,)-250(rather)-250(than)-250(about)-250(the)-250(truth!)]TJ 11.955 -13.55 Td [(But)-233(what,)-236(after)-233(all,)-236(are)-233(seventy)-233(years!)]TJ/F20 10.9091 Tf 161.938 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Time)-233(passes,)-236(and)-233(they)]TJ -184.802 -13.549 Td [(soon)-342(come)-341(to)-342(an)-341(end;)-388(it)-341(matters)-342(as)-341(little)-342(to)-341(us)-342(as)-342(it)-341(does)-342(to)-341(the)]TJ 0 -13.549 Td [(wave)-227(to)-228(know)-227(how)-228(and)-227(whither)-228(it)-227(is)-228(rolling!)-242(No,)-232(it)-227(might)-228(even)-227(be)]TJ 0 -13.549 Td [(wisdom)-250(not)-250(to)-250(know)-250(it.)]TJ/F20 10.9091 Tf 11.955 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Agreed;)-252(but)-252(it)-252(shows)-251(a)-252(want)-252(of)-251(pride)-252(not)-252(even)-251(to)-252(inquire)-252(into)]TJ -16.798 -13.55 Td [(the)-250(matter;)-250(our)-250(culture)-250(does)-250(not)-250(tend)-250(to)-250(make)-250(people)-250(proud.)]TJ/F20 10.9091 Tf 258.446 0 Td [(\035)]TJ -246.491 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(So)-250(much)-250(the)-250(better!)]TJ/F20 10.9091 Tf 85.746 0 Td [(\035)]TJ -90.589 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Is)-250(it)-250(really?)]TJ/F20 10.9091 Tf 49.08 0 Td [(\035)]TJ/F16 15.7808 Tf -65.878 -41.968 Td [(197.)]TJ/F16 10.9091 Tf 0 -28.893 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(NMITY)-717(OF)-716(THE)]TJ/F16 10.9091 Tf 68.932 0 Td [(G)]TJ/F16 7.9701 Tf 7.877 0 Td [(ERMANS)-717(TOWARDS)]TJ/F16 10.9091 Tf 84.039 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(NLIGHTENMENT)]TJ/F16 10.9091 Tf 62.86 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Let)-524(us)]TJ -250.675 -13.549 Td [(consider)-295(the)-295(contributions)-295(which)-295(in)-295(the)-295(first)-295(half)-294(of)-295(this)-295(century)]TJ 0 -13.549 Td [(the)-294(Germans)-294(made)-294(to)-294(general)-294(culture)-294(by)-294(their)-294(intellectual)-294(work.)]TJ 0 -13.55 Td [(In)-436(the)-435(first)-436(place,)-482(let)-436(us)-436(take)-435(the)-436(German)-436(philosophers:)-621(they)]TJ 0 -13.549 Td [(went)-349(back)-350(to)-349(the)-349(first)-350(and)-349(oldest)-349(stage)-350(of)-349(speculation,)-374(for)-349(they)]TJ 0 -13.549 Td [(were)-321(content)-322(with)-321(conceptions)-322(instead)-321(of)-322(explanations,)-339(like)-321(the)]TJ 0 -13.549 Td [(thinkers)-310(of)-311(dreamy)-310(epochs)]TJ/F20 10.9091 Tf 117.408 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-311(pre-scientific)-310(type)-310(of)-311(philosophy)]TJ -128.317 -13.549 Td [(was)-475(thus)-476(revived)-475(by)-475(them.)-926(Secondly,)-532(we)-475(have)-475(the)-475(German)]TJ 0 -13.549 Td [(historians)-436(and)-435(romanticists:)-622(their)-436(efforts)-435(on)-436(the)-436(whole)-435(aimed)]TJ 0 -13.55 Td [(at)-456(restoring)-456(to)-456(the)-457(place)-456(of)-456(honour)-456(certain)-456(old)-456(and)-456(primitive)]TJ 0 -13.549 Td [(sentiments,)-922(especially)-419(Christianity,)-460(the)]TJ/F20 10.9091 Tf 184.824 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(soul)-419(of)-418(the)-419(people,)]TJ/F20 10.9091 Tf 86.119 0 Td [(\035)]TJ/F16 7.9701 Tf 15.237 0 Td [([199])]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +791 0 obj << +/Type /Page +/Contents 792 0 R +/Resources 790 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 777 0 R +>> endobj +793 0 obj << +/D [791 0 R /XYZ 327.401 462.184 null] +>> endobj +794 0 obj << +/D [791 0 R /XYZ 101.196 66.142 null] +>> endobj +790 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +797 0 obj << +/Length 4752 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(170)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(folk-lore,)-477(folk-speech,)-477(medi\346valism,)-477(Oriental)-431(asceticism,)-477(and)]TJ 0 -13.549 Td [(Hinduism.)-422(In)-308(the)-307(third)-307(place,)-322(there)-307(are)-308(the)-307(natural)-307(philosophers)]TJ 0 -13.549 Td [(who)-309(fought)-308(against)-309(the)-309(spirit)-309(of)-308(Newton)-309(and)-309(Voltaire,)-323(and,)-323(like)]TJ 0 -13.549 Td [(Goethe)-297(and)-297(Schopenhauer,)-310(endeavoured)-297(to)-297(re-establish)-297(the)-297(idea)]TJ 0 -13.55 Td [(of)-300(a)-300(deified)-300(or)-300(diabolised)-300(nature,)-312(and)-300(of)-300(its)-300(absolute)-300(ethical)-300(and)]TJ 0 -13.549 Td [(symbolical)-232(meaning.)-244(The)-232(main)-232(general)-232(tendency)-232(of)-232(the)-232(Germans)]TJ 0 -13.549 Td [(was)-525(directed)-524(against)-525(enlightenment)-525(and)-524(against)-525(those)-524(social)]TJ 0 -13.549 Td [(revolutions)-303(which)-302(were)-303(stupi)1(dly)-303(mistaken)-302(for)-303(the)-302(consequences)]TJ 0 -13.549 Td [(of)-257(enlightenment:)-263(the)-257(piety)-257(towards)-256(everything)-257(that)-257(existed)-256(tried)]TJ 0 -13.55 Td [(to)-317(become)-317(piety)-316(towards)-317(everything)-317(that)-317(had)-316(ever)-317(existed,)-333(only)]TJ 0 -13.549 Td [(in)-213(order)-212(that)-213(heart)-212(and)-213(mind)-212(might)-212(be)-213(permitted)-212(to)-213(fill)-212(themselves)]TJ 0 -13.549 Td [(and)-514(gush)-513(forth)-514(again,)-579(thus)-514(leaving)-513(no)-514(space)-513(for)-514(future)-513(and)]TJ 0 -13.549 Td [(novel)-407(aims.)-722(The)-407(cult)-407(of)-407(feeling)-407(took)-408(the)-407(place)-407(of)-407(the)-407(cult)-407(of)]TJ 0 -13.549 Td [(reason,)-330(and)-314(the)-314(German)-315(musicians,)-330(as)-314(the)-314(best)-314(exponents)-314(of)-314(all)]TJ 0 -13.55 Td [(that)-254(is)-254(invisible,)-255(enthusiastic,)-255(legendary,)-255(and)-254(passionate,)-255(showed)]TJ 0 -13.549 Td [(themselves)-297(more)-297(successful)-297(in)-296(building)-297(up)-297(the)-297(new)-297(temple)-296(than)]TJ 0 -13.549 Td [(all)-250(the)-250(other)-250(artists)-250(in)-250(words)-250(and)-250(thoughts.)]TJ 11.956 -18.459 Td [(If,)-410(in)-378(considering)-378(these)-378(details,)-410(we)-378(have)-378(taken)-378(into)-378(account)]TJ -11.956 -13.549 Td [(the)-329(fact)-329(that)-330(many)-329(good)-329(things)-329(were)-329(said)-329(and)-330(invest)1(igated,)-349(and)]TJ 0 -13.549 Td [(that)-334(many)-334(things)-334(have)-334(since)-334(then)-334(been)-334(more)-334(fairly)-334(judged)-333(than)]TJ 0 -13.549 Td [(on)-389(any)-389(previous)-389(occasion,)-423(there)-389(yet)-389(remains)-389(to)-389(be)-389(said)-389(of)-388(the)]TJ 0 -13.55 Td [(whole)-287(that)-287(it)-287(was)-286(a)-287(general)-287(danger,)-296(and)-287(one)-287(by)-287(no)-287(means)-286(small,)]TJ 0 -13.549 Td [(to)-279(set)-279(knowledge)-279(altogether)-279(below)-279(feeling)-279(under)-279(the)-278(appearance)]TJ 0 -13.549 Td [(of)-341(an)-341(entire)-341(and)-340(definitive)-341(acquaintance)-341(with)-341(the)-341(past)]TJ/F20 10.9091 Tf 238.788 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and,)-364(to)]TJ -249.697 -13.549 Td [(use)-248(that)-248(expression)-247(of)-248(Kant,)-248(who)-248(thus)-248(defined)-248(his)-248(own)-247(particular)]TJ 0 -13.549 Td [(task)]TJ/F20 10.9091 Tf 17.575 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(To)-399(make)-400(way)-399(again)-400(for)-399(belief)-400(by)-399(fixing)-400(the)-799(limits)-399(of)]TJ/F16 7.9701 Tf -106.083 0 Td [([200])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(knowledge.)]TJ/F20 10.9091 Tf 50.597 0 Td [(\035)]TJ/F16 10.9091 Tf 8.762 0 Td [(Let)-359(us)-359(once)-360(more)-359(breathe)-359(freely,)-387(the)-359(hour)-359(of)-359(this)]TJ -59.359 -13.55 Td [(danger)-347(is)-347(past!)-542(And)-347(yet,)-371(strange)-347(to)-348(say,)-371(the)-347(very)-347(spirits)-347(which)]TJ 0 -13.549 Td [(these)-310(Germans)-309(conjured)-310(up)-309(with)-309(such)-310(eloquence)-309(have)-310(at)-309(length)]TJ 0 -13.549 Td [(become)-482(the)-482(most)-482(dangerous)-482(for)-482(the)-482(intentions)-482(of)-482(those)-482(who)]TJ 0 -13.549 Td [(did)-337(conjure)-337(them)-338(up:)-424(history,)-359(the)-337(comprehension)-337(of)-337(origin)-337(and)]TJ 0 -13.549 Td [(development,)-201(sympathy)-190(with)-189(the)-189(past,)-202(the)-189(new)-189(passion)-189(for)-189(feeling)]TJ 0 -13.55 Td [(and)-234(knowledge,)-238(after)-234(they)-234(had)-235(been)-234(for)-234(a)-234(long)-235(time)-234(at)-234(the)-234(service)]TJ 0 -13.549 Td [(of)-413(this)-413(obscure)-413(exalted)-413(and)-413(retrograde)-413(spirit,)-454(have)-413(once)-413(more)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +796 0 obj << +/Type /Page +/Contents 797 0 R +/Resources 795 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 777 0 R +>> endobj +798 0 obj << +/D [796 0 R /XYZ 331.508 174.536 null] +>> endobj +795 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +801 0 obj << +/Length 4465 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(171)]TJ +0 g 0 G + 0 -30.759 Td [(assumed)-315(another)-315(nature,)-331(and)-315(are)-315(now)-315(soaring)-315(with)-314(outstretched)]TJ 0 -13.549 Td [(wings)-289(above)-288(the)-289(heads)-288(of)-289(those)-288(who)-288(once)-289(upon)-288(a)-289(time)-288(conjured)]TJ 0 -13.549 Td [(them)-153(forth,)-172(as)-153(new)-153(and)-153(stronger)-152(genii)-153(of)-153(that)-153(very)-153(enlightenment)-152(to)]TJ 0 -13.549 Td [(combat)-204(which)-204(they)-204(had)-204(been)-204(resuscitated.)-235(It)-204(is)-203(this)-204(enlightenment)]TJ 0 -13.55 Td [(which)-368(we)-369(have)-368(now)-368(to)-368(carry)-369(forward,)]TJ/F20 10.9091 Tf 171.018 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(caring)-368(nothing)-369(for)-368(the)]TJ -181.927 -13.549 Td [(fact)-216(that)-216(there)-216(has)-216(been)-216(and)-216(still)-216(is)]TJ/F20 10.9091 Tf 147.912 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(a)-216(great)-216(revolution,)]TJ/F20 10.9091 Tf 78.937 0 Td [(\035)]TJ/F16 10.9091 Tf 7.2 0 Td [(and)-216(again)]TJ -238.893 -13.549 Td [(a)-267(great)]TJ/F20 10.9091 Tf 32.476 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(reaction)]TJ/F20 10.9091 Tf 35.138 0 Td [(\035)]TJ/F16 10.9091 Tf 7.756 0 Td [(against)-267(it:)-284(these)-267(are)-267(but)-267(playful)-267(crests)-267(of)-267(foam)]TJ -80.213 -13.549 Td [(when)-320(compared)-321(with)-320(the)-320(truly)-320(great)-320(current)-321(on)-320(which)-320(we)-320(float,)]TJ 0 -13.549 Td [(and)-250(want)-250(to)-250(float.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(198.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(SSIGNING)]TJ/F16 10.9091 Tf 43.946 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(RESTIGE)-848(TO)-848(ONE)]TJ/F16 10.9091 Tf 73.283 0 Td [(')]TJ/F16 7.9701 Tf 1.963 0 Td [(S)]TJ/F16 10.9091 Tf 11.189 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(OUNTRY)]TJ/F16 10.9091 Tf 33.204 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-620(is)-620(the)-619(men)-620(of)]TJ -198.439 -13.549 Td [(culture)-557(who)-557(determine)-557(the)-557(rank)-557(of)-557(their)-558(country,)-633(and)-557(they)]TJ 0 -13.55 Td [(are)-453(characterised)-452(by)-453(an)-453(innumerable)-452(number)-453(of)-453(great)-452(inward)]TJ 0 -13.549 Td [(experiences,)-243(which)-242(they)-241(have)-241(digested)-242(and)-241(can)-242(now)-241(value)-241(justly.)]TJ 0 -13.549 Td [(In)-220(France)-219(and)-220(Italy)-220(this)-219(fell)-220(to)-220(the)-219(lot)-220(of)-219(the)-220(nobility;)-230(in)-219(Germany,)]TJ 0 -13.549 Td [(where)-331(up)-330(to)-331(now)-330(the)-331(nobility)-330(has)-331(been,)-350(as)-331(a)-330(rule,)-351(composed)-330(of)]TJ 0 -13.549 Td [(men)-374(who)-374(had)-374(not)-375(much)-374(intellect)-374(to)-374(boast)-374(about)-374(\050perhaps)-374(this)]TJ/F16 7.9701 Tf 291.024 0 Td [([201])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(will)-270(soon)-269(cease)-270(to)-269(be)-270(the)-270(case\051,)-274(it)-270(was)-269(the)-270(task)-270(of)-269(the)-270(priests,)-274(the)]TJ 0 -13.549 Td [(school)-250(teachers)-250(and)-250(their)-250(descendants.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(199.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(E)-458(ARE)]TJ/F16 10.9091 Tf 28.107 0 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(OBLER)]TJ/F16 10.9091 Tf 26.126 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Fidelity,)-356(generosity,)-355(concern)-335(for)-334(one's)-335(good)]TJ -86.045 -13.549 Td [(reputation:)-298(these)-274(three)-274(qualities,)-280(combined)-274(in)-274(one)-274(sentiment,)-279(we)]TJ 0 -13.549 Td [(call)-187(noble,)-199(distinguished,)-200(aristocratic;)-208(and)-187(in)-187(this)-187(respect)-187(we)-186(excel)]TJ 0 -13.549 Td [(the)-358(Greeks.)-573(We)-358(do)-358(not)-357(wish)-358(to)-358(give)-358(this)-357(up)-358(at)-358(any)-358(cost)-357(under)]TJ 0 -13.549 Td [(the)-312(pretext)-312(that)-311(the)-312(ancient)-312(objects)-311(of)-312(these)-312(virtues)-312(have)-311(rightly)]TJ 0 -13.549 Td [(fallen)-208(in)-208(esteem,)-216(but)-208(we)-208(wish)-208(cautiously)-208(to)-208(substitute)-208(new)-207(objects)]TJ 0 -13.55 Td [(for)-287(these)-287(most)-286(precious)-287(and)-287(hereditary)-286(impulses.)-361(To)-286(understand)]TJ 0 -13.549 Td [(why)-267(the)-268(sentiments)-267(of)-267(the)-267(noblest)-267(Greeks)-268(must)-267(be)-267(considered)-267(as)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +800 0 obj << +/Type /Page +/Contents 801 0 R +/Resources 799 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 803 0 R +>> endobj +802 0 obj << +/D [800 0 R /XYZ 327.401 258.286 null] +>> endobj +799 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +806 0 obj << +/Length 7290 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(172)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(inferior)-371(and)-372(scarcely)-371(respectable)-371(in)-372(the)-371(present)-371(age,)-402(where)-371(we)]TJ 0 -13.549 Td [(are)-292(still)-293(under)-292(the)-292(influence)-293(of)-292(the)-292(chivalric)-293(and)-292(feudal)-292(nobility,)]TJ 0 -13.549 Td [(we)-306(must)-306(recall)-306(the)-307(words)-306(of)-306(consolation)-306(to)-306(which)-306(Ulysses)-306(gave)]TJ 0 -13.549 Td [(utterance)-310(in)-311(the)-310(midst)-311(of)-310(the)-310(most)-311(humiliating)-310(situations,)]TJ/F20 10.9091 Tf 255.19 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Bear)]TJ -260.034 -13.55 Td [(with)-285(it,)-293(my)-285(dear)-285(heart,)-294(bear)-285(with)-284(it!)-355(Thou)-285(hast)-285(borne)-285(with)-284(many)]TJ 0 -13.549 Td [(more)-250(swinish)-250(things)]TJ/F16 7.9701 Tf 87.884 3.959 Td [(5)]TJ/F16 10.9091 Tf -87.884 -18.781 Td [(than)-335(these!)]TJ/F20 10.9091 Tf 48.489 0 Td [(\035)]TJ/F16 10.9091 Tf 8.496 0 Td [(As)-335(an)-335(instance)-334(of)-335(this)-335(mythical)-335(example,)-356(consider)]TJ -56.985 -13.55 Td [(also)-245(the)-245(tale)-245(of)-245(that)-245(Athenian)-245(officer,)-246(who,)-246(when)-245(threatened)-245(with)]TJ 0 -13.549 Td [(a)-360(stick)-359(by)-360(another)-359(officer)-359(in)-360(the)-359(presence)-360(of)-359(the)-360(entire)-359(general)]TJ 0 -13.549 Td [(staff,)-357(shook)-336(off)-336(his)-335(disgrace)-336(with)-336(the)-335(words,)]TJ/F20 10.9091 Tf 201.857 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Strike,)-357(but)-336(listen)]TJ -206.701 -13.549 Td [(to)-356(me.)]TJ/F20 10.9091 Tf 28.425 0 Td [(\035)]TJ/F16 10.9091 Tf 8.722 0 Td [(\050This)-356(was)-355(Themistocles,)-382(that)-356(ingenious)-355(Ulysses)-356(of)-355(the)]TJ -37.147 -13.549 Td [(classical)-440(epoch,)-226(who)-220(was)-220(just)-220(the)-220(man)-220(at)-220(the)-220(moment)-220(of)-219(disgrace)]TJ/F16 7.9701 Tf -72.755 0 Td [([202])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(to)-190(address)-190(to)-191(his)]TJ/F20 10.9091 Tf 70.723 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(dear)-190(heart)]TJ/F20 10.9091 Tf 42.657 0 Td [(\035)]TJ/F16 10.9091 Tf 6.919 0 Td [(that)-190(verse)-190(of)-191(comfort)-190(and)-190(affliction.\051)]TJ -113.186 -14.822 Td [(The)-463(Greeks)-464(were)-463(far)-464(from)-463(making)-464(light)-463(of)-464(life)-463(and)-463(death)]TJ -11.956 -13.549 Td [(because)-311(of)-311(an)-311(insult,)-327(as)-311(we,)-326(influenced)-311(by)-311(a)-311(hereditary)-311(spirit)-311(of)]TJ 0 -13.55 Td [(chivalric)-322(adventurousness)-321(and)-322(self-devotion,)-339(are)-322(in)-321(the)-322(habit)-321(of)]TJ 0 -13.549 Td [(doing;)-378(or)-335(from)-336(looking)-335(for)-335(opportunities)-336(of)-335(honourably)-335(risking)]TJ 0 -13.549 Td [(life)-234(and)-233(death,)-237(as)-234(in)-234(duels;)-239(or)-233(from)-234(valuing)-234(the)-233(preservation)-234(of)-233(an)]TJ 0 -13.549 Td [(unstained)-334(name)-334(\050honour\051)-335(more)-334(than)-334(the)-334(acquirement)-334(of)-334(an)-334(evil)]TJ 0 -13.549 Td [(reputation,)-408(when)-377(the)-377(latter)-377(was)-376(compatible)-377(with)-377(glory)-377(and)-376(the)]TJ 0 -13.55 Td [(feeling)-376(of)-377(power;)-440(or)-376(from)-377(remaining)-376(faithful)-377(to)-376(the)-376(prejudices)]TJ 0 -13.549 Td [(and)-409(the)-409(articles)-408(of)-409(faith)-409(of)-409(a)-409(caste,)-448(when)-409(these)-409(could)-408(prevent)]TJ 0 -13.549 Td [(them)-250(from)-251(becoming)-250(tyrants.)-251(For)-250(this)-251(is)-250(the)-250(ignoble)-251(secret)-250(of)-250(the)]TJ 0 -13.549 Td [(good)-291(Greek)-291(aristocrat:)-333(out)-291(of)-291(sheer)-292(jealousy)-291(he)-291(treats)-291(every)-291(one)]TJ 0 -13.549 Td [(of)-348(the)-347(members)-348(of)-348(his)-348(caste)-347(as)-348(being)-348(on)-347(an)-348(equal)-348(footing)-347(with)]TJ 0 -13.55 Td [(himself,)-361(but)-339(he)-339(is)-339(ready)-339(at)-338(every)-339(moment)-339(to)-339(spring)-339(like)-339(a)-338(tiger)]TJ 0 -13.549 Td [(on)-307(his)-308(prey)]TJ/F20 10.9091 Tf 49.731 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(despotism.)-422(What)-307(matter)-308(lies,)-321(murders,)-322(treason,)-322(or)]TJ -60.64 -13.549 Td [(the)-304(betrayal)-304(of)-304(his)-304(native)-303(city)-304(to)-304(him!)-412(Justice)-304(was)-304(an)-303(extremely)]TJ 0 -13.549 Td [(difficult)-525(matter)-525(for)-525(people)-525(of)-525(this)-525(kind)-525(to)-524(understand)]TJ/F20 10.9091 Tf 251.241 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(nay,)]TJ -262.15 -13.549 Td [(justice)-276(was)-275(almost)-276(something)-276(incredible.)]TJ/F20 10.9091 Tf 181.95 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(The)-276(just)-275(man)]TJ/F20 10.9091 Tf 57.528 0 Td [(\035)]TJ/F16 10.9091 Tf 7.851 0 Td [(was)-276(to)]TJ -252.172 -13.55 Td [(the)-179(Greeks)-180(what)]TJ/F20 10.9091 Tf 71.302 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(the)-179(saint)]TJ/F20 10.9091 Tf 35.894 0 Td [(\035)]TJ/F16 10.9091 Tf 6.8 0 Td [(was)-179(to)-180(the)-179(Christians.)-226(When)-180(Socrates,)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 98.765 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 99.77 91.869 Td [(5)]TJ/F16 8.9664 Tf 5.729 -3.809 Td [(The)-354(reference)-355(is)-354(to)-354(the)]TJ/F31 8.9664 Tf 87.086 0 Td [(Odyssey)]TJ/F16 8.9664 Tf 29.876 0 Td [(,)]TJ/F16 7.9701 Tf 5.653 0 Td [(XX)]TJ/F16 8.9664 Tf 11.508 0 Td [(.)]TJ/F35 8.9664 Tf 2.242 0 Td [(f)]TJ/F16 7.9701 Tf 4.608 0 Td [(FNS)]TJ/F16 8.9664 Tf 17.793 0 Td [(18:)]TJ/F20 8.9664 Tf 15.571 0 Td [(\034)]TJ/F42 8.9664 Tf 3.981 0 Td [(\244)]TJ/F43 8.9664 Tf 4.932 0 Td [(s)]TJ/F42 8.9664 Tf 3.766 0 Td [(\304\273\261\270\271)-354(\264)]TJ/F43 8.9664 Tf 27.879 0 Td [(u)]TJ/F16 8.9664 Tf 4.788 0 Td [(,)]TJ/F42 8.9664 Tf 5.652 0 Td [(\272\301\261\264)]TJ/F43 8.9664 Tf 17.861 0 Td [(w)]TJ/F42 8.9664 Tf 2.636 0 Td [(\267)]TJ/F16 8.9664 Tf 4.789 0 Td [(;)]TJ/F42 8.9664 Tf 6.137 0 Td [(\272\261)]TJ/F43 8.9664 Tf 9.28 0 Td [(v)]TJ/F42 8.9664 Tf -277.994 -10.959 Td [(\272)]TJ/F43 8.9664 Tf 4.573 0 Td [({)]TJ/F42 8.9664 Tf 4.546 0 Td [(\275\304\265\301\277\275)]TJ/F43 8.9664 Tf 28.486 0 Td [(\004)]TJ/F42 8.9664 Tf 4.707 0 Td [(\273\273\277)-337(\300\277\304)]TJ/F43 8.9664 Tf 29.992 0 Td [(\275)-337(\024)]TJ/F42 8.9664 Tf 8.464 0 Td [(\304\273\267\302)]TJ/F16 8.9664 Tf 17.036 0 Td [(...)]TJ/F20 8.9664 Tf 6.725 0 Td [(\035)]TJ/F16 8.9664 Tf 7.002 0 Td [(etc.)]TJ/F42 8.9664 Tf 17.277 0 Td [(\232)]TJ/F43 8.9664 Tf 5.183 0 Td [({)]TJ/F42 8.9664 Tf 4.546 0 Td [(\275\304\265\301\277\302)]TJ/F16 8.9664 Tf 24.577 0 Td [(,)-337(from)]TJ/F42 8.9664 Tf 25.714 0 Td [(\272)]TJ/F43 8.9664 Tf 4.573 0 Td [({)]TJ/F42 8.9664 Tf 4.546 0 Td [(\311\275)]TJ/F16 8.9664 Tf 10.822 0 Td [(,)]TJ/F20 8.9664 Tf 5.458 0 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(a)-337(dog,)]TJ/F20 8.9664 Tf 22.694 0 Td [(\035)]TJ/F16 8.9664 Tf 7.002 0 Td [(lit.)-511(more)]TJ -247.904 -10.959 Td [(dog-like,)]TJ/F31 8.9664 Tf 34.368 0 Td [(i.e.)]TJ/F16 8.9664 Tf 13.199 0 Td [(shameless,)-250(horrible,)-250(audacious.)]TJ/F20 8.9664 Tf 111.811 0 Td [(\024)]TJ/F16 8.9664 Tf 8.966 0 Td [(T)]TJ/F16 7.9701 Tf 5.478 0 Td [(R)]TJ/F16 8.9664 Tf 5.317 0 Td [(.)]TJ/F35 8.9664 Tf 2.241 0 Td [(f)]TJ/F16 7.9701 Tf 4.608 0 Td [(FNS)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +805 0 obj << +/Type /Page +/Contents 806 0 R +/Resources 804 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 803 0 R +>> endobj +807 0 obj << +/D [805 0 R /XYZ 132.903 367.86 null] +>> endobj +804 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R /F35 77 0 R /F42 808 0 R /F43 809 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +812 0 obj << +/Length 4279 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(173)]TJ +0 g 0 G + 0 -30.759 Td [(however,)-370(laid)-345(down)-346(the)-346(axiom,)]TJ/F20 10.9091 Tf 143.598 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(The)-346(most)-345(virtuous)-346(man)-346(is)-345(the)]TJ -148.442 -13.549 Td [(happiest,)]TJ/F20 10.9091 Tf 39.088 0 Td [(\035)]TJ/F16 10.9091 Tf 8.124 0 Td [(they)-301(could)-300(not)-301(trust)-301(their)-301(ears;)-326(they)-300(thought)-301(they)-301(had)]TJ -47.212 -13.549 Td [(heard)-251(a)-250(madman)-251(speaking.)-251(For,)-251(as)-251(a)-250(picture)-251(of)-250(the)-251(happiest)-250(man,)]TJ 0 -13.549 Td [(every)-240(nobleman)-239(had)-240(in)-239(his)-240(mind)-239(the)-240(cheeky)-239(audacity)-240(and)-239(devilry)]TJ 0 -13.55 Td [(of)-253(the)-253(tyrant)-254(who)-253(sacrifices)-253(everything)-253(and)-254(every)-253(one)-253(to)-253(his)-253(own)]TJ 0 -13.549 Td [(exuberance)-405(and)-405(pleasure.)-716(Among)-405(people)-405(whose)-810(imagination)]TJ/F16 7.9701 Tf 291.024 0 Td [([203])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(secretly)-401(raved)-401(about)-401(such)-400(happiness,)-439(the)-401(worship)-401(of)-401(the)-400(State)]TJ 0 -13.549 Td [(could)-429(not,)-474(of)-429(course,)-474(have)-429(been)-428(too)-429(deeply)-429(implanted)]TJ/F20 10.9091 Tf 247.467 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-429(I)]TJ -258.376 -13.549 Td [(think)-299(that)-298(men)-299(whose)-298(desire)-299(for)-298(power)-298(does)-299(not)-298(rage)-299(so)-298(blindly)]TJ 0 -13.55 Td [(as)-329(that)-330(of)-329(the)-329(Greek)-329(noblemen)-330(no)-329(longer)-329(stand)-330(in)-329(need)-329(of)-329(such)]TJ 0 -13.549 Td [(idolatry)-370(of)-371(the)-370(State,)-400(by)-370(means)-371(of)-370(which,)-400(in)-371(past)-370(ages,)-400(such)-370(a)]TJ 0 -13.549 Td [(passion)-250(was)-250(kept)-250(within)-250(due)-250(bounds.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(200.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(NDURANCE)-318(OF)]TJ/F16 10.9091 Tf 59.523 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(OVERTY)]TJ/F16 10.9091 Tf 32.318 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-232(is)-232(one)-232(great)-232(advantage)-232(in)-233(noble)]TJ -118.21 -13.549 Td [(extraction:)-250(it)-250(makes)-250(us)-250(endure)-250(poverty)-250(better.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(201.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.508 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(UTURE)-487(OF)-488(THE)]TJ/F16 10.9091 Tf 63.896 0 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(OBILITY)]TJ/F16 10.9091 Tf 31.872 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-356(bearing)-356(of)-356(the)-357(aristocratic)]TJ -144.522 -13.549 Td [(classes)-605(shows)-606(that,)-694(in)-606(all)-605(the)-606(members)-605(of)-606(their)-605(body)-605(the)]TJ 0 -13.549 Td [(consciousness)-461(of)-461(power)-461(is)-461(continually)-461(playing)-461(its)-460(fascinating)]TJ 0 -13.549 Td [(game.)-382(Thus)-295(people)-294(of)-294(aristocratic)-294(habits,)-305(men)-294(or)-294(women,)-305(never)]TJ 0 -13.55 Td [(sink)-316(worn)-316(out)-315(into)-316(a)-316(chair;)-349(when)-315(every)-316(one)-316(else)-316(makes)-315(himself)]TJ 0 -13.549 Td [(comfortable,)-500(as)-450(in)-451(a)-450(train,)-500(for)-450(example,)-500(they)-450(avoid)-450(reclining)]TJ 0 -13.549 Td [(at)-388(their)-389(ease;)-457(they)-389(do)-388(not)-388(appear)-389(to)-388(get)-388(tired)-389(after)-388(standing)-388(at)]TJ 0 -13.549 Td [(Court)-407(for)-408(hours)-407(at)-408(a)-407(stretch;)-486(they)-408(do)-407(not)-408(furnish)-407(their)-407(houses)]TJ 0 -13.549 Td [(in)-362(a)-361(comfortable)-362(manner,)-390(but)-362(in)-361(such)-362(a)-362(way)-361(as)-362(to)-362(produce)-361(the)]TJ 0 -13.55 Td [(impression)-324(of)-323(something)-324(grand)-323(and)-324(imposing,)-341(as)-324(if)-323(they)-324(had)-323(to)]TJ 0 -13.549 Td [(serve)-269(as)-268(a)-269(residence)-268(for)-269(greater)-269(and)-268(taller)-269(beings;)-278(they)-268(reply)-269(to)-268(a)]TJ 0 -13.549 Td [(provoking)-248(speech)-247(with)-248(dignity)-248(and)-248(clearness)-247(of)-248(mind,)-248(and)-248(not)-247(as)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +811 0 obj << +/Type /Page +/Contents 812 0 R +/Resources 810 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 803 0 R +>> endobj +813 0 obj << +/D [811 0 R /XYZ 270.858 450.429 null] +>> endobj +810 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +816 0 obj << +/Length 4615 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(174)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(if)-274(scandalised,)-280(crushed,)-280(shamed,)-280(or)-274(out)-274(of)-274(breath)-274(in)-274(the)-273(plebeian)]TJ 0 -13.549 Td [(fashion.)-482(As)-327(the)-327(aristocrat)-327(is)-327(able)-328(to)-327(preserve)-327(the)-327(appearance)-327(of)]TJ 0 -13.549 Td [(being)-245(possessed)-246(of)-245(a)-491(superior)-245(physical)-245(force)-246(which)-245(never)-245(leaves)]TJ/F16 7.9701 Tf -72.755 0 Td [([204])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(him,)-369(he)-346(likewise)-345(wishes)-345(by)-346(his)-345(aspect)-345(of)-346(constant)-345(serenity)-345(and)]TJ 0 -13.55 Td [(civility)-405(of)-405(disposition,)-444(even)-406(in)-405(the)-405(most)-405(trying)-405(circumstances,)]TJ 0 -13.549 Td [(to)-404(convey)-405(the)-404(impression)-405(that)-404(his)-404(mind)-405(and)-404(soul)-405(are)-404(equal)-404(to)]TJ 0 -13.549 Td [(all)-421(dangers)-421(and)-421(surprises.)-763(A)-421(noble)-421(culture)-421(may)-421(resemble,)-463(so)]TJ 0 -13.549 Td [(far)-485(as)-486(passions)-485(are)-485(concerned,)-544(either)-486(a)-485(horseman)-485(who)-485(takes)]TJ 0 -13.549 Td [(pleasure)-228(in)-227(making)-228(his)-228(proud)-227(and)-228(fiery)-228(animal)-227(trot)-228(in)-228(the)-227(Spanish)]TJ 0 -13.55 Td [(fashion,)]TJ/F20 10.9091 Tf 34.844 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(we)-347(have)-347(only)-348(to)-347(recollect)-347(the)-347(age)-348(of)-347(Louis)]TJ/F16 7.9701 Tf 195.263 0 Td [(XIV)]TJ/F16 10.9091 Tf 14.163 0 Td [(.,)]TJ/F20 10.9091 Tf 5.455 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(or)]TJ -271.543 -13.549 Td [(like)-371(the)-371(rider)-371(who)-371(feels)-370(his)-371(horse)-371(dart)-371(away)-371(with)-371(him)-371(like)-370(the)]TJ 0 -13.549 Td [(elemental)-225(forces,)-230(to)-225(such)-226(a)-225(degree)-225(that)-225(both)-225(horse)-225(and)-225(rider)-225(come)]TJ 0 -13.549 Td [(near)-167(losing)-166(their)-167(heads,)-183(but,)-183(owing)-167(to)-166(the)-167(enjoyment)-166(of)-167(the)-166(delight,)]TJ 0 -13.549 Td [(do)-382(keep)-382(very)-382(clear)-382(heads:)-514(in)-382(both)-382(these)-382(cases)-382(this)-382(aristocratic)]TJ 0 -13.55 Td [(culture)-270(breathes)-271(power,)-275(and)-270(if)-271(very)-270(often)-270(in)-271(its)-270(customs)-270(only)-270(the)]TJ 0 -13.549 Td [(appearance)-293(of)-293(the)-294(feeling)-293(of)-293(power)-293(is)-293(required,)-304(nevertheless)-293(the)]TJ 0 -13.549 Td [(real)-316(sense)-315(of)-316(superiority)-315(continues)-316(constantly)-316(to)-315(increase)-316(as)-315(the)]TJ 0 -13.549 Td [(result)-402(of)-401(the)-402(impression)-401(which)-402(this)-402(display)-401(makes)-402(upon)-401(those)]TJ 0 -13.549 Td [(who)-250(are)-250(not)-250(aristocrats.)]TJ 11.956 -45.558 Td [(This)-368(indisputable)-368(happiness)-368(of)-367(aristocratic)-368(culture,)-398(based)-367(as)]TJ -11.956 -13.549 Td [(it)-389(is)-388(on)-389(the)-388(feeling)-389(of)-388(superiority,)-424(is)-388(now)-389(beginning)-388(to)-389(rise)-388(to)]TJ 0 -13.549 Td [(ever)-489(higher)-489(levels;)-608(for)-489(now,)-549(thanks)-488(to)-489(the)-489(free)-489(spirits,)-549(it)-488(is)]TJ 0 -13.549 Td [(henceforth)-414(permissible)-413(and)-414(not)-414(dishonourable)-413(for)-414(people)-413(who)]TJ 0 -13.549 Td [(have)-434(been)-435(born)-434(and)-434(reared)-435(in)-434(aristocratic)-434(circles)-435(to)-434(enter)-434(the)]TJ 0 -13.549 Td [(domain)-288(of)-288(knowledge,)-298(where)-287(they)-288(may)-288(secure)-288(more)-288(intellectual)]TJ 0 -13.55 Td [(consecrations)-230(and)-231(learn)-230(chivalric)-230(services)-231(even)-230(higher)-230(than)-230(those)]TJ 0 -13.549 Td [(of)-380(former)-380(times,)-412(and)-379(where)-380(they)-380(may)-380(look)-379(up)-380(to)-380(that)-380(ideal)-379(of)]TJ 0 -13.549 Td [(victorious)-195(wisdom)-195(which)-195(as)-195(yet)-195(no)-195(age)-195(has)-195(been)-195(able)-195(to)-195(set)-195(before)]TJ 0 -13.549 Td [(itself)-270(with)-269(so)-270(good)-270(a)-539(conscience)-270(as)-269(the)-270(period)-270(which)-269(is)-270(about)-269(to)]TJ/F16 7.9701 Tf -72.755 0 Td [([205])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(dawn.)-344(Lastly,)-290(what)-281(is)-282(to)-281(be)-282(the)-281(occupation)-282(of)-281(the)-282(nobility)-281(in)-281(the)]TJ 0 -13.55 Td [(future)-295(if)-296(it)-295(becomes)-295(more)-295(evident)-296(from)-295(day)-295(to)-295(day)-296(that)-295(it)-295(is)-295(less)]TJ 0 -13.549 Td [(and)-250(less)-250(indecorus)-250(to)-250(take)-250(any)-250(part)-250(in)-250(politics?)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +815 0 obj << +/Type /Page +/Contents 816 0 R +/Resources 814 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 803 0 R +>> endobj +817 0 obj << +/D [815 0 R /XYZ 185.445 491.077 null] +>> endobj +818 0 obj << +/D [815 0 R /XYZ 185.826 106.79 null] +>> endobj +814 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +821 0 obj << +/Length 4916 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(175)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(202.)]TJ/F16 10.9091 Tf 0 -31.55 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.08 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(ARE)-434(OF)-433(THE)]TJ/F16 10.9091 Tf 51.987 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(EALTH)]TJ/F16 10.9091 Tf 26.118 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(We)-317(have)-317(scarcely)-316(begun)-317(to)-317(devote)]TJ -127.64 -13.549 Td [(any)-378(attention)-378(to)-378(the)-377(physiology)-378(of)-378(criminals,)-410(and)-378(yet)-378(we)-377(have)]TJ 0 -13.549 Td [(already)-231(reached)-232(the)-231(inevitable)-231(conclusion)-232(that)-231(between)-231(criminals)]TJ 0 -13.549 Td [(and)-222(madmen)-221(there)-222(is)-221(no)-222(really)-221(essential)-222(difference:)]TJ/F31 10.9091 Tf 222.463 0 Td [(if)-221(we)-222(suppose)]TJ -222.463 -13.549 Td [(that)-489(the)-489(current)-489(moral)-489(fashion)-489(of)-489(thinking)-489(is)-489(a)-489(healthy)-489(way)]TJ 0 -13.55 Td [(of)-512(thinking)]TJ/F16 10.9091 Tf 49.838 0 Td [(.)-1037(No)-513(belief,)-578(however,)-578(is)-512(nowadays)-513(more)-512(firmly)]TJ -49.838 -13.549 Td [(believed)-454(in)-454(than)-453(this)-454(one,)-505(so)-453(we)-454(should)-454(not)-454(therefore)-453(shrink)]TJ 0 -13.549 Td [(from)-244(drawing)-244(the)-243(inevitable)-244(conclusion)-244(and)-244(treating)-244(the)-243(criminal)]TJ 0 -13.549 Td [(like)-294(a)-294(lunatic)]TJ/F20 10.9091 Tf 57.32 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(above)-294(all,)-305(not)-294(with)-295(haughty)-294(pitifulness,)-305(but)-294(with)]TJ -68.229 -13.549 Td [(medical)-371(skill)-372(and)-371(good)-372(will.)-614(He)-372(may)-371(perhaps)-372(be)-371(in)-372(need)-371(of)-371(a)]TJ 0 -13.55 Td [(change)-202(of)-203(air,)-212(a)-202(change)-202(of)-203(society,)-212(or)-202(temporary)-202(absence:)-226(perhaps)]TJ 0 -13.549 Td [(of)-351(solitude)-351(and)-350(new)-351(occupations)]TJ/F20 10.9091 Tf 144.982 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(very)-351(well!)-552(He)-351(may)-350(perhaps)]TJ -155.891 -13.549 Td [(feel)-304(that)-303(it)-304(would)-303(be)-304(to)-304(his)-303(advantage)-304(to)-303(live)-304(under)-303(surveillance)]TJ 0 -13.549 Td [(for)-319(a)-318(short)-319(time)-318(in)-319(order)-319(thus)-318(to)-319(obtain)-318(protection)-319(from)-318(himself)]TJ 0 -13.549 Td [(and)-451(from)-452(a)-451(troublesome)-452(tyrannical)-451(impulse)]TJ/F20 10.9091 Tf 198.534 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(very)-451(well!)-854(We)]TJ -209.443 -13.55 Td [(should)-238(make)-238(clear)-237(to)-238(him)-238(the)-238(possibility)-237(and)-238(the)-238(means)-238(of)-237(curing)]TJ 0 -13.549 Td [(him)-230(\050the)-229(extermination,)-234(transformation,)-234(and)-229(sublimation)-230(of)-229(these)]TJ 0 -13.549 Td [(impulses\051,)-500(and)-450(also,)-499(in)-450(the)-450(worst)-450(cases,)-500(the)-450(improbability)-449(of)]TJ 0 -13.549 Td [(a)-486(cure;)-604(and)-486(we)-485(should)-486(offer)-486(to)-486(the)-486(incurable)-486(criminal,)-544(who)]TJ 0 -13.549 Td [(has)-491(become)-491(a)-490(useless)-491(burden)-491(to)-491(himself,)-551(the)-491(opportunity)-490(of)]TJ 0 -13.549 Td [(committing)-242(suicide.)-247(While)-241(holding)-242(this)-242(in)-241(reserve)-483(as)-242(an)-241(extreme)]TJ/F16 7.9701 Tf 291.024 0 Td [([206])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(measure)-305(of)-305(relief,)-318(we)-305(should)-304(neglect)-305(nothing)-305(which)-305(would)-304(tend)]TJ 0 -13.549 Td [(above)-218(all)-218(to)-218(restore)-217(to)-218(the)-218(criminal)-218(his)-218(good)-218(courage)-218(and)-217(freedom)]TJ 0 -13.549 Td [(of)-303(spirit;)-329(we)-303(should)-303(free)-303(his)-303(soul)-303(from)-303(all)-303(remorse,)-317(as)-303(if)-302(it)-303(were)]TJ 0 -13.549 Td [(something)-215(unclean,)-221(and)-215(show)-214(him)-215(how)-215(he)-214(may)-215(atone)-214(for)-215(a)-214(wrong)]TJ 0 -13.549 Td [(which)-256(he)-255(may)-256(have)-256(done)-255(some)-256(one)-256(by)-255(benefiting)-256(some)-256(one)-255(else,)]TJ 0 -13.55 Td [(perhaps)-265(the)-266(community)-265(at)-265(large,)-269(in)-266(such)-265(way)-265(that)-266(he)-265(might)-265(even)]TJ 0 -13.549 Td [(do)-250(more)-250(than)-250(balance)-250(his)-250(previous)-250(offence.)]TJ 11.956 -14.007 Td [(All)-400(this)-400(must)-399(be)-400(done)-400(with)-400(the)-400(greatest)-399(tact!)-700(The)-399(criminal)]TJ -11.956 -13.549 Td [(must,)-302(above)-291(all,)-302(remain)-292(anonymous)-291(or)-292(adopt)-291(an)-292(assumed)-291(name,)]TJ 0 -13.55 Td [(changing)-245(his)-244(place)-244(of)-245(residence)-244(frequently,)-246(so)-245(that)-244(his)-244(reputation)]TJ 0 -13.549 Td [(and)-374(future)-375(life)-374(may)-375(suffer)-374(as)-375(little)-374(as)-374(possible.)-624(At)-374(the)-374(present)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +820 0 obj << +/Type /Page +/Contents 821 0 R +/Resources 819 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 803 0 R +>> endobj +822 0 obj << +/D [820 0 R /XYZ 264.971 215.641 null] +>> endobj +819 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +825 0 obj << +/Length 4984 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(176)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(time)-225(it)-224(is)-225(true)-224(that)-225(the)-225(man)-224(who)-225(has)-225(been)-224(injured,)-230(apart)-224(altogether)]TJ 0 -13.549 Td [(from)-248(the)-247(manner)-248(in)-248(which)-248(this)-247(injury)-248(might)-248(be)-247(redressed,)-248(wishes)]TJ 0 -13.549 Td [(for)-379(revenge)-379(in)-379(addition,)-411(and)-379(applies)-379(to)-379(the)-379(courts)-379(that)-379(he)-378(may)]TJ 0 -13.549 Td [(obtain)-384(it)]TJ/F20 10.9091 Tf 37.53 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-384(this)-384(is)-385(why)-384(our)-384(dreadful)-384(penal)-385(laws)-384(are)-384(still)-384(in)]TJ -48.439 -13.55 Td [(force:)-235(Justice,)-225(as)-219(it)-220(were,)-225(holding)-219(up)-219(a)-220(pair)-219(of)-219(shopkeeper's)-219(scales)]TJ 0 -13.549 Td [(and)-365(endeavouring)-364(to)-365(balance)-364(the)-365(guilt)-364(by)-365(punishment;)-422(but)-364(can)]TJ 0 -13.549 Td [(we)-275(not)-274(take)-275(a)-275(step)-275(beyond)-274(this?)-324(Would)-275(it)-275(not)-275(be)-274(a)-275(great)-275(relief)-274(to)]TJ 0 -13.549 Td [(the)-275(general)-276(sentiment)-275(of)-276(life)-275(if,)-282(while)-275(getting)-276(rid)-275(of)-276(our)-275(belief)-275(in)]TJ 0 -13.549 Td [(guilt,)-235(we)-232(could)-231(also)-232(get)-231(rid)-232(of)-231(our)-232(old)-231(craving)-232(for)-231(vengeance,)-235(and)]TJ 0 -13.55 Td [(gradually)-304(come)-303(to)-304(believe)-303(that)-304(it)-304(is)-303(a)-304(refined)-303(wisdom)-304(for)-303(happy)]TJ 0 -13.549 Td [(men)-366(to)-366(bless)-366(their)-367(enemies)-366(and)-366(to)-366(do)-366(good)-366(to)-366(those)-366(who)-366(have)]TJ 0 -13.549 Td [(offended)-245(them,)-245(exactly)-245(in)-244(accordance)-245(with)-244(the)-244(spirit)-245(of)-244(Christian)]TJ 0 -13.549 Td [(teaching!)-232(Let)-196(us)-196(free)-195(the)-196(world)-196(from)-196(this)-196(idea)-195(of)-196(sin,)-207(and)-196(take)-195(care)]TJ 0 -13.549 Td [(to)-276(cast)-276(out)-276(with)-276(it)-275(the)-276(idea)-276(of)-276(punishment.)-328(May)-276(these)-275(monstrous)]TJ 0 -13.55 Td [(ideas)-287(henceforth)-287(live)-287(banished)-287(far)-287(from)-287(the)-287(abodes)-574(of)-286(men)]TJ/F20 10.9091 Tf 260.328 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(if,)]TJ/F16 7.9701 Tf -343.993 0 Td [([207])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(indeed,)-246(they)-246(must)-245(live)-246(at)-245(all,)-247(and)-245(do)-246(not)-245(perish)-246(from)-245(disgust)-245(with)]TJ 0 -13.549 Td [(themselves.)]TJ 11.955 -16.004 Td [(Let)-448(us)-448(not)-447(forget)-448(also,)-497(however,)-498(that)-447(the)-448(injury)-448(caused)-448(to)]TJ -11.955 -13.549 Td [(society)-460(and)-460(to)-460(the)-460(individual)-460(by)-460(the)-460(criminal)-460(is)-460(of)-460(the)-459(same)]TJ 0 -13.549 Td [(species)-438(as)-438(that)-439(caused)-438(by)-438(the)-438(sick:)-627(for)-438(the)-438(sick)-438(spread)-438(cares)]TJ 0 -13.55 Td [(and)-315(ill-humour;)-348(they)-316(are)-315(non-productive,)-332(consume)-315(the)-315(earnings)]TJ 0 -13.549 Td [(of)-479(others,)-536(and)-479(at)-479(the)-479(same)-479(time)-478(require)-479(attendance,)-536(doctors,)]TJ 0 -13.549 Td [(and)-413(support,)-455(and)-413(they)-414(really)-413(live)-413(on)-414(the)-413(time)-414(and)-413(strength)-413(of)]TJ 0 -13.549 Td [(the)-364(healthy.)-591(In)-364(spite)-364(of)-364(this,)-392(however,)-392(we)-364(should)-364(designate)-363(as)]TJ 0 -13.549 Td [(inhuman)-420(any)-420(one)-420(who,)-462(for)-420(this)-420(reason,)-462(would)-420(wish)-420(to)-419(wreak)]TJ 0 -13.55 Td [(vengeance)-360(on)-359(the)-359(sick.)-579(In)-359(past)-360(ages,)-387(indeed,)-387(this)-359(was)-359(actually)]TJ 0 -13.549 Td [(done:)-435(in)-343(primitive)-342(conditions)-343(of)-342(society,)-366(and)-342(even)-343(now)-342(among)]TJ 0 -13.549 Td [(certain)-271(savage)-270(peoples,)-276(the)-270(sick)-271(man)-270(is)-271(treated)-270(as)-270(a)-271(criminal)-270(and)]TJ 0 -13.549 Td [(as)-347(a)-347(danger)-346(to)-347(the)-347(community,)-371(and)-347(it)-347(is)-346(believed)-347(that)-347(he)-347(is)-346(the)]TJ 0 -13.549 Td [(resting-place)-209(of)-210(certain)-209(demoniacal)-210(beings)-209(who)-210(have)-209(entered)-209(into)]TJ 0 -13.549 Td [(his)-267(body)-268(as)-267(the)-267(result)-267(of)-267(some)-268(offence)-267(he)-267(has)-267(committed)]TJ/F20 10.9091 Tf 246.692 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(those)]TJ -257.601 -13.55 Td [(ages)-250(and)-250(peoples)-250(hold)-250(that)-250(the)-250(sick)-250(are)-250(the)-250(guilty!)]TJ 11.955 -16.004 Td [(And)-305(what)-306(of)-305(ourselves?)-416(Are)-305(we)-305(not)-305(yet)-306(ripe)-305(for)-305(the)-306(contrary)]TJ -11.955 -13.549 Td [(conception?)-340(Shall)-279(we)-280(not)-280(be)-280(allowed)-280(to)-280(say,)]TJ/F20 10.9091 Tf 197.552 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(The)-280(guilty)-280(are)-280(the)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +824 0 obj << +/Type /Page +/Contents 825 0 R +/Resources 823 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 803 0 R +>> endobj +826 0 obj << +/D [824 0 R /XYZ 319.738 328.486 null] +>> endobj +823 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +829 0 obj << +/Length 4916 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(177)]TJ +0 g 0 G + 0 -30.759 Td [(sick)]TJ/F20 10.9091 Tf 17.575 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(?)-605(No;)-427(the)-368(hour)-368(for)-369(that)-368(has)-368(not)-368(yet)-368(come.)-605(We)-368(still)-368(lack,)]TJ -22.419 -13.549 Td [(above)-200(all,)-210(those)-200(physicians)-201(who)-200(have)-200(learnt)-200(something)-200(from)-200(what)]TJ 0 -13.549 Td [(we)-355(have)-356(hitherto)-355(called)-355(practical)-356(morals)-355(and)-355(have)-355(transformed)]TJ 0 -13.549 Td [(it)-324(into)-324(the)-323(art)-324(and)-324(science)-324(of)-324(healing.)-471(We)-324(still)-324(lack)-324(that)-323(intense)]TJ 0 -13.55 Td [(interest)-328(in)-329(those)-328(things)-328(which)-328(some)-328(day)-329(perhaps)-328(may)-328(seem)-328(not)]TJ 0 -13.549 Td [(unlike)-212(the)]TJ/F20 10.9091 Tf 45.227 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(storm)-212(and)-212(stress)]TJ/F20 10.9091 Tf 69.467 0 Td [(\035)]TJ/F16 10.9091 Tf 7.155 0 Td [(of)-212(those)-212(old)-212(religious)-212(ecstasies.)-237(The)]TJ -126.693 -13.549 Td [(Churches)-367(have)-367(not)-367(yet)-368(come)-367(into)-367(the)-367(possession)-367(of)-367(those)-367(who)]TJ 0 -13.549 Td [(look)-436(after)-218(our)-218(health;)-229(the)-218(study)-218(of)-218(the)-218(body)-218(and)-218(of)-218(dietary)-217(are)-218(not)]TJ/F16 7.9701 Tf 291.024 0 Td [([208])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(yet)-371(amongst)-371(the)-371(obligatory)-370(subjects)-371(taught)-371(in)-371(our)-371(primary)-370(and)]TJ 0 -13.55 Td [(secondary)-234(schools;)-239(there)-233(are)-234(as)-233(yet)-233(no)-234(quiet)-233(associations)-234(of)-233(those)]TJ 0 -13.549 Td [(people)-359(who)-359(are)-359(pledged)-360(to)-359(one)-359(another)-359(to)-359(do)-359(without)-359(the)-359(help)]TJ 0 -13.549 Td [(of)-263(law)-263(courts,)-266(and)-263(who)-263(renounce)-263(the)-263(punishment)-263(and)-262(vengeance)]TJ 0 -13.549 Td [(now)-299(meted)-299(out)-299(to)-300(those)-299(who)-299(have)-299(offended)-299(against)-299(society.)-397(No)]TJ 0 -13.549 Td [(thinker)-258(has)-258(as)-259(yet)-258(been)-258(daring)-258(enough)-259(to)-258(determine)-258(the)-258(health)-258(of)]TJ 0 -13.55 Td [(society,)-350(and)-329(of)-330(the)-330(individuals)-330(who)-330(compose)-329(it,)-350(by)-330(the)-329(number)]TJ 0 -13.549 Td [(of)-263(parasites)-262(which)-263(it)-263(can)-262(support;)-269(and)-263(no)-263(statesman)-262(has)-263(yet)-262(been)]TJ 0 -13.549 Td [(found)-339(to)-339(use)-339(the)-338(ploughshare)-339(in)-339(the)-339(spirit)-339(of)-339(that)-339(generous)-338(and)]TJ 0 -13.549 Td [(tender)-321(saying,)]TJ/F20 10.9091 Tf 65.676 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(If)-321(thou)-321(wilt)-322(till)-321(the)-321(land,)-339(till)-321(it)-322(with)-321(the)-321(plough;)]TJ -70.52 -13.549 Td [(then)-451(the)-452(bird)-451(and)-452(the)-451(wolf,)-502(walking)-451(behind)-451(thy)-452(plough,)-501(will)]TJ 0 -13.55 Td [(rejoice)-250(in)-250(thee)]TJ/F20 10.9091 Tf 61.8 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(all)-250(creatures)-250(will)-250(rejoice)-250(in)-250(thee.)]TJ/F20 10.9091 Tf 139.964 0 Td [(\035)]TJ/F16 15.7808 Tf -212.673 -42.865 Td [(203.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(GAINST)]TJ/F16 10.9091 Tf 31.334 0 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(AD)]TJ/F16 10.9091 Tf 13.624 0 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(IET)]TJ/F16 10.9091 Tf 12.393 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(Fie)-194(upon)-194(the)-194(meals)-194(which)-194(people)-194(nowadays)]TJ -94.019 -13.549 Td [(eat)-323(in)-324(hotels)-323(and)-323(everywhere)-323(else)-323(where)-324(the)-323(well-off)-323(classes)-323(of)]TJ 0 -13.549 Td [(society)-309(live!)-426(Even)-309(when)-309(eminent)-308(men)-309(of)-309(science)-309(meet)-308(together)]TJ 0 -13.55 Td [(their)-297(tables)-297(groan)-297(under)-297(the)-296(weight)-297(of)-297(the)-297(dishes,)-309(in)-296(accordance)]TJ 0 -13.549 Td [(with)-190(the)-189(principle)-190(of)-190(the)-189(bankers:)-220(the)-190(principle)-189(of)-190(too)-190(many)-189(dishes)]TJ 0 -13.549 Td [(and)-206(too)-205(much)-206(to)-205(eat.)-235(The)-206(result)-205(of)-206(this)-205(is)-206(that)-205(dinners)-206(are)-205(prepared)]TJ 0 -13.549 Td [(with)-168(a)-168(view)-167(to)-168(their)-168(mere)-167(appearance)-168(rather)-168(than)-168(the)-167(consequences)]TJ 0 -13.549 Td [(that)-208(may)-208(follow)-208(from)-208(eating)-208(them,)-216(and)-208(that)-208(stimulating)-208(drinks)-207(are)]TJ 0 -13.55 Td [(required)-203(to)-202(help)-203(in)-202(driving)-203(away)-203(the)-202(heaviness)-203(in)-202(the)-203(stomach)-202(and)]TJ 0 -13.549 Td [(in)-299(the)-299(brain.)-397(Fie)-299(on)-299(the)-299(dissoluteness)-299(and)-299(extreme)-299(nervousness)]TJ/F16 7.9701 Tf 291.024 0 Td [([209])]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +828 0 obj << +/Type /Page +/Contents 829 0 R +/Resources 827 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 832 0 R +>> endobj +830 0 obj << +/D [828 0 R /XYZ 68.546 423.331 null] +>> endobj +831 0 obj << +/D [828 0 R /XYZ 327.401 66.142 null] +>> endobj +827 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +835 0 obj << +/Length 4846 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(178)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(which)-287(must)-286(follow)-287(upon)-286(all)-287(this!)-360(Fie)-286(upon)-287(the)-286(dreams)-287(that)-286(such)]TJ 0 -13.549 Td [(repasts)-359(bring!)-578(Fie)-360(upon)-359(the)-359(arts)-360(and)-359(books)-359(which)-360(must)-359(be)-359(the)]TJ 0 -13.549 Td [(desert)-266(of)-265(such)-266(meals!)-296(Despite)-266(all)-266(the)-265(efforts)-266(of)-265(such)-266(people)-265(their)]TJ 0 -13.549 Td [(acts)-389(will)-389(taste)-389(of)-389(pepper)-389(and)-389(ill-temper,)-424(or)-389(general)-389(weariness!)]TJ 0 -13.55 Td [(\050The)-434(wealthy)-434(classes)-434(in)-434(England)-434(stand)-434(in)-434(great)-434(need)-434(of)-434(their)]TJ 0 -13.549 Td [(Christianity)-389(in)-390(order)-389(to)-389(be)-390(able)-389(to)-389(endure)-390(their)-389(bad)-389(digestions)]TJ 0 -13.549 Td [(and)-247(their)-247(headaches.\051)-249(Finally,)-248(to)-247(mention)-247(not)-247(only)-246(the)-247(disgusting)]TJ 0 -13.549 Td [(but)-349(also)-350(the)-349(more)-350(pleasant)-349(side)-350(of)-349(the)-349(matter,)-375(these)-349(people)-349(are)]TJ 0 -13.549 Td [(by)-276(no)-276(means)-275(mere)-276(gluttons:)-302(our)-276(century)-275(and)-276(its)-276(spirit)-276(of)-275(activity)]TJ 0 -13.55 Td [(has)-296(more)-296(power)-296(over)-296(the)-296(limbs)-296(than)-296(the)-296(belly.)-388(What)-296(then)-296(is)-296(the)]TJ 0 -13.549 Td [(meaning)-314(of)-315(these)-314(banquets?)-444(They)-314(represent!)-444(What)-314(in)-314(Heaven's)]TJ 0 -13.549 Td [(name)-314(do)-313(they)-314(represent?)-440(Rank?)]TJ/F20 10.9091 Tf 141.088 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(no,)-329(money!)-441(There)-313(is)-314(no)-313(rank)]TJ -151.997 -13.549 Td [(now!)-886(We)-462(are)-462(all)]TJ/F20 10.9091 Tf 86.577 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(individuals)]TJ/F20 10.9091 Tf 48.49 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(!)-886(but)-462(money)-462(now)-462(stands)-462(for)]TJ -144.755 -13.549 Td [(power,)-219(glory,)-218(pre-eminence,)-218(dignity,)-219(and)-211(influence;)-223(money)-211(at)-210(the)]TJ 0 -13.55 Td [(present)-246(time)-246(acts)-247(as)-246(a)-246(greater)-246(or)-246(lesser)-247(moral)-246(prejudice)-246(for)-246(a)-246(man)]TJ 0 -13.549 Td [(in)-299(proportion)-299(to)-299(the)-299(amount)-298(he)-299(may)-299(possess.)-397(Nobody)-299(wishes)-298(to)]TJ 0 -13.549 Td [(hide)-360(it)-359(under)-360(a)-359(bushel)-360(or)-359(display)-360(it)-359(in)-360(heaps)-359(on)-360(a)-359(table:)-469(hence)]TJ 0 -13.549 Td [(money)-317(must)-318(have)-317(some)-317(representative)-318(which)-317(can)-317(be)-318(put)-317(on)-317(the)]TJ 0 -13.549 Td [(table)]TJ/F20 10.9091 Tf 21.208 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(so)-250(behold)-250(our)-250(banquets!)]TJ/F16 15.7808 Tf -32.117 -42.866 Td [(204.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(AN\306)-561(AND)-562(THE)]TJ/F16 10.9091 Tf 64.772 0 Td [(G)]TJ/F16 7.9701 Tf 7.876 0 Td [(OD)-561(OF)]TJ/F16 10.9091 Tf 30.642 0 Td [(G)]TJ/F16 7.9701 Tf 7.877 0 Td [(OLD)]TJ/F16 10.9091 Tf 16.378 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Whence)-410(arises)-410(this)-411(excessive)]TJ -149.059 -13.549 Td [(impatience)-367(in)-367(our)-367(day)-368(which)-367(turns)-367(men)-367(into)-367(criminals)-367(even)-367(in)]TJ 0 -13.549 Td [(circumstances)-390(which)-389(would)-390(be)-389(more)-389(likely)-390(to)-389(bring)-390(about)-389(the)]TJ 0 -13.549 Td [(contrary)-281(tendency?)-343(What)-281(induces)-281(one)-281(man)-281(to)-281(use)-281(false)-281(weights,)]TJ 0 -13.55 Td [(another)-283(to)-282(set)-283(his)-282(house)-283(on)-282(fire)-283(after)-565(having)-283(insured)-282(it)-283(for)-282(more)]TJ/F16 7.9701 Tf -72.755 0 Td [([210])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(than)-282(its)-282(value,)-290(a)-282(third)-282(to)-282(take)-282(part)-282(in)-282(counterfeiting,)-290(while)-281(three-)]TJ 0 -13.549 Td [(fourths)-220(of)-219(our)-220(upper)-220(classes)-219(indulge)-220(in)-219(legalised)-220(fraud,)-226(and)-219(suffer)]TJ 0 -13.549 Td [(from)-174(the)-173(pangs)-174(of)-173(conscience)-174(that)-174(follow)-173(speculation)-174(and)-173(dealings)]TJ 0 -13.549 Td [(on)-283(the)-284(Stock)-283(Exchange:)-316(what)-284(gives)-283(rise)-283(to)-284(all)-283(this?)-350(It)-283(is)-283(not)-283(real)]TJ 0 -13.55 Td [(want,)]TJ/F20 10.9091 Tf 23.935 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(for)-372(their)-372(existence)-371(is)-372(by)-372(no)-372(means)-372(precarious;)-432(perhaps)]TJ -34.844 -13.549 Td [(they)-282(have)-281(even)-282(enough)-281(to)-281(eat)-282(and)-281(drink)-282(without)-281(worrying,)]TJ/F20 10.9091 Tf 255.779 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +834 0 obj << +/Type /Page +/Contents 835 0 R +/Resources 833 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 832 0 R +>> endobj +836 0 obj << +/D [834 0 R /XYZ 255.746 147.437 null] +>> endobj +833 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +839 0 obj << +/Length 4678 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(179)]TJ +0 g 0 G + 0 -30.759 Td [(they)-214(are)-213(urged)-214(on)-214(day)-213(and)-214(night)-213(by)-214(a)-214(terrible)-213(impatience)-214(at)-213(seeing)]TJ 0 -13.549 Td [(their)-240(wealth)-240(pile)-240(up)-241(so)-240(slowly,)-242(and)-240(by)-240(an)-240(equally)-240(terrible)-240(longing)]TJ 0 -13.549 Td [(and)-355(love)-355(for)-356(these)-355(heaps)-355(of)-355(gold.)-566(In)-355(this)-355(impatience)-355(and)-355(love,)]TJ 0 -13.549 Td [(however,)-507(we)-455(see)-455(re-appear)-456(once)-455(more)-455(that)-456(fanaticism)-455(of)-455(the)]TJ 0 -13.55 Td [(desire)-362(for)-362(power)-361(which)-362(was)-362(stimulated)-361(in)-362(former)-362(times)-362(by)-361(the)]TJ 0 -13.549 Td [(belief)-230(that)-230(we)-230(were)-230(in)-230(the)-230(possession)-230(of)-230(truth,)-234(a)-230(fanaticism)-230(which)]TJ 0 -13.549 Td [(bore)-417(such)-418(beautiful)-417(names)-417(that)-418(we)-417(could)-417(dare)-418(to)-417(be)-417(inhuman)]TJ 0 -13.549 Td [(with)-225(a)-225(good)-225(conscience)-225(\050burning)-225(Jews,)-230(heretics,)-230(and)-225(good)-224(books,)]TJ 0 -13.549 Td [(and)-275(exterminating)-274(entire)-275(cultures)-275(superior)-275(to)-274(ours,)-281(such)-275(as)-274(those)]TJ 0 -13.55 Td [(of)-370(Peru)-371(and)-370(Mexico\051.)-611(The)-370(means)-371(of)-370(this)-370(desire)-371(for)-370(power)-370(are)]TJ 0 -13.549 Td [(changed)-343(in)-342(our)-343(day,)-365(but)-343(the)-342(same)-343(volcano)-342(is)-343(still)-342(smouldering,)]TJ 0 -13.549 Td [(impatience)-269(and)-269(intemperate)-268(love)-269(call)-269(for)-269(their)-268(victims,)-274(and)-268(what)]TJ 0 -13.549 Td [(was)-251(once)-250(done)]TJ/F20 10.9091 Tf 66.969 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(for)-251(the)-250(love)-251(of)-250(God)]TJ/F20 10.9091 Tf 83.644 0 Td [(\035)]TJ/F16 10.9091 Tf 7.578 0 Td [(is)-251(now)-250(done)-251(for)-250(the)-251(love)-251(of)]TJ -163.035 -13.549 Td [(money,)]TJ/F31 10.9091 Tf 36.193 0 Td [(i.e.)]TJ/F16 10.9091 Tf 18.562 0 Td [(for)-327(the)-326(love)-327(of)-326(that)-327(which)-326(at)-327(present)-326(affords)-327(us)-326(the)]TJ -54.755 -13.55 Td [(highest)-250(feeling)-250(of)-250(power)-250(and)-250(a)-250(good)-250(conscience.)]TJ/F16 15.7808 Tf 0 -42.865 Td [(205.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.644 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(EOPLE)-504(OF)]TJ/F16 10.9091 Tf 43.021 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(SRAEL)]TJ/F16 10.9091 Tf 25.241 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(One)-369(of)-368(the)-369(spectacles)-368(which)-369(the)-369(next)]TJ -112.907 -13.549 Td [(century)-359(will)-359(invite)-359(us)-359(to)-359(witness)-359(is)-718(the)-359(decision)-359(regarding)-358(the)]TJ/F16 7.9701 Tf 291.024 0 Td [([211])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(fate)-404(of)-405(the)-404(European)-404(Jews.)-713(It)-404(is)-404(quite)-405(obvious)-404(now)-404(that)-404(they)]TJ 0 -13.549 Td [(have)-248(cast)-248(their)-248(die)-247(and)-248(crossed)-248(their)-248(Rubicon:)-249(the)-248(only)-248(thing)-247(that)]TJ 0 -13.549 Td [(remains)-379(for)-380(them)-379(is)-380(either)-379(to)-379(become)-380(masters)-379(of)-380(Europe)-379(or)-379(to)]TJ 0 -13.549 Td [(lose)-320(Europe,)-336(as)-320(they)-319(once)-320(centuries)-319(ago)-320(lost)-319(Egypt,)-337(where)-319(they)]TJ 0 -13.549 Td [(were)-317(confronted)-317(with)-317(similar)-317(alternatives.)-451(In)-317(Europe,)-333(however,)]TJ 0 -13.549 Td [(they)-223(have)-223(gone)-223(through)-223(a)-223(schooling)-223(of)-223(eighteen)-223(centuries)-223(such)-222(as)]TJ 0 -13.55 Td [(no)-297(other)-297(nation)-297(has)-297(ever)-296(undergone,)-309(and)-297(the)-297(experiences)-297(of)-296(this)]TJ 0 -13.549 Td [(dreadful)-371(time)-371(of)-371(probation)-371(have)-371(benefited)-371(not)-371(only)-371(the)-371(Jewish)]TJ 0 -13.549 Td [(community)-368(but,)-398(even)-368(to)-368(a)-369(greater)-368(extent,)-397(the)-369(individual.)-604(As)-368(a)]TJ 0 -13.549 Td [(consequence)-170(of)-170(this,)-186(the)-171(resourcefulness)-170(of)-170(the)-170(modern)-170(Jews,)-186(both)]TJ 0 -13.549 Td [(in)-208(mind)-208(and)-207(soul,)-217(is)-207(extraordinary.)-236(Amongst)-208(all)-208(the)-208(inhabitants)-207(of)]TJ 0 -13.55 Td [(Europe)-231(it)-230(is)-231(the)-231(Jews)-230(least)-231(of)-231(all)-230(who)-231(try)-231(to)-230(escape)-231(from)-231(any)-230(deep)]TJ 0 -13.549 Td [(distress)-364(by)-364(recourse)-364(to)-364(drink)-364(or)-365(to)-364(suicide,)-392(as)-364(other)-364(less)-364(gifted)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +838 0 obj << +/Type /Page +/Contents 839 0 R +/Resources 837 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 832 0 R +>> endobj +840 0 obj << +/D [838 0 R /XYZ 206.913 242.282 null] +>> endobj +837 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +843 0 obj << +/Length 4669 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(180)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(people)-306(are)-306(so)-306(prone)-306(to)-306(do.)-418(Every)-306(Jew)-306(can)-306(find)-306(in)-306(the)-306(history)-306(of)]TJ 0 -13.549 Td [(his)-344(own)-344(family)-344(and)-344(of)-344(his)-344(ancestors)-344(a)-344(long)-344(record)-344(of)-344(instances)]TJ 0 -13.549 Td [(of)-334(the)-335(greatest)-334(coolness)-335(and)-334(perseverance)-335(amid)-334(difficulties)-334(and)]TJ 0 -13.549 Td [(dreadful)-240(situations,)-242(an)-239(artful)-240(cunning)-240(in)-240(fighting)-240(with)-239(misfortune)]TJ 0 -13.55 Td [(and)-383(hazard.)-649(And)-384(above)-383(all)-383(it)-383(is)-383(their)-383(bravery)-383(under)-383(the)-383(cloak)]TJ 0 -13.549 Td [(of)-470(wretched)-469(submission,)-525(their)-469(heroic)]TJ/F31 10.9091 Tf 174.368 0 Td [(spernere)-470(se)-469(sperni)]TJ/F16 10.9091 Tf 89.899 0 Td [(that)]TJ -264.267 -13.549 Td [(surpasses)-250(the)-250(virtues)-250(of)-250(all)-250(the)-250(saints.)]TJ 11.956 -18.459 Td [(People)-357(wished)-356(to)-357(make)-356(them)-357(contemptible)-356(by)-357(treating)-356(them)]TJ -11.956 -13.549 Td [(contemptibly)-488(for)-489(nearly)-488(twenty)-489(centuries,)-548(and)-488(refusing)-488(them)]TJ 0 -13.549 Td [(access)-280(to)-281(all)-280(honourable)-281(positions)-280(and)-281(dignities,)-288(and)-280(by)-280(pushing)]TJ 0 -13.549 Td [(them)-168(further)-167(down)-168(into)-167(the)-167(meaner)-168(trades)]TJ/F20 10.9091 Tf 175.167 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-167(under)-168(this)-167(process)]TJ -186.076 -13.55 Td [(indeed)-387(they)-387(have)-387(not)-386(become)-387(any)-387(cleaner.)-661(But)-386(contemptible?)]TJ 0 -13.549 Td [(They)-190(have)-190(never)-189(ceased)-190(for)-190(a)-379(moment)-190(from)-190(believing)-189(themselves)]TJ/F16 7.9701 Tf -72.755 0 Td [([212])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(qualified)-173(for)-174(the)-173(very)-174(highest)-173(functions,)-189(nor)-174(have)-173(the)-174(virtues)-173(of)-173(the)]TJ 0 -13.549 Td [(suffering)-256(ever)-256(ceased)-256(to)-255(adorn)-256(them.)-268(Their)-256(manner)-256(of)-255(honouring)]TJ 0 -13.549 Td [(their)-293(parents)-293(and)-293(children,)-303(the)-293(rationality)-293(of)-293(their)-293(marriages)-292(and)]TJ 0 -13.55 Td [(marriage)-420(customs,)-461(distinguishes)-420(them)-419(amongst)-420(all)-419(Europeans.)]TJ 0 -13.549 Td [(Besides)-449(this,)-498(they)-448(have)-449(been)-449(able)-448(to)-449(create)-448(for)-449(themselves)-448(a)]TJ 0 -13.549 Td [(sense)-301(of)-301(power)-301(and)-301(eternal)-301(vengeance)-301(from)-301(the)-301(very)-301(trades)-301(that)]TJ 0 -13.549 Td [(were)-336(left)-336(to)-336(them)-336(\050or)-337(to)-336(which)-336(they)-336(were)-336(abandoned\051.)-508(Even)-336(in)]TJ 0 -13.549 Td [(palliation)-264(of)-264(their)-264(usury)-264(we)-264(cannot)-263(help)-264(saying)-264(that,)-268(without)-263(this)]TJ 0 -13.55 Td [(occasional)-241(pleasant)-240(and)-241(useful)-240(torture)-241(inflicted)-240(on)-241(their)-240(scorners,)]TJ 0 -13.549 Td [(they)-307(would)-306(have)-307(experienced)-306(difficulty)-307(in)-306(preserving)-307(their)-306(self-)]TJ 0 -13.549 Td [(respect)-230(for)-230(so)-230(long.)-243(For)-230(our)-230(self-respect)-230(depends)-230(upon)-230(our)-229(ability)]TJ 0 -13.549 Td [(to)-389(make)-390(reprisals)-389(in)-389(both)-390(good)-389(and)-389(evil)-390(things.)-667(Nevertheless,)]TJ 0 -13.549 Td [(their)-443(revenge)-444(never)-443(urges)-444(them)-443(on)-443(too)-444(far,)-491(for)-444(they)-443(all)-443(have)]TJ 0 -13.549 Td [(that)-461(liberty)-460(of)-461(mind,)-513(and)-460(even)-461(of)-461(soul,)-513(produced)-460(in)-461(men)-460(by)]TJ 0 -13.55 Td [(frequent)-342(changes)-343(of)-342(place,)-366(climate,)-365(and)-343(customs)-342(of)-342(neighbours)]TJ 0 -13.549 Td [(and)-383(oppressors,)-416(they)-383(possess)-383(by)-383(far)-383(the)-383(greatest)-383(experience)-383(in)]TJ 0 -13.549 Td [(all)-329(human)-329(intercourse,)-348(and)-329(even)-329(in)-329(their)-329(passions)-329(they)-328(exercise)]TJ 0 -13.549 Td [(the)-301(caution)-301(which)-301(this)-302(experience)-301(has)-301(developed)-301(in)-301(them.)-403(They)]TJ 0 -13.549 Td [(are)-248(so)-247(certain)-248(of)-248(their)-248(intellectual)-247(versatility)-248(and)-248(shrewdness)-247(that)]TJ 0 -13.55 Td [(they)-277(never,)-285(even)-277(when)-277(reduced)-278(to)-277(the)-277(direst)-278(straits,)-284(have)-277(to)-277(earn)]TJ 0 -13.549 Td [(their)-324(bread)-324(by)-324(manual)-323(labour)-324(as)-324(common)-324(workmen,)-342(porters,)-342(or)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +842 0 obj << +/Type /Page +/Contents 843 0 R +/Resources 841 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 832 0 R +>> endobj +844 0 obj << +/D [842 0 R /XYZ 219.843 350.675 null] +>> endobj +841 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +847 0 obj << +/Length 4580 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(181)]TJ +0 g 0 G + 0 -30.759 Td [(farm)-209(hands.)-237(In)-209(their)-209(manners)-209(we)-209(can)-209(still)-209(see)-209(that)-209(they)-209(have)-209(never)]TJ 0 -13.549 Td [(been)-225(inspired)-225(by)-225(chivalric)-226(and)-225(noble)-225(feelings,)-230(or)-225(that)-225(their)-225(bodies)]TJ 0 -13.549 Td [(have)-337(ever)-337(been)-337(girt)-337(with)-337(fine)-337(weapons:)-424(a)-337(certain)-336(obtrusiveness)]TJ 0 -13.549 Td [(alternates)-192(with)-192(a)-192(submissiveness)-192(which)-192(is)-192(often)-192(tender)-192(and)-191(almost)]TJ 0 -13.55 Td [(always)-250(painful.)]TJ/F16 7.9701 Tf 291.024 0 Td [([213])]TJ/F16 10.9091 Tf -279.068 -16.004 Td [(Now,)-379(however,)-378(that)-353(they)-353(unavoidably)-353(inter-marry)-353(more)-353(and)]TJ -11.956 -13.549 Td [(more)-449(year)-448(after)-449(year)-448(with)-449(the)-449(noblest)-448(blood)-449(of)-448(Europe,)-498(they)]TJ 0 -13.549 Td [(will)-328(soon)-328(have)-328(a)-328(considerable)-328(heritage)-328(of)-328(good)-328(intellectual)-327(and)]TJ 0 -13.549 Td [(physical)-203(manners,)-212(so)-202(that)-203(in)-202(another)-202(hundred)-203(years)-202(they)-203(will)-202(have)]TJ 0 -13.549 Td [(a)-284(sufficiently)-284(noble)-283(aspect)-284(not)-284(to)-284(render)-283(themselves,)-293(as)-283(masters,)]TJ 0 -13.55 Td [(ridiculous)-354(to)-355(those)-354(whom)-355(they)-354(will)-354(have)-355(subdued.)-563(And)-354(this)-354(is)]TJ 0 -13.549 Td [(important!)-804(and)-435(therefore)-435(a)-435(settlement)-434(of)-435(the)-435(question)-435(is)-434(still)]TJ 0 -13.549 Td [(premature.)-244(They)-231(themselves)-230(know)-231(very)-231(well)-231(that)-231(the)-231(conquest)-230(of)]TJ 0 -13.549 Td [(Europe)-331(or)-330(any)-331(act)-331(of)-330(violence)-331(is)-330(not)-331(to)-331(be)-330(thought)-331(of;)-371(but)-330(they)]TJ 0 -13.549 Td [(also)-300(know)-301(that)-300(some)-301(day)-300(or)-300(other)-301(Europe)-300(may,)-313(like)-301(a)-300(ripe)-300(fruit,)]TJ 0 -13.55 Td [(fall)-351(into)-350(their)-350(hands,)-376(if)-351(they)-350(do)-351(not)-350(clutch)-351(at)-350(it)-351(too)-350(eagerly.)-551(In)]TJ 0 -13.549 Td [(the)-268(meantime,)-273(it)-269(is)-268(necessary)-269(for)-268(them)-269(to)-268(distinguish)-268(themselves)]TJ 0 -13.549 Td [(in)-384(all)-384(departments)-383(of)-384(European)-384(distinction)-383(and)-384(to)-384(stand)-384(in)-383(the)]TJ 0 -13.549 Td [(front)-271(rank:)-293(until)-272(they)-271(shall)-272(have)-271(advanced)-272(so)-271(far)-272(as)-271(to)-271(determine)]TJ 0 -13.549 Td [(themselves)-237(what)-237(distinction)-238(shall)-237(mean.)-246(Then)-237(they)-237(will)-237(be)-237(called)]TJ 0 -13.55 Td [(the)-346(pioneers)-347(and)-346(guides)-347(of)-346(the)-346(Europeans)-347(whose)-346(modesty)-346(they)]TJ 0 -13.549 Td [(will)-250(no)-250(longer)-250(offend.)]TJ 11.956 -16.004 Td [(And)-408(then)-407(where)-408(shall)-408(an)-407(outlet)-408(be)-408(found)-407(for)-408(this)-408(abundant)]TJ -11.956 -13.549 Td [(wealth)-175(of)-174(great)-175(impressions)-174(accumulated)-175(during)-174(such)-175(an)-174(extended)]TJ 0 -13.549 Td [(period)-289(and)-289(representing)-289(Jewish)-289(history)-289(for)-289(every)-289(Jewish)-289(family,)]TJ 0 -13.549 Td [(this)-687(wealth)-686(of)-687(passions,)-796(virtues,)-796(resolutions,)-795(resignations,)]TJ 0 -13.549 Td [(struggles,)-559(and)-496(conquests)-497(of)-497(all)-497(kinds)]TJ/F20 10.9091 Tf 172.309 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(where)-497(can)-497(it)-497(find)-496(an)]TJ -183.218 -13.55 Td [(outlet)-468(but)-468(in)-468(great)-468(intellectual)-468(men)-468(and)-468(works!)-904(On)-468(the)-468(day)]TJ 0 -13.549 Td [(when)-351(the)-351(Jews)-350(will)-351(be)-351(able)-351(to)-351(exhibit)-350(to)-351(us)-351(as)-351(their)-351(own)-350(work)]TJ 0 -13.549 Td [(such)-455(jewels)-455(and)-454(golden)-455(vessels)-455(as)-455(no)-455(European)-454(nation,)-506(with)]TJ 0 -13.549 Td [(its)-320(shorter)-320(and)-320(less)-320(profound)-320(experience,)-337(can)-320(or)-320(could)-320(produce,)]TJ 0 -13.549 Td [(when)-384(Israel)-385(shall)-384(have)-384(changed)-384(its)-384(eternal)-385(vengeance)-384(into)-768(an)]TJ/F16 7.9701 Tf 291.024 0 Td [([214])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(eternal)-309(benediction)-309(for)-309(Europe:)-368(then)-309(that)-309(seventh)-309(day)-309(will)-309(once)]TJ 0 -13.549 Td [(more)-340(appear)-340(when)-340(old)-340(Jehovah)-340(may)-341(rejoice)-340(in)-340(Himself,)-362(in)-340(His)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +846 0 obj << +/Type /Page +/Contents 847 0 R +/Resources 845 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 832 0 R +>> endobj +848 0 obj << +/D [846 0 R /XYZ 46.771 461.6 null] +>> endobj +849 0 obj << +/D [846 0 R /XYZ 312.911 93.24 null] +>> endobj +845 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +852 0 obj << +/Length 4519 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(182)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(creation,)-390(in)-361(His)-362(chosen)-362(people)]TJ/F20 10.9091 Tf 136.97 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-362(all,)-389(all)-362(of)-362(us,)-389(will)-362(rejoice)]TJ -147.879 -13.549 Td [(with)-250(Him!)]TJ/F16 15.7808 Tf 0 -42.817 Td [(206.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 25.541 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(MPOSSIBLE)]TJ/F16 10.9091 Tf 58.761 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(LASS)]TJ/F16 10.9091 Tf 19.487 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Poverty,)-1648(cheerfulness,)-1648(and)]TJ -135.001 -13.549 Td [(independence)]TJ/F20 10.9091 Tf 59.978 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(it)-699(is)-699(possible)-699(to)-699(find)-699(these)-699(three)-699(qualities)]TJ -70.888 -13.549 Td [(combined)-783(in)-782(one)-782(individual;)-1049(poverty,)-916(cheerfulness,)-915(and)]TJ 0 -13.549 Td [(slavery)]TJ/F20 10.9091 Tf 31.506 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(this)-497(is)-498(likewise)-497(a)-498(possible)-497(combination:)-745(and)-497(I)-497(can)]TJ -42.415 -13.55 Td [(say)-306(nothing)-307(better)-306(to)-306(the)-306(workmen)-306(who)-307(serve)-306(as)-306(factory)-306(slaves;)]TJ 0 -13.549 Td [(presuming)-517(that)-517(it)-517(does)-518(not)-517(appear)-517(to)-517(them)-517(altogether)-517(to)-517(be)]TJ 0 -13.549 Td [(a)-547(shameful)-547(thing)-547(to)-546(be)-547(utilised)-547(as)-547(they)-547(are,)-621(as)-547(the)-546(screws)]TJ 0 -13.549 Td [(of)-557(a)-558(machine)-557(and)-557(the)-558(stopgaps,)-634(as)-557(it)-558(were,)-634(of)-557(the)-557(human)]TJ 0 -13.549 Td [(spirit)-410(of)-410(invention.)-730(Fie)-410(on)-410(the)-410(thought)-410(that)-410(merely)-410(by)-409(means)]TJ 0 -13.55 Td [(of)-448(higher)-448(wages)-448(the)-447(essential)-448(part)-448(of)-448(their)-448(misery,)]TJ/F31 10.9091 Tf 238.101 0 Td [(i.e.)]TJ/F16 10.9091 Tf 22.533 0 Td [(their)]TJ -260.634 -13.549 Td [(impersonal)-256(enslavement,)-257(might)-256(be)-255(removed!)-268(Fie,)-257(that)-256(we)-255(should)]TJ 0 -13.549 Td [(allow)-459(ourselves)-460(to)-459(be)-459(convinced)-460(that,)-511(by)-460(an)-459(increase)-459(of)-459(this)]TJ 0 -13.549 Td [(impersonality)-317(within)-316(the)-317(mechanical)-317(working)-316(of)-317(a)-317(new)-316(society,)]TJ 0 -13.549 Td [(the)-288(disgrace)-289(of)-288(slavery)-288(could)-289(be)-288(changed)-288(into)-288(a)-289(virtue!)-365(Fie,)-297(that)]TJ 0 -13.55 Td [(there)-179(should)-180(be)-179(a)-179(regular)-179(price)-179(at)-180(which)-179(a)-179(man)-179(should)-180(cease)-179(to)-179(be)-179(a)]TJ 0 -13.549 Td [(personality)-228(and)-227(become)-228(a)-228(screw)-228(instead!)-242(Are)-228(you)-228(accomplices)-227(in)]TJ 0 -13.549 Td [(the)-223(present)-223(madness)-223(of)-223(nations)-223(which)-223(desire)-223(above)-223(all)-223(to)-222(produce)]TJ 0 -13.549 Td [(as)-276(much)-276(as)-275(possible,)-283(and)-275(to)-276(be)-276(as)-276(rich)-276(as)-275(possible?)-328(Would)-276(it)-275(not)]TJ 0 -13.549 Td [(be)-374(your)-374(duty)-374(to)-374(present)-374(a)-374(counter-claim)-374(to)-374(them,)-405(and)-374(to)-373(show)]TJ 0 -13.55 Td [(them)-263(what)-263(large)-264(sums)-263(of)-263(internal)-263(value)-264(are)-263(wasted)-263(in)-263(the)-263(pursuit)]TJ 0 -13.549 Td [(of)-250(such)-250(an)-250(external)-250(object?)]TJ/F16 7.9701 Tf -72.756 0 Td [([215])]TJ/F16 10.9091 Tf 84.711 -13.646 Td [(But)-358(where)-357(is)-358(your)-358(internal)-357(value)-358(when)-358(you)-357(no)-358(longer)-358(know)]TJ -11.955 -13.549 Td [(what)-181(i)1(t)-181(is)-180(to)-181(breathe)-180(freely;)-204(when)-181(you)-180(have)-180(scarcely)-181(any)-180(command)]TJ 0 -13.549 Td [(over)-203(your)-202(own)-203(selves,)-211(and)-203(often)-202(feel)-203(disgusted)-202(with)-203(yourselves)-202(as)]TJ 0 -13.549 Td [(with)-265(some)-265(stale)-266(food;)-272(when)-266(you)-265(zealously)-265(study)-265(the)-265(newspapers)]TJ 0 -13.549 Td [(and)-355(look)-355(enviously)-355(at)-355(your)-355(wealthy)-355(neighbour,)-381(made)-355(covetous)]TJ 0 -13.55 Td [(by)-299(the)-299(rapid)-299(rise)-299(and)-300(fall)-299(of)-299(power,)-311(money,)-312(and)-299(opinions;)-323(when)]TJ 0 -13.549 Td [(you)-271(no)-271(longer)-271(believe)-270(in)-271(a)-271(philosophy)-271(in)-271(rags,)-276(or)-271(in)-271(the)-270(freedom)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +851 0 obj << +/Type /Page +/Contents 852 0 R +/Resources 850 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 832 0 R +>> endobj +853 0 obj << +/D [851 0 R /XYZ 93.543 158.705 null] +>> endobj +850 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +856 0 obj << +/Length 4979 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(183)]TJ +0 g 0 G + 0 -30.759 Td [(of)-397(spirit)-398(of)-397(a)-397(man)-397(who)-397(has)-398(few)-397(needs;)-471(when)-397(a)-397(voluntary)-397(and)]TJ 0 -13.549 Td [(idyllic)-362(poverty)-361(without)-362(profession)-362(or)-361(marriage,)-390(such)-362(as)-361(should)]TJ 0 -13.549 Td [(suit)-313(the)-313(more)-313(intellectual)-313(ones)-312(among)-313(you,)-329(has)-313(become)-313(for)-312(you)]TJ 0 -13.549 Td [(an)-443(object)-444(of)-443(derision?)-830(On)-443(the)-444(other)-443(hand,)-492(the)-443(piping)-443(of)-443(the)]TJ 0 -13.55 Td [(Socialistic)-466(rat-catchers)-466(who)-465(wish)-466(to)-466(inspire)-466(you)-466(with)-465(foolish)]TJ 0 -13.549 Td [(hopes)-341(is)-340(continually)-341(sounding)-340(in)-341(your)-340(ears:)-431(they)-341(tell)-340(you)-341(to)-340(be)]TJ 0 -13.549 Td [(ready)-217(and)-217(nothing)-217(further,)-224(ready)-217(from)-217(this)-217(day)-217(to)-217(the)-217(next,)-223(so)-217(that)]TJ 0 -13.549 Td [(you)-318(wait)-318(and)-318(wait)-319(for)-318(something)-318(to)-318(come)-318(from)-318(outside,)-335(though)]TJ 0 -13.549 Td [(living)-217(in)-217(all)-217(other)-217(respects)-217(as)-217(you)-217(lived)-217(before)]TJ/F20 10.9091 Tf 196.488 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(until)-217(this)-217(waiting)]TJ -207.397 -13.55 Td [(is)-185(at)-185(length)-185(changed)-185(into)-185(hunger)-185(and)-185(thirst)-185(and)-185(fever)-185(and)-184(madness,)]TJ 0 -13.549 Td [(and)-203(the)-204(clay)-203(of)-203(the)]TJ/F31 10.9091 Tf 80.764 0 Td [(bestia)-203(triumphans)]TJ/F16 10.9091 Tf 80.198 0 Td [(at)-203(last)-204(dawns)-203(in)-203(all)-203(its)-204(glory.)]TJ -160.962 -13.549 Td [(Every)-429(one)-428(of)-429(you)-429(should)-429(on)-428(the)-429(contrary)-429(say)-428(to)-429(himself:)]TJ/F20 10.9091 Tf 269.121 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(It)]TJ -273.965 -13.549 Td [(would)-213(be)-213(better)-213(to)-212(emigrate)-213(and)-213(endeavour)-213(to)-213(become)-213(a)-213(master)-212(in)]TJ 0 -13.549 Td [(new)-245(and)-244(savage)-245(countries,)-246(and)-245(especially)-244(to)-245(become)-245(master)-244(over)]TJ 0 -13.55 Td [(myself,)-315(changing)-303(my)-302(place)-302(of)-302(abode)-303(whenever)-302(the)-302(least)-302(sign)-302(of)]TJ 0 -13.549 Td [(slavery)-366(threatens)-366(me,)-395(endeavouring)-366(to)-366(avoid)-366(neither)-366(adventure)]TJ 0 -13.549 Td [(nor)-293(war,)-304(and,)-304(if)-293(things)-293(come)-293(to)-293(the)-293(worst,)-303(holding)-293(myself)-293(ready)]TJ 0 -13.549 Td [(to)-227(die:)-239(anything)-227(rather)-227(than)-227(continuing)-227(in)-227(this)-227(state)-227(of)-227(disgraceful)]TJ 0 -13.549 Td [(thraldom,)-198(this)-185(bitterness,)-197(malice)-185(and)-185(rebelliousness!)]TJ/F20 10.9091 Tf 223.07 0 Td [(\035)]TJ/F16 10.9091 Tf 6.859 0 Td [(This)-185(would)]TJ/F16 7.9701 Tf 61.095 0 Td [([216])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(be)-183(the)-183(proper)-183(spirit:)-216(the)-183(workmen)-183(in)-183(Europe)-183(ought)-183(to)-183(make)-183(it)-182(clear)]TJ 0 -13.549 Td [(that)-286(their)-287(position)-286(as)-287(a)-286(class)-287(has)-286(become)-287(a)-286(human)-286(impossibility,)]TJ 0 -13.549 Td [(and)-330(not)-330(merely,)-351(as)-330(they)-330(at)-330(present)-331(maintain,)-350(the)-330(result)-330(of)-330(some)]TJ 0 -13.549 Td [(hard)-426(and)-425(aimless)-426(arrangement)-426(of)-425(society.)-777(They)-426(should)-425(bring)]TJ 0 -13.549 Td [(about)-234(an)-235(age)-234(of)-234(great)-234(swarming)-234(forth)-235(from)-234(the)-234(European)-234(beehive)]TJ 0 -13.55 Td [(such)-240(as)-241(has)-240(never)-240(yet)-241(been)-240(seen,)-242(protesting)-241(by)-240(this)-240(voluntary)-240(and)]TJ 0 -13.549 Td [(huge)-237(migration)-237(against)-237(machines)-237(and)-237(capital)-237(and)-237(the)-236(alternatives)]TJ 0 -13.549 Td [(that)-263(now)-263(threaten)-264(them)-263(either)-263(of)-263(becoming)-264(slaves)-263(of)-263(the)-263(State)-263(or)]TJ 0 -13.549 Td [(slaves)-250(of)-250(some)-250(revolutionary)-250(party.)]TJ 11.956 -18.459 Td [(May)-216(Europe)-216(be)-216(freed)-216(from)-216(one-fourth)-217(of)-216(her)-216(inhabitants!)-238(Both)]TJ -11.956 -13.549 Td [(she)-417(and)-417(they)-418(will)-417(experience)-417(a)-417(sensation)-417(of)-418(relief.)-751(It)-417(is)-417(only)]TJ 0 -13.549 Td [(far)-476(in)-476(the)-475(distance,)-533(in)-475(the)-476(undertaking)-476(of)-476(vast)-475(colonisations,)]TJ 0 -13.549 Td [(that)-299(we)-300(shall)-299(be)-300(able)-299(to)-299(observe)-300(how)-299(much)-300(rationality,)-311(fairness,)]TJ 0 -13.55 Td [(and)-424(healthy)-425(suspicion)-424(mother)-425(Europe)-424(has)-425(incorporated)-424(in)-424(her)]TJ 0 -13.549 Td [(sons)]TJ/F20 10.9091 Tf 19.397 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(these)-228(sons)-228(who)-227(could)-228(no)-228(longer)-228(endure)-227(life)-228(in)-228(the)-228(home)-227(of)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +855 0 obj << +/Type /Page +/Contents 856 0 R +/Resources 854 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 858 0 R +>> endobj +857 0 obj << +/D [855 0 R /XYZ 327.401 274.29 null] +>> endobj +854 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +861 0 obj << +/Length 4790 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(184)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(the)-302(dull)-302(old)-302(woman,)-315(always)-302(running)-302(the)-302(danger)-302(of)-302(becoming)-302(as)]TJ 0 -13.549 Td [(bad-tempered,)-244(irritable,)-244(and)-242(pleasure-seeking)-242(as)-243(she)-242(herself.)-247(The)]TJ 0 -13.549 Td [(European)-161(virtues)-162(will)-161(travel)-161(along)-161(with)-162(these)-161(workmen)-161(far)-161(beyond)]TJ 0 -13.549 Td [(the)-210(boundaries)-211(of)-210(Europe;)-224(and)-210(those)-211(very)-210(qualities)-211(which)-210(on)-210(their)]TJ 0 -13.55 Td [(native)-291(soil)-291(had)-291(begun)-290(to)-291(degenerate)-291(into)-291(a)-291(dangerous)-290(discontent)]TJ 0 -13.549 Td [(and)-251(criminal)-250(inclinations)-251(will,)-251(when)-250(abroad,)-251(be)-251(transformed)-250(into)]TJ 0 -13.549 Td [(a)-382(beautiful,)-414(savage)-382(naturalness)-382(and)-382(will)-381(be)-382(called)-382(heroism;)-447(so)]TJ 0 -13.549 Td [(that)-452(at)-452(last)-452(a)-452(purer)-452(air)-452(would)-452(again)-452(be)-452(wafted)-452(over)-452(this)-451(old,)]TJ 0 -13.549 Td [(over-populated,)-427(and)-391(brooding)-392(Europe)-391(of)-392(ours.)-674(What)-392(would)-391(it)]TJ 0 -13.55 Td [(matter)-260(if)-260(there)-260(was)-260(a)-260(scarcity)-260(of)]TJ/F20 10.9091 Tf 141.025 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(hands)]TJ/F20 10.9091 Tf 25.451 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(?)-280(Perhaps)-260(people)-260(would)]TJ -176.163 -13.549 Td [(then)-414(recollect)-829(that)-414(they)-414(had)-415(accustomed)-414(themselves)-414(to)-414(many)]TJ/F16 7.9701 Tf -72.755 0 Td [([217])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(wants)-451(merely)-452(because)-451(it)-451(was)-451(easy)-452(to)-451(gratify)-451(them)]TJ/F20 10.9091 Tf 231.46 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(it)-451(would)]TJ -242.369 -13.549 Td [(be)-480(sufficient)-481(to)-480(unlearn)-481(some)-480(of)-480(these)-481(wants!)-941(Perhaps)-480(also)]TJ 0 -13.549 Td [(Chinamen)-286(would)-285(be)-286(called)-286(in,)-294(and)-286(these)-286(woul)1(d)-286(bring)-286(with)-285(them)]TJ 0 -13.55 Td [(their)-307(modes)-308(of)-307(living)-307(and)-308(thinking,)-321(which)-308(would)-307(be)-307(found)-307(very)]TJ 0 -13.549 Td [(suitable)-351(for)-352(industrious)-351(ants.)-554(They)-352(would)-351(also)-352(perhaps)-351(help)-351(to)]TJ 0 -13.549 Td [(imbue)-262(this)-261(fretful)-262(and)-262(restless)-261(Europe)-262(with)-262(some)-261(of)-262(their)-261(Asiatic)]TJ 0 -13.549 Td [(calmness)-218(and)-218(contemplation,)-225(and)]TJ/F20 10.9091 Tf 143.856 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(what)-218(is)-218(perhaps)-218(most)-219(needful)]TJ -154.765 -13.549 Td [(of)-250(all)]TJ/F20 10.9091 Tf 22.724 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(their)-250(Asiatic)-250(stability.)]TJ/F16 15.7808 Tf -33.633 -42.866 Td [(207.)]TJ/F16 10.9091 Tf 0 -29.79 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 15.103 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(TTITUDE)-562(OF)-562(THE)]TJ/F16 10.9091 Tf 72.758 0 Td [(G)]TJ/F16 7.9701 Tf 7.876 0 Td [(ERMANS)-562(TO)]TJ/F16 10.9091 Tf 52.794 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORALITY)]TJ/F16 10.9091 Tf 34.973 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(A)-411(German)-410(is)]TJ -221.38 -13.549 Td [(capable)-201(of)-200(great)-201(things,)-211(but)-200(he)-201(is)-201(unlikely)-200(to)-201(accomplish)-201(them,)-210(for)]TJ 0 -13.549 Td [(he)-211(obeys)-211(whenever)-211(he)-211(can,)-218(as)-211(suits)-211(a)-211(naturally)-211(lazy)-211(intellect.)-237(If)-210(he)]TJ 0 -13.549 Td [(is)-181(ever)-181(in)-181(the)-181(dangerous)-181(situation)-181(of)-181(having)-181(to)-181(stand)-181(alone)-181(and)-181(cast)]TJ 0 -13.55 Td [(aside)-290(his)-290(sloth,)-300(when)-289(he)-290(finds)-290(it)-290(no)-290(longer)-290(possible)-290(to)-289(disappear)]TJ 0 -13.549 Td [(like)-263(a)-262(cipher)-263(in)-262(a)-263(number)-262(\050in)-263(which)-262(respect)-263(he)-262(is)-263(far)-262(inferior)-263(to)-262(a)]TJ 0 -13.549 Td [(Frenchman)-294(or)-294(an)-294(Englishman\051,)-304(he)-294(shows)-294(his)-294(true)-294(strength:)-337(then)]TJ 0 -13.549 Td [(he)-331(becomes)-331(dangerous,)-351(evil,)-352(deep,)-351(and)-331(audacious,)-351(and)-331(exhibits)]TJ 0 -13.549 Td [(to)-403(the)-404(light)-403(of)-403(day)-403(that)-404(wealth)-403(of)-403(latent)-404(energy)-403(which)-403(he)-403(had)]TJ 0 -13.55 Td [(previously)-330(carried)-330(hidden)-330(in)-329(himself,)-350(and)-330(in)-330(which)-330(no)-330(one,)-349(not)]TJ 0 -13.549 Td [(even)-265(himself,)-270(had)-265(ever)-266(believed.)-296(When)-265(in)-266(such)-265(a)-266(case)-265(a)-265(German)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +860 0 obj << +/Type /Page +/Contents 861 0 R +/Resources 859 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 858 0 R +>> endobj +862 0 obj << +/D [860 0 R /XYZ 158.927 382.683 null] +>> endobj +859 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +865 0 obj << +/Length 5072 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(185)]TJ +0 g 0 G + 0 -30.759 Td [(obeys)-262(himself)]TJ/F20 10.9091 Tf 61.032 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(it)-262(is)-261(very)-262(exceptional)-261(for)-262(him)-261(to)-262(do)-261(so)]TJ/F20 10.9091 Tf 164.632 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(he)-261(does)]TJ -247.483 -13.549 Td [(so)-408(with)-407(the)-407(same)-408(heaviness,)-447(inflexibility,)-447(and)-407(endurance)-407(with)]TJ 0 -13.549 Td [(which)-357(he)-356(obeys)-357(his)-356(prince)-357(and)-357(performs)-356(his)-357(official)-356(duties:)-463(so)]TJ 0 -13.549 Td [(that,)-234(as)-230(I)-231(have)-230(said,)-234(he)-230(is)-230(then)-230(capable)-231(of)-230(great)-460(things)-230(which)-230(bear)]TJ/F16 7.9701 Tf 291.024 0 Td [([218])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(no)-250(relation)-250(to)-250(the)]TJ/F20 10.9091 Tf 76.964 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(weak)-250(disposition)]TJ/F20 10.9091 Tf 73.636 0 Td [(\035)]TJ/F16 10.9091 Tf 7.571 0 Td [(he)-250(attributes)-250(to)-250(himself.)]TJ -151.059 -16.004 Td [(As)-358(a)-358(rule,)-385(however,)-385(he)-358(is)-358(afraid)-358(of)-358(depending)-358(upon)-358(himself)]TJ -11.955 -13.549 Td [(alone,)-313(he)-300(is)-300(afraid)-301(of)-300(taking)-300(the)-301(initiative:)-350(that)-301(is)-300(why)-300(Germany)]TJ 0 -13.549 Td [(uses)-267(up)-266(so)-267(many)-266(officials)-267(and)-267(so)-266(much)-267(ink.)-300(Light-heartedness)-266(is)]TJ 0 -13.549 Td [(a)-333(stranger)-332(to)-333(the)-333(German;)-374(he)-332(is)-333(too)-332(timid)-333(for)-333(it:)-415(but)-333(in)-332(entirely)]TJ 0 -13.549 Td [(new)-345(situations)-345(which)-344(rouse)-345(him)-345(from)-345(his)-345(torpor)-345(he)-345(exhibits)-344(an)]TJ 0 -13.55 Td [(almost)-395(frivolous)-395(spirit)]TJ/F20 10.9091 Tf 99.54 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(he)-395(then)-396(delights)-395(in)-395(the)-395(novelty)-396(of)-395(his)]TJ -110.449 -13.549 Td [(new)-290(position)-291(as)-290(if)-290(it)-291(were)-290(some)-290(intoxicating)-291(drink,)-300(and)-291(he)-290(is,)-300(as)]TJ 0 -13.549 Td [(we)-361(know,)-390(quite)-361(a)-362(connoisseur)-361(in)-362(intoxication.)-584(It)-362(thus)-361(happens)]TJ 0 -13.549 Td [(that)-367(the)-367(German)-368(of)-367(the)-367(present)-367(day)-368(is)-367(almost)-367(always)-367(frivolous)]TJ 0 -13.549 Td [(in)-264(politics,)-268(though)-264(even)-265(here)-264(he)-264(has)-265(the)-264(advantage)-264(and)-264(prejudice)]TJ 0 -13.55 Td [(of)-262(thoroughness)-262(and)-262(seriousness;)-268(and,)-265(although)-262(he)-262(may)-261(take)-262(full)]TJ 0 -13.549 Td [(advantage)-327(of)-327(these)-327(qualities)-327(in)-327(negotiations)-327(with)-326(other)-327(political)]TJ 0 -13.549 Td [(powers,)-266(he)-263(nevertheless)-263(rejoices)-263(inwardly)-263(at)-263(being)-263(able)-263(for)-263(once)]TJ 0 -13.549 Td [(in)-184(his)-183(life)-184(to)-183(feel)-184(enthusiastic)-183(and)-184(capricious,)-197(to)-183(show)-184(his)-183(fondness)]TJ 0 -13.549 Td [(for)-310(innovations,)-325(and)-310(to)-310(change)-310(persons,)-325(parties,)-325(and)-310(hopes)-310(as)-310(if)]TJ 0 -13.55 Td [(they)-283(were)-284(masks.)-350(Those)-283(learned)-283(German)-283(scholars,)-292(who)-283(hitherto)]TJ 0 -13.549 Td [(have)-413(been)-413(considered)-413(as)-414(the)-413(most)-413(German)-413(of)-413(Germans,)-454(were)]TJ 0 -13.549 Td [(and)-283(perhaps)-284(still)-283(are)-284(as)-283(good)-284(as)-283(the)-284(German)-283(soldiers)-284(on)-283(account)]TJ 0 -13.549 Td [(of)-334(their)-333(profound)-334(and)-334(almost)-333(childish)-334(inclination)-333(to)-334(obey)-334(in)-333(all)]TJ 0 -13.549 Td [(external)-208(things,)-217(and)-208(on)-208(account)-208(of)-208(being)-208(often)-208(compelled)-208(to)-208(stand)]TJ 0 -13.55 Td [(alone)-263(in)-264(science)-263(and)-263(to)-264(answer)-263(for)-263(many)-264(things:)-276(if)-264(they)-263(can)-263(only)]TJ 0 -13.549 Td [(preserve)-355(their)-356(proud,)-381(simple,)-382(and)-355(patient)-355(disposition,)-382(and)-355(their)]TJ 0 -13.549 Td [(freedom)-371(from)-371(political)-371(madness)-371(at)-371(those)-371(times)-371(when)-370(the)-371(wind)]TJ 0 -13.549 Td [(changes,)-416(we)-383(may)-383(yet)-383(expect)-383(great)-383(things)-383(from)-382(them)]TJ/F20 10.9091 Tf 236.459 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(such)-383(as)]TJ -247.368 -13.549 Td [(they)-619(are)-309(or)-310(such)-309(as)-310(they)-309(were,)-324(they)-310(are)-309(the)-310(embryonic)-309(stage)-309(of)]TJ/F16 7.9701 Tf 291.023 0 Td [([219])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(something)-250(higher.)]TJ 11.955 -16.004 Td [(So)-479(far)-478(the)-479(advantages)-478(and)-479(disadvantages)-478(of)-479(the)-479(Germans,)]TJ -11.955 -13.55 Td [(including)-231(even)-231(their)-231(learned)-231(men,)-235(have)-231(been)-231(that)-231(they)-231(were)-231(more)]TJ 0 -13.549 Td [(given)-167(to)-168(superstition)-167(and)-168(showed)-167(greater)-168(eagerness)-167(to)-168(believe)-167(than)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +864 0 obj << +/Type /Page +/Contents 865 0 R +/Resources 863 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 858 0 R +>> endobj +866 0 obj << +/D [864 0 R /XYZ 247.759 477.528 null] +>> endobj +867 0 obj << +/D [864 0 R /XYZ 68.932 122.794 null] +>> endobj +863 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +870 0 obj << +/Length 5058 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(186)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(any)-305(of)-305(the)-305(other)-305(nations;)-333(their)-305(vices)-305(are,)-319(and)-305(always)-305(have)-305(been,)]TJ 0 -13.549 Td [(their)-291(drunkenness)-291(and)-291(suicidal)-290(inclinations)-291(\050the)-291(latter)-291(a)-291(proof)-290(of)]TJ 0 -13.549 Td [(the)-219(clumsiness)-219(of)-220(their)-219(intellect,)-225(which)-220(is)-219(easily)-219(tempted)-219(to)-219(throw)]TJ 0 -13.549 Td [(away)-298(the)-297(reins\051.)-393(Their)-297(danger)-297(is)-298(to)-297(be)-298(sought)-297(in)-298(everything)-297(that)]TJ 0 -13.55 Td [(binds)-408(down)-408(the)-408(faculties)-408(of)-408(reason)-408(and)-408(unchains)-408(the)-408(passions)]TJ 0 -13.549 Td [(\050as,)-454(for)-414(example,)-454(the)-414(excessive)-413(use)-414(of)-413(music)-414(and)-413(spirits\051,)-454(for)]TJ 0 -13.549 Td [(the)-401(German)-401(passion)-401(acts)-400(contrarily)-401(to)-401(its)-401(own)-401(advantage,)-438(and)]TJ 0 -13.549 Td [(is)-385(as)-384(self-destructive)-385(as)-384(the)-384(passions)-385(of)-384(the)-385(drunkard.)-653(Indeed,)]TJ 0 -13.549 Td [(German)-307(enthusiasm)-308(is)-307(worth)-308(less)-307(than)-307(that)-308(of)-307(other)-308(nations,)-321(for)]TJ 0 -13.55 Td [(it)-257(is)-256(barren.)-270(When)-256(a)-257(German)-256(ever)-257(did)-256(anything)-257(great)-256(it)-257(was)-256(done)]TJ 0 -13.549 Td [(at)-244(a)-244(time)-244(of)-244(danger,)-245(or)-244(when)-244(his)-244(courage)-244(was)-243(high,)-246(with)-244(his)-243(teeth)]TJ 0 -13.549 Td [(firmly)-394(set)-394(and)-393(his)-394(prudence)-394(on)-394(the)-393(alert,)-430(and)-394(often)-394(enough)-393(in)]TJ 0 -13.549 Td [(a)-359(fit)-358(of)-359(generosity.)]TJ/F20 10.9091 Tf 83.538 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Intercourse)-359(with)-358(these)-359(Germans)-358(is)-359(indeed)]TJ -94.447 -13.549 Td [(advisable,)-325(for)-310(almost)-310(every)-311(one)-310(of)-310(them)-310(has)-310(something)-310(to)-310(give,)]TJ 0 -13.55 Td [(if)-380(we)-380(can)-379(only)-380(understand)-380(how)-380(to)-379(make)-380(him)-380(find)-380(it,)-412(or)-379(rather)]TJ 0 -13.549 Td [(recover)-250(it)-250(\050for)-250(he)-250(is)-250(very)-250(untidy)-250(in)-250(storing)-250(away)-250(his)-250(knowledge\051.)]TJ 11.956 -18.459 Td [(Well:)-798(when)-523(people)-524(of)-524(this)-524(type)-524(occupy)-524(themselves)-523(with)]TJ -11.956 -13.549 Td [(morals,)-543(what)-485(precisely)-485(will)-484(be)-485(the)-485(morality)-484(that)-485(will)-484(satisfy)]TJ 0 -13.549 Td [(them?)-432(In)-311(the)-311(first)-311(place,)-326(they)-311(will)-310(wish)-311(to)-311(see)-311(idealised)-311(in)-310(their)]TJ 0 -13.549 Td [(morals)-431(their)-432(sincere)-431(instinct)-431(for)-431(obedience.)]TJ/F20 10.9091 Tf 204.567 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Man)-431(must)-432(have)]TJ -209.41 -13.549 Td [(something)-414(which)-414(he)-414(can)-414(implicitly)-414(obey)]TJ/F20 10.9091 Tf 183.788 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(this)-414(is)-414(a)-414(German)]TJ/F16 7.9701 Tf -272.297 0 Td [([220])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(sentiment,)-448(a)-408(German)-408(deduction;)-487(it)-408(is)-408(the)-408(basis)-408(of)-408(all)-408(German)]TJ 0 -13.549 Td [(moral)-247(teaching.)-249(How)-247(different)-247(is)-247(the)-247(impression,)-248(however,)-247(when)]TJ 0 -13.549 Td [(we)-340(compare)-339(this)-340(with)-339(the)-340(entire)-339(morality)-340(of)-339(the)-340(ancient)-339(world!)]TJ 0 -13.549 Td [(All)-395(those)-395(Greek)-395(thinkers,)-431(however)-395(varied)-395(they)-395(may)-395(appear)-395(to)]TJ 0 -13.549 Td [(us,)-372(seem)-347(to)-348(resemble,)-372(as)-347(moralists,)-372(the)-347(gymnastic)-348(teacher)-347(who)]TJ 0 -13.549 Td [(encourages)-404(his)-404(pupils)-403(by)-404(saying,)]TJ/F20 10.9091 Tf 153.035 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Come,)-442(follow)-404(me!)-711(Submit)]TJ -157.879 -13.55 Td [(to)-427(my)-426(discipline!)-780(Then)-426(perhaps)-427(you)-426(may)-427(carry)-426(off)-427(the)-426(prize)]TJ 0 -13.549 Td [(from)-367(all)-368(the)-367(other)-367(Greeks.)]TJ/F20 10.9091 Tf 117.513 0 Td [(\035)]TJ/F16 10.9091 Tf 8.85 0 Td [(Personal)-367(distinction:)-485(such)-367(was)-367(the)]TJ -126.363 -13.549 Td [(virtue)-379(of)-379(antiquity.)-638(Submission,)-411(obedience,)-411(whether)-379(public)-379(or)]TJ 0 -13.549 Td [(private:)-409(such)-330(is)-329(German)-330(virtue.)-489(Long)-329(before)-330(Kant)-329(set)-330(forth)-329(his)]TJ 0 -13.549 Td [(doctrine)-336(of)-336(the)-336(Categorical)-336(Imperative,)-357(Luther,)-358(actuated)-336(by)-335(the)]TJ 0 -13.55 Td [(same)-349(impulse,)-374(said)-349(that)-349(there)-350(surely)-349(must)-349(be)-349(a)-349(being)-349(in)-349(whom)]TJ 0 -13.549 Td [(man)-306(could)-306(trust)-306(implicitly)]TJ/F20 10.9091 Tf 114.871 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(it)-306(was)-306(his)-306(proof)-306(of)-306(the)-306(existence)-306(of)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +869 0 obj << +/Type /Page +/Contents 870 0 R +/Resources 868 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 858 0 R +>> endobj +871 0 obj << +/D [869 0 R /XYZ 374.173 242.282 null] +>> endobj +868 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +874 0 obj << +/Length 4079 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(III.)-20558(187)]TJ +0 g 0 G + 0 -30.759 Td [(God;)-228(it)-216(was)-217(his)-217(wish,)-223(coarser)-217(and)-216(more)-217(popular)-217(than)-216(that)-217(of)-216(Kant,)]TJ 0 -13.549 Td [(that)-437(people)-436(should)-437(implicitly)-436(obey)-437(a)-436(person)-437(and)-436(not)-437(an)-436(idea,)]TJ 0 -13.549 Td [(and)-303(Kant)-303(also)-303(finally)-303(took)-303(his)-303(roundabout)-303(route)-303(through)-302(morals)]TJ 0 -13.549 Td [(merely)-359(that)-360(he)-359(might)-360(secure)-359(obedience)-359(for)-360(the)-359(person.)-578(This)-359(is)]TJ 0 -13.55 Td [(indeed)-307(the)-308(worship)-307(of)-307(the)-307(German,)-322(the)-307(more)-307(so)-308(as)-307(there)-307(is)-307(now)]TJ 0 -13.549 Td [(less)-250(worship)-250(left)-250(in)-250(his)-250(religion.)]TJ 11.956 -13.549 Td [(The)-258(Greeks)-259(and)-258(Romans)-259(had)-258(other)-259(opinions)-258(on)-259(these)-259(mat)1(ters,)]TJ -11.956 -13.549 Td [(and)-345(would)-344(have)-345(laughed)-344(at)-345(such)]TJ/F20 10.9091 Tf 148.582 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(there)-345(must)-344(be)-345(a)-344(being)]TJ/F20 10.9091 Tf 97.44 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(:)-439(it)-344(is)]TJ -255.709 -13.549 Td [(part)-320(of)-320(the)-320(boldness)-320(of)-320(their)-320(Southern)-320(nature)-320(to)-320(take)-320(up)-320(a)-319(stand)]TJ 0 -13.55 Td [(against)]TJ/F20 10.9091 Tf 35.366 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(implicit)-409(belief,)]TJ/F20 10.9091 Tf 65.976 0 Td [(\035)]TJ/F16 10.9091 Tf 9.304 0 Td [(and)-409(to)-409(retain)-409(in)-408(their)-409(inmost)-409(heart)-409(a)]TJ -115.489 -13.549 Td [(trace)-236(of)-237(scepticism)-236(against)-237(all)-236(and)-236(every)-237(one,)-239(whether)-236(God,)-239(man,)]TJ 0 -13.549 Td [(or)-400(idea.)-701(The)-400(thinker)-400(of)-401(antiquity)-400(went)-400(even)-400(further,)-438(and)-400(said)]TJ/F31 10.9091 Tf 0 -13.549 Td [(nil)-310(admirari)]TJ/F16 10.9091 Tf 53.692 0 Td [(:)-370(in)-309(this)-310(phrase)-310(he)-310(saw)-310(reflected)-310(all)-309(philosophy.)-430(A)]TJ/F16 7.9701 Tf 237.331 0 Td [([221])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(German,)-321(Schopenhauer,)-320(goes)-307(so)-306(far)-307(in)-306(the)-306(contrary)-307(direction)-306(as)]TJ 0 -13.55 Td [(to)-376(say:)]TJ/F31 10.9091 Tf 35.637 0 Td [(admirari)-376(id)-376(est)-376(philosophari)]TJ/F16 10.9091 Tf 127.47 0 Td [(.)-628(But)-376(what)-376(if,)-407(as)-376(happens)]TJ -163.107 -13.549 Td [(now)-384(and)-383(then,)-418(the)-383(German)-384(should)-384(attain)-383(to)-384(that)-384(state)-384(of)-383(mind)]TJ 0 -13.549 Td [(which)-380(would)-380(enable)-380(him)-380(to)-381(perform)-380(great)-380(things?)-640(if)-380(the)-380(hour)]TJ 0 -13.549 Td [(of)-371(exception)-370(comes,)-401(the)-371(hour)-371(of)-370(disobedience?)-612(I)-371(do)-371(not)-370(think)]TJ 0 -13.549 Td [(Schopenhauer)-414(is)-414(right)-414(in)-415(saying)-414(that)-414(the)-414(single)-414(advantage)-414(the)]TJ 0 -13.55 Td [(Germans)-306(have)-307(over)-306(other)-306(nations)-307(is)-306(that)-306(there)-307(are)-306(more)-306(atheists)]TJ 0 -13.549 Td [(among)-323(them)-323(than)-323(elsewhere;)-359(but)-323(I)-323(do)-323(know)-323(this:)-396(whenever)-323(the)]TJ 0 -13.549 Td [(German)-276(reaches)-276(the)-276(state)-276(in)-276(which)-276(he)-276(is)-276(capable)-276(of)-276(great)-276(things,)]TJ 0 -13.549 Td [(he)-314(invariably)-313(raises)-314(himself)-314(above)-313(morals!)-441(And)-314(why)-314(should)-313(he)]TJ 0 -13.549 Td [(not?)-248(Now)-244(he)-244(has)-244(something)-244(new)-244(to)-244(do,)-245(viz.)-248(to)-244(command)]TJ/F20 10.9091 Tf 244.88 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(either)]TJ -255.789 -13.55 Td [(himself)-226(or)-226(others!)-242(But)-226(this)-227(German)-226(morality)-226(of)-226(his)-226(has)-226(not)-226(taught)]TJ 0 -13.549 Td [(him)-250(how)-250(to)-250(command!)-250(Commanding)-250(has)-250(been)-250(forgotten)-250(in)-250(it.)]TJ/F16 7.9701 Tf 291.023 -29.651 Td [([223])]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +873 0 obj << +/Type /Page +/Contents 874 0 R +/Resources 872 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 858 0 R +>> endobj +875 0 obj << +/D [873 0 R /XYZ 327.401 355.585 null] +>> endobj +876 0 obj << +/D [873 0 R /XYZ 46.771 149.794 null] +>> endobj +872 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +877 0 obj +<< /S /GoTo /D (index6) >> +endobj +880 0 obj +(Book IV.) +endobj +883 0 obj << +/Length 4228 +>> +stream +0 g 0 G +0 g 0 G +BT +/F16 18.9589 Tf 93.543 479.321 Td [(Book)-250(IV.)]TJ/F16 15.7808 Tf 0 -61.92 Td [(208.)]TJ/F16 10.9091 Tf 0 -29.655 Td [(A)-398(Q)]TJ/F16 7.9701 Tf 20.1 0 Td [(UESTION)-545(OF)]TJ/F16 10.9091 Tf 52.967 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(ONSCIENCE)]TJ/F16 10.9091 Tf 44.721 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(Now,)]TJ/F31 10.9091 Tf 28.688 0 Td [(in)-399(summa)]TJ/F16 10.9091 Tf 43.741 0 Td [(,)-436(tell)-398(me)-399(what)]TJ -215.973 -13.549 Td [(this)-235(new)-236(thing)-235(is)-235(that)-236(you)-235(want.)]TJ/F20 10.9091 Tf 135.708 0 Td [(\035\024\034)]TJ/F16 10.9091 Tf 20.596 0 Td [(We)-235(no)-236(longer)-235(wish)-235(causes)-236(to)]TJ -156.304 -13.549 Td [(be)-250(sinners)-250(and)-250(effects)-250(to)-250(be)-250(executioners.)]TJ/F20 10.9091 Tf 179.04 0 Td [(\035)]TJ/F16 15.7808 Tf -179.04 -42.73 Td [(209.)]TJ/F16 10.9091 Tf 0 -29.654 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.096 0 Td [(U)]TJ/F16 7.9701 Tf 7.876 0 Td [(TILITY)-436(OF)-435(THE)-436(STRICTEST)]TJ/F16 10.9091 Tf 106.866 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HEORIES)]TJ/F16 10.9091 Tf 33.65 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(People)-318(are)-319(indulgent)]TJ -189.456 -13.55 Td [(towards)-309(a)-310(man's)-309(moral)-309(weaknesses,)-324(and)-310(in)-309(this)-309(connection)-309(they)]TJ 0 -13.549 Td [(use)-256(a)-255(coarse)-256(sieve,)-257(provided)-256(that)-255(he)-256(always)-256(professes)-255(to)-256(hold)-255(the)]TJ 0 -13.549 Td [(most)-307(strict)-307(moral)-307(theories.)-422(On)-307(the)-307(other)-307(hand,)-321(the)-307(lives)-307(of)-307(free-)]TJ 0 -13.549 Td [(thinking)-237(moralists)-237(have)-236(always)-237(been)-237(examined)-237(closely)-237(through)-236(a)]TJ 0 -13.549 Td [(microscope,)-331(in)-315(the)-314(tacit)-315(belief)-315(that)-315(an)-314(error)-315(in)-315(their)-315(lives)-314(would)]TJ 0 -13.55 Td [(be)-250(the)-250(best)-250(argument)-250(against)-250(their)-250(disagreeable)-250(knowledge.)]TJ/F16 7.9701 Tf 257.52 3.959 Td [(6)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 197.311 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 99.77 190.499 Td [(6)]TJ/F16 8.9664 Tf 5.729 -3.809 Td [(If)-268(this)-268(aphorism)-268(seems)-268(obscure,)-273(the)-268(reader)-268(may)-268(take)-268(Tolstoi)-268(as)-268(an)-268(example)]TJ -11.956 -10.959 Td [(of)-511(the)-511(first)-510(class)-511(and)-511(Nietzsche)-511(as)-511(an)-510(example)-511(of)-511(the)-511(second.)-1032(Tolstoi's)]TJ 0 -10.959 Td [(inconsistencies)-215(are)-216(generally)-215(glossed)-215(over,)-223(because)-215(he)-215(professed)-216(the)-215(customary)]TJ 0 -10.959 Td [(moral)-204(theories)-205(of)-204(the)-205(age,)-213(while)-204(Nietzsche)-205(has)-204(had)-205(to)-204(endure)-204(the)-205(most)-204(searching)]TJ 0 -10.959 Td [(criticism)-350(because)-350(he)-349(did)-350(not.)-549(In)-350(Nietzsche's)-350(case,)-375(however,)-374(the)-350(scrutiny)-350(has)]TJ 0 -10.959 Td [(been)-324(in)-323(vain;)-361(for,)-342(having)-324(no)-323(unworkable)-324(Christian)-324(theories)-323(to)-324(uphold,)-342(unlike)]TJ 0 -10.958 Td [(Tolstoi,)-249(Nietzsche's)-249(life)-249(is)-249(not)-249(a)-248(series)-249(of)-249(compromises.)-250(The)-249(career)-248(of)-249(the)-249(great)]TJ 0 -10.959 Td [(pagan)-337(philosopher)-336(was,)-358(in)-337(essence,)-358(much)-336(more)-337(saintly)-336(than)-337(that)-336(of)-337(the)-336(great)]TJ 0 -10.959 Td [(Christian.)-471(How)-324(different)-323(from)-324(Tolstoi,)-342(too,)-342(was)-324(that)-323(noble)-324(Christian,)-342(Pascal,)]TJ 0 -10.959 Td [(who,)-268(from)-264(the)-264(inevitable)-264(clash)-265(of)-264(his)-264(creed)-264(and)-265(his)-264(nature,)-268(died)-264(at)-264(thirty-eight,)]TJ 0 -10.959 Td [(while)-351(his)-351(weaker)-351(epigone)-351(lived)-351(in)-351(the)-351(fulness)-351(of)-351(his)-351(fame)-351(until)-351(he)-351(was)-351(over)]TJ 0 -10.959 Td [(eighty!)]TJ/F20 8.9664 Tf 25.402 0 Td [(\024)]TJ/F16 8.9664 Tf 8.966 0 Td [(T)]TJ/F16 7.9701 Tf 5.479 0 Td [(R)]TJ/F16 8.9664 Tf 5.316 0 Td [(.)]TJ/F35 8.9664 Tf 2.242 0 Td [(f)]TJ/F16 7.9701 Tf 4.607 0 Td [(FNS)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +882 0 obj << +/Type /Page +/Contents 883 0 R +/Resources 881 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 858 0 R +>> endobj +878 0 obj << +/D [882 0 R /XYZ 93.543 529.134 null] +>> endobj +881 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R /F35 77 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +886 0 obj << +/Length 4475 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(189)]TJ +0 g 0 G +/F16 7.9701 Tf 291.024 -36.123 Td [([224])]TJ/F16 15.7808 Tf -291.024 -34.49 Td [(210.)]TJ/F16 10.9091 Tf 0 -29.158 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F20 10.9091 Tf 15.66 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HING)-632(IN)]TJ/F16 10.9091 Tf 38.397 0 Td [(I)]TJ/F16 7.9701 Tf 3.632 0 Td [(TSELF)]TJ/F16 10.9091 Tf 23.472 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.752 0 Td [(We)-462(used)-462(to)-461(ask)-462(formerly:)-674(What)-462(is)]TJ -117.816 -13.549 Td [(the)-341(ridiculous?)]TJ/F20 10.9091 Tf 65.533 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(as)-341(if)-341(there)-342(were)-341(something)-341(above)-341(and)-341(beyond)]TJ -76.442 -13.549 Td [(ourselves)-156(that)-156(possessed)-156(the)-156(quality)-156(of)-156(provoking)-156(laughter,)-175(and)-155(we)]TJ 0 -13.549 Td [(exhausted)-273(ourselves)-273(in)-272(trying)-273(to)-273(guess)-272(what)-273(it)-273(was)-273(\050a)-272(theologian)]TJ 0 -13.549 Td [(even)-328(held)-328(that)-327(it)-328(might)-328(be)]TJ/F20 10.9091 Tf 119.028 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(the)]TJ/F31 10.9091 Tf 16.907 0 Td [(na\357vet\351)]TJ/F16 10.9091 Tf 35.081 0 Td [(of)-328(sin)]TJ/F20 10.9091 Tf 25.395 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(\051.)-483(At)-328(the)-328(present)]TJ -206.098 -13.55 Td [(time)-384(we)-384(ask:)-519(What)-384(is)-384(laughter?)-652(how)-385(does)-384(it)-384(arise?)-652(We)-384(have)]TJ 0 -13.549 Td [(considered)-181(the)-182(point,)-195(and)-181(finally)-182(reached)-181(the)-182(conclusion)-181(that)-181(there)]TJ 0 -13.549 Td [(is)-250(nothing)-250(which)-250(is)-251(good,)-250(beautiful,)-250(sublime,)-250(or)-250(evil)-250(in)-250(itself;)-250(but)]TJ 0 -13.549 Td [(rather)-263(that)-263(there)-264(are)-263(conditions)-263(of)-263(soul)-264(which)-263(lead)-263(us)-263(to)-263(attribute)]TJ 0 -13.549 Td [(such)-373(qualities)-373(to)-373(things)-373(outside)-373(ourselves)-373(and)-373(in)-373(us.)-619(We)-373(have)]TJ 0 -13.55 Td [(taken)-268(back)-267(their)-268(predicates)-267(from)-268(things;)-276(or)-268(we)-268(have)-267(at)-268(all)-267(events)]TJ 0 -13.549 Td [(recollected)-276(that)-275(we)-276(have)-275(merely)-276(lent)-276(the)-275(things)-276(these)-275(predicates.)]TJ 0 -13.549 Td [(Let)-329(us)-330(be)-329(careful)-330(that)-329(this)-330(insight)-329(does)-329(not)-330(cause)-329(us)-330(to)-329(lose)-329(the)]TJ 0 -13.549 Td [(faculty)-298(of)-298(lending,)-310(and)-299(that)-298(we)-298(do)-298(not)-298(become)-298(at)-298(the)-298(same)-298(time)]TJ 0 -13.549 Td [(wealthier)-250(and)-250(more)-250(avaricious.)]TJ/F16 15.7808 Tf 0 -42.233 Td [(211.)]TJ/F16 10.9091 Tf 0 -29.157 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(O)-1025(THOSE)-1025(WHO)]TJ/F16 10.9091 Tf 74.973 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(REAM)-1025(OF)]TJ/F16 10.9091 Tf 49.55 0 Td [(I)]TJ/F16 7.9701 Tf 3.632 0 Td [(MMORTALITY)]TJ/F16 10.9091 Tf 54.014 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(So)-749(you)-750(desire)]TJ -210.347 -13.549 Td [(the)-533(everlasting)-532(perpetuity)-532(of)-533(this)-532(beautiful)-533(consciousness)-532(of)]TJ 0 -13.55 Td [(yourselves?)-512(Is)-338(it)-337(not)-675(shameful?)-512(Do)-338(you)-337(forget)-338(all)-337(those)-337(other)]TJ/F16 7.9701 Tf 291.024 0 Td [([225])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(things)-440(which)-440(would)-439(in)-440(their)-440(turn)-440(have)-439(to)-440(support)]TJ/F31 10.9091 Tf 231.653 0 Td [(you)]TJ/F16 10.9091 Tf 20.551 0 Td [(for)-440(all)]TJ -252.204 -13.549 Td [(eternity,)-282(just)-275(as)-275(they)-276(have)-275(borne)-275(with)-276(you)-275(up)-275(to)-276(the)-275(present)-275(with)]TJ 0 -13.549 Td [(more)-417(than)-417(Christian)-417(patience?)-752(Or)-417(do)-417(you)-417(think)-417(that)-417(you)-417(can)]TJ 0 -13.549 Td [(inspire)-230(them)-230(with)-230(an)-230(eternally)-230(pleasant)-230(feeling)-230(towards)-230(yourself?)]TJ 0 -13.55 Td [(A)-309(single)-310(immortal)-309(man)-309(on)-309(earth)-310(would)-309(imbue)-309(everyone)-309(around)]TJ 0 -13.549 Td [(him)-190(with)-191(such)-190(a)-190(disgust)-190(for)-191(him)-190(that)-190(a)-191(general)-190(epidemic)-190(of)-190(murder)]TJ 0 -13.549 Td [(and)-282(suicide)-282(would)-283(be)-282(brought)-282(about.)-347(And)-282(yet,)-290(ye)-282(petty)-282(dwellers)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +885 0 obj << +/Type /Page +/Contents 886 0 R +/Resources 884 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 889 0 R +>> endobj +887 0 obj << +/D [885 0 R /XYZ 46.771 518.175 null] +>> endobj +888 0 obj << +/D [885 0 R /XYZ 142.788 160.986 null] +>> endobj +884 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +892 0 obj << +/Length 4336 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(190)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(on)-302(earth,)-315(with)-302(your)-303(narrow)-302(conceptions)-302(of)-302(a)-302(few)-302(thousand)-302(little)]TJ 0 -13.549 Td [(minutes)-320(of)-319(time,)-337(ye)-320(would)-319(wish)-320(to)-319(be)-320(an)-319(everlasting)-320(burden)-319(on)]TJ 0 -13.549 Td [(this)-414(everlasting)-414(universal)-415(exist)1(ence!)-743(Could)-414(anything)-414(be)-414(more)]TJ 0 -13.549 Td [(impertinent?)-776(After)-425(all,)-469(however,)-469(let)-425(us)-425(be)-425(indulgent)-425(towards)]TJ 0 -13.55 Td [(a)-362(being)-361(of)-362(seventy)-362(years:)-473(he)-362(has)-362(not)-362(been)-361(able)-362(to)-362(exercise)-361(his)]TJ 0 -13.549 Td [(imagination)-183(in)-184(conceiving)-183(his)-183(own)]TJ/F20 10.9091 Tf 149.997 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(eternal)-183(tediousness)]TJ/F20 10.9091 Tf 81.985 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(he)-183(had)]TJ -252.579 -13.549 Td [(not)-250(time)-250(enough)-250(for)-250(that!)]TJ/F16 15.7808 Tf 0 -45.025 Td [(212.)]TJ/F16 10.9091 Tf 0 -31.95 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HEREIN)-575(WE)-575(KNOW)]TJ/F16 10.9091 Tf 80.153 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(URSELVES)]TJ/F16 10.9091 Tf 40.297 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(As)-420(soon)-421(as)-420(one)-421(animal)-420(sees)]TJ -152.261 -13.55 Td [(another)-181(it)-182(mentally)-181(compares)-182(itself)-181(with)-182(it;)-204(and)-182(men)-181(of)-181(uncivilised)]TJ 0 -13.549 Td [(ages)-251(did)-250(the)-251(same.)-251(The)-250(consequence)-251(is)-250(that)-251(almost)-250(all)-251(men)-250(come)]TJ 0 -13.549 Td [(to)-211(know)-210(themselves)-211(only)-211(as)-211(regards)-210(their)-211(defensive)-211(and)-210(offensive)]TJ 0 -13.549 Td [(faculties.)]TJ/F16 15.7808 Tf 0 -45.025 Td [(213.)]TJ/F16 10.9091 Tf 0 -31.951 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(EN)-538(WHOSE)]TJ/F16 10.9091 Tf 47.541 0 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(IVES)-538(HAVE)-539(BEEN)]TJ/F16 10.9091 Tf 73.528 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(AILURES)]TJ/F16 10.9091 Tf 33.65 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Some)-394(men)-393(are)-394(built)]TJ -190.786 -13.549 Td [(of)-381(such)-380(stuff)-381(that)-380(society)-381(is)-380(at)-381(liberty)-381(to)-380(do)-381(what)-380(it)-381(likes)-380(with)]TJ 0 -13.549 Td [(them)]TJ/F20 10.9091 Tf 21.819 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(they)-154(will)-154(do)-154(well)-153(in)-154(any)-154(case,)-173(and)-154(will)-154(not)-154(have)-154(to)-153(complain)]TJ -32.728 -13.549 Td [(of)-577(having)-288(failed)-288(in)-289(life.)-365(Other)-288(men)-288(are)-289(formed)-288(of)-288(such)-288(peculiar)]TJ/F16 7.9701 Tf -72.755 0 Td [([226])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(material)]TJ/F20 10.9091 Tf 35.749 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(it)-419(need)-418(not)-419(be)-419(a)-419(particularly)-418(noble)-419(one,)-461(but)-418(simply)]TJ -46.658 -13.55 Td [(rarer)]TJ/F20 10.9091 Tf 20.586 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-253(they)-254(are)-253(sure)-253(to)-254(fare)-253(ill)-253(except)-253(in)-254(one)-253(single)-253(instance:)]TJ -31.495 -13.549 Td [(when)-259(they)-259(can)-259(live)-259(according)-259(to)-259(their)-259(own)-259(designs,)]TJ/F20 10.9091 Tf 222.257 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)-259(all)-259(other)]TJ -233.166 -13.549 Td [(cases)-302(the)-301(injury)-302(has)-302(to)-302(be)-301(borne)-302(by)-302(society.)-405(For)-302(everything)-301(that)]TJ 0 -13.549 Td [(seems)-262(to)-261(the)-262(individual)-262(to)-262(be)-261(a)-262(wasted)-262(or)-261(blighted)-262(life,)-265(his)-261(entire)]TJ 0 -13.549 Td [(burden)-420(of)-420(discouragement,)-463(powerlessness,)-463(sickness,)-462(irritation,)]TJ 0 -13.549 Td [(covetousness,)-262(is)-259(attributed)-260(by)-259(him)-260(to)-259(society)]TJ/F20 10.9091 Tf 193.67 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-259(thus)-260(a)-259(heavy,)]TJ -204.579 -13.55 Td [(vitiated)-254(atmosphere)-253(is)-254(gradually)-253(formed)-254(round)-253(society,)-255(or,)-254(in)-253(the)]TJ 0 -13.549 Td [(most)-250(favourable)-250(cases,)-250(a)-250(thundercloud.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +891 0 obj << +/Type /Page +/Contents 892 0 R +/Resources 890 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 889 0 R +>> endobj +893 0 obj << +/D [891 0 R /XYZ 105.776 188.085 null] +>> endobj +890 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +896 0 obj << +/Length 5043 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(191)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(214.)]TJ/F16 10.9091 Tf 0 -28.893 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HAT)]TJ/F16 10.9091 Tf 18.259 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(NDULGENCE)]TJ/F16 10.9091 Tf 48.698 0 Td [(!)]TJ/F20 10.9091 Tf 3.632 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(You)-173(suffer,)-188(and)-172(call)-173(upon)-172(us)-173(to)-172(be)-173(indulgent)]TJ -95.43 -13.549 Td [(towards)-220(you,)-225(even)-220(when)-219(in)-220(your)-219(suffering)-220(you)-219(are)-220(unjust)-219(towards)]TJ 0 -13.549 Td [(things)-383(and)-383(men!)-648(But)-383(what)-383(does)-383(our)-383(indulgence)-383(matter!)-648(You,)]TJ 0 -13.549 Td [(however,)-474(should)-430(take)-430(greater)-429(precautions)-430(for)-429(your)-430(own)-429(sake!)]TJ 0 -13.55 Td [(That's)-293(a)-292(nice)-293(way)-292(of)-293(compensating)-293(yourself)-292(for)-293(your)-292(sufferings,)]TJ 0 -13.549 Td [(by)-268(imposing)-268(still)-268(further)-268(suffering)-268(on)-268(your)-268(own)-268(judgment!)-304(Your)]TJ 0 -13.549 Td [(own)-424(revenge)-425(recoils)-424(upon)-425(yourselves)-424(when)-425(you)-424(start)-424(reviling)]TJ 0 -13.549 Td [(something:)-586(you)-418(dim)-418(your)-418(own)-418(eyes)-418(in)-418(this)-418(way,)-460(and)-418(not)-418(the)]TJ 0 -13.549 Td [(eyes)-258(of)-257(others;)-262(you)-257(accustom)-258(yourself)-257(to)-258(looking)-258(at)-257(things)-258(in)-257(the)]TJ 0 -13.55 Td [(wrong)-250(way,)-250(and)-250(with)-250(a)-250(squint.)]TJ/F16 15.7808 Tf 0 -41.968 Td [(215.)]TJ/F16 10.9091 Tf 0 -28.893 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 17.229 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORALITY)-829(OF)]TJ/F16 10.9091 Tf 58.369 0 Td [(V)]TJ/F16 7.9701 Tf 7.876 0 Td [(ICTIMS)]TJ/F16 10.9091 Tf 27.011 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(Enthusiastic)-606(sacrifice,)]TJ/F20 10.9091 Tf 99.62 0 Td [(\035)-606(\034)]TJ/F16 10.9091 Tf 16.296 0 Td [(self-)]TJ -261.245 -13.549 Td [(immolation)]TJ/F20 10.9091 Tf 50.313 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(these)-274(are)-275(the)-274(catch-words)-275(of)-274(your)-274(morality,)-281(and)-274(I)]TJ -66.066 -13.549 Td [(willingly)-263(believe)-262(that)-526(you,)-265(as)-263(you)-263(say,)]TJ/F20 10.9091 Tf 172.073 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(mean)-263(it)-262(honestly)]TJ/F20 10.9091 Tf 72.396 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(:)-275(but)-263(I)]TJ/F16 7.9701 Tf 36.869 0 Td [([227])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(know)-264(you)-264(better)-264(than)-264(you)-264(know)-265(yourselves,)-267(if)-264(your)]TJ/F20 10.9091 Tf 226.847 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(honesty)]TJ/F20 10.9091 Tf 33.938 0 Td [(\035)]TJ/F16 10.9091 Tf 7.725 0 Td [(is)]TJ -273.354 -13.549 Td [(capable)-184(of)-185(going)-184(arm)-184(in)-185(arm)-184(with)-184(such)-184(a)-185(morality.)-228(You)-184(look)-184(down)]TJ 0 -13.55 Td [(from)-289(the)-290(heights)-289(of)-289(this)-289(morality)-289(upon)-290(that)-289(other)-289(sober)-289(morality)]TJ 0 -13.549 Td [(which)-344(calls)-343(for)-344(self-control,)-366(severity,)-367(and)-344(obedience;)-390(you)-343(even)]TJ 0 -13.549 Td [(go)-241(so)-242(far)-241(as)-242(to)-241(call)-241(it)-242(egoistic)]TJ/F20 10.9091 Tf 124.479 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-241(you)-242(are)-241(indeed)-242(frank)-241(towards)]TJ -135.388 -13.549 Td [(yourselves)-410(in)-410(saying)-410(that)-410(it)-410(displeases)-410(you)]TJ/F20 10.9091 Tf 193.498 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(it)-410(must)-410(displease)]TJ -204.407 -13.549 Td [(you!)-633(For,)-410(in)-378(sacrificing)-377(and)-378(immolating)-378(yourselves)-378(with)-377(such)]TJ 0 -13.55 Td [(enthusiasm,)-393(you)-364(delight)-365(in)-364(the)-364(intoxication)-365(of)-364(the)-364(thought)-364(that)]TJ 0 -13.549 Td [(you)-246(are)-245(now)-246(one)-246(with)-246(the)-245(powerful)-246(being,)-247(God)-245(or)-246(man,)-247(to)-245(whom)]TJ 0 -13.549 Td [(you)-306(are)-306(consecrating)-307(yourselves:)-362(you)-306(revel)-307(in)-306(the)-306(feeling)-306(of)-306(his)]TJ 0 -13.549 Td [(power,)-250(which)-250(is)-250(again)-250(attested)-250(by)-250(this)-250(sacrifice.)]TJ 11.956 -13.549 Td [(In)-302(reality,)-315(however,)-316(you)-302(only)]TJ/F31 10.9091 Tf 132.501 0 Td [(appear)]TJ/F16 10.9091 Tf 34.453 0 Td [(to)-302(sacrifice)-302(yourselves;)]TJ -178.91 -13.549 Td [(for)-156(your)-156(imagination)-156(turns)-156(you)-156(into)-156(gods)-156(and)-156(you)-156(enjoy)-155(yourselves)]TJ 0 -13.55 Td [(as)-307(such.)-421(Judged)-307(from)-307(the)-307(point)-307(of)-306(view)-307(of)-307(this)-307(enjoyment,)-321(how)]TJ 0 -13.549 Td [(poor)-220(and)-220(feeble)-220(must)-220(that)-220(other)]TJ/F20 10.9091 Tf 136.796 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(egoistic)]TJ/F20 10.9091 Tf 33.938 0 Td [(\035)]TJ/F16 10.9091 Tf 7.243 0 Td [(morality)-220(of)-220(obedience,)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +895 0 obj << +/Type /Page +/Contents 896 0 R +/Resources 894 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 889 0 R +>> endobj +897 0 obj << +/D [895 0 R /XYZ 142.639 269.38 null] +>> endobj +894 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +900 0 obj << +/Length 4203 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(192)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(duty,)-258(and)-257(reason)-256(seem)-257(to)-257(you:)-263(it)-256(is)-257(displeasing)-257(to)-256(you)-257(because)-256(in)]TJ 0 -13.549 Td [(this)-283(instance)-282(true)-283(self-sacrifice)-283(and)-282(self-surrender)-283(are)-283(called)-282(for,)]TJ 0 -13.549 Td [(without)-225(the)-226(victim)-225(thinking)-225(himself)-225(to)-225(be)-226(transformed)-225(into)-225(a)-225(god,)]TJ 0 -13.549 Td [(as)-260(you)-260(do.)-280(In)-260(a)-260(word,)-262(you)-260(want)-260(intoxication)-260(and)-260(excess,)-263(and)-259(this)]TJ 0 -13.55 Td [(morality)-247(which)-248(you)-247(despise)-248(takes)-247(up)-247(a)-248(stand)-247(against)-247(intoxication)]TJ 0 -13.549 Td [(and)-250(excess)]TJ/F20 10.9091 Tf 46.953 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(no)-250(wonder)-250(it)-250(causes)-250(you)-250(some)-250(displeasure!)]TJ/F16 15.7808 Tf -57.862 -46.642 Td [(216.)]TJ/F16 10.9091 Tf 0 -33.568 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(VIL)]TJ/F16 10.9091 Tf 17.07 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(EOPLE)-476(AND)]TJ/F16 10.9091 Tf 49.642 0 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(USIC)]TJ/F16 10.9091 Tf 18.156 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Should)-348(the)-347(full)-348(bliss)-348(of)-348(love,)-372(which)]TJ -120.935 -13.549 Td [(consists)-318(in)-318(unlimited)-318(confidence,)-671(ever)-318(have)-318(fallen)-318(to)-318(the)-318(lot)-318(of)]TJ/F16 7.9701 Tf -72.755 0 Td [([228])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(persons)-399(other)-399(than)-398(those)-399(who)-399(are)-399(profoundly)-398(suspicious,)-436(evil,)]TJ 0 -13.549 Td [(and)-447(bitter?)-841(For)-447(such)-447(people)-447(enjoy)-447(in)-447(this)-447(bliss)-447(the)-447(gigantic,)]TJ 0 -13.55 Td [(unlooked-for,)-349(and)-330(incredible)]TJ/F31 10.9091 Tf 130.057 0 Td [(exception)]TJ/F16 10.9091 Tf 45.397 0 Td [(of)-329(their)-330(souls!)-488(One)-329(day)]TJ -175.454 -13.549 Td [(they)-443(are)-443(seized)-442(with)-443(that)-443(infinite,)-491(dreamy)-443(sensation)-443(which)-442(is)]TJ 0 -13.549 Td [(entirely)-231(opposed)-232(to)-231(the)-231(remainder)-231(of)-231(their)-232(private)-231(and)-231(public)-231(life,)]TJ 0 -13.549 Td [(like)-228(a)-228(delicious)-228(enigma,)-232(full)-228(of)-228(golden)-227(splendour,)-233(and)-227(impossible)]TJ 0 -13.549 Td [(to)-342(be)-341(described)-342(by)-341(mere)-341(words)-342(or)-341(similes.)-525(Implicit)-341(confidence)]TJ 0 -13.549 Td [(makes)-242(them)-241(speechless)]TJ/F20 10.9091 Tf 101.012 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(there)-242(is)-241(even)-242(a)-242(species)-242(of)-241(suffering)-242(and)]TJ -111.921 -13.55 Td [(heaviness)-320(in)-321(this)-320(blissful)-320(silence;)-356(and)-320(this)-320(is)-321(why)-320(souls)-320(that)-320(are)]TJ 0 -13.549 Td [(overcome)-313(with)-314(happiness)-313(generally)-314(feel)-313(more)-314(grateful)-313(to)-313(music)]TJ 0 -13.549 Td [(than)-378(others)-378(and)-378(better)-378(ones)-378(do:)-506(for)-378(they)-378(see)-378(and)-378(hear)-377(through)]TJ 0 -13.549 Td [(music,)-435(as)-397(through)-398(a)-398(coloured)-397(mist,)-435(their)-398(love)-397(becoming,)-435(as)-397(it)]TJ 0 -13.549 Td [(were,)-278(more)-272(distant,)-278(more)-272(touching,)-278(and)-272(less)-272(heavy.)-317(Music)-272(is)-272(the)]TJ 0 -13.55 Td [(only)-168(means)-167(that)-168(such)-167(people)-167(have)-168(of)-167(observing)-168(their)-167(extraordinary)]TJ 0 -13.549 Td [(condition)-306(and)-307(of)-306(becoming)-306(aware)-307(of)-306(its)-306(presence)-307(with)-306(a)-306(feeling)]TJ 0 -13.549 Td [(of)-230(estrangement)-230(and)-230(relief.)-244(When)-230(the)-230(sound)-230(of)-230(music)-230(reaches)-230(the)]TJ 0 -13.549 Td [(ears)-305(of)-305(every)-305(lover)-305(he)-305(thinks:)]TJ/F20 10.9091 Tf 133.869 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(It)-305(speaks)-305(of)-305(me,)-319(it)-305(speaks)-305(in)-305(my)]TJ -138.713 -13.549 Td [(stead;)-250(it)-250(knows)-250(everything!)]TJ/F20 10.9091 Tf 118.473 0 Td [(\035)]TJ/F16 15.7808 Tf -118.473 -46.643 Td [(217.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +899 0 obj << +/Type /Page +/Contents 900 0 R +/Resources 898 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 889 0 R +>> endobj +901 0 obj << +/D [899 0 R /XYZ 243.058 356.67 null] +>> endobj +898 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +904 0 obj << +/Length 4113 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(193)]TJ +0 g 0 G + 0 -30.759 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.825 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(RTIST)]TJ/F16 10.9091 Tf 22.141 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-293(Germans)-294(wish)-293(to)-294(be)-293(transported)-294(by)-293(the)-294(artist)]TJ -64.144 -13.549 Td [(into)-239(a)-240(state)-239(of)-240(dreamy)-239(passion;)-243(by)-239(his)-240(aid)-239(the)-239(Italians)-240(wish)-239(to)-239(rest)]TJ 0 -13.549 Td [(from)-349(their)-350(real)-349(passions;)-399(the)-350(French)-349(wish)-350(him)-349(to)-350(give)-349(them)-349(an)]TJ 0 -13.549 Td [(opportunity)-268(of)-268(showing)-268(their)-268(judgment)-268(and)-268(of)-268(making)-267(speeches.)]TJ 0 -13.55 Td [(So)-250(let)-250(us)-250(be)-250(just!)]TJ/F16 7.9701 Tf 291.024 -24.612 Td [([229])]TJ/F16 15.7808 Tf -291.024 -40.476 Td [(218.)]TJ/F16 10.9091 Tf 0 -29.779 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(O)-436(DEAL)-436(LIKE)-436(AN)]TJ/F16 10.9091 Tf 70.563 0 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(RTIST)-436(WITH)]TJ/F16 10.9091 Tf 49.895 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(NE)]TJ/F16 10.9091 Tf 10.624 0 Td [(')]TJ/F16 7.9701 Tf 1.964 0 Td [(S)]TJ/F16 10.9091 Tf 7.907 0 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(EAKNESSES)]TJ/F16 10.9091 Tf 45.167 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(If)-319(we)-318(must)]TJ -232.473 -13.549 Td [(positively)-362(have)-361(weaknesses)-362(and)-362(come)-361(in)-362(the)-362(end)-361(to)-362(look)-361(upon)]TJ 0 -13.549 Td [(them)-346(as)-345(laws)-345(beyond)-346(ourselves,)-369(I)-346(wish)-345(that)-346(everybody)-345(may)-345(be)]TJ 0 -13.549 Td [(possessed)-186(of)-185(as)-186(much)-186(artistic)-186(capacity)-185(as)-186(will)-186(enable)-185(him)-186(to)-186(set)-185(off)]TJ 0 -13.55 Td [(his)-248(virtues)-248(by)-248(means)-248(of)-247(his)-248(weaknesses,)-249(and)-247(to)-248(make)-248(us,)-248(through)]TJ 0 -13.549 Td [(his)-237(weaknesses,)-240(desirous)-238(of)-237(acquiring)-238(his)-237(virtues:)-244(a)-237(power)-237(which)]TJ 0 -13.549 Td [(great)-331(musicians)-331(have)-330(possessed)-331(in)-331(quite)-331(an)-331(exceptional)-330(degree.)]TJ 0 -13.549 Td [(How)-422(frequently)-422(do)-423(we)-422(notice)-422(in)-422(Beethoven's)-422(music)-422(a)-422(coarse,)]TJ 0 -13.549 Td [(dogmatic,)-504(and)-453(impatient)-453(tone;)-555(in)-453(Mozart,)-504(the)-453(joviality)-453(of)-453(an)]TJ 0 -13.55 Td [(honest)-204(man,)-214(whose)-204(heart)-204(and)-204(mind)-204(have)-205(not)-204(overmuch)-204(to)-204(give)-204(us;)]TJ 0 -13.549 Td [(in)-254(Richard)-253(Wagner,)-255(an)-254(abrupt)-254(and)-253(aggressive)-254(restlessness,)-255(in)-253(the)]TJ 0 -13.549 Td [(midst)-237(of)-237(which,)-240(just)-237(as)-237(the)-237(most)-238(patient)-237(listener)-237(is)-237(on)-237(the)-237(point)-237(of)]TJ 0 -13.549 Td [(losing)-222(his)-221(temper,)-227(the)-222(composer)-222(regains)-221(his)-222(powers,)-227(and)-221(likewise)]TJ 0 -13.549 Td [(the)-236(others.)-245(Through)-235(their)-236(very)-235(weaknesses,)-239(these)-235(musicians)-235(have)]TJ 0 -13.55 Td [(created)-244(in)-243(us)-244(an)-244(ardent)-243(desire)-244(for)-244(their)-243(virtues,)-245(and)-244(have)-244(given)-243(us)]TJ 0 -13.549 Td [(a)-320(palate)-320(which)-320(is)-320(ten)-319(times)-320(more)-320(sensitive)-320(to)-320(every)-320(note)-320(of)-319(this)]TJ 0 -13.549 Td [(tuneful)-250(intellect,)-250(tuneful)-250(beauty,)-250(and)-250(tuneful)-250(goodness.)]TJ/F16 15.7808 Tf 0 -42.854 Td [(219.)]TJ/F16 10.9091 Tf 0 -29.779 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(ECEIT)-582(IN)]TJ/F16 10.9091 Tf 40.26 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(UMILIATION)]TJ/F16 10.9091 Tf 47.805 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(By)-425(your)-425(foolishness)-426(you)-425(have)-425(done)]TJ -117.454 -13.549 Td [(a)-402(great)-402(wrong)-402(to)-402(your)-402(neighbour)-402(and)-402(destroyed)-402(his)-401(happiness)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +903 0 obj << +/Type /Page +/Contents 904 0 R +/Resources 902 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 889 0 R +>> endobj +905 0 obj << +/D [903 0 R /XYZ 46.771 439.366 null] +>> endobj +902 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +908 0 obj << +/Length 4521 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(194)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(irretrievably)]TJ/F20 10.9091 Tf 53.924 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-576(then,)-657(having)-576(overcome)-575(your)-576(vanity,)-657(you)]TJ -64.833 -13.549 Td [(humble)-375(yourself)-376(before)-375(him,)-406(surrender)-376(your)-375(foolishness)-375(to)-375(his)]TJ 0 -13.549 Td [(contempt,)-454(and)-414(fancy)-413(that,)-454(after)-414(this)-413(difficult)-827(scene,)-454(which)-413(is)]TJ/F16 7.9701 Tf -72.755 0 Td [([230])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(an)-455(exceedingly)-455(painful)-455(one)-455(for)-455(you,)-506(everything)-455(has)-455(been)-455(set)]TJ 0 -13.55 Td [(right,)-288(that)-281(your)-280(own)-281(voluntary)-280(loss)-281(of)-280(honour)-281(compensates)-280(your)]TJ 0 -13.549 Td [(neighbour)-327(for)-327(the)-326(injury)-327(you)-327(have)-327(done)-327(to)-326(his)-327(happiness.)-480(With)]TJ 0 -13.549 Td [(this)-329(feeling)-329(you)-328(take)-329(your)-329(leave)-329(comforted,)-348(believing)-329(that)-328(your)]TJ 0 -13.549 Td [(virtue)-250(has)-250(been)-250(re-established.)]TJ 11.956 -14.878 Td [(Your)-308(neighbour,)-322(however,)-322(suffers)-308(as)-308(intensely)-308(as)-308(before.)-423(He)]TJ -11.956 -13.549 Td [(finds)-445(nothing)-445(to)-445(comfort)-444(him)-445(in)-445(the)-445(fact)-445(that)-445(you)-445(have)-444(been)]TJ 0 -13.549 Td [(irrational)-317(and)-318(have)-317(told)-317(him)-317(so:)-385(on)-317(the)-317(contrary,)-334(he)-317(remembers)]TJ 0 -13.549 Td [(the)-433(painful)-433(appearance)-433(you)-433(presented)-433(to)-433(him)-433(when)-433(you)-433(were)]TJ 0 -13.55 Td [(disparaging)-328(yourself)-328(in)-328(his)-327(presence)]TJ/F20 10.9091 Tf 160.334 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(it)-328(is)-328(as)-328(if)-327(another)-328(wound)]TJ -171.243 -13.549 Td [(had)-466(been)-465(inflicted)-466(on)-466(him.)-897(He)-466(does)-465(not)-466(think)-466(of)-465(revenging)]TJ 0 -13.549 Td [(himself,)-214(however;)-220(and)-206(cannot)-205(conceive)-205(how)-206(a)-205(proper)-205(balance)-205(can)]TJ 0 -13.549 Td [(be)-286(struck)-285(between)-286(you)-285(and)-286(him.)-357(In)-286(point)-285(of)-286(fact,)-294(you)-286(have)-285(been)]TJ 0 -13.549 Td [(acting)-281(that)-281(scene)-281(for)-281(yourself)-281(and)-281(before)-281(yourself:)-312(you)-281(invited)-281(a)]TJ 0 -13.55 Td [(witness)-205(to)-204(be)-205(present,)-213(not)-205(on)-205(his)-204(account,)-214(but)-204(on)-205(your)-204(own)]TJ/F20 10.9091 Tf 248.361 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(don't)]TJ -259.27 -13.549 Td [(deceive)-250(yourself!)]TJ/F16 15.7808 Tf 0 -48.975 Td [(220.)]TJ/F16 10.9091 Tf 0 -35.901 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(IGNITY)-579(AND)]TJ/F16 10.9091 Tf 53.936 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(IMIDITY)]TJ/F16 10.9091 Tf 31.427 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Ceremonies,)-467(official)-423(robes)-423(and)-424(court)]TJ -113.541 -13.549 Td [(dresses,)-534(grave)-477(countenances,)-533(solemn)-477(aspects,)-534(the)-477(slow)-476(pace,)]TJ 0 -13.549 Td [(involved)-379(speech)]TJ/F20 10.9091 Tf 72 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(everything,)-411(in)-379(short,)-411(known)-379(as)-379(dignity)]TJ/F20 10.9091 Tf 173.492 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(are)]TJ -267.31 -13.55 Td [(all)-468(pretences)-468(adopted)-467(by)-468(those)-468(who)-468(are)-467(timid)-468(at)-468(heart:)-685(they)]TJ 0 -13.549 Td [(wish)-328(to)-328(make)-328(t)1(hemselves)-328(feared)-328(\050themselves)-328(or)-328(the)-328(things)-327(they)]TJ 0 -13.549 Td [(represent\051.)-873(The)-458(fearless)-458(\050)]TJ/F31 10.9091 Tf 119.769 0 Td [(i.e.)]TJ/F16 10.9091 Tf 22.858 0 Td [(originally)-458(those)-458(who)-457(naturally)]TJ -142.627 -13.549 Td [(inspire)-212(others)-212(with)-212(awe\051)-211(have)-212(no)-212(need)-212(of)-212(dignity)-212(and)-211(ceremonies:)]TJ 0 -13.549 Td [(they)-365(bring)-366(into)-365(repute)]TJ/F20 10.9091 Tf 98.005 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(or,)-394(still)-365(more,)-394(into)-366(ill-repute)]TJ/F20 10.9091 Tf 126.869 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(honesty)]TJ -246.692 -13.55 Td [(and)-193(straightforward)-193(words)-193(and)-193(bearing,)-409(as)-193(characteristics)-192(of)-193(their)]TJ/F16 7.9701 Tf -72.756 0 Td [([231])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(self-confident)-250(awefulness.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +907 0 obj << +/Type /Page +/Contents 908 0 R +/Resources 906 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 889 0 R +>> endobj +909 0 obj << +/D [907 0 R /XYZ 299.304 491.077 null] +>> endobj +910 0 obj << +/D [907 0 R /XYZ 265.058 79.691 null] +>> endobj +906 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +913 0 obj << +/Length 4125 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(195)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(221.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.88 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORALITY)-409(OF)]TJ/F16 10.9091 Tf 51.671 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(ACRIFICE)]TJ/F16 10.9091 Tf 36.312 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-299(morality)-298(which)-299(is)-298(measured)]TJ -137.928 -13.549 Td [(by)-202(the)-202(spirit)-202(of)-202(sacrifice)-201(is)-202(that)-202(of)-202(a)-202(semi-civilised)-202(state)-202(of)-201(society.)]TJ 0 -13.549 Td [(Reason)-328(in)-327(this)-328(instance)-328(gains)-328(a)-327(hard-fought)-328(and)-328(bloody)-327(victory)]TJ 0 -13.549 Td [(within)-356(the)-357(soul;)-410(for)-356(there)-356(are)-357(powerful)-356(contrary)-357(instincts)-356(to)-356(be)]TJ 0 -13.55 Td [(overcome.)-777(This)-425(cannot)-426(be)-425(brought)-426(about)-425(without)-426(the)-425(cruelty)]TJ 0 -13.549 Td [(which)-250(the)-250(sacrifices)-250(to)-250(cannibal)-250(gods)-250(demand.)]TJ/F16 15.7808 Tf 0 -44.055 Td [(222.)]TJ/F16 10.9091 Tf 0 -30.979 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HERE)]TJ/F16 10.9091 Tf 24.544 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(ANATICISM)-469(IS)-468(TO)-469(BE)]TJ/F16 10.9091 Tf 87.106 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(ESIRED)]TJ/F16 10.9091 Tf 27.896 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Phlegmatic)-342(natures)-343(can)]TJ -177.422 -13.55 Td [(be)-250(rendered)-250(enthusiastic)-250(only)-250(by)-250(being)-250(fanaticised.)]TJ/F16 15.7808 Tf 0 -44.054 Td [(223.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.953 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(READED)]TJ/F16 10.9091 Tf 35.647 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(YE)]TJ/F16 10.9091 Tf 10.624 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Nothing)-305(is)-305(dreaded)-306(more)-305(by)-305(artists,)-319(poets,)]TJ -95.068 -13.549 Td [(and)-201(writers)-200(than)-201(the)-201(eye)-200(which)-201(sees)-201(through)-200(their)-201(little)-200(deceptions)]TJ 0 -13.55 Td [(and)-420(subsequently)-421(notices)-420(how)-421(often)-420(they)-420(have)-421(stopped)-420(at)-420(the)]TJ 0 -13.549 Td [(boundary)-223(where)-223(the)-223(paths)-223(branch)-223(off)-223(either)-223(to)-223(innocent)-223(delight)-222(in)]TJ 0 -13.549 Td [(themselves)-277(or)-278(to)-277(the)-277(straining)-277(after)-278(effect;)-291(the)-277(eye)-277(which)-277(checks)]TJ 0 -13.549 Td [(them)-284(when)-284(they)-284(try)-283(to)-284(sell)-284(little)-284(things)-284(dear,)-292(or)-284(when)-284(they)-284(try)-283(to)]TJ 0 -13.549 Td [(exalt)-206(and)-206(adorn)-206(without)-205(being)-206(exalted)-206(themselves;)-221(the)-206(eye)-205(which,)]TJ 0 -13.55 Td [(despite)-375(all)-375(the)-376(artifices)-375(of)-375(their)-375(art,)-407(sees)-375(the)-375(thought)-375(as)-375(it)-375(first)]TJ 0 -13.549 Td [(presented)-332(itself)-332(to)-331(them,)-353(perhaps)-331(as)-332(a)-332(charming)-332(vision)-332(of)-331(light,)]TJ 0 -13.549 Td [(perhaps)-262(also,)-264(however,)-265(as)-261(a)-262(theft)-261(from)-262(the)-261(whole)-262(world,)-264(or)-262(as)-261(an)]TJ 0 -13.549 Td [(everyday)-205(conception)-204(which)-205(they)-205(had)-205(to)-204(expand,)-214(contract,)-427(colour,)]TJ/F16 7.9701 Tf 291.024 0 Td [([232])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(wrap)-248(up,)-248(and)-248(spice,)-249(in)-248(order)-248(to)-248(make)-248(something)-248(out)-248(of)-248(it,)-248(instead)]TJ 0 -13.55 Td [(of)-388(the)-389(thought)-388(making)-389(something)-388(out)-389(of)-388(them.)]TJ/F20 10.9091 Tf 211.178 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Oh,)-423(this)-388(eye,)]TJ -222.087 -13.549 Td [(which)-372(sees)-372(in)-371(your)-372(work)-372(all)-372(your)-371(restlessness,)-402(inquisitiveness,)]TJ 0 -13.549 Td [(and)-458(covetousness,)-509(your)-458(imitation)-458(and)-457(exaggeration)-458(\050which)-457(is)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +912 0 obj << +/Type /Page +/Contents 913 0 R +/Resources 911 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 915 0 R +>> endobj +914 0 obj << +/D [912 0 R /XYZ 294.469 120.339 null] +>> endobj +911 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +918 0 obj << +/Length 3969 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(196)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(only)-297(envious)-296(imitation\051)-297(which)-296(knows)-297(both)-297(your)-296(blush)-297(of)-296(shame)]TJ 0 -13.549 Td [(and)-293(your)-294(skill)-293(in)-293(concealing)-294(it)-293(from)-293(others)-294(and)-293(interpreting)-293(it)-293(to)]TJ 0 -13.549 Td [(yourselves!)]TJ/F16 15.7808 Tf 0 -43.487 Td [(224.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F20 10.9091 Tf 13.07 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(DIFYING)]TJ/F20 10.9091 Tf 32.757 0 Td [(\035)]TJ/F16 10.9091 Tf 7.291 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(LEMENT)-307(IN)-307(OUR)]TJ/F16 10.9091 Tf 64.891 0 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(EIGHBOUR)]TJ/F16 10.9091 Tf 41.174 0 Td [(')]TJ/F16 7.9701 Tf 1.963 0 Td [(S)]TJ/F16 10.9091 Tf 6.878 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ISFORTUNE)]TJ/F16 10.9091 Tf 43.836 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(He)]TJ -267.91 -13.549 Td [(is)-238(in)-238(distress,)-240(and)-238(straightway)-238(the)]TJ/F20 10.9091 Tf 146.808 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(compassionate)]TJ/F20 10.9091 Tf 64.233 0 Td [(\035)]TJ/F16 10.9091 Tf 7.44 0 Td [(ones)-238(come)-238(to)]TJ -223.325 -13.55 Td [(him)-211(and)-211(depict)-211(his)-212(misfortune)-211(to)-211(him.)-237(At)-211(last)-211(they)-211(go)-211(away)-211(again,)]TJ 0 -13.549 Td [(satisfied)-423(and)-422(elevated,)-466(after)-423(having)-422(gloated)-423(over)-423(the)-422(unhappy)]TJ 0 -13.549 Td [(man's)-393(misfortune)-394(and)-393(their)-393(own,)-429(and)-394(spent)-393(a)-393(pleasant)-393(Sunday)]TJ 0 -13.549 Td [(afternoon.)]TJ/F16 15.7808 Tf 0 -43.487 Td [(225.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(O)-392(BE)-393(QUICKLY)]TJ/F16 10.9091 Tf 61.179 0 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(ESPISED)]TJ/F16 10.9091 Tf 31.442 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(A)-287(man)-286(who)-287(speaks)-287(a)-287(great)-286(deal,)-296(and)]TJ -120.8 -13.549 Td [(speaks)-372(quickly,)-402(soon)-371(sinks)-372(exceedingly)-372(low)-371(in)-372(our)-371(estimation,)]TJ 0 -13.549 Td [(even)-328(when)-329(he)-328(speaks)-328(rationally)]TJ/F20 10.9091 Tf 139.75 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(not)-328(only)-329(to)-328(the)-328(extent)-329(that)-328(he)]TJ -150.659 -13.55 Td [(annoys)-221(us)-220(personally,)-226(but)-221(far)-220(lower.)-241(For)-220(we)-220(conjecture)-221(how)-220(great)]TJ 0 -13.549 Td [(a)-355(burden)-354(he)-354(has)-355(already)-354(proved)-355(to)-354(many)-355(other)-354(people,)-381(and)-354(we)]TJ 0 -13.549 Td [(thus)-314(add)-313(to)-314(the)-313(discomfort)-314(which)-314(he)-313(causes)-314(us)-313(all)-314(the)-313(contempt)]TJ 0 -13.549 Td [(which)-250(we)-250(presume)-250(he)-250(has)-250(caused)-250(to)-250(others.)]TJ/F16 15.7808 Tf 0 -43.487 Td [(226.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(ELATIONS)-633(WITH)]TJ/F16 10.9091 Tf 69.85 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(ELEBRITIES)]TJ/F16 10.9091 Tf 44.721 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F31 10.9091 Tf 10.909 0 Td [(A.)]TJ/F16 10.9091 Tf 14.44 0 Td [(But)-463(why)-462(do)-463(you)-463(shun)-462(this)]TJ -157.2 -13.549 Td [(great)-371(man?)]TJ/F20 10.9091 Tf 49.481 0 Td [(\024)]TJ/F31 10.9091 Tf 10.909 0 Td [(B.)]TJ/F16 10.9091 Tf 13.437 0 Td [(I)-371(should)-370(not)-371(like)-741(to)-371(misunderstand)-371(him.)-612(Our)]TJ/F16 7.9701 Tf -146.582 0 Td [([233])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(defects)-380(are)-381(incompatible)-380(with)-381(one)-380(another:)-511(I)-380(am)-380(short-sighted)]TJ 0 -13.55 Td [(and)-291(suspicious,)-302(and)-291(he)-291(wears)-291(his)-291(false)-291(diamonds)-291(as)-291(willingly)-291(as)]TJ 0 -13.549 Td [(his)-250(real)-250(ones.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +917 0 obj << +/Type /Page +/Contents 918 0 R +/Resources 916 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 915 0 R +>> endobj +919 0 obj << +/D [917 0 R /XYZ 246.578 106.79 null] +>> endobj +916 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +922 0 obj << +/Length 3383 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(197)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(227.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.81 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(HAIN)]TJ/F16 10.9091 Tf 19.917 0 Td [(-W)]TJ/F16 7.9701 Tf 13.931 0 Td [(EARERS)]TJ/F16 10.9091 Tf 30.557 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(Beware)-292(of)-292(all)-292(those)-292(intellects)-292(which)-293(are)]TJ -105.795 -13.549 Td [(bound)-369(in)-369(chains!)-607(clever)-370(women,)-398(for)-369(example,)-399(who)-369(have)-369(been)]TJ 0 -13.549 Td [(banished)-347(by)-346(fate)-347(to)-347(narrow)-347(and)-346(dull)-347(surroundings,)-371(amid)-346(which)]TJ 0 -13.549 Td [(they)-213(grow)-212(old.)-238(True,)-220(there)-212(they)-213(lie)-212(in)-213(the)-212(sun,)-220(apparently)-213(lazy)-212(and)]TJ 0 -13.55 Td [(half-blind;)-241(but)-236(at)-236(every)-236(unknown)-236(step,)-238(at)-236(everything)-236(unexpected,)]TJ 0 -13.549 Td [(they)-261(start)-260(up)-261(to)-260(bite:)-272(they)-260(revenge)-261(themselves)-260(on)-261(everything)-260(that)]TJ 0 -13.549 Td [(has)-250(escaped)-250(their)-250(kennel.)]TJ/F16 15.7808 Tf 0 -42.141 Td [(228.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(EVENGE)-635(IN)]TJ/F16 10.9091 Tf 50.399 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(RAISE)]TJ/F16 10.9091 Tf 23.025 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(Here)-464(we)-464(have)-464(a)-464(written)-464(page)-464(which)-464(is)]TJ -100.404 -13.549 Td [(covered)-309(with)-310(praise,)-324(and)-309(you)-309(call)-309(it)-310(flat;)-338(but)-310(when)-309(you)-309(find)-309(out)]TJ 0 -13.549 Td [(that)-354(revenge)-354(is)-354(concealed)-354(in)-354(this)-354(praise)-354(you)-354(will)-354(find)-354(it)-353(almost)]TJ 0 -13.549 Td [(too)-248(subtle,)-249(and)-248(you)-248(will)-249(experience)-248(a)-248(great)-248(deal)-249(of)-248(pleasure)-248(in)-248(its)]TJ 0 -13.549 Td [(numerous)-234(delicate)-235(and)-234(bold)-234(strokes)-234(and)-235(similes.)-244(It)-235(is)-234(not)-234(the)-234(man)]TJ 0 -13.55 Td [(himself,)-257(but)-255(his)-256(revenge,)-256(which)-256(is)-255(so)-256(subtle,)-256(rich,)-257(and)-255(ingenious:)]TJ 0 -13.549 Td [(he)-250(himself)-250(is)-250(scarcely)-250(aware)-250(of)-250(it.)]TJ/F16 15.7808 Tf 0 -42.141 Td [(229.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(RIDE)]TJ/F16 10.9091 Tf 18.594 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Ah,)-415(not)-383(one)-382(of)-382(you)-383(knows)-382(the)-382(feeling)-382(of)-383(the)-382(tortured)]TJ -38.296 -13.549 Td [(man)-233(after)-234(he)-233(has)-233(been)-234(put)-233(to)-233(the)-234(torture,)-236(when)-234(he)-233(is)-233(being)-233(carried)]TJ 0 -13.549 Td [(back)-322(to)-321(his)-322(cell,)-339(and)-321(his)-322(secret)-321(with)-322(him!)]TJ/F20 10.9091 Tf 182.476 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(he)-321(still)-322(holds)-321(it)-322(in)-321(a)]TJ -193.385 -13.549 Td [(stubborn)-285(and)-285(tenacious)-286(grip.)-355(What)-285(know)-286(ye)-285(of)-285(the)-285(exultation)-285(of)]TJ 0 -13.549 Td [(human)-250(pride?)]TJ/F16 7.9701 Tf 291.024 -23.993 Td [([234])]TJ/F16 15.7808 Tf -291.024 -39.774 Td [(230.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +921 0 obj << +/Type /Page +/Contents 922 0 R +/Resources 920 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 915 0 R +>> endobj +923 0 obj << +/D [921 0 R /XYZ 46.771 105.916 null] +>> endobj +920 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +926 0 obj << +/Length 4152 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(198)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F20 10.9091 Tf 0 -30.759 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(U)]TJ/F16 7.9701 Tf 7.876 0 Td [(TILITARIAN)]TJ/F16 10.9091 Tf 45.151 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(At)-277(the)-276(present)-277(time)-276(men's)-277(sentiments)-276(on)-277(moral)]TJ -76.351 -13.549 Td [(things)-317(run)-316(in)-317(such)-316(labyrinthic)-317(paths)-316(that,)-333(while)-317(we)-316(demonstrate)]TJ 0 -13.549 Td [(morality)-216(to)-215(one)-216(man)-215(by)-216(virtue)-216(of)-215(its)-216(utility,)-222(we)-216(refute)-215(it)-216(to)-215(another)]TJ 0 -13.549 Td [(on)-250(account)-250(of)-250(this)-250(utility.)]TJ/F16 15.7808 Tf 0 -45.746 Td [(231.)]TJ/F16 10.9091 Tf 0 -32.67 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(N)]TJ/F16 10.9091 Tf 9.172 0 Td [(G)]TJ/F16 7.9701 Tf 7.877 0 Td [(ERMAN)]TJ/F16 10.9091 Tf 32.198 0 Td [(V)]TJ/F16 7.9701 Tf 7.876 0 Td [(IRTUE)]TJ/F16 10.9091 Tf 23.464 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(How)-313(degenerate)-314(in)-313(its)-314(taste,)-329(how)-313(servile)]TJ -102.101 -13.549 Td [(to)-240(dignities,)-242(ranks,)-242(uniforms,)-243(pomp,)-242(and)-240(splendour)-240(must)-240(a)-240(nation)]TJ 0 -13.549 Td [(have)-295(been,)-306(when)-295(it)-295(began)-295(to)-295(consider)-295(the)-295(simple)-295(as)-295(the)-295(bad,)-306(the)]TJ 0 -13.549 Td [(simple)-410(man)-409(\050)]TJ/F31 10.9091 Tf 60.451 0 Td [(schlicht)]TJ/F16 10.9091 Tf 33.938 0 Td [(\051)-410(as)-409(the)-410(bad)-410(man)-409(\050)]TJ/F31 10.9091 Tf 86.568 0 Td [(schlecht)]TJ/F16 10.9091 Tf 35.749 0 Td [(\051!)-729(We)-410(should)]TJ -216.706 -13.55 Td [(always)-396(oppose)-397(the)-396(moral)-397(bumptiousness)-396(of)-397(the)-396(Germans)-396(with)]TJ 0 -13.549 Td [(this)-250(one)-250(little)-250(word)]TJ/F20 10.9091 Tf 84.851 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(bad,)]TJ/F20 10.9091 Tf 18.48 0 Td [(\035)]TJ/F16 10.9091 Tf 7.571 0 Td [(and)-250(nothing)-250(else.)]TJ/F16 15.7808 Tf -115.746 -45.745 Td [(232.)]TJ/F16 10.9091 Tf 0 -32.67 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(ROM)-1087(A)]TJ/F16 10.9091 Tf 41.236 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(ISPUTE)]TJ/F16 10.9091 Tf 27.011 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F31 10.9091 Tf 10.909 0 Td [(A.)]TJ/F16 10.9091 Tf 18.062 0 Td [(Friend,)-931(you)-794(have)-795(talked)-795(yourself)]TJ -113.887 -13.549 Td [(hoarse.)]TJ/F20 10.9091 Tf 31.2 0 Td [(\024)]TJ/F31 10.9091 Tf 10.909 0 Td [(B.)]TJ/F16 10.9091 Tf 12.12 0 Td [(Then)-250(I)-250(am)-250(refuted,)-250(so)-250(let's)-250(drop)-250(the)-250(subject.)]TJ/F16 15.7808 Tf -54.229 -45.745 Td [(233.)]TJ/F16 10.9091 Tf 0 -32.671 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F20 10.9091 Tf 16.121 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(ONSCIENTIOUS)]TJ/F20 10.9091 Tf 57.999 0 Td [(\035)]TJ/F16 10.9091 Tf 10.343 0 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(NES)]TJ/F16 10.9091 Tf 15.055 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Have)-504(you)-504(noticed)-505(the)-504(kind)-504(of)]TJ -139.817 -13.549 Td [(men)-569(who)-568(attach)-568(the)-569(greatest)-568(value)-569(to)-568(the)-569(most)-568(scrupulous)]TJ 0 -13.549 Td [(conscientiousness?)-854(Those)-452(who)-451(are)-451(conscious)-452(of)-451(many)-451(mean)]TJ 0 -13.549 Td [(and)-341(petty)-340(sentiments,)-363(who)-341(are)-340(anxiously)-341(thinking)-340(of)-341(and)-340(about)]TJ 0 -13.549 Td [(themselves,)-321(are)-306(afraid)-307(of)-306(others,)-321(and)-307(are)-306(desirous)-307(of)-306(concealing)]TJ 0 -13.549 Td [(their)-176(inmost)-176(feelings)-177(as)-176(far)-176(as)-176(possible.)-226(They)-176(endeavour)-176(to)-176(impose)]TJ 0 -13.55 Td [(upon)-315(themselves)-316(by)-315(means)-315(of)-315(this)-316(strict)-315(conscientiousness)-630(and)]TJ/F16 7.9701 Tf -72.756 0 Td [([235])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(rigorousness)-461(of)-461(duty,)-513(and)-461(by)-460(the)-461(stern)-461(and)-461(harsh)-460(impression)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +925 0 obj << +/Type /Page +/Contents 926 0 R +/Resources 924 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 915 0 R +>> endobj +927 0 obj << +/D [925 0 R /XYZ 354.981 79.691 null] +>> endobj +924 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +930 0 obj << +/Length 3350 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(199)]TJ +0 g 0 G + 0 -30.759 Td [(which)-289(others,)-299(especially)-288(their)-289(inferiors,)-299(cannot)-289(fail)-289(to)-289(receive)-288(of)]TJ 0 -13.549 Td [(them.)]TJ/F16 15.7808 Tf 0 -42.718 Td [(234.)]TJ/F16 10.9091 Tf 0 -29.643 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(READ)-651(OF)]TJ/F16 10.9091 Tf 42.261 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(AME)]TJ/F16 10.9091 Tf 17.709 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F31 10.9091 Tf 10.909 0 Td [(A.)]TJ/F16 10.9091 Tf 14.586 0 Td [(The)-476(endeavour)-476(to)-476(avoid)-476(one's)-476(renown,)]TJ -102.135 -13.549 Td [(the)-488(intentional)-488(offending)-488(of)-488(one's)-488(panegyrists,)-547(the)-488(dislike)-488(of)]TJ 0 -13.549 Td [(hearing)-592(opinions)-591(about)-592(one's)-591(self,)-677(and)-592(all)-591(through)-592(fear)-591(of)]TJ 0 -13.549 Td [(renown:)-483(instances)-366(like)-367(these)-366(are)-367(to)-366(be)-367(met)-366(with;)-425(they)-366(actually)]TJ 0 -13.55 Td [(exist)]TJ/F20 10.9091 Tf 20.608 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(believe)-367(it)-366(or)-367(not!)]TJ/F20 10.9091 Tf 76.229 0 Td [(\024)]TJ/F31 10.9091 Tf 10.909 0 Td [(B.)]TJ/F16 10.9091 Tf 13.392 0 Td [(They)-367(are)-366(found,)-396(no)-366(doubt!)-600(They)]TJ -132.047 -13.549 Td [(exist!)-250(A)-250(little)-250(patience,)-250(Sir)-250(Arrogance!)]TJ/F16 15.7808 Tf 0 -42.718 Td [(235.)]TJ/F16 10.9091 Tf 0 -29.642 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(EFUSING)]TJ/F16 10.9091 Tf 39.344 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HANKS)]TJ/F16 10.9091 Tf 27.449 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-522(are)-523(perfectly)-522(justified)-522(in)-522(refusing)-523(a)]TJ -94.372 -13.55 Td [(request,)-254(but)-253(it)-252(is)-253(never)-253(right)-253(to)-253(refuse)-253(thanks)]TJ/F20 10.9091 Tf 192.054 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(or,)-254(what)-253(comes)-252(to)]TJ -202.964 -13.549 Td [(the)-307(same)-307(thing,)-322(to)-307(accept)-307(them)-307(coldly)-308(and)-307(conventionally.)-421(This)]TJ 0 -13.549 Td [(gives)-250(deep)-250(offence)]TJ/F20 10.9091 Tf 81.786 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-250(why?)]TJ/F16 15.7808 Tf -92.695 -42.718 Td [(236.)]TJ/F16 10.9091 Tf 0 -29.643 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(UNISHMENT)]TJ/F16 10.9091 Tf 46.928 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(A)-275(strange)-275(thing,)-281(this)-275(punishment)-275(of)-276(ours!)-325(It)-275(does)]TJ -66.63 -13.549 Td [(not)-281(purify)-282(the)-281(criminal;)-297(it)-282(is)-281(not)-282(a)-281(form)-281(of)-282(expiation;)-297(but,)-289(on)-281(the)]TJ 0 -13.549 Td [(contrary,)-250(it)-250(is)-250(even)-250(more)-250(defiling)-250(than)-250(the)-250(crime)-250(itself.)]TJ/F16 15.7808 Tf 0 -42.718 Td [(237.)]TJ/F16 10.9091 Tf 0 -29.643 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(ARTY)]TJ/F16 10.9091 Tf 24.384 0 Td [(G)]TJ/F16 7.9701 Tf 7.876 0 Td [(RIEVANCES)]TJ/F16 10.9091 Tf 44.721 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)-247(almost)-246(every)-247(party)-246(there)-247(is)-246(a)-247(ridiculous,)]TJ -96.683 -13.549 Td [(but)-331(nevertheless)-331(somewhat)-331(dangerous)-331(grievance.)-493(The)-331(sufferers)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +929 0 obj << +/Type /Page +/Contents 930 0 R +/Resources 928 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 915 0 R +>> endobj +928 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +933 0 obj << +/Length 4225 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(200)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(from)-228(it)-228(are)-228(those)-228(who)-228(have)-228(long)-228(been)-228(the)-228(faithful)-228(and)-227(honourable)]TJ 0 -13.549 Td [(upholders)-427(of)-427(the)-426(doctrine)-427(propagated)-427(by)-427(the)-854(party,)-471(and)-426(who)]TJ/F16 7.9701 Tf -72.755 0 Td [([236])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(suddenly)-538(remark)-538(that)-538(one)-537(day)-538(a)-538(much)-538(stronger)-538(figure)-537(than)]TJ 0 -13.549 Td [(themselves)-396(has)-396(got)-396(the)-396(ear)-395(of)-396(the)-396(public.)-688(How)-396(can)-396(they)-395(bear)]TJ 0 -13.55 Td [(being)-295(reduced)-295(to)-295(silence?)-385(So)-295(they)-295(raise)-295(their)-295(voices,)-306(sometimes)]TJ 0 -13.549 Td [(changing)-250(their)-250(notes.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(238.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(TRIVING)-632(FOR)]TJ/F16 10.9091 Tf 58.327 0 Td [(G)]TJ/F16 7.9701 Tf 7.877 0 Td [(ENTLENESS)]TJ/F16 10.9091 Tf 44.72 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-462(a)-461(vigorous)-462(nature)-462(has)-461(not)]TJ -130.626 -13.549 Td [(an)-402(inclination)-403(towards)-402(cruelty,)-440(and)-403(is)-402(not)-402(always)-402(preoccupied)]TJ 0 -13.549 Td [(with)-401(itself;)-475(it)-401(involuntarily)-400(strives)-401(after)-400(gentleness)]TJ/F20 10.9091 Tf 227.633 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(this)-401(is)-400(its)]TJ -238.542 -13.549 Td [(distinctive)-264(characteristic.)-292(Weak)-264(natures,)-268(on)-264(the)-264(other)-264(hand,)-267(have)]TJ 0 -13.549 Td [(a)-233(tendency)-232(towards)-233(harsh)-232(judgments)]TJ/F20 10.9091 Tf 158 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(they)-233(associate)-232(themselves)]TJ -168.909 -13.55 Td [(with)-416(the)-416(heroes)-415(of)-416(the)-416(contempt)-416(of)-416(mankind,)-457(the)-416(religious)-415(or)]TJ 0 -13.549 Td [(philosophical)-175(traducers)-175(of)-175(existence,)-190(or)-175(they)-175(take)-175(up)-175(their)-174(position)]TJ 0 -13.549 Td [(behind)-309(strict)-308(habits)-309(and)-309(punctilious)]TJ/F20 10.9091 Tf 158.653 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(callings)]TJ/F20 10.9091 Tf 33.938 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(:)-367(in)-309(this)-309(way)-308(they)]TJ -202.279 -13.549 Td [(seek)-281(to)-280(give)-281(themselves)-280(a)-280(character)-281(and)-280(a)-281(kind)-280(of)-281(strength.)-341(This)]TJ 0 -13.549 Td [(is)-250(likewise)-250(done)-250(quite)-250(involuntarily.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(239.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(A)-551(H)]TJ/F16 7.9701 Tf 21.761 0 Td [(INT)-754(TO)]TJ/F16 10.9091 Tf 35.919 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORALISTS)]TJ/F16 10.9091 Tf 38.082 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Our)-551(musicians)-551(have)-551(made)-551(a)-551(great)]TJ -119.096 -13.549 Td [(discovery.)-960(They)-486(have)-487(found)-486(out)-487(that)-486(interesting)-487(ugliness)-486(is)]TJ 0 -13.55 Td [(possible)-420(even)-419(in)-420(their)-420(art;)-504(this)-420(is)-419(why)-420(they)-420(throw)-419(themselves)]TJ 0 -13.549 Td [(with)-365(such)-365(enthusiastic)-365(intoxication)-365(into)-365(this)-365(ocean)-365(of)-364(ugliness,)]TJ 0 -13.549 Td [(and)-328(never)-328(before)-329(has)-328(it)-328(been)-328(so)-329(easy)-328(to)-328(make)-328(music.)-485(It)-328(is)-328(only)]TJ 0 -13.549 Td [(now)-393(that)-392(we)-392(have)-393(got)-392(the)-393(general,)-428(dark-coloured)-392(background,)]TJ 0 -13.549 Td [(upon)-386(which)-386(every)-386(luminous)-385(ray)-386(of)-386(fine)-386(music,)-420(however)-385(faint,)]TJ 0 -13.549 Td [(seems)-287(tinged)-286(with)-287(golden)-286(emerald)-287(lustre;)-305(it)-286(is)-287(only)-286(now)-287(that)-286(we)]TJ 0 -13.55 Td [(dare)-367(to)-368(inspire)-367(our)-367(audience)-367(with)-367(feelings)-735(of)-367(impetuosity)-367(and)]TJ/F16 7.9701 Tf -72.756 0 Td [([237])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(indignation,)-191(taking)-175(away)-176(their)-176(breath,)-191(so)-176(to)-175(speak,)-191(in)-176(order)-176(that)-175(we)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +932 0 obj << +/Type /Page +/Contents 933 0 R +/Resources 931 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 915 0 R +>> endobj +934 0 obj << +/D [932 0 R /XYZ 300.039 504.626 null] +>> endobj +935 0 obj << +/D [932 0 R /XYZ 285.791 79.691 null] +>> endobj +931 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +938 0 obj << +/Length 4851 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(201)]TJ +0 g 0 G + 0 -30.759 Td [(may)-312(afterwards,)-328(in)-312(an)-312(interval)-312(of)-312(restful)-313(harmony,)-327(inspire)-312(them)]TJ 0 -13.549 Td [(with)-274(a)-273(feeling)-274(of)-274(bliss)-274(which)-273(will)-274(be)-274(to)-273(the)-274(general)-274(advantage)-273(of)]TJ 0 -13.549 Td [(a)-250(proper)-250(appreciation)-250(of)-250(music.)]TJ 11.956 -13.646 Td [(We)-469(have)-469(discovered)-469(the)-469(contrast:)-688(it)-469(is)-469(only)-469(now)-469(that)-469(the)]TJ -11.956 -13.549 Td [(strongest)-337(effects)-337(are)-337(possible)]TJ/F20 10.9091 Tf 128.573 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-337(cheap.)-511(No)-337(one)-337(bothers)-337(any)]TJ -139.482 -13.55 Td [(more)-302(about)-302(good)-303(music.)-406(But)-302(you)-302(must)-302(hurry)-303(up!)-406(When)-302(any)-302(art)]TJ 0 -13.549 Td [(has)-271(once)-272(made)-271(this)-272(discovery,)-276(it)-272(has)-271(but)-272(a)-271(short)-271(space)-272(of)-271(time)-271(to)]TJ 0 -13.549 Td [(live.)]TJ/F20 10.9091 Tf 19.091 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Oh,)-240(if)-238(only)-237(our)-238(thinkers)-237(could)-238(probe)-237(into)-238(the)-237(depths)-238(of)-237(the)]TJ -30 -13.549 Td [(souls)-278(of)-278(our)-278(musicians)-278(when)-278(listening)-278(to)-278(their)-278(music!)-334(How)-278(long)]TJ 0 -13.549 Td [(we)-197(must)-198(wait)-197(until)-198(we)-197(again)-197(have)-198(an)-197(opportunity)-198(of)-197(surprising)-197(the)]TJ 0 -13.55 Td [(inward)-298(man)-298(in)-298(the)-298(very)-299(act)-298(of)-298(his)-298(evil)-298(doing,)-310(and)-298(his)-298(innocence)]TJ 0 -13.549 Td [(of)-352(this)-352(act!)-557(For)-352(our)-352(musicians)-352(have)-352(not)-352(the)-352(slightest)-352(suspicion)]TJ 0 -13.549 Td [(that)-229(it)-229(is)-229(their)-229(own)-230(history,)-233(the)-229(history)-229(of)-229(the)-229(disfigurement)-229(of)-229(the)]TJ 0 -13.549 Td [(soul,)-347(which)-327(they)-328(are)-327(transposing)-328(into)-327(music.)-483(In)-327(former)-328(times)-327(a)]TJ 0 -13.549 Td [(good)-278(musician)-279(was)-278(almost)-278(forced)-279(by)-278(the)-278(exigencies)-279(of)-278(his)-278(art)-278(to)]TJ 0 -13.55 Td [(become)-250(a)-250(good)-250(man)]TJ/F20 10.9091 Tf 87.557 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-250(now!)]TJ/F16 15.7808 Tf -98.466 -42.816 Td [(240.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.781 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORALITY)-396(OF)-396(THE)]TJ/F16 10.9091 Tf 70.125 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(TAGE)]TJ/F16 10.9091 Tf 21.249 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-289(man)-290(who)-289(imagines)-290(that)-289(the)]TJ -141.22 -13.55 Td [(effect)-333(of)-334(Shakespeare's)-333(plays)-334(is)-333(a)-334(moral)-333(one,)-354(and)-334(that)-333(the)-333(sight)]TJ 0 -13.549 Td [(of)-314(Macbeth)-315(irresistibly)-314(induces)-314(us)-314(to)-314(shun)-315(the)-314(evil)-314(of)-314(ambition,)]TJ 0 -13.549 Td [(is)-384(mistaken,)-417(and)-384(he)-384(is)-384(mistaken)-383(once)-384(more)-384(if)-384(he)-384(believes)-383(that)]TJ 0 -13.549 Td [(Shakespeare)-257(himself)-258(thought)-257(so.)-272(He)-258(who)-257(is)-257(truly)-258(obsessed)-257(by)-257(an)]TJ 0 -13.549 Td [(ardent)-192(ambition)-191(takes)-192(delight)-192(in)-192(beholding)-191(this)-192(picture)-192(of)-191(himself;)]TJ 0 -13.55 Td [(and)-262(when)-261(the)-262(hero)-262(is)-261(driven)-262(to)-261(destruction)-262(by)-262(his)-261(passion,)-265(this)-261(is)]TJ 3.174 -13.549 Td [(the)-291(most)-291(pungent)-291(spice)-291(in)-290(the)-291(hot)-291(drink)-291(of)-291(this)-291(delight.)-373(Did)-291(the)]TJ/F16 7.9701 Tf 287.85 0 Td [([238])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(poet)-317(feel)-316(this)-317(in)-317(another)-316(way?)-450(How)-317(royally)-317(and)-316(with)-317(how)-316(little)]TJ 0 -13.549 Td [(of)-264(the)-265(knave)-264(in)-264(him)-264(does)-265(his)-264(ambitious)-264(hero)-265(run)-264(his)-264(course)-264(from)]TJ 0 -13.549 Td [(the)-278(moment)-278(of)-278(his)-278(great)-278(crime!)-334(It)-278(is)-278(only)-278(from)-278(this)-278(moment)-278(that)]TJ 0 -13.549 Td [(he)-374(becomes)]TJ/F20 10.9091 Tf 56.628 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(demoniacally)]TJ/F20 10.9091 Tf 58.778 0 Td [(\035)]TJ/F16 10.9091 Tf 8.923 0 Td [(attractive,)-405(and)-374(that)-374(he)-374(encourages)]TJ -129.172 -13.55 Td [(similar)-274(natures)-275(to)-274(imitate)-274(him.)]TJ/F20 10.9091 Tf 132.277 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-274(is)-275(something)-274(demoniacal)]TJ -143.186 -13.549 Td [(here:)-276(something)-263(which)-262(is)-263(in)-263(revolt)-263(against)-263(advantage)-263(and)-262(life,)-266(in)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +937 0 obj << +/Type /Page +/Contents 938 0 R +/Resources 936 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 940 0 R +>> endobj +939 0 obj << +/D [937 0 R /XYZ 46.771 147.437 null] +>> endobj +936 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +943 0 obj << +/Length 4980 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(202)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(favour)-199(of)-199(a)-199(thought)-199(and)-199(an)-199(impulse.)-233(Do)-199(you)-199(think)-199(that)-199(Tristan)-198(and)]TJ 0 -13.549 Td [(Isolde)-397(are)-397(warnings)-396(against)-397(adultery,)-434(merely)-397(because)-396(adultery)]TJ 0 -13.549 Td [(has)-254(resulted)-255(in)-254(the)-254(death)-255(of)-254(both)-254(of)-255(them?)-263(This)-254(would)-254(be)-254(turning)]TJ 0 -13.549 Td [(poets)-240(upside)-240(down,)-241(these)-240(poets)-240(who,)-242(especially)-240(Shakespeare,)-241(are)]TJ 0 -13.55 Td [(in)-271(love)-270(with)-271(the)-270(passions)-271(in)-271(themselves,)-275(and)-271(not)-271(less)-270(so)-271(with)-270(the)]TJ 0 -13.549 Td [(readiness)-299(for)-299(death)-299(which)-299(they)-299(give)-299(rise)-299(to:)-348(this)-299(mood)-299(in)-299(which)]TJ 0 -13.549 Td [(the)-290(heart)-290(no)-291(more)-290(clings)-290(to)-290(life)-290(than)-290(a)-291(drop)-290(of)-290(water)-290(does)-290(to)-290(the)]TJ 0 -13.549 Td [(glass.)-466(It)-323(is)-322(not)-322(the)-322(guilt)-322(and)-322(its)-322(pernicious)-322(consequences)-322(which)]TJ 0 -13.549 Td [(interests)-285(these)-286(poets)]TJ/F20 10.9091 Tf 88.035 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Shakespeare)-285(as)-286(little)-285(as)-286(Sophocles)-285(\050in)-286(the)]TJ/F31 10.9091 Tf -98.944 -13.55 Td [(Ajax)]TJ/F16 10.9091 Tf 19.997 0 Td [(,)]TJ/F31 10.9091 Tf 5.27 0 Td [(Philoctetes)]TJ/F16 10.9091 Tf 48.48 0 Td [(,)]TJ/F44 10.9091 Tf 5.27 0 Td [(R)]TJ/F31 10.9091 Tf 10.298 0 Td [(dipus)]TJ/F16 10.9091 Tf 23.64 0 Td [(\051)]TJ/F20 10.9091 Tf 3.633 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(however)-229(easy)-229(it)-229(might)-228(have)-229(been)-229(in)]TJ -127.497 -13.549 Td [(the)-290(cases)-290(just)-289(mentioned)-290(to)-290(make)-290(the)-290(guilt)-289(the)-290(lever)-290(of)-290(the)-289(play,)]TJ 0 -13.549 Td [(it)-250(was)-250(carefully)-250(avoided)-250(by)-250(the)-250(poets.)]TJ 11.956 -13.646 Td [(In)-386(the)-386(same)-386(way)-386(the)-386(tragic)-386(poet)-386(by)-386(his)-386(images)-386(of)-386(life)-386(does)]TJ -11.956 -13.549 Td [(not)-284(wish)-285(to)-284(set)-284(us)-284(against)-285(life.)-352(On)-285(the)-284(contrary,)-293(he)-284(exclaims;)]TJ/F20 10.9091 Tf 269.121 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(It)]TJ -273.965 -13.549 Td [(is)-325(the)-324(charm)-325(of)-325(charms,)-343(this)-325(exciting,)-343(changing,)-344(and)-324(dangerous)]TJ 0 -13.55 Td [(existence)-330(of)-329(ours,)-349(so)-330(often)-329(gloomy)-330(and)-329(so)-330(often)-329(bathed)-330(in)-329(sun!)]TJ 0 -13.549 Td [(Life)-417(is)-418(an)-417(adventure)]TJ/F20 10.9091 Tf 92.422 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(whichever)-417(side)-418(you)-417(may)-417(take)-418(in)-417(life)-417(it)]TJ -103.331 -13.549 Td [(will)-371(always)-372(retain)-371(this)-371(character!)]TJ/F20 10.9091 Tf 147.677 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(Thus)-371(speaks)-372(the)-371(poet)-371(of)-371(a)]TJ -163.43 -13.549 Td [(restless)-401(and)-401(vigorous)-400(age,)-439(an)-400(age)-401(which)-401(is)-401(almost)-400(intoxicated)]TJ 0 -13.549 Td [(and)-541(stupefied)-270(by)-271(its)-270(superabundance)-270(of)-271(blood)-270(and)-271(energy,)-275(in)-270(an)]TJ/F16 7.9701 Tf -72.756 0 Td [([239])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(age)-316(more)-316(evil)-316(than)-316(our)-315(own:)-382(and)-316(this)-316(is)-316(why)-316(it)-316(is)-316(necessary)-315(for)]TJ 0 -13.55 Td [(us)-278(to)-279(adapt)-278(and)-279(accommodate)-278(ourselves)-278(first)-279(to)-278(the)-279(purpose)-278(of)-278(a)]TJ 0 -13.549 Td [(Shakespearian)-250(play,)-250(that)-250(is,)-250(by)-250(misunderstanding)-250(it.)]TJ/F16 15.7808 Tf 0 -42.817 Td [(241.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(EAR)-933(AND)]TJ/F16 10.9091 Tf 48.078 0 Td [(I)]TJ/F16 7.9701 Tf 3.632 0 Td [(NTELLIGENCE)]TJ/F16 10.9091 Tf 54.452 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(If)-682(that)-682(which)-683(is)-682(now)-682(expressly)]TJ -125.864 -13.549 Td [(maintained)-236(is)-235(true,)-239(viz.)-245(that)-235(the)-236(cause)-236(of)-235(the)-236(black)-235(pigment)-236(of)-235(the)]TJ 0 -13.549 Td [(skin)-230(must)-231(not)-230(be)-230(sought)-230(in)-231(light,)-234(might)-230(this)-230(phenomenon)-230(perhaps)]TJ 0 -13.549 Td [(be)-251(the)-251(ultimate)-251(effect)-250(of)-251(frequent)-251(fits)-251(of)-251(passion)-251(accumulated)-250(for)]TJ 0 -13.549 Td [(century)-373(after)-373(century)-373(\050and)-374(an)-373(afflux)-373(of)-373(blood)-373(under)-373(the)-373(skin\051?)]TJ 0 -13.55 Td [(while)-396(in)-396(other)-395(and)-396(more)-396(intelligent)-396(races)-396(the)-396(equally)-395(frequent)]TJ 0 -13.549 Td [(spasms)-406(of)-407(fear)-406(and)-406(blanching)-406(may)-406(have)-407(resulted)-406(in)-406(the)-406(white)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +942 0 obj << +/Type /Page +/Contents 943 0 R +/Resources 941 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 940 0 R +>> endobj +945 0 obj << +/D [942 0 R /XYZ 112.246 260.644 null] +>> endobj +941 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R /F44 944 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +948 0 obj << +/Length 4071 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(203)]TJ +0 g 0 G + 0 -30.759 Td [(colour)-223(of)-222(the)-223(skin?)]TJ/F20 10.9091 Tf 80.608 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(For)-223(the)-222(degree)-223(of)-223(timidity)-222(is)-223(the)-223(standard)-222(by)]TJ -91.517 -13.549 Td [(which)-320(the)-319(intelligence)-319(may)-320(be)-319(measured;)-355(and)-319(the)-320(fact)-319(that)-319(men)]TJ 0 -13.549 Td [(give)-167(themselves)-167(up)-167(to)-167(blind)-167(anger)-167(is)-167(an)-167(indication)-167(that)-167(their)-167(animal)]TJ 0 -13.549 Td [(nature)-275(is)-275(still)-276(near)-275(the)-275(surface,)-281(and)-276(is)-275(longing)-275(for)-275(an)-275(opportunity)]TJ 0 -13.55 Td [(to)-200(make)-200(its)-201(presence)-200(felt)-200(once)-200(more.)-234(Thus)-200(a)-200(brownish-grey)-200(would)]TJ 0 -13.549 Td [(probably)-291(be)-290(the)-291(primitive)-291(colour)-291(of)-290(man)]TJ/F20 10.9091 Tf 177.189 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(something)-291(of)-290(the)-291(ape)]TJ -188.098 -13.549 Td [(and)-250(the)-250(bear,)-250(as)-250(is)-250(only)-250(proper.)]TJ/F16 15.7808 Tf 0 -43.487 Td [(242.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(NDEPENDENCE)]TJ/F16 10.9091 Tf 57.999 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Independence)-490(\050which)-490(in)-490(its)-490(weakest)-490(form)-490(is)]TJ -75.268 -13.549 Td [(called)]TJ/F20 10.9091 Tf 30.369 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(freedom)-396(of)-396(thought)]TJ/F20 10.9091 Tf 87.411 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(\051)-396(is)-396(the)-395(type)-396(of)-396(resignation)-396(which)]TJ -127.467 -13.549 Td [(the)-328(tyrannical)-329(man)-328(ends)-329(by)-328(accepting)]TJ/F20 10.9091 Tf 166.366 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(he)-328(who)-329(for)-328(a)-329(long)-328(time)]TJ -177.275 -13.55 Td [(had)-593(been)-296(looking)-297(for)-296(something)-296(to)-297(govern,)-308(but)-296(without)-296(finding)]TJ/F16 7.9701 Tf 291.024 0 Td [([240])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(anything)-250(except)-250(himself.)]TJ/F16 15.7808 Tf 0 -43.487 Td [(243.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)-359(TWO)]TJ/F16 10.9091 Tf 34.488 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(OURSES)]TJ/F16 10.9091 Tf 30.558 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-262(we)-262(endeavour)-262(to)-262(examine)-262(the)-262(mirror)]TJ -92.624 -13.549 Td [(in)-288(itself)-287(we)-288(discover)-288(in)-287(the)-288(end)-287(that)-288(we)-288(can)-287(detect)-288(nothing)-287(there)]TJ 0 -13.549 Td [(but)-340(the)-339(things)-340(which)-339(it)-340(reflects.)-519(If)-339(we)-340(wish)-340(to)-339(grasp)-340(the)-339(things)]TJ 0 -13.549 Td [(reflected)-215(we)-215(touch)-215(nothing)-216(in)-215(the)-215(end)-215(but)-215(the)-215(mirror.)]TJ/F20 10.9091 Tf 225.024 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(This)-215(is)-215(the)]TJ -235.933 -13.549 Td [(general)-250(history)-250(of)-250(knowledge.)]TJ/F16 15.7808 Tf 0 -43.487 Td [(244.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(ELIGHT)-397(IN)]TJ/F16 10.9091 Tf 43.504 0 Td [(R)]TJ/F16 7.9701 Tf 7.276 0 Td [(EALITY)]TJ/F16 10.9091 Tf 28.772 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Our)-290(present)-290(inclination)-290(to)-289(take)-290(delight)-290(in)]TJ -101.065 -13.55 Td [(reality)]TJ/F20 10.9091 Tf 27.873 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(for)-383(almost)-384(every)-383(one)-384(of)-383(us)-383(possesses)-384(it)]TJ/F20 10.9091 Tf 177.738 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(can)-383(only)-384(be)]TJ -227.429 -13.549 Td [(explained)-246(by)-246(the)-246(fact)-246(that)-246(we)-246(have)-246(taken)-246(delight)-246(in)-246(the)-246(unreal)-246(for)]TJ 0 -13.549 Td [(such)-284(a)-283(long)-284(time)-283(that)-284(we)-283(have)-284(got)-284(tired)-283(of)-284(it.)-350(This)-284(inclination)-283(in)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +947 0 obj << +/Type /Page +/Contents 948 0 R +/Resources 946 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 940 0 R +>> endobj +949 0 obj << +/D [947 0 R /XYZ 65.757 322.333 null] +>> endobj +946 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +952 0 obj << +/Length 4435 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(204)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(its)-329(present)-330(form,)-349(without)-330(choice)-329(and)-329(without)-330(refinement,)-349(is)-329(not)]TJ 0 -13.549 Td [(without)-250(danger)]TJ/F20 10.9091 Tf 65.749 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(its)-250(least)-250(danger)-250(is)-250(its)-250(want)-250(of)-250(taste.)]TJ/F16 15.7808 Tf -76.658 -44.897 Td [(245.)]TJ/F16 10.9091 Tf 0 -31.822 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 12.803 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(UBTLETY)-273(OF)-274(THE)]TJ/F16 10.9091 Tf 68.519 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(EELING)-273(OF)]TJ/F16 10.9091 Tf 43.315 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(OWER)]TJ/F16 10.9091 Tf 23.464 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Napoleon)-200(was)-200(greatly)]TJ -186.599 -13.549 Td [(mortified)-263(at)-263(the)-263(fact)-263(that)-263(he)-263(could)-263(not)-263(speak)-263(well,)-266(and)-263(he)-263(did)-263(not)]TJ 0 -13.549 Td [(deceive)-337(himself)-337(in)-337(this)-337(respect:)-423(but)-337(his)-337(thirst)-337(for)-337(power,)-358(which)]TJ 0 -13.55 Td [(never)-362(despised)-361(the)-362(slightest)-361(opportunity)-362(of)-361(showing)-362(itself,)-389(and)]TJ 0 -13.549 Td [(which)-314(was)-315(still)-314(more)-315(subtle)-314(than)-314(his)-315(subtle)-314(intellect,)-331(led)-314(him)-314(to)]TJ 0 -13.549 Td [(speak)-324(even)-324(worse)-324(than)-324(he)-323(might)-324(have)-324(done.)-472(It)-324(was)-324(in)-324(this)-323(way)]TJ 0 -13.549 Td [(that)-408(he)-408(revenged)-408(himself)-408(upon)-408(his)-408(own)-408(mortification)-408(\050he)-408(was)]TJ 0 -13.549 Td [(jealous)-757(of)-378(all)-378(his)-379(emotions)-378(because)-378(they)-379(possessed)-378(power\051)-378(in)]TJ/F16 7.9701 Tf -72.756 0 Td [([241])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(order)-250(to)-250(enjoy)-250(his)-250(autocratic)-250(pleasure.)]TJ 11.956 -14.062 Td [(He)-300(enjoyed)-300(this)-300(pleasure)-300(a)-300(second)-300(time)-300(in)-300(respect)-300(to)-300(the)-300(ears)]TJ -11.956 -13.549 Td [(and)-419(judgment)-418(of)-418(his)-419(audience,)-461(as)-418(if)-419(it)-418(were)-418(good)-419(enough)-418(for)]TJ 0 -13.549 Td [(them)-424(to)-424(be)-425(addressed)-424(in)-424(this)-424(way.)-773(He)-424(even)-424(secretly)-424(enjoyed)]TJ 0 -13.549 Td [(the)-273(thought)-272(of)-273(bewildering)-273(their)-272(judgment)-273(and)-273(good)-272(taste)-273(by)-272(the)]TJ 0 -13.549 Td [(thunder)-429(and)-429(lightning)-429(of)-429(his)-429(highest)-429(authority)]TJ/F20 10.9091 Tf 209.286 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-429(authority)]TJ -220.195 -13.549 Td [(which)-406(lies)-406(in)-406(the)-406(union)-406(of)-406(power)-406(and)-406(genius)]TJ/F20 10.9091 Tf 204.497 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(while)-406(both)-406(his)]TJ -215.406 -13.55 Td [(judgment)-200(and)-201(his)-200(good)-201(taste)-200(held)-201(fast)-200(proudly)-201(and)-200(indifferently)-200(to)]TJ 0 -13.549 Td [(the)-251(truth)-250(that)-251(he)-250(did)-251(not)-250(speak)-251(well.)]TJ/F20 10.9091 Tf 153.968 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Napoleon,)-251(as)-250(the)-251(complete)]TJ -164.877 -13.549 Td [(and)-291(fully)-291(developed)-291(type)-291(of)-292(a)-291(single)-291(instinct,)-301(belongs)-291(to)-291(ancient)]TJ 0 -13.549 Td [(humanity,)-556(whose)-494(characteristic)]TJ/F20 10.9091 Tf 141.426 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-494(simple)-495(construction)-494(and)]TJ -152.335 -13.549 Td [(ingenious)-371(development)-371(and)-371(realisation)-371(of)-371(a)-371(single)-371(motive)-371(or)-370(a)]TJ 0 -13.55 Td [(small)-250(number)-250(of)-250(motives)]TJ/F20 10.9091 Tf 108.786 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(may)-250(be)-250(easily)-250(enough)-250(recognised.)]TJ/F16 15.7808 Tf -119.695 -44.897 Td [(246.)]TJ/F16 10.9091 Tf 0 -31.822 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(RISTOTLE)-590(AND)]TJ/F16 10.9091 Tf 64.304 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ARRIAGE)]TJ/F16 10.9091 Tf 35.419 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Insanity)-431(makes)-432(its)-431(appearance)-431(in)]TJ -130.934 -13.549 Td [(the)-475(children)-476(of)-475(great)-476(geniuses,)-531(and)-476(stupidity)-475(in)-476(those)-475(of)-475(the)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +951 0 obj << +/Type /Page +/Contents 952 0 R +/Resources 950 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 940 0 R +>> endobj +953 0 obj << +/D [951 0 R /XYZ 128.576 333.063 null] +>> endobj +950 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +956 0 obj << +/Length 3692 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(205)]TJ +0 g 0 G + 0 -30.759 Td [(most)-294(virtuous)]TJ/F20 10.9091 Tf 60.187 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(so)-294(says)-294(Aristotle.)-383(Did)-294(he)-294(mean)-294(by)-294(this)-294(to)-294(invite)]TJ -71.096 -13.549 Td [(exceptional)-250(men)-250(to)-250(marry?)]TJ/F16 15.7808 Tf 0 -44.15 Td [(247.)]TJ/F16 10.9091 Tf 0 -31.074 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.679 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(RIGIN)-509(OF)-509(A)-508(BAD)]TJ/F16 10.9091 Tf 71.118 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(EMPERAMENT)]TJ/F16 10.9091 Tf 54.906 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Injustice)-372(and)-372(instability)]TJ -175.547 -13.55 Td [(in)-383(the)-383(minds)-382(of)-383(certain)-383(men,)-416(their)-383(disordered)-383(and)-382(immoderate)]TJ 0 -13.549 Td [(manner,)-197(are)-183(the)-184(ultimate)-183(consequences)-183(of)-184(the)-183(innumerable)-183(logical)]TJ 0 -13.549 Td [(inexactitudes,)-443(superficialities,)-444(and)-404(hasty)-405(conclusions)-405(of)-404(which)]TJ 0 -13.549 Td [(their)-339(ancestors)-339(have)-339(been)-339(guilty.)-517(Men)-339(of)-339(a)-339(good)-339(temperament,)]TJ 0 -13.549 Td [(on)-427(the)-427(other)-427(hand,)-471(are)-426(descended)-854(from)-427(solid)-427(and)-426(meditative)]TJ/F16 7.9701 Tf 291.024 0 Td [([242])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(races)-427(which)-427(have)-427(set)-427(a)-427(high)-427(value)-427(upon)-427(reason)]TJ/F20 10.9091 Tf 217.205 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(whether)-427(for)]TJ -228.115 -13.549 Td [(praiseworthy)-250(or)-250(evil)-250(purposes)-250(is)-250(of)-250(no)-250(great)-250(importance.)]TJ/F16 15.7808 Tf 0 -44.149 Td [(248.)]TJ/F16 10.9091 Tf 0 -31.075 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(ISSIMULATION)-207(AS)-207(A)]TJ/F16 10.9091 Tf 77.553 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(UTY)]TJ/F16 10.9091 Tf 16.379 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Kindness)-151(has)-151(been)-152(best)-151(developed)-151(by)]TJ -123.321 -13.549 Td [(the)-216(long)-216(dissimulation)-216(which)-216(endeavoured)-216(to)-216(appear)-216(as)-215(kindness:)]TJ 0 -13.549 Td [(wherever)-300(great)-299(power)-300(existed)-299(the)-300(necessity)-299(for)-300(dissimulation)-299(of)]TJ 0 -13.55 Td [(this)-283(nature)-283(was)-282(recognised)]TJ/F20 10.9091 Tf 116.502 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(it)-283(inspires)-283(security)-282(and)-283(confidence,)]TJ -127.411 -13.549 Td [(and)-263(multiplies)-263(the)-263(actual)-263(sum)-263(of)-263(our)-263(physical)-263(power.)-289(Falsehood,)]TJ 0 -13.549 Td [(if)-287(not)-286(actually)-287(the)-287(mother,)-296(is)-286(at)-287(all)-287(events)-286(the)-287(nurse)-287(of)-286(kindness.)]TJ 0 -13.549 Td [(In)-349(the)-350(same)-349(way,)-374(honesty)-349(has)-349(been)-350(brought)-349(to)-349(maturity)-349(by)-349(the)]TJ 0 -13.549 Td [(need)-437(for)-437(a)-437(semblance)-436(of)-437(honesty)-437(and)-437(integrity:)-624(in)-436(hereditary)]TJ 0 -13.55 Td [(aristocracies.)-771(The)-423(persistent)-424(exercise)-424(of)-423(such)-424(a)-423(dissimulation)]TJ 0 -13.549 Td [(ends)-318(by)-317(bringing)-318(about)-317(the)-318(actual)-317(nature)-318(of)-317(the)-318(thing)-317(itself:)-385(the)]TJ 0 -13.549 Td [(dissimulation)-347(in)-346(the)-346(long)-347(run)-346(suppresses)-347(itself,)-371(and)-346(organs)-346(and)]TJ 0 -13.549 Td [(instincts)-250(are)-250(the)-250(unexpected)-250(fruits)-250(in)-250(this)-250(garden)-250(of)-250(hypocrisy.)]TJ/F16 15.7808 Tf 0 -44.15 Td [(249.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +955 0 obj << +/Type /Page +/Contents 956 0 R +/Resources 954 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 940 0 R +>> endobj +957 0 obj << +/D [955 0 R /XYZ 204.54 361.656 null] +>> endobj +954 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +960 0 obj << +/Length 3216 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(206)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HO)]TJ/F16 10.9091 Tf 11.508 0 Td [(,)]TJ/F16 7.9701 Tf 5.871 0 Td [(THEN)]TJ/F16 10.9091 Tf 21.248 0 Td [(,)]TJ/F16 7.9701 Tf 5.87 0 Td [(IS)-394(EVER)]TJ/F16 10.9091 Tf 34.181 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(LONE)]TJ/F16 10.9091 Tf 21.249 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-288(faint-hearted)-288(wretch)-288(does)-288(not)]TJ -131.738 -13.549 Td [(know)-272(what)-271(it)-272(means)-272(to)-272(be)-271(lonely.)-316(An)-271(enemy)-272(is)-272(always)-271(prowling)]TJ 0 -13.549 Td [(in)-310(his)-311(tracks.)-431(Oh,)-326(for)-310(the)-311(man)-310(who)-310(could)-311(give)-310(us)-311(the)-310(history)-310(of)]TJ 0 -13.549 Td [(that)-250(subtle)-250(feeling)-250(called)-250(loneliness!)]TJ/F16 15.7808 Tf 0 -46.953 Td [(250.)]TJ/F16 10.9091 Tf 0 -33.878 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(IGHT)-428(AND)]TJ/F16 10.9091 Tf 43.118 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(USIC)]TJ/F16 10.9091 Tf 18.156 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-313(was)-313(only)-312(at)-313(night)-313(time,)-328(and)-313(in)-313(the)-313(semi-)]TJ -92.486 -13.549 Td [(obscurity)-311(of)-311(dark)-312(forests)-311(and)-311(caverns,)-326(that)-311(the)-312(ear,)-326(the)-311(organ)-311(of)]TJ 0 -13.549 Td [(fear,)-312(was)-300(able)-299(to)-599(develop)-300(itself)-299(so)-300(well,)-312(in)-299(accordance)-300(with)-299(the)]TJ/F16 7.9701 Tf -72.755 0 Td [([243])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(mode)-351(of)-350(living)-351(of)-350(the)-351(timid)]TJ/F20 10.9091 Tf 123.367 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-351(is,)-375(the)-351(longest)-350(human)-351(epoch)]TJ -134.276 -13.549 Td [(which)-340(has)-341(ever)-340(yet)-340(existed:)-431(when)-340(it)-340(is)-340(clear)-341(daylight)-340(the)-340(ear)-340(is)]TJ 0 -13.549 Td [(less)-286(necessary.)-360(Hence)-286(the)-286(character)-287(of)-286(music,)-296(which)-286(is)-287(an)-286(art)-286(of)]TJ 0 -13.55 Td [(night)-250(and)-250(twilight.)]TJ/F16 15.7808 Tf 0 -46.952 Td [(251.)]TJ/F16 10.9091 Tf 0 -33.878 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(TOICAL)]TJ/F16 10.9091 Tf 29.218 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(The)-250(Stoic)-249(experiences)-250(a)-249(certain)-250(sense)-249(of)-250(cheerfulness)]TJ -48.921 -13.549 Td [(when)-594(he)-593(feels)-594(oppressed)-593(by)-593(the)-594(ceremonial)-593(which)-594(he)-593(has)]TJ 0 -13.549 Td [(prescribed)-250(for)-250(himself:)-250(he)-250(enjoys)-250(himself)-250(then)-250(as)-250(a)-250(ruler.)]TJ/F16 15.7808 Tf 0 -46.953 Td [(252.)]TJ/F16 10.9091 Tf 0 -33.877 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(ONSIDER)]TJ/F16 10.9091 Tf 34.534 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(The)-225(man)-226(who)-225(is)-226(being)-225(punished)-226(is)-225(no)-226(longer)-225(he)-226(who)]TJ -55.448 -13.549 Td [(has)-250(done)-250(the)-250(deed.)-250(He)-250(is)-250(always)-250(the)-250(scapegoat.)]TJ/F16 15.7808 Tf 0 -46.953 Td [(253.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +959 0 obj << +/Type /Page +/Contents 960 0 R +/Resources 958 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 940 0 R +>> endobj +961 0 obj << +/D [959 0 R /XYZ 170.055 369.599 null] +>> endobj +958 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +964 0 obj << +/Length 4214 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(207)]TJ +0 g 0 G + 0 -30.759 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(PPEARANCE)]TJ/F16 10.9091 Tf 46.497 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Alas!)-849(what)-450(must)-449(be)-450(best)-450(and)-449(most)-450(resolutely)]TJ -68.011 -13.549 Td [(proved)-293(is)-293(appearance)-293(itself;)-315(for)-293(only)-293(too)-293(many)-293(people)-293(lack)-293(eyes)]TJ 0 -13.549 Td [(to)-250(observe)-250(it.)-250(But)-250(it)-250(is)-250(so)-250(tiresome!)]TJ/F16 15.7808 Tf 0 -44.487 Td [(254.)]TJ/F16 10.9091 Tf 0 -31.412 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HOSE)-334(WHO)]TJ/F16 10.9091 Tf 45.169 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(NTICIPATE)]TJ/F16 10.9091 Tf 41.174 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(What)-244(distinguishes)-244(poetic)-244(natures,)-246(but)]TJ -114.521 -13.549 Td [(is)-340(also)-341(a)-340(danger)-341(for)-340(them,)-363(is)-341(their)-340(imagination,)-363(which)-340(exhausts)]TJ 0 -13.549 Td [(itself)-376(in)-375(advance:)-502(which)-375(anticipates)-376(what)-376(will)-375(happen)-376(or)-375(what)]TJ 0 -13.549 Td [(may)-272(happen,)-277(which)-272(enjoys)-272(and)-272(suffers)-272(in)-272(advance,)-278(and)-272(which)-271(at)]TJ 0 -13.55 Td [(the)-321(final)-322(moment)-321(of)-321(the)-322(event)-321(or)-321(the)-322(action)-321(is)-321(already)-321(fatigued.)]TJ 0 -13.549 Td [(Lord)-345(Byron,)-368(who)-344(was)-345(only)-344(too)-344(familiar)-345(with)-344(this,)-369(wrote)-344(in)-344(his)]TJ 0 -13.549 Td [(diary:)]TJ/F20 10.9091 Tf 32.133 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(If)-431(ever)-863(I)-431(have)-431(a)-431(son)-432(he)-431(shall)-431(choose)-431(a)-432(very)-431(prosaic)]TJ/F16 7.9701 Tf 254.047 0 Td [([244])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(profession)]TJ/F20 10.9091 Tf 45.448 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-250(of)-250(a)-250(lawyer)-250(or)-250(a)-250(pirate.)]TJ/F20 10.9091 Tf 117.84 0 Td [(\035)]TJ/F16 15.7808 Tf -174.197 -44.487 Td [(255.)]TJ/F16 10.9091 Tf 0 -31.412 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(ONVERSATION)-342(ON)]TJ/F16 10.9091 Tf 73.631 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(USIC)]TJ/F16 10.9091 Tf 18.156 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F31 10.9091 Tf -99.533 -13.98 Td [(A.)]TJ/F16 10.9091 Tf 12.12 0 Td [(What)-250(do)-250(you)-250(say)-250(to)-250(that)-250(music?)]TJ/F31 10.9091 Tf -12.12 -13.98 Td [(B.)]TJ/F16 10.9091 Tf 12.458 0 Td [(It)-281(has)-281(overpowered)-281(me,)-289(I)-281(can)-281(say)-281(nothing)-281(about)-281(it.)-343(Listen!)]TJ -24.413 -13.549 Td [(there)-250(it)-250(is)-250(beginning)-250(again.)]TJ/F31 10.9091 Tf 11.955 -13.98 Td [(A.)]TJ/F16 10.9091 Tf 12.235 0 Td [(All)-261(the)-260(better!)-282(This)-260(time)-261(let)-261(us)-260(do)-261(our)-260(best)-261(to)-260(overpower)-261(it.)]TJ -24.19 -13.549 Td [(Will)-319(you)-319(allow)-318(me)-319(to)-319(add)-319(a)-319(few)-319(words)-318(to)-319(this)-319(music?)-457(and)-318(also)]TJ 0 -13.549 Td [(to)-241(show)-242(you)-241(a)-241(drama)-241(which)-242(perhaps)-241(at)-241(your)-242(first)-241(hearing)-241(you)-241(did)]TJ 0 -13.549 Td [(not)-250(wish)-250(to)-250(observe?)]TJ/F31 10.9091 Tf 11.955 -13.98 Td [(B.)]TJ/F16 10.9091 Tf 13.625 0 Td [(Very)-388(well,)-423(I)-387(have)-388(two)-388(ears)-388(and)-388(even)-389(more)-388(if)-388(necessary;)]TJ -25.58 -13.549 Td [(move)-250(up)-250(closer)-250(to)-250(me.)]TJ/F31 10.9091 Tf 11.955 -13.98 Td [(A.)]TJ/F16 10.9091 Tf 11.665 0 Td [(We)-208(have)-209(not)-208(yet)-208(heard)-208(what)-209(he)-208(wishes)-208(to)-208(say)-209(to)-208(us,)-217(up)-208(to)-208(the)]TJ -23.62 -13.549 Td [(present)-348(he)-347(has)-348(only)-348(promised)-347(to)-348(say)-348(something)]TJ/F20 10.9091 Tf 211.382 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(something)-348(as)]TJ -222.291 -13.55 Td [(yet)-203(unheard,)-212(so)-202(he)-203(gives)-203(us)-202(to)-203(understand)-202(by)-203(his)-203(gestures,)-212(for)-202(they)]TJ 0 -13.549 Td [(are)-283(gestures.)-351(How)-284(he)-283(beckons!)-351(How)-283(he)-284(raises)-283(himself)-284(up!)-350(How)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +963 0 obj << +/Type /Page +/Contents 964 0 R +/Resources 962 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 966 0 R +>> endobj +965 0 obj << +/D [963 0 R /XYZ 119.197 333.883 null] +>> endobj +962 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +969 0 obj << +/Length 5148 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(208)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(he)-278(gesticulates!)-335(and)-279(now)-278(the)-278(moment)-279(of)-278(supreme)-278(tension)-278(seems)]TJ 0 -13.549 Td [(to)-387(have)-386(come)-387(to)-386(him:)-524(two)-386(more)-387(fanfares,)-421(and)-386(he)-387(will)-386(present)]TJ 0 -13.549 Td [(us)-312(with)-312(his)-312(superb)-311(and)-312(splendidly-adorned)-312(theme,)-327(rattling,)-328(as)-311(it)]TJ 0 -13.549 Td [(were,)-250(with)-250(precious)-250(stones.)]TJ 11.956 -15.186 Td [(Is)-335(it)-336(a)-335(handsome)-335(woman?)-507(or)-335(a)-335(beautiful)-336(horse?)-506(Enough,)-356(he)]TJ -11.956 -13.549 Td [(looks)-280(about)-280(him)-280(as)-280(if)-280(enraptured,)-288(for)-280(he)-280(must)-280(assemble)-280(looks)-280(of)]TJ 0 -13.55 Td [(rapture.)-612(It)-370(is)-371(only)-370(now)-371(that)-371(his)-370(theme)-371(quite)-370(pleases)-371(him:)-491(it)-370(is)]TJ 0 -13.549 Td [(only)-212(now)-212(that)-211(he)-212(becomes)-212(inventive)-211(and)-212(risks)-212(new)-212(and)-211(audacious)]TJ 0 -13.549 Td [(features.)-439(How)-313(he)-313(forces)-313(out)-313(his)-313(theme!)-440(Ah,)-328(take)-313(care!)]TJ/F20 10.9091 Tf 242.066 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(he)-313(not)]TJ -252.975 -13.549 Td [(only)-334(understands)-334(how)-335(to)-668(adorn,)-355(but)-334(also)-335(how)-334(to)-334(gloss)-334(it)-334(over!)]TJ/F16 7.9701 Tf -72.756 0 Td [([245])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(Yes,)-323(he)-308(knows)-308(what)-309(the)-308(colour)-308(of)-309(health)-308(is,)-323(and)-308(he)-308(knows)-308(how)]TJ 0 -13.55 Td [(to)-281(make)-281(it)-281(up,)]TJ/F20 10.9091 Tf 61.013 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(he)-281(is)-281(more)-281(subtle)-281(in)-281(his)-281(self-consciousness)-281(than)]TJ -71.922 -13.549 Td [(I)-336(thought.)-507(And)-336(now)-336(he)-336(is)-336(convinced)-336(that)-336(he)-336(has)-336(convinced)-335(his)]TJ 0 -13.549 Td [(hearers;)-501(he)-417(sets)-417(off)-417(his)-417(impromptus)-418(as)-417(if)-417(they)-417(were)-417(the)-417(most)]TJ 0 -13.549 Td [(important)-331(things)-331(under)-332(the)-331(sun:)-412(he)-331(points)-332(to)-331(his)-331(theme)-331(with)-331(an)]TJ 0 -13.549 Td [(insolent)-322(finger)-322(as)-322(if)-322(it)-322(were)-322(too)-322(good)-322(for)-322(this)-322(world.)]TJ/F20 10.9091 Tf 231.168 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Ah,)-340(how)]TJ -242.077 -13.549 Td [(distrustful)-282(he)-282(is!)-347(He)-282(is)-282(afraid)-282(we)-283(may)-282(get)-282(tired!)]TJ/F20 10.9091 Tf 207.763 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-282(is)-282(why)-282(he)]TJ -218.672 -13.55 Td [(buries)-281(his)-281(melody)-281(in)-282(sweet)-281(notes.)]TJ/F20 10.9091 Tf 146.539 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Now)-281(he)-281(even)-281(appeals)-282(to)-281(our)]TJ -157.448 -13.549 Td [(coarser)-297(senses)-297(that)-297(he)-297(may)-297(excite)-297(us)-297(and)-297(thus)-297(get)-297(us)-297(once)-296(again)]TJ 0 -13.549 Td [(into)-315(his)-314(power.)-444(Listen)-314(to)-314(him)-315(as)-314(he)-315(conjures)-314(up)-315(the)-314(elementary)]TJ 0 -13.549 Td [(force)-250(of)-250(tempestuous)-250(and)-250(thundering)-250(rhythms!)]TJ 11.956 -15.186 Td [(And)-374(now)-375(that)-374(he)-374(sees)-375(that)-374(these)-374(things)-375(have)-374(captivated)-374(our)]TJ -11.956 -13.549 Td [(attention,)-336(strangle)-319(us,)-336(and)-319(almost)-319(overwhelm)-319(us,)-337(he)-318(once)-319(again)]TJ 0 -13.549 Td [(ventures)-273(to)-272(introduce)-273(his)-273(theme)-272(amidst)-273(this)-273(play)-272(of)-273(the)-272(elements)]TJ 0 -13.55 Td [(in)-232(order)-231(to)-232(convince)-231(us,)-236(confused)-231(and)-232(agitated)-231(as)-232(we)-232(are,)-235(that)-231(our)]TJ 0 -13.549 Td [(confusion)-288(and)-288(agitation)-288(are)-287(the)-288(effects)-288(of)-288(his)-288(miraculous)-287(theme.)]TJ 0 -13.549 Td [(And)-341(from)-341(now)-340(onwards)-341(his)-341(hearers)-341(believe)-341(in)-340(him:)-432(as)-341(soon)-340(as)]TJ 0 -13.549 Td [(the)-319(theme)-319(is)-318(heard)-319(once)-319(more)-319(they)-318(are)-319(reminded)-319(of)-319(its)-318(thrilling)]TJ 0 -13.549 Td [(elementary)-263(effects.)-290(The)-263(theme)-263(profits)-263(by)-263(this)-263(recollection)]TJ/F20 10.9091 Tf 250.936 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(now)]TJ -261.845 -13.55 Td [(it)-352(has)-353(become)-352(demoniacal!)-558(What)-352(a)-353(connoisseur)-352(of)-353(the)-352(soul)-352(he)]TJ 0 -13.549 Td [(is!)-311(He)-270(gains)-271(command)-270(over)-270(us)-271(by)-270(all)-270(the)-271(artifices)-270(of)-270(the)-270(popular)]TJ 0 -13.549 Td [(orator.)-250(But)-250(the)-250(music)-250(has)-250(stopped)-250(again.)]TJ/F31 10.9091 Tf 11.956 -15.186 Td [(B.)]TJ/F16 10.9091 Tf 12.407 0 Td [(And)-276(I)-277(am)-276(glad)-276(of)-277(it;)-289(for)-276(I)-277(could)-276(no)-276(longer)-277(bear)-276(listening)-276(to)]TJ -24.363 -13.549 Td [(your)-226(observations!)-243(I)-226(should)-226(prefer)-227(ten)-226(times)-227(over)-226(to)-227(let)-226(myself)-226(be)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +968 0 obj << +/Type /Page +/Contents 969 0 R +/Resources 967 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 966 0 R +>> endobj +970 0 obj << +/D [968 0 R /XYZ 206.908 394.596 null] +>> endobj +967 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +973 0 obj << +/Length 4931 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(209)]TJ +0 g 0 G + 0 -30.759 Td [(deceived)-250(to)-250(knowing)-250(the)-250(truth)-250(once)-250(after)-250(your)-250(version.)]TJ/F16 7.9701 Tf 291.024 0 Td [([246])]TJ/F31 10.9091 Tf -279.068 -15.896 Td [(A.)]TJ/F16 10.9091 Tf 11.622 0 Td [(That)-204(is)-205(just)-204(what)-205(I)-204(wished)-204(to)-205(hear)-204(from)-205(you.)-234(The)-205(best)-204(people)]TJ -23.578 -13.549 Td [(now)-280(are)-281(just)-280(like)-280(you:)-311(you)-280(are)-281(quite)-280(content)-280(to)-281(let)-280(yourselves)-280(be)]TJ 0 -13.549 Td [(deceived.)-459(You)-319(come)-320(here)-319(with)-320(coarse,)-337(lustful)-319(ears,)-337(and)-320(you)-319(do)]TJ 0 -13.55 Td [(not)-228(bring)-229(with)-228(you)-229(your)-228(conscience)-229(of)-228(the)-228(art)-229(of)-228(listening.)-243(On)-228(the)]TJ 0 -13.549 Td [(way)-254(here)-253(you)-253(have)-254(cast)-253(away)-254(your)-253(intellectual)-254(honesty,)-254(and)-253(thus)]TJ 0 -13.549 Td [(you)-200(corrupt)-201(both)-200(art)-200(and)-201(artists.)-233(Whenever)-200(you)-201(applaud)-200(and)-200(cheer)]TJ 0 -13.549 Td [(you)-323(have)-323(in)-323(your)-323(hands)-323(the)-323(conscience)-323(of)-323(the)-323(artists)]TJ/F20 10.9091 Tf 232.271 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-323(woe)]TJ -243.18 -13.549 Td [(to)-359(art)-359(if)-359(they)-359(get)-359(to)-359(know)-359(that)-359(you)-359(cannot)-359(distinguish)-358(between)]TJ 0 -13.55 Td [(innocent)-308(and)-308(guilty)-309(music!)-424(I)-308(do)-309(not)-308(indeed)-308(refer)-308(to)]TJ/F20 10.9091 Tf 230.01 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(good)]TJ/F20 10.9091 Tf 21.818 0 Td [(\035)]TJ/F16 10.9091 Tf 8.206 0 Td [(and)]TJ/F20 10.9091 Tf -264.877 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(bad)]TJ/F20 10.9091 Tf 15.753 0 Td [(\035)]TJ/F16 10.9091 Tf 9.696 0 Td [(music)]TJ/F20 10.9091 Tf 26.062 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(we)-445(meet)-445(with)-445(both)-444(in)-445(the)-445(two)-445(kinds)-445(of)-445(music)]TJ -67.264 -13.549 Td [(mentioned!)-445(but)-316(I)-315(call)-315(innocent)-315(music)-315(that)-315(which)-315(thinks)-315(only)-315(of)]TJ 0 -13.549 Td [(itself)-305(and)-305(believes)-304(only)-305(in)-305(itself,)-318(and)-305(which)-305(on)-305(account)-305(of)-304(itself)]TJ 0 -13.549 Td [(has)-398(forgotten)-397(the)-398(world)-398(at)-397(large)]TJ/F20 10.9091 Tf 144.689 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(this)-398(spontaneous)-397(expression)]TJ -155.598 -13.549 Td [(of)-373(the)-372(most)-373(profound)-373(solitude)-372(which)-373(speaks)-373(of)-372(itself)-373(and)-372(with)]TJ 0 -13.55 Td [(itself,)-317(and)-303(has)-304(entirely)-303(forgotten)-304(that)-304(there)-303(are)-304(listeners,)-316(effects,)]TJ 0 -13.549 Td [(misunderstandings)-373(and)-372(failures)-373(in)-373(the)-372(world)-373(outside.)-618(In)-372(short,)]TJ 0 -13.549 Td [(the)-283(music)-283(which)-283(we)-283(have)-283(just)-283(heard)-283(is)-283(precisely)-283(of)-283(this)-283(rare)-283(and)]TJ 0 -13.549 Td [(noble)-325(type;)-362(and)-325(everything)-324(I)-325(said)-325(about)-324(it)-325(was)-325(a)-324(fable)]TJ/F20 10.9091 Tf 239.427 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(pardon)]TJ -250.336 -13.549 Td [(my)-250(little)-250(trick)-250(if)-250(you)-250(will!)]TJ/F31 10.9091 Tf 11.956 -15.896 Td [(B.)]TJ/F16 10.9091 Tf 12.823 0 Td [(Oh,)-331(then)-314(you)-315(like)]TJ/F31 10.9091 Tf 81.472 0 Td [(this)]TJ/F16 10.9091 Tf 19.194 0 Td [(music,)-331(too?)-443(In)-315(that)-314(case)-315(many)-314(sins)]TJ -125.445 -13.55 Td [(shall)-250(be)-250(forgiven)-250(you!)]TJ/F16 15.7808 Tf 0 -54.067 Td [(256.)]TJ/F16 10.9091 Tf 0 -40.993 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.581 0 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(APPINESS)-496(OF)-497(THE)]TJ/F16 10.9091 Tf 74.31 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(VIL)]TJ/F16 10.9091 Tf 17.236 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(NES)]TJ/F16 10.9091 Tf 15.055 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(These)-363(silent,)-391(gloomy,)-391(and)]TJ -163.903 -13.549 Td [(evil)-241(men)-242(possess)-241(a)-241(peculiar)-241(something)-242(which)-241(you)-241(cannot)-241(dispute)]TJ 0 -13.549 Td [(with)-309(them)]TJ/F20 10.9091 Tf 44.588 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(an)-618(uncommon)-309(and)-310(strange)-309(enjoyment)-309(in)-309(the)]TJ/F31 10.9091 Tf 201.504 0 Td [(dolce)]TJ/F16 7.9701 Tf 34.023 0 Td [([247])]TJ/F31 10.9091 Tf -291.024 -13.549 Td [(far)-388(niente)]TJ/F16 10.9091 Tf 43.622 0 Td [(;)-456(a)-388(sunset)-388(and)-387(evening)-388(rest,)-422(such)-388(as)-387(none)-388(can)-388(enjoy)]TJ -43.622 -13.55 Td [(but)-367(a)-368(heart)-367(which)-367(has)-367(been)-368(too)-367(often)-367(devoured,)-397(lacerated,)-396(and)]TJ 0 -13.549 Td [(poisoned)-250(by)-250(the)-250(passions.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +972 0 obj << +/Type /Page +/Contents 973 0 R +/Resources 971 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 966 0 R +>> endobj +974 0 obj << +/D [972 0 R /XYZ 46.771 515.797 null] +>> endobj +975 0 obj << +/D [972 0 R /XYZ 115.938 106.79 null] +>> endobj +971 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +978 0 obj << +/Length 3519 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(210)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(257.)]TJ/F16 10.9091 Tf 0 -31.978 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(ORDS)]TJ/F16 10.9091 Tf 23.188 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(RESENT)-242(IN)-243(OUR)]TJ/F16 10.9091 Tf 61.141 0 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(INDS)]TJ/F16 10.9091 Tf 18.594 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-177(always)-177(express)-178(our)-177(thoughts)]TJ -142.622 -13.549 Td [(with)-309(those)-309(words)-309(which)-309(lie)-309(nearest)-309(to)-309(hand.)-427(Or)-309(rather,)-324(if)-309(I)-308(may)]TJ 0 -13.549 Td [(reveal)-420(my)-420(full)-420(suspicion;)-504(at)-420(every)-420(moment)-420(we)-420(have)-420(only)-419(the)]TJ 0 -13.549 Td [(particular)-250(thought)-250(for)-250(the)-250(words)-250(that)-250(are)-250(present)-250(in)-250(our)-250(minds.)]TJ/F16 15.7808 Tf 0 -45.053 Td [(258.)]TJ/F16 10.9091 Tf 0 -31.978 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(LATTERING)-431(THE)]TJ/F16 10.9091 Tf 67.072 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(OG)]TJ/F16 10.9091 Tf 11.509 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(You)-315(have)-315(only)-314(to)-315(stroke)-315(this)-314(dog's)-315(coat)]TJ -106.159 -13.549 Td [(once,)-261(and)-259(he)-258(immediately)-259(splutters)-259(and)-259(gives)-258(off)-259(sparks)-259(like)-258(any)]TJ 0 -13.55 Td [(other)-272(flatterer)]TJ/F20 10.9091 Tf 59.911 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-272(he)-272(is)-271(witty)-272(in)-272(his)-272(own)-272(way.)-315(Why)-272(should)-272(we)]TJ -70.82 -13.549 Td [(not)-250(endure)-250(him)-250(thus?)]TJ/F16 15.7808 Tf 0 -45.053 Td [(259.)]TJ/F16 10.9091 Tf 0 -31.978 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.001 0 Td [(Q)]TJ/F16 7.9701 Tf 7.876 0 Td [(UONDAM)]TJ/F16 10.9091 Tf 38.234 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(ANEGYRIST)]TJ/F16 10.9091 Tf 45.158 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(He)-218(has)-218(now)-218(become)-218(silent)-217(now)-218(in)]TJ -135.481 -13.549 Td [(regard)-241(to)-242(me,)-243(although)-241(he)-242(knows)-241(the)-241(truth)-242(and)-241(could)-241(tell)-242(it;)-244(but)-241(it)]TJ 0 -13.549 Td [(would)-238(sound)-238(like)-238(vengeance)]TJ/F20 10.9091 Tf 123.52 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-238(he)-238(values)-238(truth)-238(so)-237(highly,)-241(this)]TJ -134.429 -13.549 Td [(honourable)-250(man!)]TJ/F20 10.9091 Tf 74.226 0 Td [(\035)]TJ/F16 15.7808 Tf -74.226 -45.053 Td [(260.)]TJ/F16 10.9091 Tf 0 -31.978 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 16.637 0 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(MULET)-754(OF)]TJ/F16 10.9091 Tf 49.661 0 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(EPENDENT)]TJ/F16 10.9091 Tf 47.187 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(EN)]TJ/F16 10.9091 Tf 10.624 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(He)-551(who)-552(is)-552(unavoidably)]TJ -169.864 -13.549 Td [(dependent)-452(upon)-452(some)-451(master)-452(ought)-452(to)-452(possess)-452(something)-451(by)]TJ 0 -13.55 Td [(which)-211(he)-210(can)-211(inspire)-211(his)-210(master)-211(with)-210(fear,)-219(and)-211(keep)-210(him)-211(in)-210(check:)]TJ 0 -13.549 Td [(integrity,)-250(for)-250(example,)-250(or)-250(probity,)-250(or)-250(an)-250(evil)-250(tongue.)]TJ/F16 7.9701 Tf -72.756 -26.372 Td [([248])]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +977 0 obj << +/Type /Page +/Contents 978 0 R +/Resources 976 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 966 0 R +>> endobj +979 0 obj << +/D [977 0 R /XYZ 93.543 66.142 null] +>> endobj +976 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +982 0 obj << +/Length 3090 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(211)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(261.)]TJ/F16 10.9091 Tf 0 -55.699 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HY)-330(SO)]TJ/F16 10.9091 Tf 26.949 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(UBLIME)]TJ/F16 10.9091 Tf 30.549 0 Td [(!)]TJ/F20 10.9091 Tf 3.633 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Oh,)-243(I)-241(know)-240(them)-241(well)-241(this)-241(breed)-241(of)-241(animals!)]TJ -88.405 -13.549 Td [(Certainly)-460(it)-460(pleases)-460(them)-460(better)-460(to)-460(walk)-460(on)-460(two)-460(legs)]TJ/F20 10.9091 Tf 249.561 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(like)-460(a)]TJ -254.404 -13.549 Td [(god)]TJ/F20 10.9091 Tf 16.364 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(but)-268(it)-269(pleases)-268(me)-268(better)-269(when)-268(they)-268(fall)-268(back)-269(on)-268(their)-268(four)]TJ -32.117 -13.549 Td [(feet.)-250(This)-250(is)-250(incomparably)-250(more)-250(natural)-250(for)-250(them!)]TJ/F16 15.7808 Tf 0 -68.774 Td [(262.)]TJ/F16 10.9091 Tf 0 -55.699 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.99 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(EMON)-548(OF)]TJ/F16 10.9091 Tf 42.382 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(OWER)]TJ/F16 10.9091 Tf 23.464 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Neither)-400(necessity)-401(nor)-400(desire,)-438(but)-400(the)]TJ -115.08 -13.549 Td [(love)-370(of)-370(power,)-400(is)-370(the)-369(demon)-370(of)-370(mankind.)-610(You)-370(may)-370(give)-369(men)]TJ 0 -13.549 Td [(everything)-251(possible)]TJ/F20 10.9091 Tf 85.154 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(health,)-251(food,)-251(shelter,)-251(enjoyment)]TJ/F20 10.9091 Tf 138.195 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-251(they)]TJ -245.167 -13.549 Td [(are)-237(and)-236(remain)-237(unhappy)-237(and)-236(capricious,)-240(for)-236(the)-237(demon)-237(waits)-236(and)]TJ 0 -13.55 Td [(waits;)-314(and)-293(must)-293(be)-292(satisfied.)-379(Let)-292(everything)-293(else)-293(be)-293(taken)-292(away)]TJ 0 -13.549 Td [(from)-378(men,)-411(and)-378(let)-379(this)-378(demon)-378(be)-379(satisfied,)-410(and)-379(then)-378(they)-378(will)]TJ 0 -13.549 Td [(nearly)-258(be)-258(happy)]TJ/F20 10.9091 Tf 69.848 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(as)-258(happy)-258(as)-258(men)-257(and)-258(demons)-258(can)-258(be;)-262(but)-258(why)]TJ -80.757 -13.549 Td [(do)-232(I)-233(repeat)-232(this?)-244(Luther)-233(has)-232(already)-233(said)-232(it,)-236(and)-232(better)-233(than)-232(I)-232(have)]TJ 0 -13.549 Td [(done,)-250(in)-250(the)-250(verses:)]TJ/F20 9.8629 Tf 19.637 -43.793 Td [(\034)]TJ/F16 9.8629 Tf 4.379 0 Td [(And)-250(though)-250(they)-250(take)-250(our)-250(life,)]TJ -4.379 -12.822 Td [(Goods,)-250(honour,)-250(children,)-250(wife,)]TJ 0 -12.821 Td [(Yet)-250(is)-250(their)-250(profit)-250(small,)]TJ 0 -12.822 Td [(These)-250(things)-250(shall)-250(vanish)-250(all,)]TJ 0 -12.822 Td [(The)-250(Kingdom)-250(it)-250(remaineth.)]TJ/F20 9.8629 Tf 107.387 0 Td [(\035)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +981 0 obj << +/Type /Page +/Contents 982 0 R +/Resources 980 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 966 0 R +>> endobj +980 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +985 0 obj << +/Length 4128 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(212)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 11.956 -30.759 Td [(The)-250(Kingdom!)-250(there)-250(it)-250(is)-250(again!)]TJ/F16 7.9701 Tf 137.857 3.959 Td [(7)]TJ/F16 15.7808 Tf -149.813 -53.3 Td [(263.)]TJ/F16 10.9091 Tf 0 -36.267 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(ONTRADICTION)]TJ/F16 10.9091 Tf 70.812 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(NCARNATE)-1331(AND)]TJ/F16 10.9091 Tf 81.865 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(NIMATED)]TJ/F16 10.9091 Tf 36.743 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-973(is)-973(a)]TJ -221.842 -13.549 Td [(physiological)-448(contradiction)-448(in)-448(what)-448(is)-896(called)-448(genius:)-645(genius)]TJ/F16 7.9701 Tf -72.755 0 Td [([249])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(possesses)-354(on)-355(the)-354(one)-354(hand)-355(a)-354(great)-354(deal)-355(of)-354(savage)-354(disorder)-354(and)]TJ 0 -13.55 Td [(involuntary)-400(movement,)-437(and)-400(on)-399(the)-400(other)-400(hand)-399(a)-400(great)-400(deal)-399(of)]TJ 0 -13.549 Td [(superior)-488(activity)-487(in)-488(this)-487(movement.)-963(Joined)-488(to)-487(this)-488(a)-487(genius)]TJ 0 -13.549 Td [(possesses)-452(a)-452(mirror)-453(which)-452(reflects)-452(the)-452(two)-452(movements)-452(beside)]TJ 0 -13.549 Td [(one)-341(another,)-363(and)-340(within)-341(one)-340(another,)-363(but)-341(often)-340(opposed)-341(to)-340(one)]TJ 0 -13.549 Td [(another.)-486(Genius)-329(in)-329(consequence)-329(of)-328(this)-329(sight)-329(is)-329(often)-328(unhappy,)]TJ 0 -13.55 Td [(and)-334(if)-335(it)-334(feels)-334(its)-335(greatest)-334(happiness)-335(in)-334(creating,)-355(it)-335(is)-334(because)-334(it)]TJ 0 -13.549 Td [(forgets)-251(that)-250(precisely)-251(then,)-251(with)-250(the)-251(highest)-251(determinate)-250(activity,)]TJ 0 -13.549 Td [(it)-401(does)-400(something)-401(fantastic)-400(and)-401(irrational)-400(\050such)-401(is)-400(all)-401(art\051)-400(and)]TJ 0 -13.549 Td [(cannot)-250(help)-250(doing)-250(it.)]TJ/F16 15.7808 Tf 0 -49.342 Td [(264.)]TJ/F16 10.9091 Tf 0 -36.266 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(ECEIVING)]TJ/F16 10.9091 Tf 43.381 0 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(NE)]TJ/F16 10.9091 Tf 10.624 0 Td [(')]TJ/F16 7.9701 Tf 1.964 0 Td [(S)]TJ/F16 10.9091 Tf 10.186 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(ELF)]TJ/F16 10.9091 Tf 14.171 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Envious)-528(men)-528(with)-527(a)-528(discriminating)]TJ -115.781 -13.55 Td [(intuition)-348(endeavour)-348(not)-347(to)-348(become)-348(too)-348(closely)-348(acquainted)-347(with)]TJ 0 -13.549 Td [(their)-384(rivals)-384(in)-384(order)-384(that)-384(they)-384(may)-384(feel)-384(themselves)-384(superior)-383(to)]TJ 0 -13.549 Td [(them.)]TJ/F16 15.7808 Tf 0 -49.342 Td [(265.)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 98.681 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 99.77 91.869 Td [(7)]TJ/F16 8.9664 Tf 5.729 -3.809 Td [(A)-179(hit)-179(at)-180(the)-179(German)-179(Empire,)-194(which)-179(Nietzsche)-179(always)-179(despised,)-194(since)-179(it)-179(led)-180(to)]TJ -11.956 -10.959 Td [(the)-166(utter)-167(extinction)-166(of)-166(the)-167(old)-166(German)-167(spirit.)]TJ/F20 8.9664 Tf 155.133 0 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(Kingdom)]TJ/F20 8.9664 Tf 33.875 0 Td [(\035)]TJ/F16 8.9664 Tf 5.473 0 Td [(\050in)]TJ/F20 8.9664 Tf 11.453 0 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(Kingdom)-166(of)-167(God)]TJ/F20 8.9664 Tf 59.767 0 Td [(\035)]TJ/F16 8.9664 Tf 3.981 0 Td [(\051)]TJ -277.644 -10.959 Td [(and)]TJ/F20 8.9664 Tf 15.052 0 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(Empire)]TJ/F20 8.9664 Tf 26.397 0 Td [(\035)]TJ/F16 8.9664 Tf 6.086 0 Td [(are)-235(both)-234(represented)-235(by)-235(the)-234(one)-235(German)-235(word)]TJ/F31 8.9664 Tf 165.229 0 Td [(Reich)]TJ/F16 8.9664 Tf 20.416 0 Td [(.)]TJ/F20 8.9664 Tf 2.242 0 Td [(\024)]TJ/F16 8.9664 Tf 8.966 0 Td [(T)]TJ/F16 7.9701 Tf 5.479 0 Td [(R)]TJ/F16 8.9664 Tf 5.316 0 Td [(.)]TJ/F35 8.9664 Tf 2.241 0 Td [(f)]TJ/F16 7.9701 Tf 4.608 0 Td [(FNS)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +984 0 obj << +/Type /Page +/Contents 985 0 R +/Resources 983 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 966 0 R +>> endobj +986 0 obj << +/D [984 0 R /XYZ 271.303 419.018 null] +>> endobj +983 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R /F35 77 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +989 0 obj << +/Length 3604 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(213)]TJ +0 g 0 G + 0 -30.759 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HERE)-498(IS)-498(A)]TJ/F16 10.9091 Tf 45.554 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(IME)-498(FOR)-498(THE)]TJ/F16 10.9091 Tf 57.509 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(HEATRE)]TJ/F16 10.9091 Tf 31.435 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-364(the)-364(imagination)-364(of)]TJ -168.13 -13.549 Td [(a)-359(people)-359(begins)-359(to)-359(diminish,)-387(there)-359(arises)-359(the)-359(desire)-359(to)-359(have)-359(its)]TJ 0 -13.549 Td [(legends)-431(represented)-432(on)-431(the)-431(stage:)-613(it)-431(then)-432(tolerates)-431(the)-431(coarse)]TJ 0 -13.549 Td [(substitutes)-389(for)-390(imagination.)-668(In)-389(the)-389(age)-390(of)-389(the)-389(epic)-389(rhapsodist,)]TJ 0 -13.55 Td [(however,)-372(the)-347(theatre)-348(itself,)-371(and)-348(the)-347(actor)-348(dressed)-347(up)-348(as)-347(a)-347(hero,)]TJ 0 -13.549 Td [(form)-263(an)-263(obstacle)-263(in)-264(the)-263(path)-263(of)-263(the)-263(imagination)-263(instead)-263(of)-263(acting)]TJ 0 -13.549 Td [(as)-317(wings)-316(for)-317(it)]TJ/F20 10.9091 Tf 64.296 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(too)-317(near,)-333(too)-316(definite,)-334(too)-316(heavy,)-333(and)-317(with)-317(too)]TJ -75.205 -13.549 Td [(little)-250(of)-250(dreamland)-250(and)-250(the)-250(flights)-250(of)-250(birds)-250(about)-250(them.)]TJ/F16 7.9701 Tf 291.024 -26.178 Td [([250])]TJ/F16 15.7808 Tf -291.024 -42.431 Td [(266.)]TJ/F16 10.9091 Tf 0 -31.734 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(ITHOUT)]TJ/F16 10.9091 Tf 31.541 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(HARM)]TJ/F16 10.9091 Tf 23.91 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(He)-173(lacks)-173(charm)-172(and)-173(knows)-173(it.)-224(Ah,)-189(how)-172(skilful)]TJ -86.663 -13.55 Td [(he)-237(is)-236(in)-237(masking)-236(this)-237(defect!)-246(He)-236(does)-237(it)-236(by)-237(a)-237(strict)-236(virtue,)-239(gloomy)]TJ 0 -13.549 Td [(looks,)-357(and)-335(acquired)-335(distrust)-335(of)-335(all)-335(men,)-357(and)-335(of)-335(existence)-335(itself;)]TJ 0 -13.549 Td [(by)-228(coarse)-227(jests,)-232(by)-228(contempt)-227(for)-228(a)-227(more)-228(refined)-227(manner)-228(of)-227(living,)]TJ 0 -13.549 Td [(by)-372(pathos)-372(and)-372(pretensions,)-402(and)-372(by)-372(a)-372(cynical)-371(philosophy)]TJ/F20 10.9091 Tf 251.852 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(yea,)]TJ -262.761 -13.549 Td [(he)-415(has)-414(even)-415(developed)-414(into)-414(a)-415(character)-414(through)-415(the)-414(continual)]TJ 0 -13.55 Td [(knowledge)-250(of)-250(his)-250(deficiency.)]TJ/F16 15.7808 Tf 0 -44.809 Td [(267.)]TJ/F16 10.9091 Tf 0 -31.735 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HY)-637(SO)]TJ/F16 10.9091 Tf 31.85 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(ROUD)]TJ/F16 10.9091 Tf 22.579 0 Td [(?)]TJ/F20 10.9091 Tf 4.844 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(A)-465(noble)-466(character)-466(is)-466(distinguished)-465(from)-466(a)]TJ -86.547 -13.549 Td [(vulgar)-311(one)-311(by)-310(the)-311(fact)-311(that)-311(the)-311(latter)-310(has)-311(not)-311(at)-311(ready)-310(command)]TJ 0 -13.549 Td [(a)-354(certain)-354(number)-354(of)-355(habits)-354(and)-354(points)-354(of)-354(view)-354(like)-354(the)-354(former:)]TJ 0 -13.549 Td [(fate)-241(willed)-241(that)-242(they)-241(should)-241(not)-241(be)-241(his)-242(either)-241(by)-241(inheritance)-241(or)-241(by)]TJ 0 -13.549 Td [(education.)]TJ/F16 15.7808 Tf 0 -44.81 Td [(268.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +988 0 obj << +/Type /Page +/Contents 989 0 R +/Resources 987 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 991 0 R +>> endobj +990 0 obj << +/D [988 0 R /XYZ 46.771 397.153 null] +>> endobj +987 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +994 0 obj << +/Length 4678 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(214)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.455 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(RATOR)]TJ/F16 10.9091 Tf 27.011 0 Td [(')]TJ/F16 7.9701 Tf 1.963 0 Td [(S)]TJ/F16 10.9091 Tf 7.262 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(CYLLA)-355(AND)]TJ/F16 10.9091 Tf 49.488 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(HARYBDIS)]TJ/F16 10.9091 Tf 40.735 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(How)-259(difficult)-260(it)-259(was)-260(in)]TJ -181.435 -13.549 Td [(Athens)-238(to)-237(speak)-238(in)-238(such)-237(a)-238(way)-238(as)-237(to)-238(win)-238(over)-237(the)-238(hearers)-238(to)-237(one's)]TJ 0 -13.549 Td [(cause)-379(without)-379(repelling)-380(them)-379(at)-379(the)-379(same)-380(time)-379(by)-379(the)-379(form)-379(in)]TJ 0 -13.549 Td [(which)-224(one's)-224(speech)-224(was)-224(cast,)-229(or)-224(withdrawing)-224(their)-224(attention)-224(from)]TJ 0 -13.55 Td [(the)-244(cause)-243(itself)-243(by)-244(this)-243(form!)-248(How)-244(difficult)-243(it)-244(still)-243(is)-244(to)-243(write)-243(thus)]TJ 0 -13.549 Td [(in)-250(France!)]TJ/F16 15.7808 Tf 0 -41.638 Td [(269.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(ICK)]TJ/F16 10.9091 Tf 17.161 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(EOPLE)-431(AND)]TJ/F16 10.9091 Tf 48.931 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(RT)]TJ/F16 10.9091 Tf 10.186 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(For)-315(all)-315(kinds)-315(of)-315(sadness)-315(and)-315(misery)-315(of)]TJ -109.921 -13.549 Td [(soul)-223(we)-223(should)-222(first)-223(of)-223(all)-222(try)-446(a)-223(change)-222(of)-223(diet)-223(and)-223(severe)-222(manual)]TJ/F16 7.9701 Tf -72.755 0 Td [([251])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(labour;)-251(but)-251(in)-250(such)-251(cases)-250(men)-251(are)-250(in)-251(the)-251(habit)-250(of)-251(having)-250(recourse)]TJ 0 -13.549 Td [(to)-269(mental)-270(intoxicants,)-274(to)-269(art)-270(for)-269(example)]TJ/F20 10.9091 Tf 176.149 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(which)-269(is)-270(both)-269(to)-269(their)]TJ -187.058 -13.549 Td [(own)-334(detriment)-334(and)-333(that)-334(of)-334(art!)-501(Can)-334(you)-333(not)-334(see)-334(that)-334(when)-333(you)]TJ 0 -13.55 Td [(call)-250(for)-250(art)-250(as)-250(sick)-250(people)-250(you)-250(make)-250(the)-250(artists)-250(themselves)-250(sick?)]TJ/F16 15.7808 Tf 0 -41.637 Td [(270.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(PPARENT)]TJ/F16 10.9091 Tf 43.044 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(OLERATION)]TJ/F16 10.9091 Tf 45.597 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(Those)-699(are)-698(good,)-811(benevolent,)-811(and)]TJ -116.82 -13.55 Td [(rational)-442(words)-442(on)-442(and)-442(in)-442(favour)-442(of)-442(science,)-490(but,)-490(alas!)-826(I)-441(see)]TJ 0 -13.549 Td [(behind)-387(these)-388(words)-387(your)-387(toleration)-387(of)-388(science.)-662(In)-387(a)-387(corner)-387(of)]TJ 0 -13.549 Td [(your)-380(inmost)-379(mind)-380(you)-380(think,)-412(in)-379(spite)-380(of)-380(all)-379(you)-380(say,)-412(that)]TJ/F31 10.9091 Tf 263.147 0 Td [(it)-380(is)]TJ -263.147 -13.549 Td [(not)-340(necessary)-340(for)-339(you)]TJ/F16 10.9091 Tf 96.561 0 Td [(,)-362(that)-340(it)-340(shows)-340(magnanimity)-339(on)-340(your)-340(part)]TJ -96.561 -13.549 Td [(to)-432(admit)-433(and)-432(even)-432(to)-432(advocate)-433(it,)-478(more)-432(especially)-432(as)-432(science)]TJ 0 -13.55 Td [(on)-334(its)-333(part)-334(does)-333(not)-334(exhibit)-334(this)-333(magnanimity)-334(in)-333(regard)-334(to)-333(your)]TJ 0 -13.549 Td [(opinion!)-918(Do)-473(you)-472(know)-473(that)-472(you)-473(have)-473(no)-472(right)-473(whatever)-472(to)]TJ 0 -13.549 Td [(exercise)-344(this)-344(toleration?)-532(that)-344(this)-344(condescension)-344(of)-344(yours)-344(is)-343(an)]TJ 0 -13.549 Td [(even)-433(coarser)-433(disparagement)-433(of)-434(science)-433(than)-433(any)-433(of)-433(that)-433(open)]TJ 0 -13.549 Td [(scorn)-272(which)-272(a)-272(presumptuous)-272(priest)-272(or)-272(artist)-272(might)-272(allow)-272(himself)]TJ 0 -13.549 Td [(to)-458(indulge)-457(in)-458(towards)-458(science?)-873(What)-457(is)-458(lacking)-458(in)-457(you)-458(is)-457(a)]TJ 0 -13.55 Td [(strong)-364(sense)-364(for)-364(everything)-364(that)-364(is)-365(true)-364(and)-364(actual,)-392(you)-364(do)-364(not)]TJ 0 -13.549 Td [(feel)-312(grieved)-312(and)-312(worried)-311(to)-312(find)-312(that)-312(science)-312(is)-312(in)-311(contradiction)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +993 0 obj << +/Type /Page +/Contents 994 0 R +/Resources 992 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 991 0 R +>> endobj +995 0 obj << +/D [993 0 R /XYZ 220.244 366.679 null] +>> endobj +992 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +998 0 obj << +/Length 4828 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(215)]TJ +0 g 0 G + 0 -30.759 Td [(to)-299(your)-298(own)-299(sentiments,)-311(you)-298(are)-299(unacquainted)-298(with)-299(that)-298(intense)]TJ 0 -13.549 Td [(desire)-266(for)-267(knowledge)-266(ruling)-267(over)-266(you)-267(like)-266(a)-267(law,)-270(you)-267(do)-266(not)-266(feel)]TJ 0 -13.549 Td [(a)-237(duty)-237(in)-236(the)-237(need)-237(of)-237(being)-237(present)-236(with)-237(your)-237(own)-237(eyes)-236(wherever)]TJ 0 -13.549 Td [(knowledge)-234(exists,)-236(and)-234(to)-233(let)-234(nothing)-233(that)-234(is)]TJ/F20 10.9091 Tf 187.99 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(known)]TJ/F20 10.9091 Tf 29.694 0 Td [(\035)]TJ/F16 10.9091 Tf 7.391 0 Td [(escape)-234(you.)]TJ -229.919 -13.55 Td [(You)-182(do)-183(not)-182(know)-182(that)-183(which)-182(you)-182(are)-183(treating)-182(with)-182(such)-182(toleration!)]TJ 0 -13.549 Td [(and)-572(it)-286(is)-286(only)-287(because)-286(you)-286(do)-286(not)-286(know)-286(it)-286(that)-286(you)-286(can)-286(succeed)]TJ/F16 7.9701 Tf 291.024 0 Td [([252])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(in)-339(adopting)-340(such)-339(a)-339(gracious)-339(attitude)-340(towards)-339(it.)-518(You,)-361(forsooth,)]TJ 0 -13.549 Td [(would)-218(look)-218(upon)-217(science)-218(with)-218(hatred)-218(and)-217(fanaticism)-218(if)-218(it)-218(for)-217(once)]TJ 0 -13.549 Td [(cast)-287(its)-288(shining)-287(and)-287(illuminating)-287(glance)-288(upon)-287(you!)-362(What)-287(does)-287(it)]TJ 0 -13.55 Td [(matter)-346(to)-345(us,)-370(then,)-370(if)-345(you)-346(do)-345(exhibit)-346(toleration)]TJ/F20 10.9091 Tf 207.045 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-346(towards)-345(a)]TJ -217.954 -13.549 Td [(phantom!)-250(and)-250(not)-250(even)-250(towards)-250(us!)]TJ/F20 10.9091 Tf 153.611 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-250(what)-250(do)-250(we)-250(matter!)]TJ/F16 15.7808 Tf -164.52 -42.817 Td [(271.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(ESTIVE)]TJ/F16 10.9091 Tf 33.542 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(OODS)]TJ/F16 10.9091 Tf 21.695 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-559(is)-559(exactly)-559(those)-558(men)-559(who)-559(aspire)-559(most)]TJ -84.637 -13.549 Td [(ardently)-541(towards)-541(power)-541(who)-541(feel)-541(it)-541(indescribably)-540(agreeable)]TJ 0 -13.549 Td [(to)-243(be)-242(overpowered!)-248(to)-242(sink)-243(suddenly)-243(and)-242(deeply)-243(into)-242(a)-243(feeling)-242(as)]TJ 0 -13.549 Td [(into)-302(a)-302(whirlpool!)-406(To)-302(suffer)-302(the)-302(reins)-302(to)-302(be)-302(snatched)-302(out)-302(of)-302(their)]TJ 0 -13.549 Td [(hand,)-234(and)-230(to)-230(watch)-230(a)-230(movement)-230(which)-230(takes)-230(them)-230(they)-230(know)-229(not)]TJ 0 -13.55 Td [(where!)-586(Whatever)-362(or)-361(whoever)-362(may)-362(be)-362(the)-362(person)-362(or)-362(thing)-361(that)]TJ 0 -13.549 Td [(renders)-194(us)-195(this)-194(service,)-205(it)-195(is)-194(nevertheless)-194(a)-194(great)-195(service:)-222(we)-194(are)-194(so)]TJ 0 -13.549 Td [(happy)-266(and)-266(breathless,)-270(and)-266(feel)-266(around)-266(us)-266(an)-266(exceptional)-265(silence,)]TJ 0 -13.549 Td [(as)-290(if)-291(we)-290(were)-291(in)-290(the)-291(most)-290(central)-291(bowels)-290(of)-291(the)-290(earth.)-372(To)-290(be)-290(for)]TJ 0 -13.549 Td [(once)-301(entirely)-301(powerless!)-402(the)-301(plaything)-301(of)-301(the)-301(elementary)-300(forces)]TJ 0 -13.55 Td [(of)-229(nature!)-243(There)-229(is)-228(a)-229(restfulness)-229(in)-229(this)-229(happiness,)-233(a)-229(casting)-228(away)]TJ 0 -13.549 Td [(of)-241(the)-241(great)-242(burden,)-242(a)-242(descent)-241(without)-241(fatigue,)-243(as)-241(if)-241(one)-241(had)-241(been)]TJ 0 -13.549 Td [(given)-250(up)-250(to)-250(the)-250(blind)-250(force)-250(of)-250(gravity.)]TJ 11.956 -13.646 Td [(This)-419(is)-418(the)-419(dream)-419(of)-418(the)-419(mountain)-419(climber,)-461(who,)-460(although)]TJ -11.956 -13.549 Td [(he)-320(sees)-320(his)-319(goal)-320(far)-320(above)-320(him,)-337(nevertheless)-320(falls)-320(asleep)-320(on)-319(the)]TJ 0 -13.549 Td [(way)-329(from)-330(utter)-329(exhaustion,)-349(and)-329(dreams)-329(of)-330(the)-329(happiness)-329(of)-329(the)]TJ 0 -13.549 Td [(contrast)]TJ/F20 10.9091 Tf 34.539 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(this)-312(effortless)-313(rolling)-312(down)-312(hill.)-437(I)-312(describe)-312(happiness)]TJ -41.774 -13.55 Td [(as)-337(I)-336(imagine)-337(it)-337(to)-337(be)-336(in)-337(our)-337(present-day)-337(society,)-358(the)-337(badgered,)]TJ/F16 7.9701 Tf 287.35 0 Td [([253])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(ambitious)-342(society)-341(of)-342(Europe)-341(and)-341(America.)-525(Now)-341(and)-342(then)-341(they)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +997 0 obj << +/Type /Page +/Contents 998 0 R +/Resources 996 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 991 0 R +>> endobj +999 0 obj << +/D [997 0 R /XYZ 65.645 450.429 null] +>> endobj +1000 0 obj << +/D [997 0 R /XYZ 46.771 79.691 null] +>> endobj +996 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1003 0 obj << +/Length 5139 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(216)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F31 10.9091 Tf 0 -30.759 Td [(wish)]TJ/F16 10.9091 Tf 25.392 0 Td [(to)-494(fall)-493(back)-494(into)-493(impotence)]TJ/F20 10.9091 Tf 127.584 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(this)-494(enjoyment)-493(is)-494(offered)]TJ -163.885 -13.549 Td [(them)-377(by)-377(wars,)-408(arts,)-409(religions,)-408(and)-377(geniuses.)-631(When)-377(a)-377(man)-376(has)]TJ 0 -13.549 Td [(temporarily)-160(abandoned)-159(himself)-159(to)-160(a)-159(momentary)-160(impression)-159(which)]TJ 0 -13.549 Td [(devours)-292(and)-293(crushes)-292(everything)]TJ/F20 10.9091 Tf 139.236 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-292(this)-293(is)-292(the)-293(modern)-292(festive)]TJ -150.145 -13.55 Td [(mood)]TJ/F20 10.9091 Tf 24.851 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(he)-200(afterwards)-200(becomes)-199(freer,)-210(colder,)-210(more)-200(refreshed,)-209(and)]TJ -35.76 -13.549 Td [(more)-335(strict,)-356(and)-334(again)-335(strives)-335(tirelessly)-335(after)-334(the)-335(contrary)-335(of)-334(all)]TJ 0 -13.549 Td [(this:)-250(power.)]TJ/F16 15.7808 Tf 0 -60.925 Td [(272.)]TJ/F16 10.9091 Tf 0 -30.86 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 15.109 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(URIFICATION)-563(OF)]TJ/F16 10.9091 Tf 70.069 0 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(ACES)]TJ/F16 10.9091 Tf 20.371 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-411(is)-412(probable)-411(that)-411(there)-412(are)-411(no)]TJ -139.195 -13.549 Td [(pure)-234(races,)-237(but)-233(only)-234(races)-234(which)-233(have)-234(become)-234(purified,)-237(and)-233(even)]TJ 0 -13.55 Td [(these)-411(are)-410(extremely)-411(rare.)]TJ/F16 7.9701 Tf 112.478 3.959 Td [(8)]TJ/F16 10.9091 Tf 12.463 -3.959 Td [(We)-411(more)-410(often)-411(meet)-410(with)-411(crossed)]TJ -124.941 -13.549 Td [(races,)-386(among)-359(whom,)-386(together)-359(with)-359(the)-359(defects)-359(in)-359(the)-358(harmony)]TJ 0 -13.549 Td [(of)-344(the)-344(bodily)-344(forms)-345(\050for)-344(example)-344(when)-344(the)-344(eyes)-344(do)-344(not)-344(accord)]TJ 0 -13.549 Td [(with)-291(the)-291(mouth\051)-291(we)-291(necessarily)-291(always)-291(find)-291(defects)-291(of)-290(harmony)]TJ 0 -13.549 Td [(in)-356(habits)-356(and)-356(appreciations.)-569(\050Livingstone)-356(heard)-356(some)-356(one)-356(say,)]TJ/F20 10.9091 Tf 0 -13.55 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(God)-422(created)-421(white)-422(and)-421(black)-422(men,)-464(but)-422(the)-421(devil)-422(created)-421(the)]TJ -4.844 -13.549 Td [(half-castes.)]TJ/F20 10.9091 Tf 49.375 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(\051)]TJ -42.263 -13.869 Td [(Crossed)-341(races)-342(are)-341(always)-341(at)-341(the)-342(same)-341(time)-341(crossed)-683(cultures)]TJ/F16 7.9701 Tf -84.711 0 Td [([254])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(and)-287(crossed)-287(moralities:)-324(they)-287(are,)-296(as)-287(a)-287(rule,)-296(more)-287(evil,)-296(cruel,)-296(and)]TJ 0 -13.549 Td [(restless.)-634(Purity)-379(is)-378(the)-378(final)-378(result)-378(of)-378(innumerable)-378(adjustments,)]TJ 0 -13.549 Td [(absorptions,)-457(and)-415(eliminations;)-498(and)-415(progress)-416(towards)-415(purity)-415(in)]TJ 0 -13.549 Td [(a)-368(race)-368(is)-368(shown)-368(by)-369(the)-368(fact)-368(that)-368(the)-368(latent)-368(strength)-368(in)-368(the)-368(race)]TJ 0 -13.549 Td [(is)-383(more)-384(and)-383(more)-384(restricted)-383(to)-383(a)-384(few)-383(special)-384(functions,)-416(whilst)]TJ 0 -13.55 Td [(it)-378(formerly)-379(had)-378(to)-379(carry)-378(out)-379(too)-378(many)-379(and)-378(often)-378(contradictory)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 131.558 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 99.77 124.746 Td [(8)]TJ/F16 8.9664 Tf 5.729 -3.809 Td [(This)-250(sentence)-250(is)-249(a)-250(complete)-250(refutation)-250(of)-250(a)-250(book)-249(which)-250(caused)-250(so)-250(much)-250(stir)]TJ -11.956 -10.959 Td [(in)-263(Germany)-263(about)-264(a)-263(decade)-263(ago,)-267(and)-263(in)-263(England)-263(quite)-264(recently,)-266(Chamberlain's)]TJ/F31 8.9664 Tf 0 -10.959 Td [(Nineteenth)-415(Century)]TJ/F16 8.9664 Tf 71.464 0 Td [(,)-456(in)-416(which)-415(a)-415(purely)-415(imaginary)-415(Teutonic)-415(race)-416(is)-415(held)-415(up)]TJ -71.464 -10.959 Td [(as)-488(the)-488(Chosen)-488(People)-488(of)-488(the)-488(world.)-964(Nietzsche)-488(says)-488(elsewhere,)]TJ/F20 8.9664 Tf 248.755 0 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(Peoples)]TJ -252.736 -10.959 Td [(and)-343(Countries,)]TJ/F20 8.9664 Tf 53.132 0 Td [(\035)]TJ/F16 8.9664 Tf 7.053 0 Td [(aphorism)-343(21,)]TJ/F20 8.9664 Tf 50.934 0 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(Associate)-343(with)-342(no)-343(man)-343(who)-342(takes)-343(part)-343(in)-342(the)]TJ -115.1 -10.959 Td [(mendacious)-250(race-swindle.)]TJ/F20 8.9664 Tf 93.125 0 Td [(\035\024)]TJ/F16 8.9664 Tf 12.948 0 Td [(T)]TJ/F16 7.9701 Tf 5.478 0 Td [(R)]TJ/F16 8.9664 Tf 5.316 0 Td [(.)]TJ/F35 8.9664 Tf 2.242 0 Td [(f)]TJ/F16 7.9701 Tf 4.607 0 Td [(FNS)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1002 0 obj << +/Type /Page +/Contents 1003 0 R +/Resources 1001 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 991 0 R +>> endobj +47 0 obj << +/D [1002 0 R /XYZ 93.543 411.413 null] +>> endobj +1004 0 obj << +/D [1002 0 R /XYZ 335.912 222.832 null] +>> endobj +1001 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R /F35 77 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1007 0 obj << +/Length 4379 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(217)]TJ +0 g 0 G + 0 -30.759 Td [(things.)-661(Such)-387(a)-387(restriction)-387(will)-387(always)-387(have)-387(the)-387(appearance)-387(of)]TJ 0 -13.549 Td [(an)-503(impoverishment,)-567(and)-503(must)-503(be)-503(judged)-503(with)-503(prudence)-503(and)]TJ 0 -13.549 Td [(moderation.)-861(In)-453(the)-454(long)-453(run,)-505(however,)-504(when)-453(the)-454(process)-453(of)]TJ 0 -13.549 Td [(purification)-523(has)-524(come)-523(to)-524(a)-523(successful)-523(termination,)-592(all)-523(those)]TJ 0 -13.55 Td [(forces)-316(which)-316(were)-316(formerly)-315(wasted)-316(in)-316(the)-316(struggle)-316(between)-315(the)]TJ 0 -13.549 Td [(disharmonious)-377(qualities)-377(are)-377(at)-377(the)-377(disposal)-377(of)-377(the)-377(organism)-377(as)]TJ 0 -13.549 Td [(a)-427(whole,)-471(and)-427(this)-427(is)-427(why)-427(purified)-427(races)-427(have)-427(always)-426(become)]TJ 0 -13.549 Td [(stronger)-418(and)-417(more)-418(beautiful.)]TJ/F20 10.9091 Tf 129.096 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-418(Greeks)-417(may)-418(serve)-417(us)-418(as)-418(a)]TJ -140.005 -13.549 Td [(model)-269(of)-269(a)-269(purified)-270(race)-269(and)-269(culture!)]TJ/F20 10.9091 Tf 161.201 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-269(it)-269(is)-269(to)-269(be)-270(hoped)-269(that)]TJ -172.11 -13.55 Td [(some)-250(day)-250(a)-250(pure)-250(European)-250(race)-250(and)-250(culture)-250(may)-250(arise.)]TJ/F16 15.7808 Tf 0 -45.025 Td [(273.)]TJ/F16 10.9091 Tf 0 -31.95 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(RAISE)]TJ/F16 10.9091 Tf 23.026 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Here)-292(is)-291(some)-292(one)-292(who,)-302(you)-291(perceive,)-302(wishes)-292(to)-292(praise)]TJ -42.728 -13.549 Td [(you:)-450(you)-349(bite)-350(your)-350(lips)-350(and)-349(brace)-350(up)-350(your)-350(heart:)-449(Oh,)-375(that)]TJ/F31 10.9091 Tf 263.656 0 Td [(that)]TJ/F16 10.9091 Tf -263.656 -13.549 Td [(cup)-310(might)-310(go)-310(hence!)-431(But)-310(it)-310(does)-310(not,)-326(it)-310(comes!)-430(let)-310(us)-310(therefore)]TJ 0 -13.55 Td [(drink)-377(the)-377(sweet)-377(impudence)-376(of)-377(the)-377(panegyrist,)-409(let)-377(us)-376(overcome)]TJ 0 -13.549 Td [(the)-228(disgust)-229(and)-228(profound)-228(contempt)-229(that)-228(we)-228(feel)-229(for)-228(the)-228(innermost)]TJ 0 -13.549 Td [(substance)-230(of)-230(his)-230(praise,)-234(let)-230(us)-230(assume)-230(a)-230(look)-230(of)-230(thankful)-229(joy)]TJ/F20 10.9091 Tf 257.001 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(for)]TJ -267.91 -13.549 Td [(he)-398(wished)-398(to)-398(make)-398(himself)-397(agreeable)-398(to)-398(us!)-694(And)-398(now)-398(that)-397(it)]TJ 0 -13.549 Td [(is)-339(all)-339(over)-339(we)-339(know)-678(that)-340(he)-339(feels)-339(greatly)-339(exalted;)-383(he)-339(has)-339(been)]TJ/F16 7.9701 Tf 291.024 0 Td [([255])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(victorious)-284(over)-285(us.)-353(Yes,)-292(and)-285(also)-284(over)-284(himself,)-293(the)-284(villain!)]TJ/F20 10.9091 Tf 257.001 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(for)]TJ -267.91 -13.549 Td [(it)-250(was)-250(no)-250(easy)-250(matter)-250(for)-250(him)-250(to)-250(wring)-250(this)-250(praise)-250(from)-250(himself.)]TJ/F16 15.7808 Tf 0 -45.025 Td [(274.)]TJ/F16 10.9091 Tf 0 -31.95 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.19 0 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(IGHTS)-322(AND)]TJ/F16 10.9091 Tf 45.86 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(RIVILEGES)-322(OF)]TJ/F16 10.9091 Tf 56.492 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(AN)]TJ/F16 10.9091 Tf 11.509 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-235(human)-236(beings)-235(are)-235(the)]TJ -170.393 -13.549 Td [(only)-241(creatures)-241(who,)-242(when)-241(things)-241(do)-241(not)-241(go)-240(well)-241(with)-241(us,)-243(can)-240(blot)]TJ 0 -13.549 Td [(ourselves)-276(out)-275(like)-276(a)-276(clumsy)-275(sentence,)]TJ/F20 10.9091 Tf 163.192 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(whether)-276(we)-275(do)-276(so)-276(out)-275(of)]TJ -174.101 -13.55 Td [(honour)-266(for)-267(humanity)-266(or)-266(pity)-267(for)-266(it,)-271(or)-266(on)-266(account)-267(of)-266(the)-266(aversion)]TJ 0 -13.549 Td [(we)-250(feel)-250(towards)-250(ourselves.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1006 0 obj << +/Type /Page +/Contents 1007 0 R +/Resources 1005 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 991 0 R +>> endobj +1008 0 obj << +/D [1006 0 R /XYZ 139.797 224.413 null] +>> endobj +1005 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1011 0 obj << +/Length 3997 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(218)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(275.)]TJ/F16 10.9091 Tf 0 -29.938 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.533 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(RANSFORMED)]TJ/F16 10.9091 Tf 57.377 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(EING)]TJ/F16 10.9091 Tf 19.033 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Now)-267(he)-266(becomes)-267(virtuous;)-275(but)-267(only)]TJ -124.186 -13.55 Td [(for)-343(the)-342(sake)-343(of)-343(hurting)-342(others)-343(by)-343(being)-342(so.)-528(Don't)-343(pay)-343(so)-342(much)]TJ 0 -13.549 Td [(attention)-250(to)-250(him.)]TJ/F16 15.7808 Tf 0 -43.013 Td [(276.)]TJ/F16 10.9091 Tf 0 -29.939 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(OW)]TJ/F16 10.9091 Tf 16.803 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(FTEN)]TJ/F16 10.9091 Tf 19.925 0 Td [(!)-323(H)]TJ/F16 7.9701 Tf 15.035 0 Td [(OW)]TJ/F16 10.9091 Tf 16.803 0 Td [(U)]TJ/F16 7.9701 Tf 7.876 0 Td [(NEXPECTED)]TJ/F16 10.9091 Tf 46.49 0 Td [(!)]TJ/F20 10.9091 Tf 3.632 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(How)-323(may)-323(married)-324(men)-323(have)]TJ -153.226 -13.549 Td [(some)-240(morning)-241(awakened)-240(to)-241(the)-240(fact)-240(that)-241(their)-240(young)-241(wife)-240(is)-240(dull,)]TJ 0 -13.549 Td [(although)-399(she)-398(thinks)-399(quite)-398(the)-399(contrary!)-695(not)-399(to)-398(speak)-399(of)-398(those)]TJ 0 -13.55 Td [(wives)-250(whose)-250(flesh)-250(is)-250(willing)-250(but)-250(whose)-250(intellect)-250(is)-250(weak!)]TJ/F16 15.7808 Tf 0 -43.013 Td [(277.)]TJ/F16 10.9091 Tf 0 -29.939 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(ARM)-1204(AND)]TJ/F16 10.9091 Tf 54.617 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(OLD)]TJ/F16 10.9091 Tf 25.977 0 Td [(V)]TJ/F16 7.9701 Tf 7.876 0 Td [(IRTUES)]TJ/F16 10.9091 Tf 27.896 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Courage)-881(is)-880(sometimes)-881(the)]TJ -147.577 -13.549 Td [(consequence)-537(of)-537(cold)-537(and)-537(unshaken)-537(resolution,)-609(and)-537(at)-537(other)]TJ 0 -13.549 Td [(times)-224(of)-224(a)-223(fiery)-224(and)-224(reckless)-223(\351lan.)-242(For)-223(these)-224(two)-224(kinds)-224(of)-223(courage)]TJ 0 -13.549 Td [(there)-198(is)-197(only)-198(the)-198(one)-198(name!)]TJ/F20 10.9091 Tf 115.61 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-198(how)-197(different,)-209(nevertheless,)-416(are)]TJ/F16 7.9701 Tf -199.275 0 Td [([256])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(cold)-241(virtues)-241(and)-240(warm)-241(virtues!)-247(and)-241(the)-241(man)-240(would)-241(be)-241(a)-241(fool)-240(who)]TJ 0 -13.549 Td [(could)-322(suppose)-321(that)]TJ/F20 10.9091 Tf 86.274 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(goodness)]TJ/F20 10.9091 Tf 40.604 0 Td [(\035)]TJ/F16 10.9091 Tf 8.351 0 Td [(could)-321(only)-322(be)-321(brought)-322(about)-321(by)]TJ -140.073 -13.549 Td [(warmth,)-224(and)-218(no)-218(less)-218(a)-217(fool)-218(he)-218(who)-218(would)-217(only)-218(attribute)-218(it)-218(to)-217(cold.)]TJ 0 -13.549 Td [(The)-233(truth)-233(is)-233(that)-232(mankind)-233(has)-233(found)-233(both)-233(warm)-233(and)-233(cold)-232(courage)]TJ 0 -13.549 Td [(very)-255(useful,)-257(yet)-255(not)-256(often)-255(enough)-256(to)-255(prevent)-255(it)-256(from)-255(setting)-255(them)]TJ 0 -13.55 Td [(both)-250(in)-250(the)-250(category)-250(of)-250(precious)-250(stones.)]TJ/F16 15.7808 Tf 0 -43.013 Td [(278.)]TJ/F16 10.9091 Tf 0 -29.939 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)-512(GRACIOUS)]TJ/F16 10.9091 Tf 59.518 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(EMORY)]TJ/F16 10.9091 Tf 28.78 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(A)-374(man)-374(of)-374(high)-374(rank)-374(will)-374(do)-374(well)-374(to)]TJ -118.299 -13.549 Td [(develop)-237(a)-238(gracious)-237(memory,)-240(that)-237(is,)-240(to)-237(note)-238(all)-237(the)-237(good)-237(qualities)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1010 0 obj << +/Type /Page +/Contents 1011 0 R +/Resources 1009 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 991 0 R +>> endobj +1012 0 obj << +/D [1010 0 R /XYZ 358.582 233.939 null] +>> endobj +1009 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1015 0 obj << +/Length 3716 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(219)]TJ +0 g 0 G + 0 -30.759 Td [(of)-378(people)-377(and)-378(remember)-378(them)-377(particularly;)-442(for)-377(in)-378(this)-378(way)-377(he)]TJ 0 -13.549 Td [(holds)-150(them)-150(in)-151(an)-150(agreeable)-150(dependence.)-217(A)-150(man)-150(may)-150(also)-150(act)-150(in)-150(this)]TJ 0 -13.549 Td [(way)-281(towards)-281(himself:)-312(whether)-281(or)-281(not)-281(he)-281(has)-281(a)-281(gracious)-280(memory)]TJ 0 -13.549 Td [(determines)-473(in)-473(the)-472(end)-473(the)-473(superiority,)-528(gentleness,)-529(or)-472(distrust)]TJ 0 -13.55 Td [(with)-268(which)-269(he)-268(observes)-269(his)-268(own)-269(inclinations)-268(and)-268(intentions,)-273(and)]TJ 0 -13.549 Td [(finally)-250(even)-250(the)-250(nature)-250(of)-250(these)-250(inclinations)-250(and)-250(intentions.)]TJ/F16 15.7808 Tf 0 -42.141 Td [(279.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HEREIN)-399(WE)-400(BECOME)]TJ/F16 10.9091 Tf 84.374 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(RTISTS)]TJ/F16 10.9091 Tf 26.573 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(He)-292(who)-292(makes)-292(an)-292(idol)-291(of)-292(some)]TJ -142.758 -13.549 Td [(one)-306(endeavours)-306(to)-306(justify)-306(himself)-306(in)-306(his)-306(own)-306(eyes)-306(by)-305(idealising)]TJ 0 -13.549 Td [(this)-194(person:)-222(in)-194(other)-194(words,)-205(he)-194(becomes)-194(an)-194(artist)-194(that)-194(he)-194(may)-194(have)]TJ 0 -13.549 Td [(a)-281(clear)-280(conscience.)-343(When)-280(he)-281(suffers)-281(he)-281(does)-280(not)-281(suffer)-281(from)-280(his)]TJ 0 -13.549 Td [(ignorance,)-312(but)-300(from)-300(the)-300(lie)-300(he)-299(has)-300(told)-300(himself)-300(to)-300(make)-299(himself)]TJ 0 -13.55 Td [(ignorant.)-736(The)-413(inmost)-412(misery)-412(and)-412(desire)-412(of)-412(such)-412(a)-412(man)]TJ/F20 10.9091 Tf 253.968 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)]TJ -264.877 -13.549 Td [(all)-397(passionate)-396(lovers)-397(are)-397(included)-396(in)-397(this)-397(category)]TJ/F20 10.9091 Tf 226.012 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(cannot)-397(be)]TJ -236.921 -13.549 Td [(exhausted)-250(by)-250(normal)-250(means.)]TJ/F16 7.9701 Tf 291.024 -24.004 Td [([257])]TJ/F16 15.7808 Tf -291.024 -39.763 Td [(280.)]TJ/F16 10.9091 Tf 0 -29.065 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(HILDLIKE)]TJ/F16 10.9091 Tf 37.18 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Those)-280(who)-279(live)-280(like)-279(children)]TJ/F20 10.9091 Tf 126.124 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(those)-280(who)-279(have)-280(not)]TJ -195.127 -13.55 Td [(to)-192(struggle)-191(for)-192(their)-191(daily)-192(bread,)-203(and)-192(do)-191(not)-192(think)-191(that)-192(their)-191(actions)]TJ 0 -13.549 Td [(have)-250(any)-250(ultimate)-250(signification)]TJ/F20 10.9091 Tf 134.837 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(remain)-250(childlike.)]TJ/F16 15.7808 Tf -145.746 -42.141 Td [(281.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(UR)]TJ/F16 10.9091 Tf 16.071 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(GO)-627(DESIRES)]TJ/F16 10.9091 Tf 53.836 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(VERYTHING)]TJ/F16 10.9091 Tf 46.482 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-459(would)-458(seem)-459(as)-458(if)-459(men)-458(in)]TJ -151.233 -13.549 Td [(general)-342(were)-343(only)-342(inspired)-342(by)-343(the)-342(desire)-342(to)-343(possess:)-434(languages)]TJ 0 -13.549 Td [(at)-443(least)-442(would)-443(permit)-443(of)-443(this)-442(supposition,)-491(for)-443(they)-443(view)-442(past)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1014 0 obj << +/Type /Page +/Contents 1015 0 R +/Resources 1013 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1017 0 R +>> endobj +1016 0 obj << +/D [1014 0 R /XYZ 46.771 260.374 null] +>> endobj +1013 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1020 0 obj << +/Length 3787 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(220)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(actions)-278(from)-279(the)-278(standpoint)-278(that)-278(we)-278(have)-279(been)-278(put)-278(in)-278(possession)]TJ 0 -13.549 Td [(of)-306(something)]TJ/F20 10.9091 Tf 57.889 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(I)]TJ/F31 10.9091 Tf 6.975 0 Td [(have)]TJ/F16 10.9091 Tf 23.94 0 Td [(spoken,)-321(struggled,)-320(conquered)]TJ/F20 10.9091 Tf 129.394 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(as)-306(if)-307(to)]TJ -249.704 -13.549 Td [(say,)-200(I)-187(am)-187(now)-186(in)-187(possession)-187(of)-187(my)-187(word,)-200(my)-187(struggle,)-199(my)-187(victory.)]TJ 0 -13.549 Td [(How)-360(greedy)-359(man)-360(appears)-359(in)-360(this)-359(light!)-578(he)-360(cannot)-359(even)-360(let)-359(the)]TJ 0 -13.55 Td [(past)-250(escape)-250(him:)-250(he)-250(even)-250(wishes)-250(to)]TJ/F31 10.9091 Tf 154.822 0 Td [(have)]TJ/F16 10.9091 Tf 23.324 0 Td [(it)-250(still!)]TJ/F16 15.7808 Tf -178.146 -42.717 Td [(282.)]TJ/F16 10.9091 Tf 0 -29.643 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(ANGER)-508(IN)]TJ/F16 10.9091 Tf 43.963 0 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(EAUTY)]TJ/F16 10.9091 Tf 27.002 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(This)-372(woman)-371(is)-372(beautiful)-372(and)-371(intelligent:)]TJ -99.756 -13.55 Td [(alas,)-322(how)-307(much)-308(more)-307(intelligent)-308(she)-307(would)-308(have)-307(become)-308(if)-307(she)]TJ 0 -13.549 Td [(had)-250(not)-250(been)-250(beautiful!)]TJ/F16 15.7808 Tf 0 -42.718 Td [(283.)]TJ/F16 10.9091 Tf 0 -29.642 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(OMESTIC)-658(AND)]TJ/F16 10.9091 Tf 62.731 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ENTAL)]TJ/F16 10.9091 Tf 31.362 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(EACE)]TJ/F16 10.9091 Tf 20.81 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Our)-481(habitual)-481(mood)-481(depends)]TJ -152.179 -13.55 Td [(upon)-250(the)-250(mood)-250(in)-250(which)-250(we)-250(maintain)-250(our)-250(habitual)-250(entourage.)]TJ/F16 15.7808 Tf 0 -42.717 Td [(284.)]TJ/F16 10.9091 Tf 0 -29.643 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(EW)]TJ/F16 10.9091 Tf 16.014 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HINGS)-454(AS)]TJ/F16 10.9091 Tf 41.776 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(LD)]TJ/F16 10.9091 Tf 14.246 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(NES)]TJ/F16 10.9091 Tf 15.056 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Many)-332(people)-332(seem)-332(irritated)-332(when)]TJ -131.023 -13.549 Td [(something)-242(new)-243(is)-242(told)-242(them:)-492(they)-242(feel)-243(the)-242(ascendancy)-242(which)-242(the)]TJ/F16 7.9701 Tf -72.755 0 Td [([258])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(news)-250(has)-250(given)-250(to)-250(the)-250(person)-250(who)-250(has)-250(learnt)-250(it)-250(first.)]TJ/F16 15.7808 Tf 0 -42.717 Td [(285.)]TJ/F16 10.9091 Tf 0 -29.643 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HAT)-331(ARE)-331(THE)]TJ/F16 10.9091 Tf 55.729 0 Td [(L)]TJ/F16 7.9701 Tf 6.665 0 Td [(IMITS)-331(OF)-331(THE)]TJ/F16 10.9091 Tf 55.291 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(GO)]TJ/F16 10.9091 Tf 11.509 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-242(majority)-242(of)-242(people)-242(take)]TJ -159.795 -13.55 Td [(under)-420(their)-420(protection,)-463(as)-420(it)-420(were,)-463(something)-420(that)-420(they)-420(know,)]TJ 0 -13.549 Td [(as)-389(if)-390(the)-389(fact)-389(of)-389(knowing)-390(it)-389(was)-389(sufficient)-389(in)-390(itself)-389(to)-389(make)-389(it)]TJ 0 -13.549 Td [(their)-261(property.)-282(The)-260(acquisitiveness)-261(of)-261(the)-260(egoistic)-261(feeling)-261(has)-260(no)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1019 0 obj << +/Type /Page +/Contents 1020 0 R +/Resources 1018 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1017 0 R +>> endobj +1021 0 obj << +/D [1019 0 R /XYZ 219.533 192.699 null] +>> endobj +1018 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1024 0 obj << +/Length 4427 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(221)]TJ +0 g 0 G + 0 -30.759 Td [(limits:)-450(Great)-350(men)-350(speak)-350(as)-350(if)-350(they)-350(had)-350(behind)-350(them)-350(the)-349(whole)]TJ 0 -13.549 Td [(of)-260(time,)-264(and)-260(had)-260(placed)-261(themselves)-260(at)-261(the)-260(head)-261(of)-260(this)-260(enormous)]TJ 0 -13.549 Td [(host;)-236(and)-230(good)-229(women)-229(boast)-229(of)-230(the)-229(beauty)-229(of)-230(their)-229(children,)-233(their)]TJ 0 -13.549 Td [(clothes,)-339(their)-321(dog,)-339(their)-321(physician,)-339(or)-321(their)-321(native)-321(town,)-339(but)-321(the)]TJ 0 -13.55 Td [(only)-305(thing)-305(they)-305(dare)-304(not)-305(say)-305(is,)]TJ/F20 10.9091 Tf 141.301 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(I)-305(am)-305(all)-304(that.)]TJ/F20 10.9091 Tf 56.94 0 Td [(\035)]TJ/F31 10.9091 Tf 8.169 0 Td [(Chi)-305(non)-305(ha)-304(non)]TJ -211.254 -13.549 Td [(\350)]TJ/F20 10.9091 Tf 4.844 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(as)-250(they)-250(say)-250(in)-250(Italy.)]TJ/F16 15.7808 Tf -15.753 -41.229 Td [(286.)]TJ/F16 10.9091 Tf 0 -28.153 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(OMESTIC)]TJ/F16 10.9091 Tf 42.303 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(NIMALS)]TJ/F16 10.9091 Tf 30.549 0 Td [(,)-672(P)]TJ/F16 7.9701 Tf 16.12 0 Td [(ETS)-919(AND)-918(THE)]TJ/F16 10.9091 Tf 68.894 0 Td [(L)]TJ/F16 7.9701 Tf 6.665 0 Td [(IKE)]TJ/F16 10.9091 Tf 13.279 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Could)-672(there)-671(be)]TJ -207.198 -13.55 Td [(anything)-230(more)-229(repugnant)-230(than)-230(the)-229(sentimentality)-230(which)-230(is)-229(shown)]TJ 0 -13.549 Td [(to)-374(plants)-375(and)-374(animals)]TJ/F20 10.9091 Tf 96.49 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-374(this)-375(on)-374(the)-374(part)-375(of)-374(a)-374(creature)-374(who)]TJ -107.399 -13.549 Td [(from)-284(the)-284(very)-284(beginning)-284(has)-284(made)-284(such)-284(ravages)-284(among)-284(them)-284(as)]TJ 0 -13.549 Td [(their)-365(most)-366(ferocious)-365(enemy,)]TJ/F20 10.9091 Tf 125.573 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-365(who)-366(ends)-365(by)-365(even)-366(claiming)]TJ -136.482 -13.549 Td [(affectionate)-318(feelings)-319(from)-318(his)-319(weakened)-318(and)-319(mutilated)-318(victims!)]TJ 0 -13.55 Td [(Before)-243(this)-244(kind)-243(of)]TJ/F20 10.9091 Tf 84.556 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(nature)]TJ/F20 10.9091 Tf 27.262 0 Td [(\035)]TJ/F16 10.9091 Tf 7.5 0 Td [(man)-243(must)-244(above)-244(all)-243(be)-244(serious,)-244(if)-244(he)]TJ -124.162 -13.549 Td [(is)-250(any)-250(sort)-250(of)-250(a)-250(thinking)-250(being.)]TJ/F16 15.7808 Tf 0 -41.228 Td [(287.)]TJ/F16 10.9091 Tf 0 -28.154 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(WO)]TJ/F16 10.9091 Tf 18.554 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(RIENDS)]TJ/F16 10.9091 Tf 28.78 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(They)-484(were)-484(friends)-484(once,)-542(but)-484(now)-484(they)-483(have)]TJ -73.701 -13.549 Td [(ceased)-248(to)-249(be)-248(so,)-249(and)-249(both)-248(of)-249(them)-497(broke)-248(off)-249(the)-248(friendship)-249(at)-248(the)]TJ/F16 7.9701 Tf 291.023 0 Td [([259])]TJ/F16 10.9091 Tf -291.023 -13.55 Td [(same)-245(time,)-247(the)-245(one)-246(because)-245(he)-246(believed)-245(himself)-246(to)-245(be)-246(too)-245(greatly)]TJ 0 -13.549 Td [(misunderstood,)-281(and)-275(the)-274(other)-275(because)-275(he)-274(thought)-275(he)-275(was)-274(known)]TJ 0 -13.549 Td [(too)-241(intimately)]TJ/F20 10.9091 Tf 60.814 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-241(both)-240(were)-241(wrong!)-247(For)-241(neither)-240(of)-241(them)-241(knew)]TJ -71.723 -13.549 Td [(himself)-250(well)-250(enough.)]TJ/F16 15.7808 Tf 0 -41.229 Td [(288.)]TJ/F16 10.9091 Tf 0 -28.154 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(HE)]TJ/F16 10.9091 Tf 13.488 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(OMEDY)-359(OF)-360(THE)]TJ/F16 10.9091 Tf 63.489 0 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(OBLE)]TJ/F16 10.9091 Tf 23.673 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(OULS)]TJ/F16 10.9091 Tf 20.81 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Those)-263(who)-262(cannot)-263(succeed)]TJ -162.98 -13.549 Td [(in)-262(exhibiting)-261(a)-262(noble)-262(and)-261(cordial)-262(familiarity)-261(endeavour)-262(to)-262(let)-261(the)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1023 0 obj << +/Type /Page +/Contents 1024 0 R +/Resources 1022 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1017 0 R +>> endobj +1025 0 obj << +/D [1023 0 R /XYZ 194.801 203.271 null] +>> endobj +1022 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1028 0 obj << +/Length 4251 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(222)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(nobleness)-238(of)-239(their)-238(nature)-238(be)-239(seen)-238(by)-238(their)-239(exercise)-238(of)-238(reserve)-238(and)]TJ 0 -13.549 Td [(strictness,)-209(and)-198(a)-199(certain)-199(contempt)-198(for)-199(familiarity,)-209(as)-198(if)-199(their)-198(strong)]TJ 0 -13.549 Td [(sense)-250(of)-250(confidence)-250(were)-250(ashamed)-250(to)-250(show)-250(itself.)]TJ/F16 15.7808 Tf 0 -43.208 Td [(289.)]TJ/F16 10.9091 Tf 0 -30.132 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HERE)-271(WE)-272(MAY)-272(SAY)]TJ/F16 10.9091 Tf 76.394 0 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(OTHING)-271(AGAINST)]TJ/F16 10.9091 Tf 69.842 0 Td [(V)]TJ/F16 7.9701 Tf 7.877 0 Td [(IRTUE)]TJ/F16 10.9091 Tf 23.464 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Among)-198(cowards)]TJ -209.389 -13.55 Td [(it)-334(is)-335(thought)-334(bad)-335(form)-334(to)-334(say)-335(anything)-334(against)-335(bravery,)-355(for)-334(any)]TJ 0 -13.549 Td [(expression)-335(of)-335(this)-335(kind)-335(would)-335(give)-335(rise)-335(to)-335(some)-335(contempt;)-377(and)]TJ 0 -13.549 Td [(unfeeling)-211(people)-211(are)-212(irritated)-211(when)-211(anything)-211(is)-211(said)-211(against)-211(pity.)]TJ/F16 7.9701 Tf 276.147 3.959 Td [(9)]TJ/F16 15.7808 Tf -276.147 -47.167 Td [(290.)]TJ/F16 10.9091 Tf 0 -30.132 Td [(A)-338(W)]TJ/F16 7.9701 Tf 21.86 0 Td [(ASTE)]TJ/F16 10.9091 Tf 19.925 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-338(find)-338(that)-338(with)-338(irritable)-337(and)-338(abrupt)-338(people)-338(their)]TJ -55.422 -13.549 Td [(first)-396(words)-396(and)-396(actions)-395(generally)-396(afford)-396(no)-396(indication)-396(of)-395(their)]TJ 0 -13.55 Td [(actual)-328(character)]TJ/F20 10.9091 Tf 69.602 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(they)-328(are)-328(prompted)-328(by)-328(circumstances,)-348(and)-328(are)]TJ -80.511 -13.549 Td [(to)-517(some)-1034(extent)-517(simply)-517(reproductions)-517(of)-517(the)-517(spirit)-517(of)-517(these)]TJ/F16 7.9701 Tf -72.755 0 Td [([260])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(circumstances.)-1042(Because,)-581(however,)-580(as)-514(the)-514(words)-514(have)-514(been)]TJ 0 -13.549 Td [(uttered)-410(and)-410(the)-410(deeds)-410(done,)-450(the)-410(subsequent)-410(words)-410(and)-409(deeds,)]TJ 0 -13.549 Td [(indicating)-310(the)-310(real)-310(nature)-310(of)-310(such)-310(people,)-325(have)-310(often)-310(to)-310(be)-309(used)]TJ 0 -13.55 Td [(to)-250(reconcile,)-250(amend,)-250(or)-250(extinguish)-250(the)-250(former.)]TJ/F16 15.7808 Tf 0 -43.207 Td [(291.)]TJ/F16 10.9091 Tf 0 -30.133 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(RROGANCE)]TJ/F16 10.9091 Tf 43.835 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Arrogance)-475(is)-475(an)-475(artificial)-474(and)-475(simulated)-475(pride;)]TJ -65.349 -13.549 Td [(but)-364(it)-364(is)-365(precisely)-364(the)-364(essential)-364(nature)-365(of)-364(pride)-364(to)-364(be)-364(incapable)]TJ 0 -13.549 Td [(of)-323(artifice,)-340(simulation,)-341(or)-323(hypocrisy)]TJ/F20 10.9091 Tf 158.093 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-323(thus)-322(arrogance)-323(is)-323(the)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 98.681 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 99.77 91.869 Td [(9)]TJ/F16 8.9664 Tf 5.729 -3.809 Td [(The)-268(fiercest)-268(protests)-268(against)-268(Nietzsche's)-268(teaching)-268(even)-268(now)-268(come)-269(from)-268(the)]TJ/F20 8.9664 Tf -11.956 -10.959 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(unfeeling)-349(people.)]TJ/F20 8.9664 Tf 63.14 0 Td [(\035)]TJ/F16 8.9664 Tf 7.109 0 Td [(Hence)-349(the)-349(difficulty)]TJ/F20 8.9664 Tf 73.486 0 Td [(\024)]TJ/F16 8.9664 Tf 8.967 0 Td [(now)-349(happily)-349(past)]TJ/F20 8.9664 Tf 63.04 0 Td [(\024)]TJ/F16 8.9664 Tf 8.966 0 Td [(of)-349(introducing)]TJ -228.689 -10.959 Td [(him)-250(into)-250(Anglo-Saxon)-250(countries.)]TJ/F20 8.9664 Tf 117.558 0 Td [(\024)]TJ/F16 8.9664 Tf 8.967 0 Td [(T)]TJ/F16 7.9701 Tf 5.478 0 Td [(R)]TJ/F16 8.9664 Tf 5.316 0 Td [(.)]TJ/F35 8.9664 Tf 2.242 0 Td [(f)]TJ/F16 7.9701 Tf 4.608 0 Td [(FNS)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1027 0 obj << +/Type /Page +/Contents 1028 0 R +/Resources 1026 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1017 0 R +>> endobj +1029 0 obj << +/D [1027 0 R /XYZ 136.341 263.101 null] +>> endobj +1026 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F35 77 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1032 0 obj << +/Length 4389 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(223)]TJ +0 g 0 G + 0 -30.759 Td [(hypocrisy)-278(of)-277(the)-278(incapacity)-278(for)-278(hypocrisy,)-284(a)-278(very)-278(difficult)-277(thing,)]TJ 0 -13.549 Td [(and)-260(one)-259(which)-260(is)-260(a)-259(failure)-260(in)-259(most)-260(cases.)-279(But)-260(if)-259(we)-260(suppose)-259(that,)]TJ 0 -13.549 Td [(as)-412(most)-411(frequently)-412(happens,)-452(the)-412(presumptuous)-412(person)-411(betrays)]TJ 0 -13.549 Td [(himself,)-513(then)-461(a)-460(treble)-460(annoyance)-461(falls)-460(to)-461(his)-460(lot:)-671(people)-460(are)]TJ 0 -13.55 Td [(angry)-203(with)-202(him)-203(because)-203(he)-203(has)-202(endeavoured)-203(to)-203(deceive)-202(them,)-212(and)]TJ 0 -13.549 Td [(because)-253(he)-254(wished)-253(to)-253(show)-253(himself)-254(superior)-253(to)-253(them,)-254(and)-253(finally)]TJ 0 -13.549 Td [(they)-370(laugh)-370(at)-370(him)-371(because)-370(he)-370(failed)-370(in)-370(both)-370(these)-370(endeavours.)]TJ 0 -13.549 Td [(How)-396(earnestly,)-431(therefore,)-432(should)-396(we)-395(dissuade)-396(our)-395(fellow-men)]TJ 0 -13.549 Td [(from)-250(arrogance!)]TJ/F16 15.7808 Tf 0 -45.026 Td [(292.)]TJ/F16 10.9091 Tf 0 -31.95 Td [(A)-180(S)]TJ/F16 7.9701 Tf 15.909 0 Td [(PECIES)-247(OF)]TJ/F16 10.9091 Tf 40.691 0 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(ISCONCEPTION)]TJ/F16 10.9091 Tf 57.56 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-180(we)-181(hear)-180(somebody)-180(speak)-181(it)]TJ -137.495 -13.549 Td [(is)-206(often)-206(sufficient)-206(for)-207(his)-206(pronunciation)-206(of)-206(a)-206(single)-206(consonant)-206(\050the)]TJ 0 -13.549 Td [(letter)-212(r,)-220(for)-212(example\051)-212(to)-212(fill)-212(us)-212(with)-212(doubts)-212(as)-212(to)-212(the)-212(honesty)-212(of)-212(his)]TJ 0 -13.549 Td [(feelings:)-258(we)-254(are)-253(not)-254(accustomed)-254(to)-254(this)-254(particular)-253(pronunciation,)]TJ 0 -13.55 Td [(and)-356(should)-356(have)-356(to)-357(make)-356(it)-356(ourselves)-356(as)-356(it)-356(were)-356(arbitrarily)]TJ/F20 10.9091 Tf 263.656 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(it)]TJ -274.565 -13.549 Td [(sounds)]TJ/F20 10.9091 Tf 32.53 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(forced)]TJ/F20 10.9091 Tf 27.862 0 Td [(\035)]TJ/F16 10.9091 Tf 9.292 0 Td [(to)-204(us.)-234(This)-204(is)-204(the)-204(domain)-204(of)-204(the)-204(greatest)-204(possible)]TJ/F16 7.9701 Tf 216.496 0 Td [([261])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(misconception:)-311(and)-280(it)-280(is)-280(the)-281(same)-280(with)-280(the)-280(style)-281(of)-280(a)-280(writer)-280(who)]TJ 0 -13.549 Td [(has)-378(certain)-378(habits)-378(which)-378(are)-377(not)-378(the)-378(habits)-378(of)-378(everybody.)-633(His)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(artlessness)]TJ/F20 10.9091 Tf 46.658 0 Td [(\035)]TJ/F16 10.9091 Tf 9.203 0 Td [(is)-400(felt)-399(as)-400(such)-399(only)-400(by)-400(himself,)-437(and)-399(precisely)-400(in)]TJ -60.705 -13.55 Td [(regard)-395(to)-396(that)-395(which)-396(he)-395(himself)-396(feels)-395(to)-396(be)]TJ/F20 10.9091 Tf 200.607 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(forced)]TJ/F20 10.9091 Tf 27.862 0 Td [(\035)]TJ/F16 10.9091 Tf 9.157 0 Td [(\050because)]TJ -242.47 -13.549 Td [(he)-301(has)-302(yielded)-301(in)-301(this)-301(matter)-302(to)-301(the)-301(prevailing)-302(fashion)-301(and)-301(to)-301(so)]TJ 0 -13.549 Td [(called)]TJ/F20 10.9091 Tf 29.706 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(good)-335(taste)]TJ/F20 10.9091 Tf 45.469 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(\051,)-356(he)-335(may)-335(perhaps)-335(give)-335(pleasure)-335(and)-335(inspire)]TJ -84.863 -13.549 Td [(confidence.)]TJ/F16 15.7808 Tf 0 -45.025 Td [(293.)]TJ/F16 10.9091 Tf 0 -31.95 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HANKFUL)]TJ/F16 10.9091 Tf 38.073 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(One)-229(superfluous)-228(grain)-228(of)-229(gratitude)-228(and)-229(piety)-228(makes)]TJ -58.375 -13.55 Td [(one)-237(suffer)-237(as)-237(from)-237(a)-237(vice)]TJ/F20 10.9091 Tf 107.43 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)-237(spite)-237(of)-237(all)-237(one's)-237(independence)-237(and)]TJ -118.339 -13.549 Td [(honesty)-250(one)-250(begins)-250(to)-250(have)-250(a)-250(bad)-250(conscience.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1031 0 obj << +/Type /Page +/Contents 1032 0 R +/Resources 1030 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1017 0 R +>> endobj +1033 0 obj << +/D [1031 0 R /XYZ 119.074 265.06 null] +>> endobj +1030 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1036 0 obj << +/Length 3345 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(224)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(294.)]TJ/F16 10.9091 Tf 0 -28.82 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(AINTS)]TJ/F16 10.9091 Tf 23.464 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-410(is)-411(the)-410(most)-410(sensual)-410(men)-411(who)-410(find)-410(it)-410(necessary)-411(to)]TJ -43.166 -13.549 Td [(avoid)-250(women)-250(and)-250(to)-250(torture)-250(their)-250(bodies.)]TJ/F16 15.7808 Tf 0 -41.895 Td [(295.)]TJ/F16 10.9091 Tf 0 -28.82 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 15.378 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(UBTLETY)-597(OF)]TJ/F16 10.9091 Tf 55.998 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(ERVING)]TJ/F16 10.9091 Tf 30.103 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(One)-436(of)-436(the)-436(most)-436(subtle)-436(tasks)-436(in)]TJ -133.913 -13.549 Td [(the)-385(great)-385(art)-384(of)-385(serving)-385(is)-385(that)-385(of)-384(serving)-385(a)-385(more)-385(than)-384(usually)]TJ 0 -13.549 Td [(ambitious)-227(man,)-232(who,)-232(indeed,)-231(is)-228(excessively)-227(egoistic)-227(in)-227(all)-227(things,)]TJ 0 -13.549 Td [(but)-394(is)-394(entirely)-393(adverse)-394(to)-394(being)-394(thought)-394(so)-393(\050this)-394(is)-394(part)-394(of)-393(his)]TJ 0 -13.55 Td [(ambition\051.)-373(He)-291(requires)-291(that)-291(everything)-291(shall)-291(be)-291(according)-291(to)-290(his)]TJ 0 -13.549 Td [(own)-426(will)-427(and)-426(humour,)-471(yet)-426(in)-427(such)-426(a)-426(way)-427(as)-426(to)-427(give)-426(him)-426(the)]TJ 0 -13.549 Td [(appearance)-389(of)-390(always)-389(having)-389(sacrificed)-390(himself,)-424(and)-389(of)-389(rarely)]TJ 0 -13.549 Td [(desiring)-250(anything)-250(for)-250(himself)-250(alone.)]TJ/F16 7.9701 Tf -72.756 -23.758 Td [([262])]TJ/F16 15.7808 Tf 72.756 -39.517 Td [(296.)]TJ/F16 10.9091 Tf 0 -28.82 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(UELLING)]TJ/F16 10.9091 Tf 34.526 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(I)-370(think)-369(it)-370(a)-370(great)-370(advantage,)-399(said)-370(some)-370(one,)-400(to)-369(be)]TJ -56.04 -13.549 Td [(able)-271(to)-272(fight)-271(a)-272(duel)]TJ/F20 10.9091 Tf 82.74 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(if,)-277(of)-271(course,)-277(it)-271(is)-272(absolutely)-271(necessary;)-282(for)]TJ -93.649 -13.549 Td [(I)-300(have)-300(at)-300(all)-300(times)-300(brave)-300(companions)-300(about)-300(me.)-400(The)-300(duel)-300(is)-300(the)]TJ 0 -13.549 Td [(last)-311(means)-310(of)-311(thoroughly)-311(honourable)-310(suicide)-311(left)-311(to)-310(us;)-341(but)-311(it)-310(is)]TJ 0 -13.55 Td [(unfortunately)-250(a)-250(circuitous)-250(means,)-250(and)-250(not)-250(even)-250(a)-250(certain)-250(one.)]TJ/F16 15.7808 Tf 0 -41.895 Td [(297.)]TJ/F16 10.9091 Tf 0 -28.82 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(ERNICIOUS)]TJ/F16 10.9091 Tf 42.504 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(A)-295(young)-295(man)-295(can)-295(be)-294(most)-295(surely)-295(corrupted)-295(when)]TJ -62.207 -13.549 Td [(he)-506(is)-506(taught)-506(to)-506(value)-506(the)-506(like-minded)-506(more)-506(highly)-506(than)-505(the)]TJ 0 -13.549 Td [(differently)-250(minded.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1035 0 obj << +/Type /Page +/Contents 1036 0 R +/Resources 1034 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1017 0 R +>> endobj +1037 0 obj << +/D [1035 0 R /XYZ 93.543 286.489 null] +>> endobj +1034 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1040 0 obj << +/Length 4827 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(225)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(298.)]TJ/F16 10.9091 Tf 0 -42.841 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(ERO)]TJ/F16 10.9091 Tf 15.94 0 Td [(-W)]TJ/F16 7.9701 Tf 13.931 0 Td [(ORSHIP)-431(AND)-431(ITS)]TJ/F16 10.9091 Tf 67.865 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(ANATICS)]TJ/F16 10.9091 Tf 34.535 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-315(fanatic)-315(of)-315(an)-315(ideal)-315(that)]TJ -159.849 -13.549 Td [(possesses)-235(flesh)-236(and)-235(blood)-236(is)-235(right)-236(as)-235(a)-235(rule)-236(so)-235(long)-236(as)-235(he)-235(assumes)]TJ 0 -13.549 Td [(a)-309(negative)-310(attitude,)-324(and)-309(he)-310(is)-309(terrible)-310(in)-309(his)-309(negation:)-369(he)-309(knows)]TJ 0 -13.549 Td [(what)-201(he)-201(denies)-201(as)-202(well)-201(as)-201(he)-201(knows)-201(himself,)-211(for)-201(the)-201(simple)-201(reason)]TJ 0 -13.549 Td [(that)-366(he)-366(comes)-367(thence,)-395(that)-366(he)-366(feels)-366(at)-367(home)-366(there,)-395(and)-366(that)-366(he)]TJ 0 -13.55 Td [(has)-329(always)-329(the)-330(secret)-329(fear)-329(of)-329(being)-330(forced)-329(to)-329(return)-329(there)-329(some)]TJ 0 -13.549 Td [(day.)-495(He)-331(therefore)-332(wishes)-331(to)-332(make)-331(his)-332(return)-331(impossible)-332(by)-331(the)]TJ 0 -13.549 Td [(manner)-218(of)-218(his)-217(negation.)-240(As)-217(soon)-218(as)-218(he)-218(begins)-217(to)-218(affirm,)-224(however,)]TJ 0 -13.549 Td [(he)-234(partly)-234(shuts)-234(his)-234(eyes)-234(and)-234(begins)-234(to)-234(idealise)-234(\050frequently)-233(merely)]TJ 0 -13.549 Td [(for)-332(the)-332(sake)-331(of)-332(annoying)-332(those)-332(who)-332(have)-331(stayed)-332(at)-332(home\051.)-495(We)]TJ 0 -13.55 Td [(might)-317(say)-316(that)-317(there)-316(was)-317(something)-316(artistic)-317(about)-316(this)]TJ/F20 10.9091 Tf 237.921 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(agreed,)]TJ -248.83 -13.549 Td [(but)-250(there)-250(is)-250(also)-250(something)-250(dishonest)-250(about)-250(it.)]TJ/F16 7.9701 Tf 291.024 0 Td [([263])]TJ/F16 10.9091 Tf -279.068 -16.265 Td [(The)-238(idealist)-238(of)-238(a)-237(person)-238(imagines)-238(this)-238(person)-238(to)-238(be)-238(so)-238(far)-237(from)]TJ -11.956 -13.55 Td [(him)-173(that)-173(he)-172(can)-173(no)-173(longer)-173(see)-172(him)-173(distinctly,)-188(and)-173(then)-173(he)-172(travesties)]TJ 0 -13.549 Td [(that)-244(which)-244(he)-243(can)-244(just)-244(perceive)-244(into)-244(something)]TJ/F20 10.9091 Tf 204.889 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(beautiful)]TJ/F20 10.9091 Tf 38.782 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(that)]TJ -264.267 -13.549 Td [(is)-406(to)-405(say,)-444(symmetrical,)-445(vaguely)-405(outlined,)-445(uncertain.)-716(Since)-405(he)]TJ 0 -13.549 Td [(wishes)-218(to)-218(worship)-218(from)-218(afar)-218(that)-218(ideal)-218(which)-218(floats)-218(on)-218(high)-218(in)-218(the)]TJ 0 -13.549 Td [(distance,)-310(he)-298(finds)-298(it)-298(essential)-298(to)-298(build)-298(a)-298(temple)-298(for)-298(the)-298(object)-298(of)]TJ 0 -13.55 Td [(his)-242(worship)-241(as)-242(a)-241(protection)-242(from)-242(the)]TJ/F31 10.9091 Tf 159.034 0 Td [(profanum)-242(vulgus)]TJ/F16 10.9091 Tf 73.544 0 Td [(.)-247(He)-242(brings)]TJ -232.578 -13.549 Td [(into)-349(this)-349(temple)-349(for)-349(the)-349(object)-349(of)-349(his)-349(worship)-349(all)-349(the)-348(venerable)]TJ 0 -13.549 Td [(and)-307(sanctified)-308(objects)-307(which)-307(he)-308(still)-307(possesses,)-322(so)-307(that)-307(his)-307(ideal)]TJ 0 -13.549 Td [(may)-340(benefit)-341(by)-340(their)-340(charm,)-363(and)-340(that,)-363(nourished)-340(in)-340(this)-341(way,)-362(it)]TJ 0 -13.549 Td [(may)-214(grow)-214(more)-214(and)-214(more)-214(divine.)-238(In)-214(the)-214(end)-214(he)-214(really)-214(succeeds)-213(in)]TJ 0 -13.55 Td [(forming)-220(his)-220(God,)-226(but,)-226(alas)-220(for)-220(him!)-240(there)-220(is)-220(some)-220(one)-220(who)-219(knows)]TJ 0 -13.549 Td [(how)-441(all)-440(this)-441(has)-441(been)-440(done,)-488(viz.)-822(his)-441(intellectual)-440(conscience;)]TJ 0 -13.549 Td [(and)-309(there)-308(is)-309(also)-308(some)-309(one)-309(who,)-323(quite)-309(unconsciously,)-323(begins)-308(to)]TJ 0 -13.549 Td [(protest)-340(against)-340(these)-339(things,)-363(viz.)-519(the)-340(deified)-339(one)-340(himself,)-362(who,)]TJ 0 -13.549 Td [(in)-433(consequence)-433(of)-433(all)-433(this)-433(worship,)-479(praise,)-479(and)-433(incense,)-478(now)]TJ 0 -13.55 Td [(becomes)-313(completely)-313(unbearable)-314(and)-313(shows)-313(himself)-313(in)-313(the)-313(most)]TJ 0 -13.549 Td [(obvious)-437(and)-437(dreadful)-436(manner)-437(to)-437(be)-437(non-divine,)-483(and)-437(only)-436(too)]TJ 0 -13.549 Td [(human.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1039 0 obj << +/Type /Page +/Contents 1040 0 R +/Resources 1038 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1042 0 R +>> endobj +1041 0 obj << +/D [1039 0 R /XYZ 46.771 323.915 null] +>> endobj +1038 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1045 0 obj << +/Length 4418 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(226)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 11.956 -30.759 Td [(In)-613(a)-613(case)-613(like)-614(this)-613(there)-613(is)-613(only)-613(one)-613(means)-613(of)-613(escape)]TJ -11.956 -13.549 Td [(left)-505(for)-504(such)-505(a)-504(fanatic;)-632(he)-505(patiently)-505(suffers)-504(himself)-505(and)-504(his)]TJ 0 -13.549 Td [(fellows)-593(to)-593(be)-593(maltreated,)-678(and)-593(interprets)-593(all)-593(this)-593(misery)]TJ/F31 10.9091 Tf 272.143 0 Td [(in)]TJ -272.143 -13.549 Td [(maiorem)-423(dei)-423(gloriam)]TJ/F16 10.9091 Tf 100.501 0 Td [(by)-423(a)-423(new)-422(kind)-423(of)-423(self-deceit)-423(and)-423(noble)]TJ -100.501 -13.55 Td [(falsehood.)-383(He)-295(takes)-294(up)-294(a)-295(stand)-294(against)-295(himself,)-305(and)-295(in)-294(doing)-294(so)]TJ 0 -13.549 Td [(experiences,)-358(as)-336(an)-337(interpreter)-336(and)-336(ill-treated)-337(person,)-357(something)]TJ 0 -13.549 Td [(like)-303(martyrdom)]TJ/F20 10.9091 Tf 68.153 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-303(in)-304(this)-303(way)-303(he)-304(climbs)-303(to)-303(the)-303(height)-304(of)-303(his)]TJ -79.062 -13.549 Td [(conceit.)-786(Men)-428(of)-429(this)-857(kind)-428(to)-429(be)-428(found,)-473(for)-429(example,)-473(in)-428(the)]TJ/F16 7.9701 Tf -72.755 0 Td [([264])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(entourage)-200(of)-200(Napoleon:)-225(indeed,)-211(perhaps)-200(it)-200(may)-200(have)-200(been)-200(he)-200(who)]TJ 0 -13.55 Td [(inspired)-383(the)-383(soul)-384(of)-383(his)-383(century)-383(with)-383(that)-383(romantic)-383(prostration)]TJ 0 -13.549 Td [(in)-382(the)-382(presence)-382(of)-383(the)]TJ/F20 10.9091 Tf 103.24 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(genius)]TJ/F20 10.9091 Tf 28.483 0 Td [(\035)]TJ/F16 10.9091 Tf 9.013 0 Td [(and)-382(the)]TJ/F20 10.9091 Tf 37.421 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(hero,)]TJ/F20 10.9091 Tf 22.113 0 Td [(\035)]TJ/F16 10.9091 Tf 9.012 0 Td [(which)-382(was)-382(so)]TJ -218.969 -13.549 Td [(foreign)-309(to)-310(the)-309(spirit)-309(of)-309(rationalism)-310(of)-309(the)-309(nineteenth)-309(century)]TJ/F20 10.9091 Tf 264.877 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)]TJ -275.786 -13.549 Td [(man)-364(about)-364(whom)-364(even)-365(Byron)-364(was)-364(not)-364(ashamed)-364(to)-364(say)-364(that)-364(he)]TJ 0 -13.549 Td [(was)-392(a)]TJ/F20 10.9091 Tf 30.37 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(worm)-392(compared)-393(with)-392(such)-393(a)-392(being.)]TJ/F20 10.9091 Tf 161.074 0 Td [(\035)]TJ/F16 10.9091 Tf 9.125 0 Td [(\050The)-392(formul\346)-393(of)]TJ -205.413 -13.55 Td [(this)-362(prostration)-362(have)-361(been)-362(discovered)-362(by)-362(Thomas)-362(Carlyle,)-389(that)]TJ 0 -13.549 Td [(arrogant)-269(old)-268(muddle-head)-269(and)-269(grumbler,)-273(who)-269(spent)-268(his)-269(long)-268(life)]TJ 0 -13.549 Td [(in)-352(trying)-352(to)-353(romantici)1(se)-353(the)-352(common)-352(sense)-352(of)-352(his)-352(Englishmen:)]TJ 0 -13.549 Td [(but)-250(in)-250(vain!\051)]TJ/F16 15.7808 Tf 0 -45.025 Td [(299.)]TJ/F16 10.9091 Tf 0 -31.951 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.032 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(PPEARANCE)-302(OF)]TJ/F16 10.9091 Tf 61.5 0 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(EROISM)]TJ/F16 10.9091 Tf 30.111 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Throwing)-221(ourselves)-221(in)-220(the)-221(midst)]TJ -140.698 -13.549 Td [(of)-250(our)-250(enemies)-250(may)-250(be)-250(a)-250(sign)-250(of)-250(cowardice.)]TJ/F16 15.7808 Tf 0 -45.025 Td [(300.)]TJ/F16 10.9091 Tf 0 -31.95 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(ONDESCENDING)-681(TOWARDS)-681(THE)]TJ/F16 10.9091 Tf 133.598 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(LATTERER)]TJ/F16 10.9091 Tf 40.735 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(It)-498(is)-497(the)-498(ultimate)]TJ -201.312 -13.549 Td [(prudence)-328(of)-327(insatiably)-328(ambitious)-328(men)-328(not)-327(only)-328(to)-328(conceal)-327(their)]TJ 0 -13.549 Td [(contempt)-291(for)-291(man)-291(which)-291(the)-291(sight)-291(of)-291(flatterers)-291(causes)-291(them:)-331(but)]TJ 0 -13.55 Td [(also)-275(to)-276(appear)-275(even)-276(condescending)-275(to)-275(them,)-282(like)-275(a)-276(God)-275(who)-275(can)]TJ 0 -13.549 Td [(be)-250(nothing)-250(if)-250(not)-250(condescending.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1044 0 obj << +/Type /Page +/Contents 1045 0 R +/Resources 1043 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1042 0 R +>> endobj +1046 0 obj << +/D [1044 0 R /XYZ 195.217 423.331 null] +>> endobj +1043 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1049 0 obj << +/Length 4186 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(227)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(301.)]TJ/F20 10.9091 Tf 0 -30.98 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(TRENGTH)-661(OF)]TJ/F16 10.9091 Tf 57.911 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(HARACTER)]TJ/F16 10.9091 Tf 42.951 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\035\024\034)]TJ/F16 10.9091 Tf 20.596 0 Td [(What)-483(I)-483(have)-483(said)-484(once)-483(I)-483(will)]TJ -142.372 -13.549 Td [(do)]TJ/F20 10.9091 Tf 10.909 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(This)-542(manner)-543(of)-542(thinking)-542(is)-543(believed)-542(to)-542(indicate)-542(great)]TJ -26.662 -13.549 Td [(strength)-270(of)-269(character.)-617(How)-270(many)-269(actions)-270(are)-269(accomplished,)-274(not)]TJ/F16 7.9701 Tf 291.024 0 Td [([265])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(because)-302(they)-303(have)-302(been)-302(selected)-302(as)-302(being)-303(the)-302(most)-302(rational,)-315(but)]TJ 0 -13.55 Td [(because)-217(at)-218(the)-217(moment)-217(when)-218(we)-217(thought)-217(of)-218(them)-217(they)-217(influenced)]TJ 0 -13.549 Td [(our)-470(ambition)-470(and)-470(vanity)-470(by)-470(some)-470(means)-470(or)-470(another,)-525(so)-469(that)]TJ 0 -13.549 Td [(we)-391(do)-392(not)-391(stop)-391(until)-392(we)-391(have)-391(blindly)-392(carried)-391(them)-391(out.)-674(Thus)]TJ 0 -13.549 Td [(they)-364(strengthen)-365(in)-364(us)-364(our)-365(belief)-364(in)-364(our)-365(character)-364(and)-364(our)-364(good)]TJ 0 -13.549 Td [(conscience,)-331(in)-315(short)-315(our)-316(strength;)-347(whilst)-315(the)-315(choice)-315(of)-315(the)-315(most)]TJ 0 -13.549 Td [(rational)-211(acts)-210(possible)-211(brings)-210(about)-210(a)-211(certain)-210(amount)-211(of)-210(scepticism)]TJ 0 -13.55 Td [(towards)-317(ourselves,)-334(and)-317(thus)-317(encourages)-317(a)-317(sense)-317(of)-316(weakness)-317(in)]TJ 0 -13.549 Td [(us.)]TJ/F16 15.7808 Tf 0 -44.055 Td [(302.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(NCE)]TJ/F16 10.9091 Tf 15.94 0 Td [(,)-512(T)]TJ/F16 7.9701 Tf 14.973 0 Td [(WICE)]TJ/F16 10.9091 Tf 20.364 0 Td [(,)]TJ/F16 7.9701 Tf 8.307 0 Td [(AND)]TJ/F16 10.9091 Tf 22.841 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(HRICE)]TJ/F16 10.9091 Tf 29.488 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(RUE)]TJ/F16 10.9091 Tf 15.941 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Men)-512(lie)-511(unspeakably)-512(and)]TJ -162.697 -13.549 Td [(often,)-244(but)-243(they)-243(do)-242(not)-243(think)-243(about)-242(it)-243(afterwards,)-244(and)-243(generally)-242(do)]TJ 0 -13.549 Td [(not)-250(believe)-250(in)-250(it.)]TJ/F16 15.7808 Tf 0 -44.055 Td [(303.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.705 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(ASTIME)-512(OF)-512(THE)]TJ/F16 10.9091 Tf 67.587 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(SYCHOLOGIST)]TJ/F16 10.9091 Tf 55.345 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(He)-374(thinks)-374(he)-375(knows)-374(me,)]TJ -170.069 -13.549 Td [(and)-456(fancies)-456(himself)-456(to)-457(be)-456(subtle)-456(and)-456(important)-456(when)-456(he)-456(has)]TJ 0 -13.549 Td [(any)-308(kind)-309(of)-308(relations)-308(with)-309(me;)-337(and)-309(I)-308(take)-308(care)-309(not)-308(to)-308(undeceive)]TJ 0 -13.549 Td [(him.)-705(For)-401(in)-402(such)-402(a)-401(case)-402(I)-401(should)-402(suffer)-401(for)-402(it,)-439(while)-402(now)-401(he)]TJ 0 -13.549 Td [(wishes)-329(me)-329(well)-329(because)-329(I)-329(arouse)-329(in)-329(him)-329(a)-329(feeling)-329(of)-328(conscious)]TJ 0 -13.55 Td [(superiority.)]TJ/F20 10.9091 Tf 49.997 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-197(is)-197(another,)-207(who)-197(fears)-197(that)-196(I)-197(think)-197(I)-197(know)-196(him,)]TJ -60.906 -13.549 Td [(and)-284(feels)-284(a)-284(sense)-283(of)-284(inferiority)-284(at)-284(this.)-351(As)-284(a)-284(result)-284(he)-284(behaves)-283(in)]TJ 0 -13.549 Td [(a)-271(timid)-271(and)-272(vacillating)-271(manner,)-276(in)-272(my)-271(presence,)-276(and)-271(endeavours)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1048 0 obj << +/Type /Page +/Contents 1049 0 R +/Resources 1047 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1042 0 R +>> endobj +1050 0 obj << +/D [1048 0 R /XYZ 142.952 460.097 null] +>> endobj +1047 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1053 0 obj << +/Length 3762 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(228)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(to)-417(mislead)-417(me)-417(in)-418(regard)-417(to)-417(himself)-417(so)-417(that)-417(he)-417(may)-417(regain)-417(an)]TJ 0 -13.549 Td [(ascendancy)-250(over)-250(me.)]TJ/F16 7.9701 Tf -72.755 -24.004 Td [([266])]TJ/F16 15.7808 Tf 72.755 -39.763 Td [(304.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 16.578 0 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(ESTROYERS)-747(OF)-747(THE)]TJ/F16 10.9091 Tf 89.155 0 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(ORLD)]TJ/F16 10.9091 Tf 21.695 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-546(some)-546(men)-546(fail)-546(to)]TJ -165.905 -13.549 Td [(accomplish)-341(what)-341(they)-340(desire)-341(to)-341(do)-341(they)-340(exclaim)-341(angrily,)]TJ/F20 10.9091 Tf 255.79 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(May)]TJ -260.634 -13.549 Td [(the)-406(whole)-406(world)-406(perish!)]TJ/F20 10.9091 Tf 109.027 0 Td [(\035)]TJ/F16 10.9091 Tf 9.273 0 Td [(This)-406(odious)-406(feeling)-406(is)-406(the)-406(height)-406(of)]TJ -118.3 -13.549 Td [(envy)-352(which)-351(reasons)-352(thus:)-453(because)-352(I)-352(cannot)-351(have)-352(one)-352(thing)-351(the)]TJ 0 -13.549 Td [(whole)-209(world)-209(in)-209(general)-209(must)-209(have)-208(nothing!)-237(the)-209(whole)-209(world)-208(shall)]TJ 0 -13.55 Td [(not)-250(exist!)]TJ/F16 15.7808 Tf 0 -42.14 Td [(305.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(G)]TJ/F16 7.9701 Tf 7.877 0 Td [(REED)]TJ/F16 10.9091 Tf 20.81 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-249(we)-248(set)-249(out)-249(to)-248(buy)-249(something)-249(our)-248(greed)-249(increases)]TJ -42.323 -13.549 Td [(with)-288(the)-287(cheapness)-288(of)-288(the)-287(object)]TJ/F20 10.9091 Tf 141.721 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Why?)-363(Is)-288(i)1(t)-288(because)-288(the)-287(small)]TJ -152.63 -13.55 Td [(differences)-250(in)-250(price)-250(make)-250(up)-250(the)-250(little)-250(eye)-250(of)-250(greed?)]TJ/F16 15.7808 Tf 0 -42.14 Td [(306.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 15.22 0 Td [(G)]TJ/F16 7.9701 Tf 7.876 0 Td [(REEK)]TJ/F16 10.9091 Tf 25.406 0 Td [(I)]TJ/F16 7.9701 Tf 3.632 0 Td [(DEAL)]TJ/F16 10.9091 Tf 21.249 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(What)-421(did)-422(the)-421(Greeks)-422(admire)-421(in)-422(Ulysses?)]TJ -93.685 -13.55 Td [(Above)-405(all)-404(his)-405(capacity)-405(for)-404(lying)-405(and)-405(for)-404(taking)-405(a)-405(shrewd)-404(and)]TJ 0 -13.549 Td [(dreadful)-200(revenge,)-210(his)-200(being)-200(equal)-200(to)-200(circumstances,)-210(his)-199(appearing)]TJ 0 -13.549 Td [(to)-349(be)-350(nobler)-349(than)-349(the)-349(noblest)-349(when)-350(necessary,)-374(his)-349(ability)-349(to)-349(be)]TJ 0 -13.549 Td [(everything)-355(he)-356(desired,)-381(his)-356(heroic)-355(pertinacity,)-382(having)-355(all)-355(means)]TJ 0 -13.549 Td [(within)-304(his)-304(command,)-317(possessing)-304(genius)]TJ/F20 10.9091 Tf 174.932 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-304(genius)-304(of)-304(Ulysses)]TJ -185.841 -13.55 Td [(is)-275(an)-276(object)-275(of)-275(the)-276(admiration)-275(of)-275(the)-276(gods,)-281(they)-276(smile)-275(when)-275(they)]TJ 0 -13.549 Td [(think)-265(of)-266(it)]TJ/F20 10.9091 Tf 43.371 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(all)-265(this)-266(is)-265(the)-265(Greek)-266(ideal!)-296(What)-265(is)-265(most)-266(remarkable)]TJ -54.28 -13.549 Td [(about)-239(it)-240(is)-239(that)-240(the)-239(contradiction)-240(between)-239(seeming)-240(and)-239(being)-239(was)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1052 0 obj << +/Type /Page +/Contents 1053 0 R +/Resources 1051 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1042 0 R +>> endobj +1054 0 obj << +/D [1052 0 R /XYZ 93.543 480.622 null] +>> endobj +1051 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1057 0 obj << +/Length 3867 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(229)]TJ +0 g 0 G + 0 -30.759 Td [(not)-355(felt)-356(in)-355(any)-355(way,)-382(and)-355(that)-356(as)-355(a)-355(consequence)-356(it)-355(could)-355(not)-355(be)]TJ 0 -13.549 Td [(morally)-250(estimated.)-250(Were)-250(there)-250(ever)-250(such)-250(accomplished)-250(actors?)]TJ/F16 7.9701 Tf 291.024 -24.004 Td [([267])]TJ/F16 15.7808 Tf -291.024 -39.763 Td [(307.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(ACTA)]TJ/F16 10.9091 Tf 21.695 0 Td [(!)-500(Y)]TJ/F16 7.9701 Tf 16.96 0 Td [(ES)]TJ/F16 10.9091 Tf 9.302 0 Td [(,)-500(F)]TJ/F16 7.9701 Tf 14.244 0 Td [(ACTA)]TJ/F16 10.9091 Tf 27.144 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(ICTA)]TJ/F16 10.9091 Tf 18.594 0 Td [(!)]TJ/F20 10.9091 Tf 3.633 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-500(historian)-500(need)-499(not)-500(concern)]TJ -134.612 -13.549 Td [(himself)-181(with)-181(events)-182(which)-181(have)-181(actually)-181(happened,)-195(but)-181(only)-181(those)]TJ 0 -13.549 Td [(which)-181(are)-180(supposed)-180(to)-181(have)-180(happened;)-204(for)-181(none)-180(but)-181(the)-180(latter)-180(have)]TJ 0 -13.549 Td [(produced)-337(an)-336(effect.)-510(The)-337(same)-337(remark)-336(applies)-337(to)-337(the)-336(imaginary)]TJ 0 -13.549 Td [(heroes.)-950(His)-483(theme)]TJ/F20 10.9091 Tf 88.645 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(this)-483(so-called)-483(world-history)]TJ/F20 10.9091 Tf 125.076 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(what)-483(is)-483(it)]TJ -235.539 -13.55 Td [(but)-296(opinions)-295(on)-296(imaginary)-295(actions)-296(and)-295(their)-296(imaginary)-295(motives,)]TJ 0 -13.549 Td [(which)-232(in)-232(their)-232(turn)-232(give)-231(rise)-232(to)-232(opinions)-232(and)-232(actions)-232(the)-232(reality)-231(of)]TJ 0 -13.549 Td [(which,)-332(however,)-332(is)-315(at)-315(once)-316(evaporated,)-332(and)-315(is)-316(only)-315(effective)-315(as)]TJ 0 -13.549 Td [(vapour,)]TJ/F20 10.9091 Tf 33.022 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-302(continual)-302(generating)-302(and)-302(impregnating)-302(of)-301(phantoms)]TJ -43.931 -13.549 Td [(above)-392(the)-392(dense)-392(mists)-393(of)-392(unfathomable)-392(reality.)-676(All)-392(historians)]TJ 0 -13.549 Td [(record)-250(things)-250(which)-250(have)-250(never)-250(existed,)-250(except)-250(in)-250(imagination.)]TJ/F16 15.7808 Tf 0 -42.141 Td [(308.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(OT)-357(TO)-358(UNDERSTAND)]TJ/F16 10.9091 Tf 83.809 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(RADE)-357(IS)]TJ/F16 10.9091 Tf 34.478 0 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(OBLE)]TJ/F16 10.9091 Tf 20.81 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(To)-261(sell)-261(one's)-262(virtue)-261(only)]TJ -175.153 -13.549 Td [(at)-222(the)-223(highest)-222(price,)-228(or)-223(even)-222(to)-222(carry)-223(on)-222(usury)-223(with)-222(it)-223(as)-222(a)-222(teacher,)]TJ 0 -13.55 Td [(a)-260(civil)-260(servant,)-263(or)-260(an)-260(artist,)-262(for)-260(instance,)-262(brings)-260(genius)-260(and)-260(talent)]TJ 0 -13.549 Td [(down)-235(to)-234(the)-235(level)-234(of)-235(the)-234(common)-235(tradesman.)-245(We)-234(must)-235(be)-234(careful)]TJ 0 -13.549 Td [(not)-250(to)-250(be)-250(clever)-250(with)-250(our)-250(wisdom!)]TJ/F16 15.7808 Tf 0 -42.141 Td [(309.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(EAR)-397(AND)]TJ/F16 10.9091 Tf 39.536 0 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(OVE)]TJ/F16 10.9091 Tf 16.379 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-290(general)-291(knowledge)-290(of)-290(mankind)-291(has)-290(been)]TJ -82.283 -13.549 Td [(furthered)-500(to)-499(a)-500(greater)-500(extent)-499(by)-500(fear)-500(than)-500(by)-499(love;)-625(for)-499(fear)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1056 0 obj << +/Type /Page +/Contents 1057 0 R +/Resources 1055 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1042 0 R +>> endobj +1058 0 obj << +/D [1056 0 R /XYZ 46.771 480.622 null] +>> endobj +1055 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1061 0 obj << +/Length 3928 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(230)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(endeavours)-204(to)-205(find)-204(out)-204(who)-204(the)-204(other)-205(is,)-213(what)-204(he)-205(can)-204(do,)-213(and)-204(what)]TJ 0 -13.549 Td [(he)-276(wants:)-302(it)-276(would)-276(be)-276(dangerous)-276(and)-276(prejudicial)-276(to)-552(be)-276(deceived)]TJ/F16 7.9701 Tf -72.755 0 Td [([268])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(on)-352(this)-351(point.)-555(On)-352(the)-352(other)-351(hand,)-377(love)-352(is)-352(induced)-351(by)-352(its)-351(secret)]TJ 0 -13.549 Td [(craving)-245(to)-245(discover)-245(as)-245(many)-245(beautiful)-245(qualities)-245(as)-245(possible)-245(in)-244(the)]TJ 0 -13.55 Td [(loved)-228(object,)-232(or)-228(to)-227(raise)-228(this)-228(loved)-227(object)-228(as)-228(high)-227(as)-228(possible:)-239(it)-227(is)]TJ 0 -13.549 Td [(a)-288(joy)-287(and)-288(an)-288(advantage)-287(to)-288(love)-287(to)-288(be)-288(deceived)-287(in)-288(this)-287(way)]TJ/F20 10.9091 Tf 253.968 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)]TJ -264.877 -13.549 Td [(this)-250(is)-250(why)-250(it)-250(does)-250(it.)]TJ/F16 15.7808 Tf 0 -45.183 Td [(310.)]TJ/F16 10.9091 Tf 0 -32.109 Td [(G)]TJ/F16 7.9701 Tf 7.877 0 Td [(OOD)]TJ/F16 10.9091 Tf 17.263 0 Td [(-)]TJ/F16 7.9701 Tf 3.633 0 Td [(NATURED)]TJ/F16 10.9091 Tf 43.436 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(EOPLE)]TJ/F16 10.9091 Tf 24.795 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Good-natured)-492(people)-492(have)-491(acquired)]TJ -116.705 -13.549 Td [(their)-207(character)-206(from)-207(the)-206(continual)-207(fear)-206(of)-207(foreign)-206(attacks)-207(in)-206(which)]TJ 0 -13.549 Td [(their)-266(ancestors)-266(lived,)]TJ/F20 10.9091 Tf 90.935 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(these)-266(ancestors,)-270(who)-265(were)-266(in)-266(the)-266(habit)-266(of)]TJ -101.844 -13.549 Td [(mitigating)-301(and)-301(tranquillising,)-313(humbling)-301(themselves,)-313(preventing,)]TJ 0 -13.55 Td [(distracting,)-513(flattering,)-514(and)-461(apologising,)-513(concealing)-461(their)-460(grief)]TJ 0 -13.549 Td [(and)-616(anger,)-708(and)-615(preserving)-616(an)-616(unruffled)-616(countenance,)]TJ/F20 10.9091 Tf 253.968 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)]TJ -264.877 -13.549 Td [(they)-493(ultimately)-493(bequeathed)-493(all)-493(this)-493(delicate)-493(and)-492(well-formed)]TJ 0 -13.549 Td [(mechanism)-427(to)-426(their)-427(children)-427(and)-427(grandchildren.)-780(These)-426(latter,)]TJ 0 -13.549 Td [(thanks)-497(to)-497(their)-497(more)-496(favourable)-497(lot,)-559(did)-497(not)-497(experience)-496(this)]TJ 0 -13.55 Td [(feeling)-461(of)-461(dread,)-514(but)-461(they)-461(nevertheless)-461(continue)-461(in)-460(the)-461(same)]TJ 0 -13.549 Td [(groove.)]TJ/F16 15.7808 Tf 0 -45.183 Td [(311.)]TJ/F16 10.9091 Tf 0 -32.109 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)-1220(SO)]TJ/F16 10.9091 Tf 30.536 0 Td [(-)]TJ/F16 7.9701 Tf 3.633 0 Td [(CALLED)]TJ/F16 10.9091 Tf 41.16 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(OUL)]TJ/F16 10.9091 Tf 16.379 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-892(sum-total)-892(of)-893(those)-892(internal)]TJ -118.075 -13.549 Td [(movements)-353(which)-353(come)-352(naturally)-353(to)-353(men,)-378(and)-353(which)-353(they)-352(can)]TJ 0 -13.549 Td [(consequently)-323(set)-322(in)-323(motion)-323(readily)-322(and)-323(gracefully,)-341(is)-323(called)-322(the)]TJ 0 -13.549 Td [(soul)]TJ/F20 10.9091 Tf 18.186 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(men)-324(are)-325(looked)-324(upon)-325(as)-324(void)-325(of)-324(soul)-325(when)-324(they)-324(let)-325(it)-324(be)]TJ -29.095 -13.549 Td [(seen)-242(that)-243(their)-242(inward)-242(emotions)-242(are)-242(difficult)-243(and)-242(painful)-242(to)-242(them.)]TJ/F16 7.9701 Tf -72.756 -26.466 Td [([269])]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1060 0 obj << +/Type /Page +/Contents 1061 0 R +/Resources 1059 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1042 0 R +>> endobj +1062 0 obj << +/D [1060 0 R /XYZ 319.081 504.626 null] +>> endobj +1063 0 obj << +/D [1060 0 R /XYZ 93.543 66.142 null] +>> endobj +1059 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1066 0 obj << +/Length 4223 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(231)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(312.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 12.859 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(ORGETFUL)]TJ/F16 10.9091 Tf 43.855 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(NES)]TJ/F16 10.9091 Tf 15.055 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)-205(outbursts)-205(of)-205(passion)-205(and)-205(the)-205(delusions)]TJ -106.014 -13.549 Td [(of)-497(dreams)-496(and)-496(madness,)-559(man)-496(rediscovers)-497(his)-496(own)-496(primitive)]TJ 0 -13.549 Td [(history,)-237(and)-234(that)-234(of)-233(humanity:)-242(animality)-234(and)-234(its)-234(savage)-233(grimaces.)]TJ 0 -13.549 Td [(For)-448(once)-449(his)-448(memory)-448(stretches)-448(back)-449(into)-448(the)-448(past,)-498(while)-448(his)]TJ 0 -13.55 Td [(civilised)-313(condition)-313(is)-314(developed)-313(from)-313(the)-313(forgetfulness)-313(of)-313(these)]TJ 0 -13.549 Td [(primitive)-441(experiences,)-489(that)-440(is)-441(to)-441(say,)-489(from)-441(the)-441(failing)-441(of)-440(this)]TJ 0 -13.549 Td [(memory.)-659(He)-387(who,)-420(as)-387(a)-386(forgetful)-386(man)-387(of)-386(a)-387(higher)-386(nature,)-420(has)]TJ 0 -13.549 Td [(always)-369(remained)-368(aloof)-369(from)-368(these)-369(things,)-398(does)-369(not)-368(understand)]TJ 0 -13.549 Td [(men)]TJ/F20 10.9091 Tf 18.786 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-490(it)-491(is)-490(an)-491(advantage)-490(if)-490(from)-491(time)-490(to)-491(time)-490(there)-490(are)]TJ -29.695 -13.549 Td [(individuals)-265(who)-265(do)-265(not)-265(understand)-265(men,)-269(individuals)-265(who)-265(are,)-268(so)]TJ 0 -13.55 Td [(to)-250(speak,)-250(created)-250(from)-250(the)-250(divine)-250(seed)-250(and)-250(born)-250(of)-250(reason.)]TJ/F16 15.7808 Tf 0 -44.054 Td [(313.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 15.29 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(RIEND)-585(WHOM)-586(WE)-585(WANT)-586(NO)]TJ/F16 10.9091 Tf 121.601 0 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(ONGER)]TJ/F16 10.9091 Tf 27.449 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(That)-428(friend)-428(whose)]TJ -197.374 -13.55 Td [(hopes)-250(we)-250(cannot)-250(satisfy)-250(we)-250(should)-250(prefer)-250(to)-250(have)-250(as)-250(an)-250(enemy.)]TJ/F16 15.7808 Tf 0 -44.054 Td [(314.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(N)-650(THE)]TJ/F16 10.9091 Tf 31.611 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(OCIETY)-650(OF)]TJ/F16 10.9091 Tf 49.767 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(HINKERS)]TJ/F16 10.9091 Tf 34.535 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)-475(the)-475(midst)-476(of)-475(the)-475(ocean)-475(of)]TJ -145.913 -13.549 Td [(becoming)-351(we)-351(adventurers)-351(and)-350(birds)-351(of)-351(passage)-351(wake)-351(up)-351(on)-350(an)]TJ 0 -13.55 Td [(island)-362(no)-361(larger)-362(than)-362(a)-361(small)-362(boat,)-389(and)-362(here)-362(we)-361(look)-362(round)-361(us)]TJ 0 -13.549 Td [(for)-311(a)-311(moment)-311(wit)1(h)-311(as)-311(much)-311(haste)-311(and)-311(curiosity)-310(as)-311(possible;)-341(for)]TJ 0 -13.549 Td [(how)-268(quickly)-269(may)-268(some)-268(gale)-269(blow)-268(us)-268(away)-269(or)-268(some)-268(wave)-268(sweep)]TJ 0 -13.549 Td [(over)-341(the)-341(little)-340(island)-341(and)-341(leave)-341(nothing)-341(of)-340(us)-341(remaining!)-522(Here,)]TJ 0 -13.549 Td [(however,)-393(upon)-364(this)-364(little)-728(piece)-364(of)-364(ground)-364(we)-364(meet)-364(with)-364(other)]TJ/F16 7.9701 Tf 291.024 0 Td [([270])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(birds)-261(of)-261(passage)-260(and)-261(hear)-261(of)-261(still)-260(earlier)-261(ones,)]TJ/F20 10.9091 Tf 198.165 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-261(thus)-261(we)-260(live)]TJ -209.074 -13.549 Td [(together)-407(for)-407(one)-407(precious)-407(minute)-407(of)-407(recognition)-407(and)-406(divining,)]TJ 0 -13.549 Td [(amid)-377(the)-377(cheerful)-376(fluttering)-377(of)-377(wings)-377(and)-376(joyful)-377(chirping,)-408(and)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1065 0 obj << +/Type /Page +/Contents 1066 0 R +/Resources 1064 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1068 0 R +>> endobj +1067 0 obj << +/D [1065 0 R /XYZ 160.846 106.79 null] +>> endobj +1064 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1071 0 obj << +/Length 3509 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(232)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(then)-201(adventure)-201(in)-201(spirit)-202(far)-201(out)-201(on)-201(the)-201(ocean,)-211(feeling)-201(no)-201(less)-201(proud)]TJ 0 -13.549 Td [(than)-250(the)-250(ocean)-250(itself.)]TJ/F16 15.7808 Tf 0 -48.003 Td [(315.)]TJ/F16 10.9091 Tf 0 -34.929 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(ARTING)-337(WITH)]TJ/F16 10.9091 Tf 56.284 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(OMETHING)]TJ/F16 10.9091 Tf 42.497 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(To)-247(give)-246(up)-247(some)-246(of)-247(our)-246(property,)-248(or)]TJ -124.548 -13.549 Td [(to)-381(waive)-381(a)-380(right,)-414(gives)-381(pleasure)-380(when)-381(it)-381(denotes)-381(great)-380(wealth.)]TJ 0 -13.549 Td [(Generosity)-250(may)-250(be)-250(placed)-250(in)-250(this)-250(category.)]TJ/F16 15.7808 Tf 0 -48.004 Td [(316.)]TJ/F16 10.9091 Tf 0 -34.928 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(EAK)]TJ/F16 10.9091 Tf 21.559 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(ECTS)]TJ/F16 10.9091 Tf 19.487 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Those)-475(sects)-475(which)-475(feel)-476(that)-475(they)-475(will)-475(always)]TJ -71.046 -13.549 Td [(remain)-490(weak)-491(hunt)-490(up)-490(a)-491(few)-490(intelligent)-490(individual)-490(adherents,)]TJ 0 -13.549 Td [(wishing)-319(to)-318(make)-319(up)-318(in)-319(quality)-318(what)-319(they)-319(lack)-318(in)-319(quantity.)-455(This)]TJ 0 -13.549 Td [(gives)-250(rise)-250(to)-250(no)-250(little)-250(danger)-250(for)-250(intelligent)-250(minds.)]TJ/F16 15.7808 Tf 0 -48.004 Td [(317.)]TJ/F16 10.9091 Tf 0 -34.928 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.694 0 Td [(J)]TJ/F16 7.9701 Tf 4.244 0 Td [(UDGMENT)-385(OF)-385(THE)]TJ/F16 10.9091 Tf 74.733 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(VENING)]TJ/F16 10.9091 Tf 30.541 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-282(man)-281(who)-281(meditates)-282(upon)]TJ -150.18 -13.549 Td [(his)-410(day's)-411(and)-410(life's)-411(work)-410(when)-411(he)-410(has)-411(reached)-410(the)-411(end)-410(of)-410(his)]TJ 0 -13.55 Td [(journey)-537(and)-538(feels)-537(weary,)-609(generally)-537(arrives)-538(at)-537(a)-537(melancholy)]TJ 0 -13.549 Td [(conclusion;)-321(but)-297(this)-298(is)-297(not)-297(the)-297(fault)-298(of)-297(the)-297(day)-297(or)-298(his)-297(life,)-309(but)-297(of)]TJ 0 -13.549 Td [(weariness.)]TJ/F20 10.9091 Tf 45.742 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)-202(the)-202(midst)-201(of)-202(creative)-202(work)-202(we)-202(do)-201(not)-202(take)-202(time,)-211(as)]TJ -56.651 -13.549 Td [(a)-222(rule,)-227(to)-222(meditate)-222(upon)-222(life)-221(and)-222(existence,)-228(nor)-221(yet)-222(in)-222(the)-222(midst)-221(of)]TJ 0 -13.549 Td [(our)-225(pleasures:)-475(but)-225(if)-225(by)-226(a)-225(chance)-225(this)-225(did)-225(happen)-225(once)-225(we)-225(should)]TJ/F16 7.9701 Tf -72.756 0 Td [([271])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(no)-237(longer)-236(believe)-237(him)-236(to)-237(be)-237(right)-236(who)-237(waited)-237(for)-236(the)-237(seventh)-236(day)]TJ 0 -13.55 Td [(and)-257(for)-257(repose)-257(to)-257(find)-257(everything)-257(that)-257(exists)-257(very)-256(beautiful.)]TJ/F20 10.9091 Tf 257.001 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(He)]TJ -267.91 -13.549 Td [(had)-250(missed)-250(the)-250(right)-250(moment.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1070 0 obj << +/Type /Page +/Contents 1071 0 R +/Resources 1069 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1068 0 R +>> endobj +1072 0 obj << +/D [1070 0 R /XYZ 156.758 106.79 null] +>> endobj +1069 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1075 0 obj << +/Length 3440 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(233)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(318.)]TJ/F16 10.9091 Tf 0 -29.938 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(EWARE)-344(OF)]TJ/F16 10.9091 Tf 43.999 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(YSTEMISERS)]TJ/F16 10.9091 Tf 48.713 0 Td [(!)]TJ/F20 10.9091 Tf 3.633 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-251(is)-251(a)-251(certain)-252(amount)-251(of)-251(comedy)]TJ -120.596 -13.55 Td [(about)-316(systemisers:)-382(in)-316(trying)-316(to)-316(complete)-316(a)-316(system)-316(and)-316(to)-315(round)]TJ 0 -13.549 Td [(off)-209(its)-209(horizon)-209(they)-209(have)-209(to)-209(try)-209(to)-209(let)-209(their)-209(weaker)-209(qualities)-208(appear)]TJ 0 -13.549 Td [(in)-237(the)-237(same)-236(style)-237(as)-237(their)-236(stronger)-237(ones.)]TJ/F20 10.9091 Tf 170.479 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(They)-237(wish)-236(to)-237(represent)]TJ -181.388 -13.549 Td [(complete)-250(and)-250(uniformly)-250(strong)-250(natures.)]TJ/F16 15.7808 Tf 0 -43.014 Td [(319.)]TJ/F16 10.9091 Tf 0 -29.938 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(OSPITALITY)]TJ/F16 10.9091 Tf 46.043 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(The)-254(object)-254(of)-254(hospitality)-254(is)-254(to)-255(paralyse)-254(all)-254(hostile)]TJ -67.557 -13.55 Td [(feeling)-311(in)-310(a)-311(stranger.)-431(When)-310(we)-311(cease)-310(to)-311(look)-310(upon)-311(strangers)-310(as)]TJ 0 -13.549 Td [(enemies,)-336(hospitality)-318(diminishes;)-353(it)-318(flourishes)-319(so)-318(long)-319(as)-318(its)-318(evil)]TJ 0 -13.549 Td [(presupposition)-250(does.)]TJ/F16 15.7808 Tf 0 -43.014 Td [(320.)]TJ/F16 10.9091 Tf 0 -29.938 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 17.134 0 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(EATHER)]TJ/F16 10.9091 Tf 31.434 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(An)-597(exceptional)-597(and)-597(uncertain)-597(state)-597(of)-597(the)]TJ -79.168 -13.549 Td [(weather)-498(makes)-498(men)-498(suspicious)-498(even)-498(of)-498(one)-498(another:)-746(at)-497(the)]TJ 0 -13.55 Td [(same)-297(time)-296(they)-296(come)-297(to)-296(like)-297(innovations,)-308(for)-297(they)-296(must)-296(diverge)]TJ 0 -13.549 Td [(from)-392(their)-392(accustomed)-391(habits.)-676(This)-391(is)-392(why)-392(despots)-392(like)-391(those)]TJ 0 -13.549 Td [(countries)-250(where)-250(the)-250(weather)-250(is)-250(moral.)]TJ/F16 15.7808 Tf 0 -43.014 Td [(321.)]TJ/F16 10.9091 Tf 0 -29.938 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(ANGER)-270(IN)]TJ/F16 10.9091 Tf 40.158 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(NNOCENCE)]TJ/F16 10.9091 Tf 43.389 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Innocent)-197(people)-197(become)-197(easy)-198(victims)-197(in)]TJ -108.694 -13.549 Td [(all)-199(circumstances)-198(because)-397(their)-198(lack)-199(of)-198(knowledge)-199(prevents)-198(them)]TJ/F16 7.9701 Tf 291.024 0 Td [([272])]TJ/F16 10.9091 Tf -291.023 -13.55 Td [(from)-358(distinguishing)-358(between)-358(moderation)-358(and)-358(excess,)-385(and)-358(from)]TJ 0 -13.549 Td [(being)-267(betimes)-268(on)-267(their)-268(guard)-267(against)-268(themselves.)-302(It)-268(is)-267(as)-268(a)-267(result)]TJ 0 -13.549 Td [(of)-429(this)-429(that)-428(innocent,)-474(that)-429(is,)-473(ignorant)-429(young)-429(women)-428(become)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1074 0 obj << +/Type /Page +/Contents 1075 0 R +/Resources 1073 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1068 0 R +>> endobj +1076 0 obj << +/D [1074 0 R /XYZ 160.504 106.79 null] +>> endobj +1073 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1079 0 obj << +/Length 4442 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(234)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(accustomed)-240(to)-241(the)-240(frequent)-240(enjoyment)-241(of)-240(sexual)-240(intercourse,)-242(and)]TJ 0 -13.549 Td [(feel)-274(the)-274(want)-273(of)-274(it)-274(very)-274(much)-274(in)-273(later)-274(years)-274(when)-274(their)-273(husbands)]TJ 0 -13.549 Td [(fall)-256(ill)-257(or)-256(grow)-256(prematurely)-257(old.)-269(It)-256(is)-256(on)-257(account)-256(of)-256(this)-256(harmless)]TJ 0 -13.549 Td [(and)-288(orthodox)-288(conception,)-298(as)-288(if)-288(frequent)-288(sexual)-288(intercourse)-288(were)]TJ 0 -13.55 Td [(right)-422(and)-421(proper,)-465(that)-421(they)-422(come)-421(to)-422(experience)-421(a)-422(need)-421(which)]TJ 0 -13.549 Td [(afterwards)-369(exposes)-368(them)-369(to)-369(the)-369(severest)-368(tribulations,)-399(and)-368(even)]TJ 0 -13.549 Td [(worse.)]TJ 11.956 -13.646 Td [(Considering)-436(the)-435(matter,)-482(however,)-482(from)-436(a)-435(higher)-436(and)-435(more)]TJ -11.956 -13.549 Td [(general)-325(point)-324(of)-325(view,)-343(whoever)-325(loves)-324(a)-325(man)-325(or)-324(a)-325(thing)-324(without)]TJ 0 -13.549 Td [(knowing)-248(him)-248(or)-248(it,)-248(falls)-248(a)-248(prey)-248(to)-248(something)-248(which)-248(he)-248(would)-247(not)]TJ 0 -13.55 Td [(love)-207(if)-207(he)-207(could)-207(see)-208(it.)-235(In)-207(all)-208(cases)-207(where)-207(experience,)-215(precautions,)]TJ 0 -13.549 Td [(and)-320(prudent)-319(steps)-320(are)-320(required,)-337(it)-319(is)-320(the)-320(innocent)-319(man)-320(who)-319(will)]TJ 0 -13.549 Td [(be)-367(most)-367(thoroughly)-367(corrupted,)-396(for)-367(he)-367(has)-367(to)-367(drink)-367(with)-367(closed)]TJ 0 -13.549 Td [(eyes)-323(the)-323(dregs)-323(and)-323(most)-323(secret)-323(poison)-323(of)-323(everything)-323(put)-322(before)]TJ 0 -13.549 Td [(him.)-800(Let)-434(us)-433(consider)-434(the)-433(procedure)-433(of)-434(all)-433(princes,)-479(churches,)]TJ 0 -13.55 Td [(sects,)-307(parties,)-307(and)-296(corporations:)-341(Is)-295(not)-296(the)-295(innocent)-296(man)-295(always)]TJ 0 -13.549 Td [(used)-417(as)-418(the)-417(sweetest)-417(bait)-418(for)-417(the)-417(most)-418(dangerous)-417(and)-417(wicked)]TJ 0 -13.549 Td [(traps?)]TJ/F20 10.9091 Tf 26.051 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(just)-414(as)-415(Ulysses)-414(availed)-414(himself)-414(of)-415(the)-414(services)-414(of)-414(the)]TJ -36.96 -13.549 Td [(innocent)-272(Neoptolemos)-273(to)-272(cheat)-272(the)-272(old)-273(and)-272(infirm)-272(anchorite)-272(and)]TJ 0 -13.549 Td [(ogre)-252(of)-253(Lemnos)-252(out)-253(of)-252(his)-252(bow)-253(and)-252(arrows.)-257(Christianity,)-253(with)-252(its)]TJ 0 -13.549 Td [(contempt)-187(for)-187(the)-187(world,)-200(has)-187(made)-187(ignorance)-186(a)-187(virtue)]TJ/F20 10.9091 Tf 222.768 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(innocence,)]TJ -233.677 -13.55 Td [(perhaps)-414(because)-415(the)-414(most)-415(frequent)-414(result)-414(of)-415(this)-414(innocence)-414(is)]TJ 0 -13.549 Td [(precisely,)-392(as)-364(I)-364(have)-364(indicated)-364(above,)-785(guilt,)-393(the)-364(sense)-363(of)-364(guilt,)]TJ/F16 7.9701 Tf -72.756 0 Td [([273])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(and)-421(despair:)-592(In)-421(other)-421(words,)-464(a)-421(virtue)-421(which)-421(leads)-421(to)-421(Heaven)]TJ 0 -13.549 Td [(by)-388(the)-388(circuitous)-388(route)-389(of)-388(Hell;)-457(for)-388(only)-388(then)-388(can)-388(the)-388(gloomy)]TJ 0 -13.549 Td [(propyl\346a)-231(of)-230(Christian)-231(salvation)-230(be)-231(thrown)-230(open,)-235(and)-230(only)-231(then)-230(is)]TJ 0 -13.55 Td [(the)-237(promise)-238(of)-237(a)-238(posthumous)-237(second)-238(innocence)-237(effective.)-246(This)-237(is)]TJ 0 -13.549 Td [(one)-250(of)-250(the)-250(finest)-250(inventions)-250(of)-250(Christianity!)]TJ/F16 15.7808 Tf 0 -42.817 Td [(322.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(IVING)-364(WITHOUT)-365(A)]TJ/F16 10.9091 Tf 74.216 0 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(OCTOR)-364(WHEN)]TJ/F16 10.9091 Tf 56.719 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(OSSIBLE)]TJ/F16 10.9091 Tf 32.327 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-266(seems)-266(to)-266(me)-267(that)]TJ -197.507 -13.549 Td [(a)-484(sick)-484(man)-484(lives)-484(more)-484(carelessly)-484(when)-484(he)-484(is)-484(under)-484(medical)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1078 0 obj << +/Type /Page +/Contents 1079 0 R +/Resources 1077 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1068 0 R +>> endobj +1080 0 obj << +/D [1078 0 R /XYZ 262.183 219.996 null] +>> endobj +1077 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1083 0 obj << +/Length 4396 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(235)]TJ +0 g 0 G + 0 -30.759 Td [(observation)-456(than)-457(when)-456(he)-457(attends)-456(to)-457(his)-456(own)-457(health.)-869(In)-456(the)]TJ 0 -13.549 Td [(first)-454(case)-454(it)-453(suffices)-454(for)-454(him)-454(to)-453(obey)-454(strictly)-454(all)-454(his)-453(Doctor's)]TJ 0 -13.549 Td [(prescriptions;)-338(but)-309(in)-309(the)-308(second)-309(case)-309(he)-308(gives)-309(more)-309(attention)-308(to)]TJ 0 -13.549 Td [(the)-414(ultimate)-414(object)-414(of)-414(these)-414(prescriptions,)-455(namely,)-455(his)-413(health;)]TJ 0 -13.55 Td [(he)-335(observes)-334(much)-335(more,)-356(and)-334(submits)-335(himself)-335(to)-334(a)-335(more)-334(severe)]TJ 0 -13.549 Td [(discipline)-235(than)-235(the)-235(directions)-235(of)-235(his)-235(physician)-235(would)-235(compel)-234(him)]TJ 0 -13.549 Td [(to)-250(do.)]TJ 11.956 -13.638 Td [(All)-282(rules)-282(have)-283(this)-282(effect:)-314(they)-283(distract)-282(our)-282(attention)-282(from)-282(the)]TJ -11.956 -13.549 Td [(fundamental)-255(aim)-255(of)-255(the)-255(rule,)-256(and)-255(make)-255(us)-255(more)-255(thoughtless.)-264(But)]TJ 0 -13.549 Td [(to)-186(what)-185(heights)-186(of)-186(immoderation)-186(and)-185(destruction)-186(would)-186(men)-185(have)]TJ 0 -13.549 Td [(risen)-262(if)-262(ever)-261(they)-262(had)-262(completely)-261(and)-262(honestly)-262(left)-262(everything)-261(to)]TJ 0 -13.55 Td [(the)-275(Godhead)-275(as)-276(to)-275(their)-275(physician,)-282(and)-275(acted)-275(in)-275(accordance)-275(with)]TJ 0 -13.549 Td [(the)-250(words)]TJ/F20 10.9091 Tf 45.448 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(as)-250(God)-250(will)]TJ/F20 10.9091 Tf 50.302 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(!)]TJ/F16 15.7808 Tf -105.437 -42.776 Td [(323.)]TJ/F16 10.9091 Tf 0 -29.702 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.365 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(ARKENING)-344(OF)-344(THE)]TJ/F16 10.9091 Tf 75.513 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(EAVENS)]TJ/F16 10.9091 Tf 31.434 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Do)-251(you)-251(know)-252(the)-251(vengeance)]TJ -156.367 -13.549 Td [(of)-291(those)-291(timid)-291(people)-291(who)-582(behave)-291(in)-291(society)-291(just)-291(as)-291(if)-291(they)-290(had)]TJ/F16 7.9701 Tf 291.024 0 Td [([274])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(stolen)-421(their)-422(limbs?)-763(The)-422(vengeance)-421(of)-421(the)-421(humble,)-464(Christian-)]TJ 0 -13.55 Td [(like)-328(souls)-328(who)-328(just)-328(manage)-328(to)-328(slink)-328(quietly)-328(through)-328(the)-328(world?)]TJ 0 -13.549 Td [(The)-384(vengeance)-383(of)-384(those)-383(who)-384(always)-384(judge)-383(hastily,)-417(and)-384(are)-383(as)]TJ 0 -13.549 Td [(hastily)-286(said)-287(to)-286(be)-286(in)-286(the)-286(wrong?)-359(The)-286(vengeance)-287(of)-286(all)-286(classes)-286(of)]TJ 0 -13.549 Td [(drunkards,)-311(for)-298(whom)-299(the)-299(morning)-298(is)-299(always)-298(the)-299(most)-298(miserable)]TJ 0 -13.549 Td [(part)-345(of)-345(the)-345(day?)-534(and)-345(also)-345(of)-345(all)-344(kinds)-345(of)-345(invalids)-345(and)-345(sick)-344(and)]TJ 0 -13.55 Td [(depressed)-408(people)-409(who)-408(have)-409(no)-408(longer)-408(the)-409(courage)-408(to)-408(become)]TJ 0 -13.549 Td [(healthy?)]TJ 11.956 -13.638 Td [(The)-311(number)-311(of)-311(these)-311(petty)-310(vengeful)-311(people,)-326(and,)-327(even)-310(more,)]TJ -11.956 -13.549 Td [(the)-237(number)-237(of)-237(their)-237(petty)-238(acts)-237(of)-237(revenge,)-240(is)-237(incalculable.)-245(The)-237(air)]TJ 0 -13.549 Td [(around)-260(us)-260(is)-260(continually)-260(whizzing)-260(with)-260(the)-260(discharged)-260(arrows)-259(of)]TJ 0 -13.549 Td [(their)-257(malignity,)-259(so)-257(that)-257(the)-258(sun)-257(and)-257(the)-257(sky)-257(of)-257(their)-257(lives)-257(become)]TJ 0 -13.549 Td [(darkened)-375(thereby,)]TJ/F20 10.9091 Tf 79.517 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and,)-406(alas!)-625(not)-375(only)-375(theirs,)-406(but)-375(more)-375(often)]TJ -90.426 -13.55 Td [(ours)-236(and)-236(other)-236(men's:)-243(and)-236(this)-236(is)-236(worse)-236(than)-236(the)-236(frequent)-236(wounds)]TJ 0 -13.549 Td [(which)-202(they)-203(make)-202(on)-202(our)-202(skins)-202(and)-203(hearts.)-234(Do)-202(we)-202(not)-202(occasionally)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1082 0 obj << +/Type /Page +/Contents 1083 0 R +/Resources 1081 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1068 0 R +>> endobj +1084 0 obj << +/D [1082 0 R /XYZ 165.667 269.469 null] +>> endobj +1081 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1087 0 obj << +/Length 4417 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(236)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(deny)-324(the)-324(existence)-324(of)-324(the)-324(sun)-324(and)-324(sky)-324(merely)-324(because)-324(we)-324(have)]TJ 0 -13.549 Td [(not)-226(seen)-227(them)-226(for)-226(so)-226(long?)]TJ/F20 10.9091 Tf 114.147 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Well)-226(then,)-231(solitude!)-242(because)-227(of)-226(this,)]TJ -125.056 -13.549 Td [(solitude!)]TJ/F16 15.7808 Tf 0 -44.897 Td [(324.)]TJ/F16 10.9091 Tf 0 -31.822 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.379 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(SYCHOLOGY)-346(OF)-345(THE)]TJ/F16 10.9091 Tf 83.088 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(CTOR)]TJ/F16 10.9091 Tf 21.257 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-253(is)-252(the)-253(blissful)-252(illusion)-253(of)-252(all)]TJ -151.967 -13.549 Td [(great)-248(actors)-247(to)-248(imagine)-247(that)-248(the)-248(historical)-247(personages)-248(whom)-247(they)]TJ 0 -13.55 Td [(are)-364(representing)-365(were)-364(really)-365(in)-364(the)-364(same)-365(state)-364(of)-365(mind)-364(as)-364(they)]TJ 0 -13.549 Td [(themselves)-223(are)-223(when)-223(interpreting)-223(them)]TJ/F20 10.9091 Tf 167.877 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-223(in)-223(this)-223(they)-223(are)-223(very)]TJ -178.786 -13.549 Td [(much)-243(mistaken.)-247(Their)-243(powers)-243(of)-243(imitation)-242(and)-243(divination,)-244(which)]TJ 0 -13.549 Td [(they)-291(would)-292(fain)-291(exhibit)-291(as)-292(a)-291(clairvoyant)-291(faculty,)-302(penetrate)-291(only)]TJ/F16 7.9701 Tf -72.756 0 Td [([275])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(far)-259(enough)-258(to)-259(explain)-258(gestures,)-261(accent,)-260(and)-259(looks,)-260(and)-259(in)-258(general)]TJ 0 -13.55 Td [(anything)-282(exterior:)-315(that)-282(is,)-290(they)-282(can)-282(grasp)-283(the)-282(shadow)-282(of)-282(the)-282(soul)]TJ 0 -13.549 Td [(of)-207(a)-207(great)-208(hero,)-215(statesman,)-216(or)-207(warrior,)-216(or)-207(of)-207(an)-208(ambitious,)-215(jealous,)]TJ 0 -13.549 Td [(or)-329(desperate)-329(person)]TJ/F20 10.9091 Tf 86.541 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(they)-329(penetrate)-329(fairly)-329(near)-329(to)-329(the)-329(soul,)-349(but)]TJ -97.45 -13.549 Td [(they)-250(never)-250(reach)-250(the)-250(inmost)-250(spirit)-250(of)-250(the)-250(man)-250(they)-250(are)-250(imitating.)]TJ 11.955 -14.062 Td [(It)-474(would,)-530(indeed,)-531(be)-474(a)-474(fine)-474(thing)-474(to)-474(discover)-474(that)-475(instead)]TJ -11.955 -13.549 Td [(of)-610(thinkers,)-700(psychologists,)-700(or)-610(experts)-610(we)-610(required)-609(nothing)]TJ 0 -13.549 Td [(but)-406(clairvoyant)-406(actors)-406(to)-407(throw)-406(light)-406(upon)-406(the)-406(essence)-406(of)-406(any)]TJ 0 -13.55 Td [(condition.)-578(Let)-359(us)-359(never)-359(forget,)-387(whenever)-359(such)-359(pretensions)-359(are)]TJ 0 -13.549 Td [(heard,)-424(that)-388(the)-389(actor)-389(is)-389(nothing)-388(but)-389(an)-389(ideal)-389(ape)]TJ/F20 10.9091 Tf 218.213 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(so)-389(much)-389(of)]TJ -229.122 -13.549 Td [(an)-351(ape)-352(is)-351(he,)-377(indeed,)-376(that)-351(he)-352(is)-351(not)-351(capable)-352(of)-351(believing)-351(in)-351(the)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(essence)]TJ/F20 10.9091 Tf 33.316 0 Td [(\035)]TJ/F16 10.9091 Tf 9.803 0 Td [(or)-455(in)-454(the)]TJ/F20 10.9091 Tf 45.783 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(essential)]TJ/F20 10.9091 Tf 37.571 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(:)-659(everything)-455(becomes)-454(for)-455(him)]TJ -141.005 -13.549 Td [(merely)-462(performance,)-515(intonation,)-514(attitude,)-515(stage,)-515(scenery,)-514(and)]TJ 0 -13.55 Td [(public.)]TJ/F16 15.7808 Tf 0 -44.897 Td [(325.)]TJ/F16 10.9091 Tf 0 -31.822 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(IVING)-672(AND)]TJ/F16 10.9091 Tf 50.548 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(ELIEVING)]TJ/F16 10.9091 Tf 42.538 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(PART)]TJ/F16 10.9091 Tf 20.372 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-491(means)-492(of)-491(becoming)-491(the)]TJ -148.912 -13.549 Td [(prophet)-419(and)-420(wonder-worker)-419(of)-420(one's)-419(age)-419(are)-420(the)-419(same)-419(to-day)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1086 0 obj << +/Type /Page +/Contents 1087 0 R +/Resources 1085 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1068 0 R +>> endobj +1088 0 obj << +/D [1086 0 R /XYZ 374.173 346.612 null] +>> endobj +1085 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1091 0 obj << +/Length 3988 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(237)]TJ +0 g 0 G + 0 -30.759 Td [(as)-344(in)-344(former)-345(times:)-438(one)-344(must)-344(live)-344(apart,)-368(with)-344(little)-344(knowledge,)]TJ 0 -13.549 Td [(some)-275(ideas,)-281(and)-275(a)-275(great)-275(deal)-275(of)-275(presumption)]TJ/F20 10.9091 Tf 193.455 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(we)-275(then)-275(finish)-275(by)]TJ -204.364 -13.549 Td [(believing)-280(that)-281(mankind)-280(cannot)-280(do)-280(without)-281(us,)-288(because)-280(it)-280(is)-280(clear)]TJ 0 -13.549 Td [(that)-272(we)-273(can)-272(do)-272(without)-272(it.)-317(When)-272(we)-272(are)-273(inspired)-272(with)-272(this)-272(belief)]TJ 0 -13.55 Td [(we)-300(find)-299(faith.)-399(Finally,)-312(a)-299(piece)-300(of)-299(advice)-300(to)-299(him)-300(who)-299(needs)-300(it)-299(\050it)]TJ 0 -13.549 Td [(was)-289(given)-288(to)-289(Wesley)-289(by)-288(Boehler,)-299(his)-288(spiritual)-289(teacher\051:)]TJ/F20 10.9091 Tf 246.103 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Preach)]TJ -250.947 -13.549 Td [(faith)-273(until)-272(you)-273(have)-273(it;)-284(then)-272(you)-273(will)-273(preach)-272(it)-273(because)-273(you)-272(have)]TJ 0 -13.549 Td [(it!)]TJ/F20 10.9091 Tf 9.699 0 Td [(\035)]TJ/F16 7.9701 Tf 281.325 -22.333 Td [([276])]TJ/F16 15.7808 Tf -291.024 -42.756 Td [(326.)]TJ/F16 10.9091 Tf 0 -29.778 Td [(K)]TJ/F16 7.9701 Tf 7.877 0 Td [(NOWING)-443(OUR)]TJ/F16 10.9091 Tf 57.088 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(IRCUMSTANCES)]TJ/F16 10.9091 Tf 61.553 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(We)-324(may)-324(estimate)-324(our)-324(powers,)]TJ -147.431 -13.55 Td [(but)-341(not)-341(our)-340(power.)-523(Not)-341(only)-340(do)-341(circumstances)-341(conceal)-341(it)-340(from)]TJ 0 -13.549 Td [(us)-393(and)-394(show)-393(it)-393(to)-394(us)-393(time)-393(about,)-429(but)-394(they)-393(even)-393(exaggerate)-393(or)]TJ 0 -13.549 Td [(diminish)-348(it.)-543(We)-347(must)-348(consider)-348(ourselves)-347(as)-348(variable)-347(quantities)]TJ 0 -13.549 Td [(whose)-520(productive)-520(capacity)-520(may)-520(in)-520(favourable)-519(circumstances)]TJ 0 -13.549 Td [(reach)-418(the)-417(greatest)-418(possible)-417(heights:)-586(we)-417(must)-418(therefore)-417(reflect)]TJ 0 -13.55 Td [(upon)-250(these)-250(circumstances,)-250(and)-250(spare)-250(no)-250(pains)-250(in)-250(studying)-250(them.)]TJ/F16 15.7808 Tf 0 -42.853 Td [(327.)]TJ/F16 10.9091 Tf 0 -29.779 Td [(A)-210(F)]TJ/F16 7.9701 Tf 16.234 0 Td [(ABLE)]TJ/F16 10.9091 Tf 20.81 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-210(Don)-210(Juan)-210(of)-210(knowledge)]TJ/F20 10.9091 Tf 121.87 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(no)-210(philosopher)-210(or)-210(poet)]TJ -183.459 -13.55 Td [(has)-396(yet)-397(succeeded)-396(in)-396(discovering)-396(him.)-689(He)-397(is)-396(wanting)-396(in)-396(love)]TJ 0 -13.549 Td [(for)-432(the)-431(things)-432(he)-431(recognises,)-477(but)-432(he)-432(possesses)-431(wit,)-477(a)-432(lust)-431(for)]TJ 0 -13.549 Td [(the)-449(hunting)-450(after)-449(knowledge,)-499(and)-449(the)-450(intrigues)-449(in)-449(connection)]TJ 0 -13.549 Td [(with)-455(it,)-506(and)-454(he)-455(finds)-455(enjoyment)-455(in)-454(all)-455(these,)-506(even)-455(up)-455(to)-454(the)]TJ 0 -13.549 Td [(highest)-211(and)-212(most)-211(distant)-212(stars)-211(of)-212(knowledge)]TJ/F20 10.9091 Tf 188.375 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(until)-211(at)-212(last)-211(there)-212(is)]TJ -199.284 -13.549 Td [(nothing)-233(left)-232(for)-233(him)-232(to)-233(pursue)-233(but)-232(the)-233(absolutely)-232(injurious)-233(side)-232(of)]TJ 0 -13.55 Td [(knowledge,)-311(just)-298(as)-299(the)-299(drunkard)-298(who)-299(ends)-298(by)-299(drinking)-298(absinthe)]TJ 0 -13.549 Td [(and)-256(aquafortis.)-268(That)-256(is)-256(why)-256(last)-256(of)-256(all)-256(he)-256(feels)-256(a)-256(longing)-256(for)-255(hell,)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1090 0 obj << +/Type /Page +/Contents 1091 0 R +/Resources 1089 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1093 0 R +>> endobj +1092 0 obj << +/D [1090 0 R /XYZ 46.771 400.998 null] +>> endobj +1089 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1096 0 obj << +/Length 4158 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(238)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(for)-257(this)-258(is)-257(the)-258(final)-257(knowledge)-258(which)-257(seduces)-258(him.)-272(Perhaps)-257(even)]TJ 0 -13.549 Td [(this)-367(would)-366(disappoint)-367(him,)-396(as)-367(all)-367(things)-366(do)-367(which)-367(one)-366(knows!)]TJ 0 -13.549 Td [(and)-361(then)-362(he)-361(would)-362(have)-361(to)-362(stand)-361(still)-362(for)-361(all)-362(eternity,)-389(a)-361(victim)]TJ 0 -13.549 Td [(to)-289(eternal)-288(deception,)-298(and)-289(transformed)-289(into)-288(his)-289(enemy,)-298(the)-288(Stony)]TJ 0 -13.55 Td [(Guest,)-288(who)-280(longs)-281(for)-280(an)-281(evening)-280(meal)-280(of)-281(knowledge)-280(which)-280(will)]TJ 0 -13.549 Td [(never)-282(more)-282(fall)-282(to)-282(his)-282(share!)-345(for)-282(the)-282(whole)-282(world)-282(of)-282(things)-563(will)]TJ/F16 7.9701 Tf -72.755 0 Td [([277])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(not)-250(have)-250(another)-250(mouthful)-250(left)-250(to)-250(offer)-250(to)-250(these)-250(hungry)-250(men.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(328.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HAT)]TJ/F16 10.9091 Tf 20.255 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(DEALISTIC)]TJ/F16 10.9091 Tf 45.05 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(HEORIES)]TJ/F16 10.9091 Tf 37.527 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(ISCLOSE)]TJ/F16 10.9091 Tf 32.327 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-355(are)-356(most)-355(certain)-356(to)]TJ -177.268 -13.549 Td [(find)-510(idealistic)-510(theories)-510(among)-510(unscrupulously)-510(practical)-510(men;)]TJ 0 -13.549 Td [(for)-394(such)-394(men)-394(stand)-395(in)-394(need)-394(of)-394(the)-394(lustre)-394(of)-394(these)-394(theories)-394(for)]TJ 0 -13.549 Td [(the)-503(sake)-504(of)-503(their)-503(reputation.)-1010(They)-503(adopt)-503(them)-503(instinctively)]TJ 0 -13.55 Td [(without)-235(by)-235(any)-235(means)-235(feeling)-235(hypocritical)-235(in)-235(doing)-235(so)]TJ/F20 10.9091 Tf 233.83 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(no)-235(more)]TJ -244.739 -13.549 Td [(hypocritical)-405(than)-405(Englishmen)-406(with)-405(their)-405(Christianity)-405(and)-405(their)]TJ 0 -13.549 Td [(Sabbath-keeping.)-980(On)-493(the)-493(other)-493(hand,)-554(contemplative)-493(natures)]TJ 0 -13.549 Td [(who)-334(have)-334(to)-334(keep)-333(themselves)-334(on)-334(the)-334(guard)-334(against)-334(all)-334(kinds)-333(of)]TJ 0 -13.549 Td [(fantasies)-362(and)-362(who)-362(dread)-361(to)-362(be)-362(reputed)-362(as)-362(enthusiasts,)-390(are)-361(only)]TJ 0 -13.55 Td [(to)-309(be)-309(satisfied)-309(with)-308(hard)-309(realistic)-309(theories:)-368(they)-309(take)-308(possession)]TJ 0 -13.549 Td [(of)-306(them)-306(under)-306(the)-306(same)-306(instinctive)-306(compulsion)-306(without)-306(thereby)]TJ 0 -13.549 Td [(losing)-250(their)-250(honesty.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(329.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.28 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(ALUMNIATORS)-459(OF)]TJ/F16 10.9091 Tf 75.497 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(HEERFULNESS)]TJ/F16 10.9091 Tf 55.353 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(People)-335(who)-336(have)-335(been)]TJ -179.985 -13.549 Td [(deeply)-612(wounded)-611(by)-612(the)-611(disappointments)-612(of)-611(life)-612(look)-611(with)]TJ 0 -13.549 Td [(suspicion)-297(upon)-297(all)-297(cheerfulness)-296(as)-297(if)-297(it)-297(were)-297(something)-296(childish)]TJ 0 -13.549 Td [(and)-367(puerile,)-397(and)-367(revealed)-368(a)-367(lack)-367(of)-368(common)-367(sense)-367(that)-367(moves)]TJ 0 -13.55 Td [(them)-237(to)-236(pity)-237(and)-236(tenderness,)-240(such)-236(as)-237(one)-236(would)-237(experience)-236(when)]TJ 0 -13.549 Td [(seeing)-336(a)-336(dying)-336(child)-336(caressing)-336(his)-336(toys)-336(on)-336(his)-336(death-bed.)-508(Such)]TJ 0 -13.549 Td [(men)-362(appear)-362(to)-362(see)-362(hidden)-362(graves)-362(under)-362(every)-362(rose;)-418(rejoicings,)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1095 0 obj << +/Type /Page +/Contents 1096 0 R +/Resources 1094 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1093 0 R +>> endobj +1097 0 obj << +/D [1095 0 R /XYZ 354.123 450.429 null] +>> endobj +1094 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1100 0 obj << +/Length 3491 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(239)]TJ +0 g 0 G + 0 -30.759 Td [(tumult,)-376(and)-351(cheerful)-351(music)-351(appear)-350(to)-351(them)-351(to)-351(be)-351(the)-350(voluntary)]TJ 0 -13.549 Td [(illusions)-261(of)-261(a)-261(man)-261(who)-261(is)-261(dangerously)-261(ill)-522(and)-261(yet)-261(wishes)-261(to)-260(take)]TJ/F16 7.9701 Tf 291.024 0 Td [([278])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(a)-290(momentary)-289(draught)-290(from)-290(the)-290(intoxicating)-289(cup)-290(of)-290(life.)-369(But)-289(this)]TJ 0 -13.549 Td [(judgment)-235(about)-236(cheerfulness)-235(is)-236(merely)-235(the)-235(reflection)-236(of)-235(the)-235(latter)]TJ 0 -13.55 Td [(on)-262(the)-262(dark)-262(background)-262(of)-262(weariness)-262(and)-262(ill-health:)-274(in)-262(itself)-262(it)-262(is)]TJ 0 -13.549 Td [(something)-329(touching,)-350(irrational,)-349(and)-329(pitiable,)-350(even)-329(childlike)-329(and)]TJ 0 -13.549 Td [(puerile,)-236(but)-233(connected)-233(with)-233(that)-233(second)-233(childhood)-233(which)-232(follows)]TJ 0 -13.549 Td [(in)-250(the)-250(train)-250(of)-250(old)-250(age,)-250(and)-250(is)-250(the)-250(harbinger)-250(of)-250(death.)]TJ/F16 15.7808 Tf 0 -43.778 Td [(330.)]TJ/F16 10.9091 Tf 0 -30.703 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(OT)-386(YET)]TJ/F16 10.9091 Tf 32.276 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(NOUGH)]TJ/F16 10.9091 Tf 28.772 0 Td [(!)]TJ/F20 10.9091 Tf 3.633 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-282(is)-283(not)-282(sufficient)-282(to)-282(prove)-283(a)-282(case,)-290(we)-282(must)]TJ -90.132 -13.549 Td [(also)-300(tempt)-300(or)-300(raise)-300(men)-300(to)-300(it:)-350(hence)-300(the)-300(wise)-300(man)-300(must)-300(learn)-299(to)]TJ 0 -13.55 Td [(convey)-208(his)-207(wisdom;)-222(and)-207(often)-208(in)-207(such)-208(a)-207(manner)-208(that)-207(it)-208(may)-207(sound)]TJ 0 -13.549 Td [(like)-250(foolishness!)]TJ/F16 15.7808 Tf 0 -43.778 Td [(331.)]TJ/F16 10.9091 Tf 0 -30.703 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(IGHT)-436(AND)]TJ/F16 10.9091 Tf 43.245 0 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(IMITS)]TJ/F16 10.9091 Tf 21.694 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Asceticism)-319(is)-318(the)-319(proper)-318(mode)-319(of)-319(thinking)]TJ -92.519 -13.549 Td [(for)-245(those)-244(who)-244(must)-245(extirpate)-244(their)-245(carnal)-244(instincts,)-246(because)-244(these)]TJ 0 -13.549 Td [(are)-250(ferocious)-250(beasts,)]TJ/F20 10.9091 Tf 88.757 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-250(only)-250(for)-250(such)-250(people!)]TJ/F16 15.7808 Tf -99.665 -43.778 Td [(332.)]TJ/F16 10.9091 Tf 0 -30.703 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(HE)]TJ/F16 10.9091 Tf 13.742 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(OMBASTIC)]TJ/F16 10.9091 Tf 44.299 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(TYLE)]TJ/F16 10.9091 Tf 20.364 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(An)-286(artist)-286(who)-285(does)-286(not)-286(wish)-286(to)-286(put)-285(his)]TJ -112.047 -13.549 Td [(elevated)-413(feelings)-412(into)-413(a)-413(work)-413(and)-412(thus)-413(unburden)-413(himself,)-453(but)]TJ 0 -13.55 Td [(who)-237(rather)-236(wishes)-237(to)-237(impart)-237(these)-236(feelings)-237(of)-237(elevation)-237(to)-236(others,)]TJ 0 -13.549 Td [(becomes)-250(pompous,)-250(and)-250(his)-250(style)-250(becomes)-250(the)-250(bombastic)-250(style.)]TJ/F16 7.9701 Tf 291.023 -25.352 Td [([279])]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1099 0 obj << +/Type /Page +/Contents 1100 0 R +/Resources 1098 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1093 0 R +>> endobj +1101 0 obj << +/D [1099 0 R /XYZ 227.727 504.626 null] +>> endobj +1102 0 obj << +/D [1099 0 R /XYZ 46.771 66.142 null] +>> endobj +1098 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1105 0 obj << +/Length 4194 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(240)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(333.)]TJ/F20 10.9091 Tf 0 -27.924 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(UMANITY)]TJ/F16 10.9091 Tf 37.627 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.752 0 Td [(We)-220(do)-220(not)-219(consider)-220(animals)-220(as)-220(moral)-219(beings.)-240(But)]TJ -68.827 -13.549 Td [(do)-445(you)-445(think)-444(that)-445(animals)-445(consider)-445(us)-445(as)-444(moral)-445(beings?)-834(An)]TJ 0 -13.549 Td [(animal)-291(which)-291(had)-291(the)-291(power)-291(of)-291(speech)-291(once)-291(said:)]TJ/F20 10.9091 Tf 221.699 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Humanity)-291(is)]TJ -226.543 -13.549 Td [(a)-250(prejudice)-250(from)-250(which)-250(we)-250(animals)-250(at)-250(least)-250(do)-250(not)-250(suffer.)]TJ/F20 10.9091 Tf 248.127 0 Td [(\035)]TJ/F16 15.7808 Tf -248.127 -40.999 Td [(334.)]TJ/F16 10.9091 Tf 0 -27.924 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.001 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(HARITABLE)]TJ/F16 10.9091 Tf 48.535 0 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(AN)]TJ/F16 10.9091 Tf 11.509 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-310(charitable)-309(man)-310(gratifies)-310(a)-309(need)-310(of)]TJ -111.323 -13.549 Td [(his)-402(own)-402(inward)-402(feelings)-402(when)-402(doing)-402(good.)-706(The)-402(stronger)-401(this)]TJ 0 -13.55 Td [(need)-234(is)-233(the)-234(less)-234(does)-234(such)-233(a)-234(man)-234(try)-233(to)-234(put)-234(himself)-233(in)-234(the)-234(place)-233(of)]TJ 0 -13.549 Td [(those)-233(who)-233(serve)-234(the)-233(purpose)-233(of)-233(gratifying)-233(his)-234(desire:)-241(he)-233(becomes)]TJ 0 -13.549 Td [(indelicate)-331(and)-331(sometimes)-331(even)-331(offensive.)-493(\050This)-331(remark)-331(applies)]TJ 0 -13.549 Td [(to)-388(the)-389(benevolence)-388(and)-388(charity)-389(of)-388(the)-388(Jews,)-423(which,)-423(as)-388(is)-388(well)]TJ 0 -13.549 Td [(known,)-248(is)-248(somewhat)-248(more)-247(effusive)-248(than)-248(that)-248(of)-247(other)-248(peoples.\051)]TJ/F16 7.9701 Tf 272.162 3.958 Td [(10)]TJ/F16 15.7808 Tf -272.162 -44.957 Td [(335.)]TJ/F16 10.9091 Tf 0 -27.924 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HAT)]TJ/F16 10.9091 Tf 19.396 0 Td [(L)]TJ/F16 7.9701 Tf 6.665 0 Td [(OVE)-379(MAY)-378(BE)-379(FELT)-378(AS)]TJ/F16 10.9091 Tf 89.472 0 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(OVE)]TJ/F16 10.9091 Tf 16.378 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(We)-277(must)-276(be)-277(honest)-276(towards)]TJ -158.88 -13.549 Td [(ourselves,)-251(and)-250(must)-251(know)-251(ourselves)-250(very)-251(well)-250(indeed,)-251(to)-251(be)-250(able)]TJ 0 -13.55 Td [(to)-229(practise)-229(upon)-229(others)-228(that)-229(humane)-229(dissimulation)-229(known)-229(as)-228(love)]TJ 0 -13.549 Td [(and)-250(kindness.)]TJ/F16 15.7808 Tf 0 -40.999 Td [(336.)]TJ/F16 10.9091 Tf 0 -27.924 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HAT)-332(ARE)-331(WE)-332(CAPABLE)-331(OF)]TJ/F16 10.9091 Tf 101.78 0 Td [(?)]TJ/F20 10.9091 Tf 4.844 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(A)-242(man)-242(who)-243(had)-242(been)-242(tormented)-243(all)]TJ -127.832 -13.549 Td [(day)-308(by)-308(his)-309(wicked)-308(and)-308(malicious)-616(son)-309(slew)-308(him)-308(in)-308(the)-308(evening,)]TJ/F16 7.9701 Tf -72.756 0 Td [([280])]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 98.681 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 96.781 91.869 Td [(10)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(The)-390(German)-391(Jews)-391(are)-390(well)-391(known)-390(for)-391(their)-390(charity,)-426(by)-391(means)-390(of)-391(which)]TJ -11.956 -10.959 Td [(they)-264(probably)-263(wish)-264(to)-263(prove)-264(that)-263(they)-264(are)-264(not)-263(so)-264(bad)-263(as)-264(the)-263(Anti-Semites)-264(paint)]TJ 0 -10.959 Td [(them.)]TJ/F20 8.9664 Tf 20.175 0 Td [(\024)]TJ/F16 8.9664 Tf 8.966 0 Td [(T)]TJ/F16 7.9701 Tf 5.479 0 Td [(R)]TJ/F16 8.9664 Tf 5.316 0 Td [(.)]TJ/F35 8.9664 Tf 2.241 0 Td [(f)]TJ/F16 7.9701 Tf 4.608 0 Td [(FNS)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1104 0 obj << +/Type /Page +/Contents 1105 0 R +/Resources 1103 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1093 0 R +>> endobj +1106 0 obj << +/D [1104 0 R /XYZ 242.793 107.343 null] +>> endobj +1103 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F35 77 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1109 0 obj << +/Length 4054 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(241)]TJ +0 g 0 G + 0 -30.759 Td [(and)-338(then)-338(with)-338(a)-338(sigh)-338(of)-338(relief)-338(said)-338(to)-338(the)-338(other)-338(members)-338(of)-338(his)]TJ 0 -13.549 Td [(family:)]TJ/F20 10.9091 Tf 36.96 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Well)-374(now)-375(we)-374(can)-375(sleep)-374(in)-375(peace.)]TJ/F20 10.9091 Tf 150.828 0 Td [(\035)]TJ/F16 10.9091 Tf 8.929 0 Td [(Who)-375(knows)-374(what)]TJ -201.561 -13.549 Td [(circumstances)-250(might)-250(drive)-250(us)-250(to!)]TJ/F16 15.7808 Tf 0 -43.487 Td [(337.)]TJ/F20 10.9091 Tf 0 -30.412 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(ATURAL)]TJ/F16 10.9091 Tf 32.319 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.752 0 Td [(To)-165(be)-165(natural,)-181(at)-165(least)-165(in)-165(his)-164(deficiencies,)-182(is)-165(perhaps)]TJ -63.519 -13.549 Td [(the)-256(last)-255(praise)-256(that)-255(can)-256(be)-255(bestowed)-256(upon)-255(an)-256(artificial)-256(artist,)-256(who)]TJ 0 -13.55 Td [(is)-280(in)-281(other)-280(respects)-281(theatrical)-280(and)-281(half)-280(genuine.)-341(Such)-281(a)-280(man)-280(will)]TJ 0 -13.549 Td [(for)-250(this)-250(very)-250(reason)-250(boldly)-250(parade)-250(his)-250(deficiencies.)]TJ/F16 15.7808 Tf 0 -43.487 Td [(338.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(ONSCIENCE)]TJ/F16 10.9091 Tf 44.72 0 Td [(-S)]TJ/F16 7.9701 Tf 9.698 0 Td [(UBSTITUTE)]TJ/F16 10.9091 Tf 43.39 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(One)-219(man)-219(is)-218(another's)-219(conscience:)-235(and)]TJ -118.721 -13.549 Td [(this)-250(is)-250(especially)-250(important)-250(when)-250(the)-250(other)-250(has)-250(none)-250(else.)]TJ/F16 15.7808 Tf 0 -43.487 Td [(339.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 15.624 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(RANSFORMATION)-627(OF)]TJ/F16 10.9091 Tf 88.816 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(UTIES)]TJ/F16 10.9091 Tf 22.579 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-458(our)-459(duties)-458(cease)-459(to)]TJ -161.863 -13.549 Td [(be)-322(difficult)-321(of)-322(accomplishment,)-340(and)-321(after)-322(long)-322(practice)-321(become)]TJ 0 -13.549 Td [(changed)-419(into)-419(agreeable)-419(delights)-419(and)-419(needs,)-461(then)-419(the)-419(rights)-418(of)]TJ 0 -13.549 Td [(others)-359(to)-358(whom)-359(our)-358(duties)-359(\050though)-359(now)-358(our)-359(inclinations\051)-358(refer)]TJ 0 -13.55 Td [(change)-253(into)-253(something)-253(else:)-256(that)-253(is,)-254(they)-253(become)-253(the)-252(occasion)-253(of)]TJ 0 -13.549 Td [(pleasant)-269(feelings)-269(for)-270(us.)-307(Henceforth)-269(the)]TJ/F20 10.9091 Tf 175.872 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(other,)]TJ/F20 10.9091 Tf 25.145 0 Td [(\035)]TJ/F16 10.9091 Tf 7.781 0 Td [(by)-269(virtue)-269(of)-270(his)]TJ -213.642 -13.549 Td [(rights,)-373(becomes)-348(an)-348(object)-348(of)-348(love)-348(t)1(o)-348(us)-348(instead)-348(of)-348(an)-348(object)-348(of)]TJ 0 -13.549 Td [(reverence)-315(and)-315(awe)-315(as)-315(formerly.)-445(It)-315(is)-315(our)-315(own)-315(pleasure)-315(we)-314(seek)]TJ 0 -13.549 Td [(when)-276(we)-276(recognise)-276(and)-277(maintain)-276(the)-276(extent)-276(of)-276(his)-276(power.)-328(When)]TJ 0 -13.55 Td [(the)-248(Quietists)-496(no)-248(longer)-248(felt)-249(their)-248(Christian)-248(faith)-248(as)-248(a)-248(burden,)-248(and)]TJ/F16 7.9701 Tf 291.024 0 Td [([281])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(experienced)-273(their)-272(delight)-273(only)-272(in)-273(God,)-278(they)-273(took)-273(the)-272(motto:)]TJ/F20 10.9091 Tf 262.456 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Do)]TJ -267.299 -13.549 Td [(all)-254(to)-253(the)-254(glory)-254(of)-253(God.)]TJ/F20 10.9091 Tf 100.192 0 Td [(\035)]TJ/F16 10.9091 Tf 7.61 0 Td [(Whatever)-254(they)-253(performed)-254(henceforth)-254(in)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1108 0 obj << +/Type /Page +/Contents 1109 0 R +/Resources 1107 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1093 0 R +>> endobj +1110 0 obj << +/D [1108 0 R /XYZ 104.308 93.24 null] +>> endobj +1107 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1113 0 obj << +/Length 3593 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(242)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(this)-349(sense)-349(was)-349(no)-349(longer)-349(a)-349(sacrifice,)-374(it)-349(was)-349(as)-349(much)-349(as)-349(to)-349(say,)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Everything)-292(for)-293(the)-292(sake)-293(of)-292(our)-293(pleasure.)]TJ/F20 10.9091 Tf 175.763 0 Td [(\035)]TJ/F16 10.9091 Tf 8.034 0 Td [(To)-292(demand)-293(that)-292(duty)]TJ -188.641 -13.549 Td [(should)-239(be)-239(always)-239(rather)-239(burdensome,)-242(as)-239(Kant)-239(does,)-241(is)-239(to)-239(demand)]TJ 0 -13.549 Td [(that)-214(it)-215(shall)-214(never)-214(develop)-215(into)-214(a)-215(habit)-214(or)-214(custom.)-238(There)-215(is)-214(a)-214(small)]TJ 0 -13.55 Td [(residue)-250(of)-250(ascetic)-250(cruelty)-250(in)-250(this)-250(demand.)]TJ/F16 15.7808 Tf 0 -45.745 Td [(340.)]TJ/F16 10.9091 Tf 0 -32.67 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(PPEARANCES)-506(ARE)-506(AGAINST)-506(THE)]TJ/F16 10.9091 Tf 133.471 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(ISTORIAN)]TJ/F16 10.9091 Tf 37.188 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-370(is)-370(a)-370(sufficiently)]TJ -200.049 -13.549 Td [(demonstrated)-487(fact)-487(that)-486(human)-487(beings)-487(come)-487(from)-487(the)-486(womb;)]TJ 0 -13.549 Td [(nevertheless)-203(when)-202(children)-203(grow)-203(up)-202(and)-203(stand)-203(by)-202(the)-203(side)-203(of)-202(their)]TJ 0 -13.55 Td [(mother)-224(this)-223(hypothesis)-223(appears)-224(very)-223(absurd)]TJ/F20 10.9091 Tf 187.314 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(all)-223(appearances)-224(are)]TJ -198.223 -13.549 Td [(against)-250(it.)]TJ/F16 15.7808 Tf 0 -45.745 Td [(341.)]TJ/F16 10.9091 Tf 0 -32.67 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.864 0 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(DVANTAGE)-407(OF)]TJ/F16 10.9091 Tf 60.933 0 Td [(I)]TJ/F16 7.9701 Tf 3.632 0 Td [(GNORANCE)]TJ/F16 10.9091 Tf 44.274 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(Some)-297(one)-297(has)-297(said)-297(that)-297(in)-297(his)]TJ -150.883 -13.549 Td [(childhood)-316(he)-316(experienced)-316(such)-315(a)-316(contempt)-316(for)-316(the)-316(caprices)-315(and)]TJ 0 -13.549 Td [(whims)-371(of)-370(a)-371(melancholy)-371(temperament)-370(that,)-401(until)-371(he)-371(had)-370(grown)]TJ 0 -13.55 Td [(up)-330(and)-329(had)-330(become)-329(a)-330(middle-aged)-330(man,)-349(he)-330(did)-329(not)-330(know)-329(what)]TJ 0 -13.549 Td [(his)-370(own)-370(temperament)-370(was)-370(like:)-490(it)-370(was)-370(precisely)-370(a)-370(melancholy)]TJ 0 -13.549 Td [(temperament.)-439(He)-313(declared)-313(that)-313(this)-313(was)-313(the)-313(best)-313(of)-313(all)-313(possible)]TJ 0 -13.549 Td [(kinds)-250(of)-250(ignorance.)]TJ/F16 15.7808 Tf 0 -45.745 Td [(342.)]TJ/F16 10.9091 Tf 0 -32.67 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(O)-376(NOT)-375(BE)-376(DECEIVED)]TJ/F16 10.9091 Tf 81.141 0 Td [(!)]TJ/F20 10.9091 Tf 3.632 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Yes,)-281(he)-274(examined)-274(the)-275(matter)-274(from)-275(every)]TJ -103.559 -13.55 Td [(side)-237(and)-237(you)-236(think)-237(him)-237(to)-237(be)-237(a)-473(man)-237(of)-237(profound)-237(knowledge.)-245(But)]TJ/F16 7.9701 Tf -72.756 0 Td [([282])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(he)-250(only)-250(wishes)-250(to)-250(lower)-250(the)-250(price)]TJ/F20 10.9091 Tf 144.218 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(he)-250(wants)-250(to)-250(buy)-250(it!)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1112 0 obj << +/Type /Page +/Contents 1113 0 R +/Resources 1111 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1093 0 R +>> endobj +1114 0 obj << +/D [1112 0 R /XYZ 226.935 79.691 null] +>> endobj +1111 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1117 0 obj << +/Length 4091 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(243)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(343.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(A)-695(M)]TJ/F16 7.9701 Tf 25.155 0 Td [(ORAL)]TJ/F16 10.9091 Tf 29.275 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(RETENCE)]TJ/F16 10.9091 Tf 35.866 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(You)-695(refuse)-696(to)-695(be)-695(dissatisfied)-695(with)]TJ -109.997 -13.549 Td [(yourselves)-335(or)-334(to)-335(suffer)-335(from)-334(yourselves,)-356(and)-335(this)-334(you)-335(call)-334(your)]TJ 0 -13.549 Td [(moral)-384(tendency!)-650(Very)-384(well;)-450(another)-383(may)-384(perhaps)-383(call)-384(it)-383(your)]TJ 0 -13.549 Td [(cowardice!)-454(One)-318(thing,)-336(however,)-335(is)-318(certain,)-335(and)-318(that)-318(is)-318(that)-318(you)]TJ 0 -13.55 Td [(will)-195(never)-195(take)-195(a)-195(trip)-195(round)-195(the)-195(world)-195(\050and)-195(you)-195(yourselves)-195(are)-195(this)]TJ 0 -13.549 Td [(world\051,)-208(and)-196(you)-197(will)-197(always)-197(remain)-197(in)-197(yourselves)-197(an)-197(accident)-196(and)]TJ 0 -13.549 Td [(a)-292(clod)-292(on)-293(the)-292(face)-292(of)-292(the)-293(earth!)-376(Do)-292(you)-293(fancy)-292(that)-292(we)-292(who)-292(hold)]TJ 0 -13.549 Td [(different)-334(views)-334(from)-335(you)-334(are)-334(merely)-334(exposing)-334(ourselves)-334(out)-334(of)]TJ 0 -13.549 Td [(pure)-288(folly)-287(to)-288(the)-287(journey)-288(through)-287(our)-288(own)-288(deserts,)-297(swamps,)-296(and)]TJ 0 -13.549 Td [(glaciers,)-333(and)-317(that)-317(we)-317(are)-316(voluntarily)-317(choosing)-317(grief)-317(and)-316(disgust)]TJ 0 -13.55 Td [(with)-250(ourselves,)-250(like)-250(the)-250(Stylites?)]TJ/F16 15.7808 Tf 0 -44.054 Td [(344.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(UBTLETY)-719(IN)]TJ/F16 10.9091 Tf 56.179 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ISTAKES)]TJ/F16 10.9091 Tf 32.766 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(If)-526(Homer,)-595(as)-526(they)-525(say,)-595(sometimes)]TJ -118.345 -13.55 Td [(nodded,)-352(he)-332(was)-332(wiser)-332(than)-331(all)-332(the)-332(artists)-332(of)-332(sleepless)-331(ambition.)]TJ 0 -13.549 Td [(We)-352(must)-353(allow)-352(admirers)-353(to)-352(stop)-352(for)-353(a)-352(time)-352(and)-353(take)-352(breath)-352(by)]TJ 0 -13.549 Td [(letting)-388(them)-388(find)-389(fault)-388(now)-388(and)-388(then;)-458(for)-388(nobody)-388(can)-388(bear)-388(an)]TJ 0 -13.549 Td [(uninterruptedly)-242(brilliant)-242(and)-241(untiring)-242(excellence)]TJ/F20 10.9091 Tf 208.701 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(and)-242(instead)-241(of)]TJ -219.611 -13.549 Td [(doing)-350(good)-349(such)-350(a)-349(master)-349(would)-350(merely)-349(become)-350(a)-349(taskmaster,)]TJ 0 -13.549 Td [(whom)-250(we)-250(hate)-250(while)-250(he)-250(precedes)-250(us.)]TJ/F16 15.7808 Tf 0 -44.055 Td [(345.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(UR)]TJ/F16 10.9091 Tf 13.335 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(APPINESS)-284(IS)-284(NOT)-284(AN)]TJ/F16 10.9091 Tf 80.79 0 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(RGUMENT)-284(EITHER)]TJ/F16 10.9091 Tf 72.267 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(RO)-284(OR)]TJ/F16 10.9091 Tf 26.671 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(ON)]TJ/F16 10.9091 Tf 11.509 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Many)]TJ -255.179 -13.549 Td [(men)-352(are)-351(only)-352(capable)-703(of)-352(a)-352(small)-351(share)-352(of)-352(happiness:)-453(and)-352(it)-351(is)]TJ/F16 7.9701 Tf 291.024 0 Td [([283])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(not)-233(an)-232(argument)-233(against)-232(their)-233(wisdom)-233(if)-232(this)-233(wisdom)-232(is)-233(unable)-232(to)]TJ 0 -13.55 Td [(afford)-248(them)-249(a)-248(greater)-249(degree)-248(of)-249(happiness,)-248(any)-249(more)-248(than)-249(it)-248(is)-248(an)]TJ 0 -13.549 Td [(argument)-331(against)-330(medical)-331(skill)-331(that)-330(many)-331(people)-331(are)-330(incurable,)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1116 0 obj << +/Type /Page +/Contents 1117 0 R +/Resources 1115 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1119 0 R +>> endobj +1118 0 obj << +/D [1116 0 R /XYZ 146.935 106.79 null] +>> endobj +1115 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1122 0 obj << +/Length 3219 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(244)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(and)-295(others)-294(always)-295(ailing.)-384(May)-294(every)-295(one)-295(have)-294(the)-295(good)-294(fortune)]TJ 0 -13.549 Td [(to)-359(discover)-358(the)-359(conception)-359(of)-359(existence)-358(which)-359(will)-359(enable)-358(him)]TJ 0 -13.549 Td [(to)-357(realise)]TJ/F31 10.9091 Tf 44.747 0 Td [(his)]TJ/F16 10.9091 Tf 16.624 0 Td [(greatest)-357(share)-357(of)-357(happiness!)-570(though)-357(this)-357(will)-357(not)]TJ -61.371 -13.549 Td [(necessarily)-297(prevent)-297(his)-297(life)-297(from)-297(being)-297(miserable)-297(and)-297(not)-297(worth)]TJ 0 -13.55 Td [(envying.)]TJ/F16 15.7808 Tf 0 -43.681 Td [(346.)]TJ/F16 10.9091 Tf 0 -30.607 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.572 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(NEMIES)-495(OF)]TJ/F16 10.9091 Tf 47.747 0 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(OMEN)]TJ/F16 10.9091 Tf 23.464 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(Woman)-362(is)-362(our)-362(enemy)]TJ/F20 10.9091 Tf 97.287 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(The)-362(man)]TJ -240.932 -13.549 Td [(who)-283(speaks)-283(to)-283(men)-284(in)-283(this)-283(way)-283(exhibits)-283(an)-283(unbridled)-283(lust)-283(which)]TJ 0 -13.549 Td [(not)-250(only)-250(hates)-250(itself)-250(but)-250(also)-250(its)-250(means.)]TJ/F16 15.7808 Tf 0 -43.682 Td [(347.)]TJ/F16 10.9091 Tf 0 -30.606 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 12.874 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(CHOOL)-282(OF)-283(THE)]TJ/F16 10.9091 Tf 59.88 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(RATOR)]TJ/F16 10.9091 Tf 27.011 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-206(a)-207(man)-206(has)-206(kept)-207(silence)-206(for)-206(a)]TJ -134.009 -13.549 Td [(whole)-245(year)-245(he)-245(learns)-245(to)-245(stop)-245(chattering,)-246(and)-245(to)-245(discourse)-245(instead.)]TJ 0 -13.55 Td [(The)-250(Pythagoreans)-250(were)-250(the)-250(best)-250(statesmen)-250(of)-250(their)-250(age.)]TJ/F16 15.7808 Tf 0 -43.681 Td [(348.)]TJ/F16 10.9091 Tf 0 -30.607 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 15.438 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(EELING)-604(OF)]TJ/F16 10.9091 Tf 48.586 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(OWER)]TJ/F16 10.9091 Tf 23.464 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(Note)-441(the)-442(distinction:)-633(the)-441(man)-442(who)]TJ -119.921 -13.549 Td [(wishes)-331(to)-332(acquire)-331(the)-331(feeling)-332(of)-331(power)-331(seizes)-332(upon)-331(any)-331(means,)]TJ 0 -13.549 Td [(and)-215(looks)-215(upon)-215(nothing)-215(as)-215(too)-215(petty)-215(which)-215(can)-215(foster)-215(this)-215(feeling.)]TJ 0 -13.549 Td [(He)-229(who)-229(already)-229(possesses)-230(power,)-233(however,)-233(has)-229(grown)-229(fastidious)]TJ 0 -13.55 Td [(and)-250(refined)-250(in)-250(his)-250(tastes;)-250(few)-250(things)-250(can)-250(be)-250(found)-250(to)-250(satisfy)-250(him.)]TJ/F16 7.9701 Tf -72.755 -25.275 Td [([284])]TJ/F16 15.7808 Tf 72.755 -41.303 Td [(349.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1121 0 obj << +/Type /Page +/Contents 1122 0 R +/Resources 1120 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1119 0 R +>> endobj +1123 0 obj << +/D [1121 0 R /XYZ 93.543 107.445 null] +>> endobj +1120 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1126 0 obj << +/Length 3748 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(245)]TJ +0 g 0 G + 0 -30.759 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(OT)-635(SO)-635(VERY)]TJ/F16 10.9091 Tf 57.688 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(MPORTANT)]TJ/F16 10.9091 Tf 43.836 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-464(we)-464(are)-465(present)-464(at)-464(a)-464(death-)]TJ -126.67 -13.549 Td [(bed)-356(there)-356(regularly)-356(arises)-357(in)-356(us)-356(a)-356(thought)-356(that)-356(we)-356(immediately)]TJ 0 -13.549 Td [(suppress)-262(from)-262(a)-262(false)-263(sense)-262(of)-262(propriety:)-274(the)-262(thought)-262(that)-262(the)-262(act)]TJ 0 -13.549 Td [(of)-384(dying)-384(is)-383(less)-384(important)-384(than)-383(the)-384(customary)-384(veneration)-384(of)-383(it)]TJ 0 -13.55 Td [(would)-315(wish)-314(us)-315(to)-314(believe,)-331(and)-315(that)-314(the)-315(dying)-314(man)-315(has)-314(probably)]TJ 0 -13.549 Td [(lost)-264(in)-264(his)-265(life)-264(things)-264(which)-264(were)-264(more)-265(important)-264(than)-264(he)-264(is)-264(now)]TJ 0 -13.549 Td [(about)-227(to)-228(lose)-227(by)-228(his)-227(death.)-243(In)-227(this)-228(case)-227(the)-228(end)-227(is)-228(certainly)-227(not)-227(the)]TJ 0 -13.549 Td [(goal.)]TJ/F16 15.7808 Tf 0 -44.15 Td [(350.)]TJ/F16 10.9091 Tf 0 -31.075 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)-511(BEST)-512(WAY)-511(TO)]TJ/F16 10.9091 Tf 76.074 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(ROMISE)]TJ/F16 10.9091 Tf 30.111 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-374(a)-374(man)-373(makes)-374(a)-374(promise)-374(it)]TJ -132.552 -13.549 Td [(is)-280(not)-281(merely)-280(the)-280(word)-280(that)-281(promises,)-288(but)-280(what)-280(lies)-280(unexpressed)]TJ 0 -13.549 Td [(behind)-191(the)-191(word.)-230(Words)-191(indeed)-191(weaken)-191(a)-191(promise)-191(by)-190(discharging)]TJ 0 -13.549 Td [(and)-415(using)-415(up)-414(a)-415(power)-415(which)-415(forms)-414(part)-415(of)-415(that)-415(power)-414(which)]TJ 0 -13.549 Td [(promises.)-529(Therefore)-342(shake)-343(hands)-343(when)-343(making)-343(a)-342(promise,)-366(but)]TJ 0 -13.55 Td [(put)-195(your)-195(finger)-194(on)-195(your)-195(lips)]TJ/F20 10.9091 Tf 117.283 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)-195(this)-195(way)-194(you)-195(will)-195(make)-195(the)-195(safest)]TJ -128.192 -13.549 Td [(promises.)]TJ/F16 15.7808 Tf 0 -44.149 Td [(351.)]TJ/F16 10.9091 Tf 0 -31.075 Td [(G)]TJ/F16 7.9701 Tf 7.877 0 Td [(ENERALLY)]TJ/F16 10.9091 Tf 47.566 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ISUNDERSTOOD)]TJ/F16 10.9091 Tf 61.099 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)-505(conversation)-505(we)-505(sometimes)]TJ -139.876 -13.549 Td [(observe)-451(people)-451(endeavouring)-450(to)-451(set)-451(a)-450(trap)-451(in)-451(which)-451(to)-450(catch)]TJ 0 -13.549 Td [(others)]TJ/F20 10.9091 Tf 26.662 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(not)-335(out)-336(of)-335(evil-mindedness,)-357(as)-335(one)-335(might)-336(suppose,)-356(but)]TJ -37.571 -13.55 Td [(from)-367(delight)-367(in)-367(their)-366(own)-367(shrewdness.)-601(Others)-367(again)-367(prepare)-366(a)]TJ 0 -13.549 Td [(joke)-287(so)-288(that)-287(some)-287(one)-287(else)-288(may)-287(utter)-287(it,)-297(they)-287(tie)-288(the)-287(knot)-287(so)-287(that)]TJ 0 -13.549 Td [(others)-284(may)-283(undo)-284(it:)-317(not)-568(out)-284(of)-283(goodwill,)-292(as)-284(might)-284(be)-283(supposed,)]TJ/F16 7.9701 Tf 291.024 0 Td [([285])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(but)-250(from)-250(wickedness,)-250(and)-250(their)-250(contempt)-250(for)-250(coarse)-250(intellects.)]TJ/F16 15.7808 Tf 0 -44.15 Td [(352.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1125 0 obj << +/Type /Page +/Contents 1126 0 R +/Resources 1124 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1119 0 R +>> endobj +1127 0 obj << +/D [1125 0 R /XYZ 152.918 123.841 null] +>> endobj +1124 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1130 0 obj << +/Length 3866 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(246)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(ENTRE)]TJ/F16 10.9091 Tf 25.679 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-327(feeling,)]TJ/F20 10.9091 Tf 57.323 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(I)-327(am)-326(the)-327(centre)-327(of)-326(the)-327(world,)]TJ/F20 10.9091 Tf 128.925 0 Td [(\035)]TJ/F16 10.9091 Tf 8.408 0 Td [(forcibly)]TJ -246.092 -13.549 Td [(comes)-341(to)-340(us)-341(when)-340(we)-340(are)-341(unexpectedly)-340(overtaken)-341(by)-340(disgrace:)]TJ 0 -13.549 Td [(we)-225(then)-225(feel)-224(as)-225(if)-225(we)-225(were)-225(standing)-225(dazed)-224(in)-225(the)-225(midst)-225(of)-225(a)-224(surge,)]TJ 0 -13.549 Td [(and)-412(dazzled)-412(by)-412(the)-412(glance)-412(of)-412(one)-412(enormous)-412(eye)-412(which)-412(gazes)]TJ 0 -13.55 Td [(down)-250(upon)-250(us)-250(from)-250(all)-250(sides)-250(and)-250(looks)-250(us)-250(through)-250(and)-250(through.)]TJ/F16 15.7808 Tf 0 -44.127 Td [(353.)]TJ/F16 10.9091 Tf 0 -31.053 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(REEDOM)-708(OF)]TJ/F16 10.9091 Tf 55.126 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(PEECH)]TJ/F16 10.9091 Tf 25.241 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(The)-518(truth)-518(must)-517(be)-518(told,)-585(even)-518(if)-517(the)]TJ -110.979 -13.549 Td [(world)-369(should)-369(be)-368(shivered)-369(in)-369(fragments)]TJ/F20 10.9091 Tf 174.033 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(so)-369(cries)-369(the)-368(eminent)]TJ -189.786 -13.549 Td [(and)-314(grandiloquent)-314(Fichte.)]TJ/F20 10.9091 Tf 113.205 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Yes,)-330(certainly;)-346(but)-314(we)-314(must)-314(have)-314(it)]TJ -124.114 -13.55 Td [(first.)]TJ/F20 10.9091 Tf 20.302 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(What)-286(he)-286(really)-286(means,)-294(however,)-295(is)-286(that)-286(each)-286(man)-285(should)]TJ -31.211 -13.549 Td [(speak)-432(his)-432(mind,)-478(even)-432(if)-433(everything)-432(were)-432(to)-432(be)-432(turned)-432(upside)]TJ 0 -13.549 Td [(down.)-250(This)-250(point,)-250(however,)-250(is)-250(open)-250(to)-250(dispute.)]TJ/F16 15.7808 Tf 0 -44.128 Td [(354.)]TJ/F16 10.9091 Tf 0 -31.053 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 15.474 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(OURAGE)-609(FOR)]TJ/F16 10.9091 Tf 58.405 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(UFFERING)]TJ/F16 10.9091 Tf 38.965 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Such)-445(as)-445(we)-444(now)-445(are,)-494(we)-444(are)]TJ -146.489 -13.549 Td [(capable)-389(of)-389(bearing)-389(a)-389(tolerable)-389(amount)-389(of)-390(displeasure,)-423(and)-389(our)]TJ 0 -13.549 Td [(stomach)-267(is)-266(suited)-267(to)-267(such)-267(indigestible)-266(food.)-300(If)-267(we)-267(were)-266(deprived)]TJ 0 -13.549 Td [(of)-237(it,)-240(indeed,)-240(we)-237(should)-238(perhaps)-237(think)-237(the)-238(banquet)-237(of)-237(life)-237(insipid;)]TJ 0 -13.549 Td [(and)-348(if)-347(it)-348(were)-348(not)-348(for)-347(our)-348(willingness)-348(to)-347(suffer)-348(pain)-348(we)-347(should)]TJ 0 -13.55 Td [(have)-250(to)-250(let)-250(too)-250(many)-250(pleasures)-250(escape)-250(us!)]TJ/F16 7.9701 Tf -72.756 -25.631 Td [([286])]TJ/F16 15.7808 Tf 72.756 -41.75 Td [(355.)]TJ/F16 10.9091 Tf 0 -31.053 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(DMIRERS)]TJ/F16 10.9091 Tf 35.427 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-234(man)-234(who)-234(admires)-234(up)-234(to)-234(the)-234(point)-234(that)-234(he)-234(would)]TJ -56.94 -13.549 Td [(be)-182(ready)-183(to)-182(crucify)-183(any)-182(one)-182(who)-183(did)-182(not)-183(admire,)-196(must)-182(be)-182(reckoned)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1129 0 obj << +/Type /Page +/Contents 1130 0 R +/Resources 1128 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1119 0 R +>> endobj +1131 0 obj << +/D [1129 0 R /XYZ 93.543 152.494 null] +>> endobj +1128 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1134 0 obj << +/Length 3568 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(247)]TJ +0 g 0 G + 0 -30.759 Td [(among)-313(the)-314(executioners)-313(of)-314(his)-313(party)]TJ/F20 10.9091 Tf 159.493 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(beware)-313(of)-314(shaking)-313(hands)]TJ -170.402 -13.549 Td [(with)-250(him,)-250(even)-250(when)-250(he)-250(belongs)-250(to)-250(your)-250(own)-250(side.)]TJ/F16 15.7808 Tf 0 -42.141 Td [(356.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.203 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(FFECT)-449(OF)]TJ/F16 10.9091 Tf 41.261 0 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(APPINESS)]TJ/F16 10.9091 Tf 36.758 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-328(first)-328(effect)-328(of)-328(happiness)-329(is)-328(the)]TJ -127.066 -13.549 Td [(feeling)-181(of)-181(power,)-195(and)-182(this)-181(feeling)-181(longs)-181(to)-181(manifest)-182(itself,)-194(whether)]TJ 0 -13.549 Td [(towards)-263(ourselves)-263(or)-262(other)-263(men,)-266(or)-263(towards)-263(ideas)-263(and)-262(imaginary)]TJ 0 -13.549 Td [(beings.)-643(Its)-381(most)-381(common)-381(modes)-381(of)-381(manifestation)-381(are)-380(making)]TJ 0 -13.55 Td [(presents,)-537(derision,)-537(and)-479(destruction)]TJ/F20 10.9091 Tf 157.529 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(all)-479(three)-480(being)-479(due)-480(to)-479(a)]TJ -168.438 -13.549 Td [(common)-250(fundamental)-250(instinct.)]TJ/F16 15.7808 Tf 0 -42.141 Td [(357.)]TJ/F16 10.9091 Tf 0 -29.065 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(ORAL)]TJ/F16 10.9091 Tf 25.825 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(OSQUITOES)]TJ/F16 10.9091 Tf 44.274 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Those)-379(moralists)-379(who)-378(are)-379(lacking)-379(in)-379(the)]TJ -103.132 -13.55 Td [(love)-169(of)-168(knowledge,)-185(and)-169(who)-168(are)-169(only)-169(acquainted)-168(with)-169(the)-168(pleasure)]TJ 0 -13.549 Td [(of)-398(giving)-397(pain,)-435(have)-397(the)-398(spirit)-398(and)-397(tediousness)-398(of)-397(provincials.)]TJ 0 -13.549 Td [(Their)-383(pastime,)-417(as)-383(cruel)-384(as)-383(it)-383(is)-384(lamentable,)-416(is)-384(to)-383(observe)-383(their)]TJ 0 -13.549 Td [(neighbour)-201(with)-200(the)-201(greatest)-200(possible)-201(closeness,)-210(and,)-210(unperceived,)]TJ 0 -13.549 Td [(to)-176(place)-177(a)-176(pin)-176(in)-176(such)-177(position)-176(that)-176(he)-177(cannot)-176(help)-176(pricking)-176(himself)]TJ 0 -13.55 Td [(with)-301(it.)-403(Such)-301(men)-301(have)-301(preserved)-301(something)-301(of)-301(the)-301(wickedness)]TJ 0 -13.549 Td [(of)-373(schoolboys,)-404(who)-373(cannot)-373(amuse)-373(themselves)-373(without)-373(hunting)]TJ 0 -13.549 Td [(and)-250(torturing)-250(either)-250(the)-250(living)-250(or)-250(the)-250(dead.)]TJ/F16 7.9701 Tf 291.024 -24.004 Td [([287])]TJ/F16 15.7808 Tf -291.024 -39.763 Td [(358.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(EASONS)-351(AND)-352(THEIR)]TJ/F16 10.9091 Tf 80.127 0 Td [(U)]TJ/F16 7.9701 Tf 7.877 0 Td [(NREASON)]TJ/F16 10.9091 Tf 37.634 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(You)-257(feel)-257(a)-256(dislike)-257(for)-257(him,)-259(and)]TJ -146.552 -13.549 Td [(adduce)-341(innumerable)-341(reasons)-340(for)-341(this)-341(dislike,)-363(but)-341(I)-341(only)-340(believe)]TJ 0 -13.549 Td [(in)-300(your)-299(dislike)-300(and)-299(not)-300(in)-299(your)-300(reasons!)-399(You)-299(flatter)-300(yourself)-299(by)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1133 0 obj << +/Type /Page +/Contents 1134 0 R +/Resources 1132 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1119 0 R +>> endobj +1135 0 obj << +/D [1133 0 R /XYZ 46.771 162.069 null] +>> endobj +1132 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1138 0 obj << +/Length 3102 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(248)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(adducing)-359(as)-359(a)-359(rational)-359(conclusion,)-386(both)-359(to)-359(yourself)-359(and)-359(to)-358(me,)]TJ 0 -13.549 Td [(that)-250(which)-250(happens)-250(to)-250(be)-250(merely)-250(a)-250(matter)-250(of)-250(instinct.)]TJ/F16 15.7808 Tf 0 -43.682 Td [(359.)]TJ/F16 10.9091 Tf 0 -30.606 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(PPROVING)-360(OF)]TJ/F16 10.9091 Tf 55.783 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(OMETHING)]TJ/F16 10.9091 Tf 42.497 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-263(approve)-264(of)-263(marriage)-264(in)-263(the)-263(first)]TJ -125.858 -13.549 Td [(place)-350(because)-349(we)-350(are)-349(not)-350(yet)-349(acquainted)-350(with)-349(it,)-374(in)-350(the)-349(second)]TJ 0 -13.55 Td [(place)-384(because)-383(we)-384(have)-383(accustomed)-384(ourselves)-384(to)-383(it,)-417(and)-384(in)-383(the)]TJ 0 -13.549 Td [(third)-230(place)-230(because)-230(we)-230(have)-230(contracted)-230(it)]TJ/F20 10.9091 Tf 178.028 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-230(is)-230(to)-230(say,)-234(in)-230(most)]TJ -188.937 -13.549 Td [(cases.)-290(And)-264(yet)-263(nothing)-264(has)-263(been)-263(proved)-264(thereby)-263(in)-264(favour)-263(of)-263(the)]TJ 0 -13.549 Td [(value)-250(of)-250(marriage)-250(in)-250(general.)]TJ/F16 15.7808 Tf 0 -43.682 Td [(360.)]TJ/F16 10.9091 Tf 0 -30.606 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(O)]TJ/F16 10.9091 Tf 9.763 0 Td [(U)]TJ/F16 7.9701 Tf 7.876 0 Td [(TILITARIANS)]TJ/F16 10.9091 Tf 49.582 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(Power)-368(which)-367(has)-368(greatly)-367(suffered)-368(both)-367(in)]TJ -93.578 -13.55 Td [(deed)-162(and)-161(in)-162(thought)-162(is)-161(better)-162(than)-162(powerlessness)-161(which)-162(only)-161(meets)]TJ 0 -13.549 Td [(with)-316(kind)-316(treatment)]TJ/F20 10.9091 Tf 86.896 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(such)-316(was)-316(the)-317(Greek)-316(way)-316(of)-316(thinking.)-449(In)]TJ -102.649 -13.549 Td [(other)-394(words,)-431(the)-394(feeling)-394(of)-395(power)-394(was)-394(prized)-395(more)-394(highly)-394(by)]TJ 0 -13.549 Td [(them)-250(than)-250(any)-250(mere)-250(utility)-250(or)-250(fair)-250(renown.)]TJ/F16 15.7808 Tf 0 -43.682 Td [(361.)]TJ/F16 10.9091 Tf 0 -30.606 Td [(U)]TJ/F16 7.9701 Tf 7.877 0 Td [(GLY)-389(IN)]TJ/F16 10.9091 Tf 30.993 0 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(PPEARANCE)]TJ/F16 10.9091 Tf 46.497 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Moderation)-284(appears)-285(to)-284(itself)-285(to)-285(be)-284(quite)]TJ -106.881 -13.549 Td [(beautiful:)-772(it)-512(is)-511(unaware)-511(of)-511(the)-511(fact)-512(that)-511(in)-511(the)-511(eyes)-511(of)-511(the)]TJ 0 -13.55 Td [(immoderate)-250(it)-250(seems)-250(coarse)-250(and)-250(insipid,)-250(and)-250(consequently)-250(ugly.)]TJ/F16 7.9701 Tf -72.756 -25.275 Td [([288])]TJ/F16 15.7808 Tf 72.756 -41.303 Td [(362.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1137 0 obj << +/Type /Page +/Contents 1138 0 R +/Resources 1136 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1119 0 R +>> endobj +1139 0 obj << +/D [1137 0 R /XYZ 93.543 107.445 null] +>> endobj +1136 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1142 0 obj << +/Length 3900 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(249)]TJ +0 g 0 G + 0 -30.759 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(IFFERENT)-396(IN)]TJ/F16 10.9091 Tf 51.913 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HEIR)]TJ/F16 10.9091 Tf 21.748 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(ATRED)]TJ/F16 10.9091 Tf 26.565 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-289(are)-289(men)-290(who)-289(do)-289(not)-289(begin)]TJ -136.281 -13.549 Td [(to)-293(hate)-294(until)-293(they)-293(feel)-294(weak)-293(and)-293(tired:)-337(in)-293(other)-294(respects)-293(they)-293(are)]TJ 0 -13.549 Td [(fair-minded)-321(and)-322(superior.)-464(Others)-321(only)-321(begin)-322(to)-321(hate)-321(when)-321(they)]TJ 0 -13.549 Td [(see)-315(an)-315(opportunity)-314(for)-315(revenge:)-379(in)-315(other)-315(respects)-315(they)-314(carefully)]TJ 0 -13.55 Td [(avoid)-203(both)-202(secret)-203(and)-203(open)-203(wrath,)-212(and)-202(overlook)-203(it)-203(whenever)-202(there)]TJ 0 -13.549 Td [(is)-250(any)-250(occasion)-250(for)-250(it.)]TJ/F16 15.7808 Tf 0 -42.473 Td [(363.)]TJ/F16 10.9091 Tf 0 -29.399 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(EN)-273(OF)]TJ/F16 10.9091 Tf 25.169 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(HANCE)]TJ/F16 10.9091 Tf 27.449 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-200(is)-200(pure)-200(hazard)-200(which)-199(plays)-200(the)-200(essential)-200(part)]TJ -83.23 -13.549 Td [(in)-250(every)-250(invention,)-250(but)-250(most)-250(men)-250(do)-250(not)-250(meet)-250(with)-250(this)-250(hazard.)]TJ/F16 15.7808 Tf 0 -42.473 Td [(364.)]TJ/F16 10.9091 Tf 0 -29.399 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(HOICE)-563(OF)]TJ/F16 10.9091 Tf 43.503 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(NVIRONMENT)]TJ/F16 10.9091 Tf 53.567 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-411(should)-411(beware)-412(of)-411(living)-411(in)-411(an)]TJ -124.649 -13.549 Td [(environment)-340(where)-341(we)-340(are)-341(neither)-340(able)-340(to)-341(maintain)-340(a)-340(dignified)]TJ 0 -13.549 Td [(silence)-481(nor)-481(to)-480(express)-481(our)-481(loftier)-481(thoughts,)-538(so)-481(that)-481(only)-480(our)]TJ 0 -13.549 Td [(complaints)-278(and)-279(needs)-278(and)-279(the)-278(whole)-278(story)-279(of)-278(our)-279(misery)-278(are)-278(left)]TJ 0 -13.55 Td [(to)-271(be)-271(told.)-314(We)-271(thus)-271(become)-272(dissatisfied)-271(with)-271(ourselves)-271(and)-271(with)]TJ 0 -13.549 Td [(our)-293(surroundings,)-303(and)-292(to)-293(the)-292(discomfort)-293(which)-292(brings)-293(about)-292(our)]TJ 0 -13.549 Td [(complaints)-323(we)-323(add)-323(the)-323(vexation)-323(which)-323(we)-323(feel)-323(at)-323(always)-322(being)]TJ 0 -13.549 Td [(in)-228(the)-228(position)-228(of)-228(grumblers.)-243(But)-228(we)-228(should,)-232(on)-228(the)-228(contrary,)-232(live)]TJ 0 -13.549 Td [(in)-364(a)-365(place)-364(where)-365(we)-364(should)-364(be)-365(ashamed)-364(to)-365(speak)-364(of)-364(ourselves)]TJ 0 -13.55 Td [(and)-286(where)-286(it)-286(would)-286(not)-286(be)-286(necessary)-286(to)-286(do)-286(so.)]TJ/F20 10.9091 Tf 202.282 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Who,)-295(however,)]TJ -213.191 -13.549 Td [(thinks)-322(of)-323(such)-322(things,)-341(or)-322(of)-323(the)-322(choice)-323(in)-322(such)-323(things?)-467(We)-322(talk)]TJ 0 -13.549 Td [(about)-257(our)]TJ/F20 10.9091 Tf 44.385 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(fate,)]TJ/F20 10.9091 Tf 19.08 0 Td [(\035)]TJ/F16 10.9091 Tf 7.645 0 Td [(brace)-257(up)-257(our)-256(shoulders,)-259(and)-257(sigh,)]TJ/F20 10.9091 Tf 147.121 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Unfortunate)]TJ -227.918 -13.549 Td [(Atlas)-250(that)-250(I)-250(am!)]TJ/F20 10.9091 Tf 68.171 0 Td [(\035)]TJ/F16 7.9701 Tf 222.853 -22.029 Td [([289])]TJ/F16 15.7808 Tf -291.024 -42.375 Td [(365.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1141 0 obj << +/Type /Page +/Contents 1142 0 R +/Resources 1140 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1144 0 R +>> endobj +1143 0 obj << +/D [1141 0 R /XYZ 46.771 108.517 null] +>> endobj +1140 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1147 0 obj << +/Length 3762 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(250)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(V)]TJ/F16 7.9701 Tf 7.877 0 Td [(ANITY)]TJ/F16 10.9091 Tf 24.787 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Vanity)-248(is)-248(the)-249(dread)-248(of)-248(appearing)-248(to)-249(be)-248(original.)-249(Hence)]TJ -46.3 -13.549 Td [(it)-250(is)-250(a)-250(lack)-250(of)-250(pride,)-250(but)-250(not)-250(necessarily)-250(a)-250(lack)-250(of)-250(originality.)]TJ/F16 15.7808 Tf 0 -46.86 Td [(366.)]TJ/F16 10.9091 Tf 0 -33.784 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.393 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(RIMINAL)]TJ/F16 10.9091 Tf 34.088 0 Td [(')]TJ/F16 7.9701 Tf 1.964 0 Td [(S)]TJ/F16 10.9091 Tf 8.2 0 Td [(G)]TJ/F16 7.9701 Tf 7.877 0 Td [(RIEF)]TJ/F16 10.9091 Tf 17.271 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-346(criminal)-345(who)-346(has)-345(been)-346(found)-345(out)]TJ -111.371 -13.549 Td [(does)-465(not)-465(suffer)-464(because)-465(of)-465(the)-465(crime)-464(he)-465(has)-465(committed,)-518(but)]TJ 0 -13.549 Td [(because)-256(of)-257(the)-256(shame)-257(and)-256(annoyance)-257(caused)-256(him)-257(either)-256(by)-256(some)]TJ 0 -13.55 Td [(blunder)-273(which)-274(he)-273(has)-273(made)-274(or)-273(by)-273(being)-274(deprived)-273(of)-273(his)-273(habitual)]TJ 0 -13.549 Td [(element;)-339(and)-310(keen)-309(discernment)-310(is)-309(necessary)-310(to)-309(distinguish)-309(such)]TJ 0 -13.549 Td [(cases.)-454(Every)-318(one)-317(who)-318(has)-318(had)-318(much)-318(experience)-318(of)-318(prisons)-317(and)]TJ 0 -13.549 Td [(reformatories)-223(is)-223(astonished)-224(at)-223(the)-223(rare)-223(instances)-223(of)-223(really)-223(genuine)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(remorse,)]TJ/F20 10.9091 Tf 37.865 0 Td [(\035)]TJ/F16 10.9091 Tf 7.298 0 Td [(and)-225(still)-225(more)-225(so)-225(at)-225(the)-225(longing)-225(shown)-225(to)-225(return)-225(to)-224(the)]TJ -50.007 -13.55 Td [(old)-250(wicked)-250(and)-250(beloved)-250(crime.)]TJ/F16 15.7808 Tf 0 -46.859 Td [(367.)]TJ/F16 10.9091 Tf 0 -33.785 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(LWAYS)-517(APPEARING)]TJ/F16 10.9091 Tf 81.292 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(APPY)]TJ/F16 10.9091 Tf 20.372 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When,)-410(in)-377(the)-378(Greece)-378(of)-378(the)-377(third)]TJ -131.053 -13.549 Td [(century,)-386(philosophy)-358(had)-358(become)-359(a)-358(matter)-359(of)-358(public)-358(emulation,)]TJ 0 -13.549 Td [(there)-190(were)-190(not)-189(a)-190(few)-190(philosophers)-189(who)-190(became)-190(happy)-190(through)-189(the)]TJ 0 -13.549 Td [(thought)-331(that)-330(others)-331(who)-330(lived)-331(according)-330(to)-331(different)-330(principles,)]TJ 0 -13.549 Td [(and)-470(suffered)-470(from)-470(them,)-526(could)-470(not)-470(but)-470(feel)-470(envious)-470(of)-470(their)]TJ 0 -13.55 Td [(happiness.)-660(They)-387(thought)-387(they)-386(could)-387(refute)-387(these)-387(other)-386(people)]TJ 0 -13.549 Td [(with)-395(their)-395(happiness)-394(better)-395(than)-395(anything)-395(else,)-431(and)-395(to)-394(achieve)]TJ 0 -13.549 Td [(this)-275(object)-274(they)-275(were)-275(content)-275(to)-274(appear)-275(to)-275(be)-275(always)-274(happy;)-287(but,)]TJ 0 -13.549 Td [(following)-318(this)-319(practice,)-335(they)-637(were)-318(obliged)-318(to)-319(become)-318(happy)-318(in)]TJ/F16 7.9701 Tf -72.756 0 Td [([290])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(the)-250(long)-250(run!)-250(This,)-250(for)-250(example,)-250(was)-250(the)-250(case)-250(of)-250(the)-250(cynics.)]TJ/F16 15.7808 Tf 0 -46.86 Td [(368.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1146 0 obj << +/Type /Page +/Contents 1147 0 R +/Resources 1145 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1144 0 R +>> endobj +1148 0 obj << +/D [1146 0 R /XYZ 221.85 126.551 null] +>> endobj +1145 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1151 0 obj << +/Length 4505 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(251)]TJ +0 g 0 G + 0 -30.759 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 17.213 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(AUSE)-827(OF)-826(MUCH)]TJ/F16 10.9091 Tf 74.672 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ISUNDERSTANDING)]TJ/F16 10.9091 Tf 75.262 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-604(morality)-605(of)]TJ -204.423 -13.549 Td [(increasing)-493(nervous)-492(force)-493(is)-492(joyful)-493(and)-492(restless;)-614(the)-492(morality)]TJ 0 -13.549 Td [(of)-202(diminishing)-202(nervous)-202(force,)-212(towards)-202(evening,)-212(or)-202(in)-202(invalids)-202(and)]TJ 0 -13.549 Td [(old)-364(people,)-393(is)-364(passive,)-393(calm,)-393(patient,)-393(and)-364(melancholy,)-393(and)-364(not)]TJ 0 -13.55 Td [(rarely)-242(even)-242(gloomy.)-247(In)-242(accordance)-242(with)-242(what)-242(we)-242(may)-242(possess)-242(of)]TJ 0 -13.549 Td [(one)-225(or)-225(other)-225(of)-224(these)-225(moralities,)-230(we)-225(do)-225(not)-225(understand)-225(that)-224(which)]TJ 0 -13.549 Td [(we)-369(lack,)-399(and)-369(we)-369(often)-369(interpret)-369(it)-369(in)-369(others)-369(as)-369(immorality)-369(and)]TJ 0 -13.549 Td [(weakness.)]TJ/F16 15.7808 Tf 0 -45.025 Td [(369.)]TJ/F16 10.9091 Tf 0 -31.951 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(AISING)-265(ONE)]TJ/F16 10.9091 Tf 45.493 0 Td [(')]TJ/F16 7.9701 Tf 1.964 0 Td [(S)-265(SELF)-265(ABOVE)-265(ONE)]TJ/F16 10.9091 Tf 73.198 0 Td [(')]TJ/F16 7.9701 Tf 1.964 0 Td [(S)-265(OWN)]TJ/F16 10.9091 Tf 27.689 0 Td [(L)]TJ/F16 7.9701 Tf 6.665 0 Td [(OWNESS)]TJ/F16 10.9091 Tf 32.765 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.752 0 Td [(Proud)]TJ/F20 10.9091 Tf 26.062 0 Td [(\035)]TJ/F16 10.9091 Tf 6.957 0 Td [(fellows)]TJ -248.514 -13.549 Td [(they)-277(are)-278(indeed,)-284(those)-277(who,)-284(in)-277(order)-277(to)-278(establish)-277(a)-277(sense)-277(of)-277(their)]TJ 0 -13.549 Td [(own)-214(dignity)-213(and)-214(importance,)-221(stand)-214(in)-214(need)-213(of)-214(other)-214(people)-213(whom)]TJ 0 -13.549 Td [(they)-455(may)-455(tyrannise)-454(and)-455(oppress)]TJ/F20 10.9091 Tf 146.487 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(those)-455(whose)-454(powerlessness)]TJ -157.396 -13.549 Td [(and)-359(cowardice)-358(permits)-359(some)-359(one)-359(to)-358(make)-359(sublime)-359(and)-358(furious)]TJ 0 -13.55 Td [(gestures)-253(in)-254(their)-253(presence)-253(with)-253(impunity,)-254(so)-254(that)-253(they)-253(require)-253(the)]TJ 0 -13.549 Td [(baseness)-291(of)-291(their)-291(surroundings)-290(to)-291(raise)-291(themselves)-291(for)-291(one)-290(short)]TJ 0 -13.549 Td [(moment)-313(above)-313(their)-314(own)-313(baseness!)]TJ/F20 10.9091 Tf 156.063 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(For)-313(this)-313(purpose)-313(one)-314(man)]TJ -166.972 -13.549 Td [(requires)-238(a)-238(dog,)-241(another)-238(a)-238(friend,)-241(a)-238(third)-238(a)-238(wife,)-241(a)-238(fourth)-238(a)-238(party,)-240(a)]TJ 0 -13.549 Td [(fifth,)-250(again,)-250(one)-250(very)-250(rarely)-250(to)-250(be)-250(met)-250(with,)-250(a)-250(whole)-250(age.)]TJ/F16 15.7808 Tf 0 -45.025 Td [(370.)]TJ/F16 10.9091 Tf 0 -31.951 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(O)-327(WHAT)-327(EXTENT)-327(THE)]TJ/F16 10.9091 Tf 86.562 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(HINKER)-327(LOVES)-327(HIS)]TJ/F16 10.9091 Tf 76.441 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(NEMY)]TJ/F16 10.9091 Tf 23.464 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Make)-239(it)-239(a)-239(rule)]TJ -220.099 -13.549 Td [(never)-218(to)-218(withhold)-217(or)-218(conceal)-436(from)-217(yourself)-218(anything)-218(that)-218(may)-217(be)]TJ/F16 7.9701 Tf 291.024 0 Td [([291])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(thought)-260(against)-260(your)-260(own)-260(thoughts.)-281(Vow)-260(it!)-280(This)-260(is)-260(the)-260(essential)]TJ 0 -13.549 Td [(requirement)-448(of)-448(honest)-447(thinking.)-843(You)-448(must)-448(undertake)-448(such)-447(a)]TJ 0 -13.549 Td [(campaign)-244(against)-245(yourself)-244(every)-245(day.)-248(A)-244(victory)-245(and)-244(a)-244(conquered)]TJ 0 -13.55 Td [(position)-270(are)-269(no)-270(longer)-269(your)-270(concern,)-274(but)-270(that)-269(of)-270(truth)]TJ/F20 10.9091 Tf 231.031 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-270(your)]TJ -241.94 -13.549 Td [(defeat)-250(also)-250(is)-250(no)-250(longer)-250(your)-250(concern!)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1150 0 obj << +/Type /Page +/Contents 1151 0 R +/Resources 1149 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1144 0 R +>> endobj +1152 0 obj << +/D [1150 0 R /XYZ 172.562 133.888 null] +>> endobj +1149 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1155 0 obj << +/Length 3937 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(252)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(371.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.674 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(VIL)-508(OF)]TJ/F16 10.9091 Tf 31.564 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(TRENGTH)]TJ/F16 10.9091 Tf 37.189 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Violence)-371(as)-372(the)-371(outcome)-372(of)-371(passion,)]TJ -116.46 -13.549 Td [(for)-248(example,)-248(of)-247(rage,)-248(must)-247(be)-248(understood)-247(from)-248(the)-247(physiological)]TJ 0 -13.549 Td [(point)-155(of)-156(view)-155(as)-156(an)-155(attempt)-156(to)-155(avoid)-156(an)-155(imminent)-156(fit)-155(of)-155(suffocation.)]TJ 0 -13.549 Td [(Innumerable)-397(acts)-396(arising)-397(from)-396(animal)-397(spirits)-396(and)-397(vented)-396(upon)]TJ 0 -13.55 Td [(others)-402(are)-401(simply)-402(outlets)-402(for)-402(getting)-401(rid)-402(of)-402(sudden)-401(congestion)]TJ 0 -13.549 Td [(by)-337(a)-336(violent)-337(muscular)-336(exertion:)-423(and)-336(perhaps)-337(the)-336(entire)]TJ/F20 10.9091 Tf 246.665 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(evil)-337(of)]TJ -251.508 -13.549 Td [(strength)]TJ/F20 10.9091 Tf 35.149 0 Td [(\035)]TJ/F16 10.9091 Tf 7.803 0 Td [(must)-271(be)-271(considered)-272(from)-271(this)-271(point)-271(of)-271(view.)-314(\050This)-271(evil)]TJ -42.952 -13.549 Td [(of)-216(strength)-215(wounds)-216(others)-215(unintentionally)]TJ/F20 10.9091 Tf 180.308 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(it)-216(must)-215(find)-216(an)-215(outlet)]TJ -191.217 -13.549 Td [(somewhere;)-299(while)-282(the)-282(evil)-282(of)-283(weakness)-282(wishes)-282(to)-283(wound)-282(and)-282(to)]TJ 0 -13.55 Td [(see)-250(signs)-250(of)-250(suffering.\051)]TJ/F16 15.7808 Tf 0 -42.14 Td [(372.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(O)-618(THE)]TJ/F16 10.9091 Tf 31.093 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(REDIT)-618(OF)-617(THE)]TJ/F16 10.9091 Tf 63.911 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(ONNOISSEUR)]TJ/F16 10.9091 Tf 50.474 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(As)-451(soon)-452(as)-451(some)-452(one)]TJ -180.335 -13.549 Td [(who)-455(is)-455(no)-455(connoisseur)-455(begins)-455(to)-455(pose)-455(as)-455(a)-455(judge)-455(we)-454(should)]TJ 0 -13.55 Td [(remonstrate,)-462(whether)-419(it)-420(is)-419(a)-419(male)-420(or)-419(female)-419(whipper-snapper.)]TJ 0 -13.549 Td [(Enthusiasm)-422(or)-421(delight)-422(in)-421(a)-422(thing)-421(or)-422(a)-421(human)-422(being)-421(is)-422(not)-421(an)]TJ 0 -13.549 Td [(argument;)-250(neither)-250(is)-250(repugnance)-250(or)-250(hatred.)]TJ/F16 7.9701 Tf -72.756 -24.004 Td [([292])]TJ/F16 15.7808 Tf 72.756 -39.763 Td [(373.)]TJ/F16 10.9091 Tf 0 -29.065 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(REACHEROUS)]TJ/F16 10.9091 Tf 56.83 0 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(LAME)]TJ/F16 10.9091 Tf 22.579 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(He)-339(has)-338(no)-339(knowledge)-339(of)-338(men)]TJ/F20 10.9091 Tf 132.387 0 Td [(\035)]TJ/F16 10.9091 Tf 8.538 0 Td [(means)]TJ -252.757 -13.55 Td [(in)-250(the)-251(mouth)-250(of)-251(some)]TJ/F20 10.9091 Tf 95.478 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(He)-250(does)-251(not)-250(know)-251(what)-250(baseness)-251(is)]TJ/F20 10.9091 Tf 153.945 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(;)-251(and)]TJ -259.11 -13.549 Td [(in)-339(the)-340(mouths)-339(of)-340(others,)]TJ/F20 10.9091 Tf 111.177 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(He)-339(does)-340(not)-339(know)-340(the)-339(exception)-339(and)]TJ -116.02 -13.549 Td [(knows)-250(only)-250(too)-250(well)-250(what)-250(baseness)-250(means.)]TJ/F20 10.9091 Tf 186.949 0 Td [(\035)]TJ/F16 15.7808 Tf -186.949 -42.141 Td [(374.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1154 0 obj << +/Type /Page +/Contents 1155 0 R +/Resources 1153 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1144 0 R +>> endobj +1156 0 obj << +/D [1154 0 R /XYZ 93.543 217.759 null] +>> endobj +1153 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1159 0 obj << +/Length 3562 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(253)]TJ +0 g 0 G + 0 -30.759 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 15.22 0 Td [(V)]TJ/F16 7.9701 Tf 7.876 0 Td [(ALUE)-577(OF)]TJ/F16 10.9091 Tf 40.626 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(ACRIFICE)]TJ/F16 10.9091 Tf 36.312 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-421(more)-422(the)-421(rights)-422(of)-421(states)-422(and)]TJ -126.401 -13.549 Td [(princes)-251(are)-250(questioned)-251(as)-251(to)-250(their)-251(right)-251(to)-250(sacrifice)-251(the)-250(individual)]TJ 0 -13.549 Td [(\050for)-240(example,)-241(in)-240(the)-239(administration)-240(of)-239(justice,)-242(conscription,)-241(etc.\051,)]TJ 0 -13.549 Td [(the)-250(more)-250(will)-250(the)-250(value)-250(of)-250(self-sacrifice)-250(rise.)]TJ/F16 15.7808 Tf 0 -44.15 Td [(375.)]TJ/F16 10.9091 Tf 0 -31.075 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(PEAKING)-516(TOO)-515(DISTINCTLY)]TJ/F16 10.9091 Tf 106.498 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-377(are)-377(several)-376(reasons)-377(why)-377(we)]TJ -126.2 -13.549 Td [(articulate)-521(our)-522(words)-521(too)-522(distinctly:)-793(in)-521(the)-522(first)-521(place,)-589(from)]TJ 0 -13.549 Td [(distrust)-198(of)-199(ourselves)-198(when)-198(using)-198(a)-199(new)-198(and)-198(unpractised)-198(language;)]TJ 0 -13.549 Td [(secondly,)-341(when)-322(we)-323(distrust)-323(others)-322(on)-323(account)-322(of)-323(their)-322(stupidity)]TJ 0 -13.55 Td [(or)-244(their)-244(slowness)-245(of)-244(comprehension.)-248(The)-244(same)-244(remark)-244(applies)-244(to)]TJ 0 -13.549 Td [(intellectual)-513(matters:)-775(our)-512(communications)-512(are)-513(sometimes)-512(too)]TJ 0 -13.549 Td [(distinct,)-627(too)-552(painful,)-627(because)-552(if)-552(it)-551(were)-552(otherwise)-552(those)-551(to)]TJ 0 -13.549 Td [(whom)-497(we)-497(communicate)-498(our)-497(ideas)-497(would)-497(not)-497(understand)-497(us.)]TJ 0 -13.549 Td [(Consequently)-211(the)-210(perfect)-211(and)-210(easy)-211(st)1(yle)-211(is)-210(only)-211(permissible)-210(when)]TJ 0 -13.55 Td [(addressing)-250(a)-250(perfect)-250(audience.)]TJ/F16 15.7808 Tf 0 -44.149 Td [(376.)]TJ/F16 10.9091 Tf 0 -31.075 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(LENTY)-492(OF)]TJ/F16 10.9091 Tf 44.152 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(LEEP)]TJ/F16 10.9091 Tf 19.041 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(What)-360(can)-360(we)-359(do)-360(to)-360(arouse)-360(ourselves)-360(when)]TJ -88.96 -13.549 Td [(we)-423(are)-423(weary)-423(and)-422(tired)-423(of)-423(our)-423(ego?)-1537(Some)-423(recommend)-422(the)]TJ/F16 7.9701 Tf 291.024 0 Td [([293])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(gambling)-288(table,)-297(others)-287(Christianity,)-297(and)-288(others)-288(again)-287(electricity.)]TJ 0 -13.549 Td [(But)-230(the)-230(best)-230(remedy,)-234(my)-230(dear)-230(hypochondriac,)-234(is,)-234(and)-230(always)-229(will)]TJ 0 -13.55 Td [(be,)-299(plenty)-289(of)-289(sleep)-289(in)-289(both)-289(the)-289(literal)-289(and)-289(figurative)-289(sense)-289(of)-289(the)]TJ 0 -13.549 Td [(word.)-441(Thus)-314(another)-314(morning)-314(will)-314(at)-314(length)-313(dawn)-314(upon)-314(us.)-441(The)]TJ 0 -13.549 Td [(knack)-263(of)-263(worldly)-263(wisdom)-263(is)-263(to)-263(find)-263(the)-263(proper)-263(time)-263(for)-263(applying)]TJ 0 -13.549 Td [(this)-250(remedy)-250(in)-250(both)-250(its)-250(forms.)]TJ/F16 15.7808 Tf 0 -44.15 Td [(377.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1158 0 obj << +/Type /Page +/Contents 1159 0 R +/Resources 1157 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1144 0 R +>> endobj +1160 0 obj << +/D [1158 0 R /XYZ 220.109 191.587 null] +>> endobj +1157 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1163 0 obj << +/Length 5101 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(254)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HAT)-477(WE)-476(MAY)-477(CONCLUDE)-476(FROM)-477(FANTASTIC)]TJ/F16 10.9091 Tf 179.968 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(DEALS)]TJ/F16 10.9091 Tf 25.68 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Where)-348(our)]TJ -233.216 -13.549 Td [(deficiencies)-332(are,)-353(there)-332(also)-331(is)-332(our)-332(enthusiasm.)-496(The)-332(enthusiastic)]TJ 0 -13.549 Td [(principle)]TJ/F20 10.9091 Tf 42.517 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(love)-342(your)-343(enemies)]TJ/F20 10.9091 Tf 82 0 Td [(\035)]TJ/F16 10.9091 Tf 8.579 0 Td [(had)-342(to)-343(be)-342(invented)-342(by)-343(the)-342(Jews,)]TJ -137.939 -13.549 Td [(the)-429(best)-429(haters)-429(that)-429(ever)-429(existed;)-518(and)-429(the)-429(finest)-429(glorifications)]TJ 0 -13.55 Td [(of)-384(chastity)-385(have)-384(been)-384(written)-385(by)-384(those)-384(who)-385(in)-384(their)-384(youth)-384(led)]TJ 0 -13.549 Td [(dissolute)-250(and)-250(licentious)-250(lives.)]TJ/F16 15.7808 Tf 0 -43.911 Td [(378.)]TJ/F16 10.9091 Tf 0 -30.837 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(LEAN)]TJ/F16 10.9091 Tf 23.169 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(ANDS)-241(AND)-241(CLEAN)]TJ/F16 10.9091 Tf 71.285 0 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(ALLS)]TJ/F16 10.9091 Tf 19.925 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Do)-176(not)-176(paint)-176(the)-177(picture)-176(either)]TJ -153.466 -13.549 Td [(of)-269(God)-268(or)-269(the)-269(devil)-269(on)-268(your)-269(walls:)-287(for)-269(in)-269(so)-268(doing)-269(you)-269(will)-268(spoil)]TJ 0 -13.55 Td [(your)-250(walls)-250(as)-250(well)-250(as)-250(your)-250(surroundings.)]TJ/F16 7.9701 Tf 176.04 3.959 Td [(11)]TJ/F16 15.7808 Tf -176.04 -47.87 Td [(379.)]TJ/F16 10.9091 Tf 0 -30.837 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(ROBABLE)-531(AND)]TJ/F16 10.9091 Tf 62.917 0 Td [(I)]TJ/F16 7.9701 Tf 3.632 0 Td [(MPROBABLE)]TJ/F16 10.9091 Tf 48.714 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(A)-388(woman)-387(secretly)-388(loved)-388(a)-388(man,)]TJ -134.965 -13.549 Td [(raised)-294(him)-293(far)-294(above)-294(her,)-305(and)-587(said)-294(to)-293(herself)-294(hundreds)-294(of)-293(times)]TJ/F16 7.9701 Tf -72.756 0 Td [([294])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(in)-250(her)-251(inmost)-250(heart,)]TJ/F20 10.9091 Tf 87.588 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(If)-250(a)-251(man)-250(like)-251(that)-250(were)-251(to)-250(love)-251(me,)-250(I)-251(should)]TJ -92.432 -13.549 Td [(look)-440(upon)-439(it)-440(as)-439(a)-440(condescension)-439(before)-440(which)-440(I)-439(should)-439(have)]TJ 0 -13.55 Td [(to)-393(humble)-392(myself)-393(in)-392(the)-392(dust.)]TJ/F20 10.9091 Tf 135.049 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.752 0 Td [(And)-393(the)-392(man)-393(entertained)-392(the)]TJ -150.801 -13.549 Td [(same)-383(feelings)-384(towards)-383(the)-383(woman,)-417(and)-383(in)-384(his)-383(inmost)-383(heart)-383(he)]TJ 0 -13.549 Td [(felt)-259(the)-259(very)-259(same)-259(thought.)-277(When)-259(at)-259(last)-259(both)-259(their)-259(tongues)-259(were)]TJ 0 -13.549 Td [(loosened,)-236(and)-233(they)-233(had)-233(communicated)-233(their)-233(most)-233(secret)-232(thoughts)]TJ 0 -13.549 Td [(to)-305(one)-305(another,)-319(a)-305(deep)-305(and)-305(meditative)-305(silence)-305(ensued.)-415(Then)-305(the)]TJ 0 -13.55 Td [(woman)-328(said)-329(in)-328(a)-328(cold)-328(voice:)]TJ/F20 10.9091 Tf 130.812 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(The)-328(thing)-329(is)-328(quite)-328(clear!)-485(We)-328(are)]TJ -135.655 -13.549 Td [(neither)-421(of)-421(us)-422(that)-421(which)-421(we)-421(loved!)-764(If)-421(you)-421(are)-421(what)-421(you)-421(say)]TJ 0 -13.549 Td [(you)-296(are,)-308(and)-297(nothing)-296(more,)-308(then)-297(I)-296(have)-296(humbled)-297(myself)-296(in)-296(vain)]TJ 0 -13.549 Td [(and)-275(loved)-275(you;)-287(the)-275(demon)-275(misled)-274(me)-275(as)-275(well)-275(as)-275(you.)]TJ/F20 10.9091 Tf 231.008 0 Td [(\035)]TJ/F16 10.9091 Tf 7.842 0 Td [(This)-275(very)]TJ -238.85 -13.549 Td [(probable)-250(story)-250(never)-250(happens)]TJ/F20 10.9091 Tf 128.149 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-250(why)-250(doesn't)-250(it?)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 87.722 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 96.781 80.91 Td [(11)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(That)-258(is,)-261(do)-258(not)-259(speak)-258(either)-259(of)-258(God)-258(or)-259(the)-258(devil.)-275(The)-259(German)-258(proverb)-259(runs:)]TJ/F20 8.9664 Tf -11.956 -10.959 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(Man)-250(soll)-250(den)-250(Teufel)-250(nicht)-250(an)-250(die)-250(Wand)-250(malen,)-250(sonst)-250(kommt)-250(er.)]TJ/F20 8.9664 Tf 226.374 0 Td [(\035\024)]TJ/F16 8.9664 Tf 12.948 0 Td [(T)]TJ/F16 7.9701 Tf 5.478 0 Td [(R)]TJ/F16 8.9664 Tf 5.316 0 Td [(.)]TJ/F35 8.9664 Tf 2.242 0 Td [(f)]TJ/F16 7.9701 Tf 4.608 0 Td [(FNS)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1162 0 obj << +/Type /Page +/Contents 1163 0 R +/Resources 1161 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1144 0 R +>> endobj +1164 0 obj << +/D [1162 0 R /XYZ 226.483 260.285 null] +>> endobj +1161 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F35 77 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1167 0 obj << +/Length 3825 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(255)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(380.)]TJ/F16 10.9091 Tf 0 -33.69 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(ESTED)]TJ/F16 10.9091 Tf 28.128 0 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(DVICE)]TJ/F16 10.9091 Tf 24.348 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Of)-306(all)-305(the)-306(means)-305(of)-306(consolation)-306(there)-305(is)-306(none)]TJ -80.656 -13.549 Td [(so)-283(efficacious)-283(for)-283(him)-283(who)-283(has)-283(need)-283(of)-283(it)-283(as)-283(the)-283(declaration)-283(that)]TJ 0 -13.549 Td [(in)-396(his)-395(case)-396(no)-396(consolation)-395(can)-396(be)-396(given.)-687(This)-395(implies)-396(such)-395(a)]TJ 0 -13.549 Td [(distinction)-367(that)-368(the)-367(afflicted)-367(person)-367(will)-367(at)-368(once)-367(raise)-367(his)-367(head)]TJ 0 -13.549 Td [(again.)]TJ/F16 15.7808 Tf 0 -46.765 Td [(381.)]TJ/F16 10.9091 Tf 0 -33.69 Td [(K)]TJ/F16 7.9701 Tf 7.877 0 Td [(NOWING)-528(ONE)]TJ/F16 10.9091 Tf 53.779 0 Td [(')]TJ/F16 7.9701 Tf 1.964 0 Td [(S)]TJ/F20 10.9091 Tf 8.636 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(NDIVIDUALITY)]TJ/F20 10.9091 Tf 57.983 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-386(too)-385(often)-386(forget)-385(that)-386(in)]TJ -157.195 -13.549 Td [(the)-325(eyes)-326(of)-325(strangers)-326(who)-325(see)-326(us)-325(for)-325(the)-326(first)-325(time)-326(we)-325(are)-325(quite)]TJ 0 -13.549 Td [(different)-223(beings)-223(from)-223(what)-223(we)-223(consider)-223(ourselves)-223(to)-223(be)]TJ/F20 10.9091 Tf 237.584 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)-223(most)]TJ -248.493 -13.549 Td [(cases)-279(we)-279(exhibit)-278(nothing)-279(more)-279(than)-279(one)-279(particular)-278(characteristic)]TJ 0 -13.549 Td [(which)-502(catches)-502(the)-502(eye)-503(of)-502(the)-502(stranger,)-1130(and)-502(determines)-502(the)]TJ/F16 7.9701 Tf 291.024 0 Td [([295])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(impression)-332(we)-331(make)-332(on)-331(him.)-495(Thus)-331(the)-332(most)-331(peaceful)-332(and)-331(fair-)]TJ 0 -13.549 Td [(minded)-351(man,)-376(if)-350(only)-351(he)-351(has)-350(a)-351(big)-350(moustache,)-376(may,)-376(as)-351(it)-350(were,)]TJ 0 -13.549 Td [(repose)-404(in)-404(the)-404(shade)-404(of)-404(this)-404(moustache;)-481(for)-404(ordinary)-404(eyes)-404(will)]TJ 0 -13.549 Td [(merely)-348(see)-348(in)-348(him)-348(the)-348(accessory)-348(of)-348(a)-348(big)-348(moustache,)-372(that)-348(is)-348(to)]TJ 0 -13.549 Td [(say,)-259(a)-257(military,)-259(irascible,)-259(and)-257(occasionally)-257(violent)-257(character,)-258(and)]TJ 0 -13.55 Td [(will)-250(act)-250(accordingly.)]TJ/F16 15.7808 Tf 0 -46.764 Td [(382.)]TJ/F16 10.9091 Tf 0 -33.69 Td [(G)]TJ/F16 7.9701 Tf 7.877 0 Td [(ARDENERS)-589(AND)]TJ/F16 10.9091 Tf 68.717 0 Td [(G)]TJ/F16 7.9701 Tf 7.876 0 Td [(ARDENS)]TJ/F16 10.9091 Tf 31.881 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Wet)-430(dreary)-431(days,)-475(loneliness,)-476(and)]TJ -129.987 -13.549 Td [(unkind)-239(words)-239(give)-238(rise)-239(within)-239(us)-239(to)-238(conclusions)-239(like)-239(fungi;)-242(some)]TJ 0 -13.549 Td [(morning)-236(we)-235(find)-236(that)-235(they)-236(have)-235(grown)-235(up)-236(in)-235(front)-236(of)-235(us)-236(we)-235(know)]TJ 0 -13.549 Td [(not)-259(whence,)-261(and)-259(there)-258(they)-259(scowl)-259(at)-259(us,)-261(sullen)-258(and)-259(morose.)-276(Woe)]TJ 0 -13.55 Td [(to)-271(the)-271(thinker)-271(who)-270(instead)-271(of)-271(being)-271(the)-271(gardener)-271(of)-271(his)-270(plants,)-276(is)]TJ 0 -13.549 Td [(merely)-250(the)-250(soil)-250(from)-250(which)-250(they)-250(spring.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1166 0 obj << +/Type /Page +/Contents 1167 0 R +/Resources 1165 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1169 0 R +>> endobj +1168 0 obj << +/D [1166 0 R /XYZ 233.327 295.638 null] +>> endobj +1165 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1172 0 obj << +/Length 3874 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(256)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(383.)]TJ/F16 10.9091 Tf 0 -29.938 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 16.02 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(OMEDY)-677(OF)]TJ/F16 10.9091 Tf 50.196 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(ITY)]TJ/F16 10.9091 Tf 13.279 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(However)-495(much)-495(we)-495(may)-495(feel)-494(for)-495(an)]TJ -113.139 -13.55 Td [(unhappy)-290(friend)-290(of)-291(ours,)-300(we)-290(always)-290(act)-291(with)-290(a)-290(certain)-290(amount)-290(of)]TJ 0 -13.549 Td [(insincerity)-176(in)-175(his)-176(presence:)-213(we)-175(refrain)-176(from)-175(telling)-176(him)-175(everything)]TJ 0 -13.549 Td [(we)-304(think,)-317(and)-304(how)-303(we)-304(think)-304(it,)-317(with)-304(all)-303(the)-304(circumspection)-304(of)-303(a)]TJ 0 -13.549 Td [(doctor)-250(standing)-250(by)-250(the)-250(bedside)-250(of)-250(a)-250(patient)-250(who)-250(is)-250(seriously)-250(ill.)]TJ/F16 15.7808 Tf 0 -43.014 Td [(384.)]TJ/F16 10.9091 Tf 0 -29.938 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(URIOUS)]TJ/F16 10.9091 Tf 33.554 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(AINTS)]TJ/F16 10.9091 Tf 23.464 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-357(are)-356(pusillanimous)-357(people)-356(who)-357(have)-357(a)]TJ -83.997 -13.55 Td [(bad)-242(opinion)-241(of)-242(everything)-242(that)-483(is)-242(best)-241(in)-242(their)-242(works,)-243(and)-242(who)-241(at)]TJ/F16 7.9701 Tf -72.755 0 Td [([296])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(the)-248(same)-247(time)-248(interpret)-247(and)-248(comment)-247(upon)-248(them)-247(badly:)-249(but)-247(also,)]TJ 0 -13.549 Td [(by)-178(a)-177(kind)-178(of)-177(revenge,)-192(they)-178(entertain)-178(a)-177(bad)-178(opinion)-177(of)-178(the)-177(sympathy)]TJ 0 -13.549 Td [(of)-205(others,)-213(and)-205(do)-204(not)-205(believe)-204(in)-205(sympathy)-204(at)-205(all;)-219(they)-205(are)-204(ashamed)]TJ 0 -13.549 Td [(to)-261(appear)-261(to)-260(be)-261(carried)-261(away)-261(from)-261(themselves,)-263(and)-261(feel)-261(a)-260(defiant)]TJ 0 -13.55 Td [(comfort)-417(in)-418(appearing)-417(or)-417(becoming)-418(ridiculous.)]TJ/F20 10.9091 Tf 207.281 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(States)-417(of)-418(soul)]TJ -218.19 -13.549 Td [(like)-250(these)-250(are)-250(to)-250(be)-250(found)-250(in)-250(melancholy)-250(artists.)]TJ/F16 15.7808 Tf 0 -43.013 Td [(385.)]TJ/F16 10.9091 Tf 0 -29.939 Td [(V)]TJ/F16 7.9701 Tf 7.877 0 Td [(AIN)]TJ/F16 10.9091 Tf 17.337 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(EOPLE)]TJ/F16 10.9091 Tf 24.795 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-291(are)-291(like)-291(shop-windows,)-301(where)-291(we)-291(ourselves)]TJ -69.711 -13.549 Td [(are)-222(constantly)-222(arranging,)-227(concealing,)-227(or)-222(setting)-222(in)-222(the)-221(foreground)]TJ 0 -13.549 Td [(those)-341(supposed)-341(qualities)-340(which)-341(others)-341(attribute)-341(to)-341(us)]TJ/F20 10.9091 Tf 234.498 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)-341(order)]TJ -245.407 -13.55 Td [(to)-250(deceive)]TJ/F31 10.9091 Tf 47.259 0 Td [(ourselves)]TJ/F16 10.9091 Tf 41.203 0 Td [(.)]TJ/F16 15.7808 Tf -88.462 -43.013 Td [(386.)]TJ/F16 10.9091 Tf 0 -29.939 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(ATHETIC)-672(AND)]TJ/F16 10.9091 Tf 62.068 0 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(A\317VE)]TJ/F16 10.9091 Tf 19.033 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-491(may)-492(be)-491(a)-492(very)-491(vulgar)-491(habit)-492(to)-491(let)]TJ -108.679 -13.549 Td [(no)-394(opportunity)-395(slip)-394(of)-395(assuming)-394(a)-394(pathetic)-395(air)-394(for)-395(the)-394(sake)-394(of)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1171 0 obj << +/Type /Page +/Contents 1172 0 R +/Resources 1170 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1169 0 R +>> endobj +1173 0 obj << +/D [1171 0 R /XYZ 227.925 347.538 null] +>> endobj +1170 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1176 0 obj << +/Length 4422 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(257)]TJ +0 g 0 G + 0 -30.759 Td [(the)-508(enjoyment)-507(to)-508(be)-508(experienced)-507(in)-508(imagining)-508(the)-507(spectator)]TJ 0 -13.549 Td [(striking)-242(his)-242(breast)-242(and)-243(feeling)-242(himself)-242(to)-242(be)-242(small)-242(and)-242(miserable.)]TJ 0 -13.549 Td [(Consequently)-349(it)-349(may)-348(also)-349(be)-349(the)-349(indication)-348(of)-349(a)-349(noble)-349(mind)-348(to)]TJ 0 -13.549 Td [(make)-275(fun)-275(of)-275(pathetic)-275(situations,)-281(and)-275(to)-275(behave)-275(in)-275(an)-274(undignified)]TJ 0 -13.55 Td [(manner)-317(in)-317(them.)-452(The)-317(old,)-334(warlike)-317(nobility)-317(of)-317(France)-317(possessed)]TJ 0 -13.549 Td [(that)-250(kind)-250(of)-250(distinction)-250(and)-250(delicacy.)]TJ/F16 15.7808 Tf 0 -47.004 Td [(387.)]TJ/F16 10.9091 Tf 0 -33.929 Td [(A)-487(R)]TJ/F16 7.9701 Tf 20.463 0 Td [(EFLECTION)-666(BEFORE)]TJ/F16 10.9091 Tf 84.567 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ARRIAGE)]TJ/F16 10.9091 Tf 35.419 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(Supposing)-487(she)-487(loved)-487(me,)]TJ -163.784 -13.55 Td [(what)-200(a)-201(burden)-200(she)-201(would)-200(be)-200(to)-401(me)-200(in)-201(the)-200(long)-201(run!)-233(and)-200(supposing)]TJ/F16 7.9701 Tf 291.024 0 Td [([297])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(that)-262(she)-262(did)-262(not)-262(love)-261(me,)-265(what)-262(a)-262(much)-262(greater)-262(burden)-262(she)-261(would)]TJ 0 -13.549 Td [(be)-441(to)-441(me)-441(in)-441(the)-441(long)-441(run!)-823(We)-441(have)-441(to)-441(choose)-441(between)-440(two)]TJ 0 -13.549 Td [(different)-250(kinds)-250(of)-250(burdens;)-250(therefore)-250(let)-250(us)-250(marry.)]TJ/F16 15.7808 Tf 0 -47.004 Td [(388.)]TJ/F16 10.9091 Tf 0 -33.93 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(ASCALITY)-206(WITH)-206(A)-205(GOOD)]TJ/F16 10.9091 Tf 95.539 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(ONSCIENCE)]TJ/F16 10.9091 Tf 44.72 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-150(is)-151(exceedingly)-150(annoying)]TJ -168.449 -13.549 Td [(to)-173(be)-173(cheated)-173(in)-172(small)-173(bargains)-173(in)-173(certain)-173(countries,)]TJ/F20 10.9091 Tf 217.165 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)-173(the)-173(Tyrol,)]TJ -228.074 -13.549 Td [(for)-368(example,)]TJ/F20 10.9091 Tf 56.42 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(because,)-397(in)-368(addition)-368(to)-368(the)-368(bad)-368(bargain,)-397(we)-368(are)]TJ -67.329 -13.549 Td [(compelled)-286(to)-286(accept)-286(the)-286(evil)-286(countenance)-286(and)-286(coarse)-285(greediness)]TJ 0 -13.55 Td [(of)-240(the)-241(man)-240(who)-241(has)-240(cheated)-240(us,)-243(together)-240(with)-241(his)-240(bad)-240(conscience)]TJ 0 -13.549 Td [(and)-280(his)-280(hostile)-279(feeling)-280(against)-280(us.)-339(At)-280(Venice,)-287(on)-280(the)-280(other)-279(hand,)]TJ 0 -13.549 Td [(the)-265(cheater)-266(is)-265(highly)-265(delighted)-266(at)-265(his)-265(successful)-266(fraud,)-269(and)-265(is)-265(not)]TJ 0 -13.549 Td [(in)-280(the)-280(least)-280(angry)-280(with)-280(the)-280(man)-281(he)-280(has)-280(cheated)]TJ/F20 10.9091 Tf 203.822 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(nay,)-288(he)-280(is)-280(even)]TJ -214.731 -13.549 Td [(inclined)-384(to)-383(show)-384(him)-384(some)-384(kindness,)-417(and)-384(above)-383(all)-384(to)-384(have)-383(a)]TJ 0 -13.55 Td [(hearty)-348(laugh)-348(with)-348(him)-348(if)-348(he)-347(likes.)]TJ/F20 10.9091 Tf 150.942 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(In)-348(short,)-372(one)-348(must)-348(possess)]TJ -161.852 -13.549 Td [(wit)-309(and)-309(a)-310(good)-309(conscience)-309(in)-309(order)-309(to)-310(be)-309(a)-309(knave,)-324(and)-309(this)-309(will)]TJ 0 -13.549 Td [(almost)-250(reconcile)-250(the)-250(cheated)-250(one)-250(with)-250(the)-250(cheat.)]TJ/F16 7.9701 Tf 209.04 3.959 Td [(12)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 76.763 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 50.009 69.951 Td [(12)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(The)-250(case)-250(of)-250(that)-250(other)-250(witty)-250(Venetian,)-250(Casanova.)]TJ/F20 8.9664 Tf 174.557 0 Td [(\024)]TJ/F16 8.9664 Tf 8.966 0 Td [(T)]TJ/F16 7.9701 Tf 5.479 0 Td [(R)]TJ/F16 8.9664 Tf 5.316 0 Td [(.)]TJ/F35 8.9664 Tf 2.242 0 Td [(f)]TJ/F16 7.9701 Tf 4.607 0 Td [(FNS)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1175 0 obj << +/Type /Page +/Contents 1176 0 R +/Resources 1174 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1169 0 R +>> endobj +1177 0 obj << +/D [1175 0 R /XYZ 179.019 355.946 null] +>> endobj +1174 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F35 77 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1180 0 obj << +/Length 3701 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(258)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(389.)]TJ/F16 10.9091 Tf 0 -29.938 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(ATHER)-367(TOO)]TJ/F16 10.9091 Tf 48.8 0 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(WKWARD)]TJ/F16 10.9091 Tf 37.626 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Good)-268(people)-269(who)-268(are)-269(too)-268(awkward)-269(to)]TJ -115.217 -13.55 Td [(be)-395(polite)-395(and)-395(amiable)-396(promptly)-395(endeavour)-395(to)-395(return)-395(an)-395(act)-395(of)]TJ 0 -13.549 Td [(politeness)-299(by)-298(an)-299(important)-298(service,)-311(or)-299(by)-298(a)-299(contribution)-298(beyond)]TJ 0 -13.549 Td [(their)-310(power.)-430(It)-311(is)-310(touching)-310(to)-310(see)-310(them)-310(timidly)-310(producing)-620(their)]TJ/F16 7.9701 Tf -72.755 0 Td [([298])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(gold)-250(coins)-250(when)-250(others)-250(have)-250(offered)-250(them)-250(their)-250(gilded)-250(coppers!)]TJ/F16 15.7808 Tf 0 -43.014 Td [(390.)]TJ/F16 10.9091 Tf 0 -29.938 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(IDING)-342(ONE)]TJ/F16 10.9091 Tf 41.672 0 Td [(')]TJ/F16 7.9701 Tf 1.964 0 Td [(S)]TJ/F16 10.9091 Tf 7.153 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(NTELLIGENCE)]TJ/F16 10.9091 Tf 54.452 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-250(we)-249(surprise)-250(some)-249(one)-250(in)-249(the)]TJ -130.387 -13.55 Td [(act)-272(of)-271(hiding)-272(his)-272(intelligence)-272(from)-271(us)-272(we)-272(call)-272(him)-271(evil:)-294(the)-271(more)]TJ 0 -13.549 Td [(so)-218(if)-218(we)-218(suspect)-218(that)-218(it)-218(is)-218(his)-218(civility)-218(and)-218(benevolence)-218(which)-218(have)]TJ 0 -13.549 Td [(induced)-250(him)-250(to)-250(do)-250(so.)]TJ/F16 15.7808 Tf 0 -43.014 Td [(391.)]TJ/F16 10.9091 Tf 0 -29.938 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.68 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(VIL)]TJ/F16 10.9091 Tf 16.334 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(OMENT)]TJ/F16 10.9091 Tf 28.334 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(Lively)-280(dispositions)-280(only)-280(lie)-281(for)-280(a)-280(moment:)]TJ -95.014 -13.549 Td [(after)-263(this)-263(they)-263(have)-263(deceived)-263(themselves,)-266(and)-263(are)-263(convinced)-263(and)]TJ 0 -13.55 Td [(honest.)]TJ/F16 15.7808 Tf 0 -43.013 Td [(392.)]TJ/F16 10.9091 Tf 0 -29.939 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.373 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(ONDITION)-345(OF)]TJ/F16 10.9091 Tf 54.634 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(OLITENESS)]TJ/F16 10.9091 Tf 42.505 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Politeness)-252(is)-252(a)-252(very)-252(good)-252(thing,)]TJ -144.156 -13.549 Td [(and)-344(really)-345(one)-344(of)-345(the)-344(four)-345(chief)-344(virtues)-345(\050although)-344(the)-344(last\051,)-368(but)]TJ 0 -13.549 Td [(in)-320(order)-320(that)-319(it)-320(may)-320(not)-320(result)-320(in)-319(our)-320(becoming)-320(tiresome)-320(to)-319(one)]TJ 0 -13.549 Td [(another)-274(the)-273(person)-274(with)-274(whom)-274(I)-273(have)-274(to)-274(deal)-273(must)-274(be)-274(either)-273(one)]TJ 0 -13.55 Td [(degree)-217(more)-218(or)-217(less)-218(polite)-217(than)-218(I)]TJ/F20 10.9091 Tf 138.444 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(otherwise)-217(we)-218(should)-217(never)-218(get)]TJ -149.353 -13.549 Td [(on,)-223(and)-216(the)-216(ointment)-216(would)-217(not)-216(only)-216(anoint)-216(us,)-223(but)-216(would)-216(cement)]TJ 0 -13.549 Td [(us)-250(together.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1179 0 obj << +/Type /Page +/Contents 1180 0 R +/Resources 1178 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1169 0 R +>> endobj +1181 0 obj << +/D [1179 0 R /XYZ 350.794 447.589 null] +>> endobj +1178 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1184 0 obj << +/Length 2888 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(259)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(393.)]TJ/F16 10.9091 Tf 0 -30.208 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(ANGEROUS)]TJ/F16 10.9091 Tf 52.341 0 Td [(V)]TJ/F16 7.9701 Tf 7.876 0 Td [(IRTUES)]TJ/F16 10.9091 Tf 27.896 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(He)-821(forgets)-821(nothing,)-964(but)-821(forgives)]TJ -114.469 -13.549 Td [(everything)]TJ/F20 10.9091 Tf 46.658 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.752 0 Td [(wherefore)-527(he)-527(shall)-527(be)-527(doubly)-527(detested,)-596(for)-527(he)]TJ -62.41 -13.549 Td [(causes)-250(us)-250(double)-250(shame)-250(by)-250(his)-250(memory)-250(and)-250(his)-250(magnanimity.)]TJ/F16 7.9701 Tf 291.023 -24.956 Td [([299])]TJ/F16 15.7808 Tf -291.023 -40.905 Td [(394.)]TJ/F16 10.9091 Tf 0 -30.208 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(ITHOUT)]TJ/F16 10.9091 Tf 32.491 0 Td [(V)]TJ/F16 7.9701 Tf 7.876 0 Td [(ANITY)]TJ/F16 10.9091 Tf 24.787 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(Passionate)-260(people)-260(think)-259(little)-260(of)-260(what)-260(others)]TJ -89.089 -13.549 Td [(may)-250(think;)-250(their)-250(state)-250(of)-250(mind)-250(raises)-250(them)-250(above)-250(vanity.)]TJ/F16 15.7808 Tf 0 -43.283 Td [(395.)]TJ/F16 10.9091 Tf 0 -30.208 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(ONTEMPLATION)]TJ/F16 10.9091 Tf 62.422 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)-640(some)-639(thinkers)-640(the)-640(contemplative)-639(state)]TJ -83.334 -13.549 Td [(peculiar)-430(to)-430(a)-430(thinker)-430(is)-430(always)-430(the)-430(consequence)-430(of)-430(a)-430(state)-430(of)]TJ 0 -13.549 Td [(fear,)-408(in)-376(others)-376(always)-377(of)-376(desire.)-629(In)-376(the)-377(former,)-407(contemplation)]TJ 0 -13.549 Td [(thus)-357(seems)-357(allied)-357(to)-357(the)-357(feeling)-357(of)-357(security,)-383(in)-357(the)-357(latter)-357(to)-357(the)]TJ 0 -13.55 Td [(feeling)-225(of)-225(surfeit)]TJ/F20 10.9091 Tf 72.168 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(in)-225(other)-225(words,)-231(the)-225(former)-225(are)-225(spirited)-226(in)-225(their)]TJ -83.078 -13.549 Td [(mood,)-250(the)-250(latter)-250(over-satiated)-250(and)-250(neutral.)]TJ/F16 15.7808 Tf 0 -43.283 Td [(396.)]TJ/F16 10.9091 Tf 0 -30.208 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(UNTING)]TJ/F16 10.9091 Tf 30.541 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-251(one)-252(is)-251(hunting)-252(for)-251(agreeable)-251(truths,)-252(the)-251(other)-252(for)]TJ -52.054 -13.549 Td [(disagreeable)-266(ones.)-298(But)-266(even)-266(the)-266(former)-266(takes)-266(greater)-266(pleasure)-266(in)]TJ 0 -13.549 Td [(the)-250(hunt)-250(than)-250(in)-250(the)-250(booty.)]TJ/F16 15.7808 Tf 0 -43.283 Td [(397.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1183 0 obj << +/Type /Page +/Contents 1184 0 R +/Resources 1182 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1169 0 R +>> endobj +1185 0 obj << +/D [1183 0 R /XYZ 46.771 435.913 null] +>> endobj +1182 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1188 0 obj << +/Length 2963 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(260)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(DUCATION)]TJ/F16 10.9091 Tf 41.612 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Education)-458(is)-459(a)-458(continuation)-458(of)-459(procreation,)-510(and)]TJ -61.914 -13.549 Td [(very)-250(often)-250(a)-250(kind)-250(of)-250(supplementary)-250(varnishing)-250(of)-250(it.)]TJ/F16 15.7808 Tf 0 -44.823 Td [(398.)]TJ/F16 10.9091 Tf 0 -31.747 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(OW)-625(TO)-626(RECOGNISE)-625(THE)]TJ/F16 10.9091 Tf 104.054 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(HOLERIC)]TJ/F16 10.9091 Tf 34.535 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Of)-457(two)-457(persons)-457(who)-457(are)]TJ -167.378 -13.549 Td [(struggling)-406(together,)-444(or)-406(who)-405(love)-406(and)-406(admire)-405(one)-406(another,)-444(the)]TJ 0 -13.55 Td [(more)-206(choleric)-207(will)-206(always)-206(be)-207(at)-206(a)-206(disadvantage.)-236(The)-206(same)-206(remark)]TJ 0 -13.549 Td [(applies)-250(to)-250(two)-250(nations.)]TJ/F16 7.9701 Tf -72.756 -26.177 Td [([300])]TJ/F16 15.7808 Tf 72.756 -42.455 Td [(399.)]TJ/F16 10.9091 Tf 0 -31.748 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(ELF)]TJ/F16 10.9091 Tf 14.171 0 Td [(-E)]TJ/F16 7.9701 Tf 10.298 0 Td [(XCUSE)]TJ/F16 10.9091 Tf 26.126 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Many)-291(men)-290(have)-291(the)-290(best)-291(possible)-291(right)-290(to)-291(act)-291(in)]TJ -70.297 -13.549 Td [(this)-235(or)-235(that)-235(way;)-240(but)-235(as)-235(soon)-235(as)-235(they)-235(begin)-235(to)-235(excuse)-235(their)-235(actions)]TJ 0 -13.549 Td [(we)-250(no)-250(longer)-250(believe)-250(that)-250(they)-250(are)-250(right)]TJ/F20 10.9091 Tf 171.175 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-250(we)-250(are)-250(mistaken.)]TJ/F16 15.7808 Tf -182.084 -44.823 Td [(400.)]TJ/F16 10.9091 Tf 0 -31.747 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(ORAL)]TJ/F16 10.9091 Tf 25.939 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(AMPERING)]TJ/F16 10.9091 Tf 41.62 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-389(are)-390(tender,)-424(moral)-389(natures)-389(who)-389(are)]TJ -96.96 -13.549 Td [(ashamed)-501(of)-501(all)-502(t)1(heir)-502(successes)-501(and)-501(feel)-501(remorse)-501(after)-501(every)]TJ 0 -13.55 Td [(failure.)]TJ/F16 15.7808 Tf 0 -44.822 Td [(401.)]TJ/F16 10.9091 Tf 0 -31.748 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(ANGEROUS)]TJ/F16 10.9091 Tf 49.577 0 Td [(U)]TJ/F16 7.9701 Tf 7.877 0 Td [(NLEARNING)]TJ/F16 10.9091 Tf 46.482 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-568(begin)-567(by)-568(unlearning)-567(to)-568(love)]TJ -125.449 -13.549 Td [(others,)-250(and)-250(end)-250(by)-250(finding)-250(nothing)-250(lovable)-250(in)-250(ourselves.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1187 0 obj << +/Type /Page +/Contents 1188 0 R +/Resources 1186 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1169 0 R +>> endobj +1189 0 obj << +/D [1187 0 R /XYZ 93.543 361.231 null] +>> endobj +1186 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1192 0 obj << +/Length 3546 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(261)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(402.)]TJ/F16 10.9091 Tf 0 -34.928 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(NOTHER)-408(FORM)-408(OF)]TJ/F16 10.9091 Tf 74.847 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(OLERATION)]TJ/F16 10.9091 Tf 45.597 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(To)-298(remain)-298(a)-298(minute)-299(too)-298(long)]TJ -153.467 -13.549 Td [(on)-330(red-hot)-329(coals)-330(and)-329(to)-330(be)-329(burnt)-330(a)-329(little)-329(does)-330(no)-329(harm)-330(either)-329(to)]TJ 0 -13.55 Td [(men)-346(or)-347(to)-346(chestnuts.)-539(The)-347(slight)-346(bitterness)-347(and)-346(hardness)-346(makes)]TJ 0 -13.549 Td [(the)-274(kernel)-275(all)-274(the)-274(sweeter.)]TJ/F20 10.9091 Tf 112.847 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(Yes,)-280(this)-275(is)-274(your)-274(opinion,)-281(you)-274(who)]TJ -128.6 -13.549 Td [(enjoy)-250(the)-250(taste!)-250(You)-250(sublime)-250(cannibals!)]TJ/F16 15.7808 Tf 0 -48.003 Td [(403.)]TJ/F16 10.9091 Tf 0 -34.929 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(IFFERENT)]TJ/F16 10.9091 Tf 41.703 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(RIDE)]TJ/F16 10.9091 Tf 18.594 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Women)-413(turn)-414(pale)-413(at)-413(the)-414(thought)-413(that)-413(their)]TJ -87.876 -13.549 Td [(lover)-304(may)-303(not)-304(be)-304(worthy)-304(of)-303(them;)-331(Men)-304(turn)-303(pale)-304(at)-304(the)-303(thought)]TJ 0 -13.549 Td [(that)-328(they)-328(may)-329(not)-656(be)-328(worthy)-328(of)-328(the)-329(women)-328(they)-328(love.)-484(I)-328(speak)]TJ/F16 7.9701 Tf 291.024 0 Td [([301])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(of)-309(perfect)-309(women,)-323(perfect)-309(men.)-426(Such)-309(men,)-324(who)-309(are)-308(self-reliant)]TJ 0 -13.55 Td [(and)-389(conscious)-389(of)-389(power)-388(at)-389(ordinary)-389(times,)-424(grow)-389(diffident)-388(and)]TJ 0 -13.549 Td [(doubtful)-433(of)-433(themselves)-433(when)-432(under)-433(the)-433(influence)-433(of)-433(a)-432(strong)]TJ 0 -13.549 Td [(passion.)-248(Such)-243(women,)-245(on)-244(the)-243(other)-244(hand,)-244(though)-244(always)-243(looking)]TJ 0 -13.549 Td [(upon)-203(themselves)-202(as)-203(the)-202(weak)-203(and)-203(devoted)-202(sex,)-212(become)-203(proud)-202(and)]TJ 0 -13.549 Td [(conscious)-214(of)-213(their)-214(power)-214(in)-214(the)-213(great)-214(exception)-214(of)-213(passion,)]TJ/F20 10.9091 Tf 250.936 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(they)]TJ -261.845 -13.549 Td [(ask:)]TJ/F20 10.9091 Tf 20.302 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Who)-250(then)-250(is)-250(worthy)-250(of)-250(me?)]TJ/F20 10.9091 Tf 119.072 0 Td [(\035)]TJ/F16 15.7808 Tf -144.218 -48.004 Td [(404.)]TJ/F16 10.9091 Tf 0 -34.928 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HEN)-465(WE)-465(SELDOM)-465(DO)]TJ/F16 10.9091 Tf 87.872 0 Td [(J)]TJ/F16 7.9701 Tf 4.244 0 Td [(USTICE)]TJ/F16 10.9091 Tf 27.895 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Certain)-340(men)-340(are)-340(unable)-339(to)-340(feel)]TJ -143.947 -13.549 Td [(enthusiasm)-184(for)-184(a)-184(great)-184(and)-184(good)-184(cause)-184(without)-184(committing)-184(a)-183(great)]TJ 0 -13.55 Td [(injustice)-250(in)-250(some)-250(other)-250(quarter:)-250(this)-250(is)]TJ/F31 10.9091 Tf 166.964 0 Td [(their)]TJ/F16 10.9091 Tf 23.585 0 Td [(kind)-250(of)-250(morality.)]TJ/F16 15.7808 Tf -190.549 -48.003 Td [(405.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1191 0 obj << +/Type /Page +/Contents 1192 0 R +/Resources 1190 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1194 0 R +>> endobj +1193 0 obj << +/D [1191 0 R /XYZ 128.968 319.02 null] +>> endobj +1190 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1197 0 obj << +/Length 3149 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(262)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(UXURY)]TJ/F16 10.9091 Tf 28.334 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-286(love)-286(of)-285(luxury)-286(is)-286(rooted)-286(in)-286(the)-286(depths)-285(of)-286(a)-286(man's)]TJ -48.636 -13.549 Td [(heart:)-453(it)-352(shows)-351(that)-351(the)-352(superfluous)-351(and)-352(immoderate)-351(is)-352(the)-351(sea)]TJ 0 -13.549 Td [(wherein)-250(his)-250(soul)-250(prefers)-250(to)-250(float.)]TJ/F16 15.7808 Tf 0 -46.105 Td [(406.)]TJ/F16 10.9091 Tf 0 -33.031 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(O)]TJ/F16 10.9091 Tf 8.455 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(MMORTALISE)]TJ/F16 10.9091 Tf 52.69 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Let)-248(him)-247(who)-248(wishes)-247(to)-248(kill)-247(his)-248(opponent)-247(first)]TJ -85.08 -13.549 Td [(consider)-406(whether)-406(by)-406(doing)-405(so)-406(he)-406(will)-406(not)-406(immortalise)-406(him)-405(in)]TJ 0 -13.549 Td [(himself.)]TJ/F16 15.7808 Tf 0 -46.105 Td [(407.)]TJ/F16 10.9091 Tf 0 -33.03 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(GAINST)-462(OUR)]TJ/F16 10.9091 Tf 53.415 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(HARACTER)]TJ/F16 10.9091 Tf 42.951 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(If)-338(the)-338(truth)-338(which)-338(we)-338(have)-338(to)-338(utter)]TJ -125.156 -13.549 Td [(goes)-265(against)-265(our)-266(character)]TJ/F20 10.9091 Tf 114.093 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(as)-530(very)-266(often)-265(happens)]TJ/F20 10.9091 Tf 98.212 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(we)-265(behave)]TJ/F16 7.9701 Tf -306.878 0 Td [([302])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(as)-191(if)-192(we)-191(had)-192(uttered)-191(a)-192(clumsy)-191(falsehood,)-203(and)-192(thus)-191(rouse)-191(suspicion.)]TJ/F16 15.7808 Tf 0 -46.105 Td [(408.)]TJ/F16 10.9091 Tf 0 -33.03 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HERE)-337(A)-337(GREAT)-338(DEAL)-337(OF)]TJ/F16 10.9091 Tf 98 0 Td [(G)]TJ/F16 7.9701 Tf 7.876 0 Td [(ENTLENESS)-337(IS)]TJ/F16 10.9091 Tf 57.181 0 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(EEDED)]TJ/F16 10.9091 Tf 26.118 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Many)-246(natures)]TJ -220.986 -13.549 Td [(have)-323(only)-323(the)-323(choice)-323(of)-323(being)-323(either)-323(public)-323(evil-doers)-323(or)-323(secret)]TJ 0 -13.549 Td [(sorrow-bearers.)]TJ/F16 15.7808 Tf 0 -46.105 Td [(409.)]TJ/F16 10.9091 Tf 0 -33.03 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(LLNESS)]TJ/F16 10.9091 Tf 29.227 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Among)-575(illness)-574(are)-575(to)-574(be)-575(reckoned)-575(the)-574(premature)]TJ -46.496 -13.55 Td [(approach)-343(of)-344(old)-343(age,)-366(ugliness,)-367(and)-343(pessimistic)-343(opinions)]TJ/F20 10.9091 Tf 247.914 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(three)]TJ -258.823 -13.549 Td [(things)-250(that)-250(always)-250(go)-250(together.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1196 0 obj << +/Type /Page +/Contents 1197 0 R +/Resources 1195 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1194 0 R +>> endobj +1198 0 obj << +/D [1196 0 R /XYZ 230.526 292.159 null] +>> endobj +1195 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1201 0 obj << +/Length 3569 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(263)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(410.)]TJ/F16 10.9091 Tf 0 -28.82 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(IMID)]TJ/F16 10.9091 Tf 21.697 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(EOPLE)]TJ/F16 10.9091 Tf 24.795 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-325(is)-326(the)-325(awkward)-326(and)-325(timid)-326(people)-325(who)-326(easily)]TJ -72.86 -13.549 Td [(become)-319(murderers:)-387(they)-318(do)-319(not)-318(understand)-318(slight)-319(but)-318(sufficient)]TJ 0 -13.549 Td [(means)-378(of)-378(defence)-378(or)-377(revenge,)-410(and)-378(their)-378(hatred,)-410(owing)-378(to)-377(their)]TJ 0 -13.549 Td [(lack)-367(of)-368(intelligence)-367(and)-368(presence)-367(of)-367(mind,)-397(can)-368(conceive)-367(of)-367(no)]TJ 0 -13.55 Td [(other)-250(expedient)-250(than)-250(destruction.)]TJ/F16 15.7808 Tf 0 -41.895 Td [(411.)]TJ/F16 10.9091 Tf 0 -28.819 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(ITHOUT)]TJ/F16 10.9091 Tf 33.279 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(ATRED)]TJ/F16 10.9091 Tf 26.564 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(You)-332(wish)-332(to)-332(bid)-332(farewell)-333(to)-332(your)-332(passion?)]TJ -91.655 -13.55 Td [(Very)-348(well,)-372(but)-348(do)-348(so)-348(without)-348(hatred)-348(against)-348(it!)-544(Otherwise)-347(you)]TJ 0 -13.549 Td [(have)-231(a)-232(second)-231(passion.)]TJ/F20 10.9091 Tf 98.757 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-231(soul)-232(of)-231(the)-231(Christian)-231(who)-231(has)-232(freed)]TJ -109.666 -13.549 Td [(himself)-256(from)-257(sin)-256(is)-256(generally)-257(ruined)-256(afterwards)-256(by)-257(the)-256(hatred)-256(for)]TJ 0 -13.549 Td [(sin.)-506(Just)-336(look)-335(at)-336(the)-335(faces)-336(of)-335(the)-336(great)-335(Christians!)-507(they)-335(are)-335(the)]TJ 0 -13.549 Td [(faces)-250(of)-250(great)-250(haters.)]TJ/F16 7.9701 Tf 291.024 -23.758 Td [([303])]TJ/F16 15.7808 Tf -291.024 -39.517 Td [(412.)]TJ/F16 10.9091 Tf 0 -28.82 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(NGENIOUS)-594(AND)]TJ/F16 10.9091 Tf 67.463 0 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(ARROW)]TJ/F16 10.9091 Tf 29.665 0 Td [(-M)]TJ/F16 7.9701 Tf 13.331 0 Td [(INDED)]TJ/F16 10.9091 Tf 24.787 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(He)-434(can)-435(appreciate)-434(nothing)]TJ -160.391 -13.549 Td [(beyond)-293(himself,)-303(and)-293(when)-293(he)-293(wishes)-293(to)-293(appreciate)-293(other)-292(people)]TJ 0 -13.549 Td [(he)-233(must)-232(always)-232(begin)-233(by)-232(transforming)-233(them)-232(into)-233(himself.)-244(In)-232(this,)]TJ 0 -13.55 Td [(however,)-250(he)-250(is)-250(ingenious.)]TJ/F16 15.7808 Tf 0 -41.895 Td [(413.)]TJ/F16 10.9091 Tf 0 -28.819 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(RIVATE)-358(AND)]TJ/F16 10.9091 Tf 52.193 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(UBLIC)]TJ/F16 10.9091 Tf 26.766 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(CCUSERS)]TJ/F16 10.9091 Tf 35.436 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Watch)-262(closely)-262(the)-261(accuser)-262(and)]TJ -148.039 -13.55 Td [(inquirer,)]TJ/F20 10.9091 Tf 37.266 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(for)-275(he)-275(reveals)-275(his)-275(true)-275(character;)-287(and)-275(it)-275(is)-275(not)-275(rare)-275(for)]TJ -48.175 -13.549 Td [(this)-283(to)-283(be)-283(a)-283(worse)-283(character)-283(than)-283(that)-283(of)-283(the)-283(victim)-283(whose)-283(crime)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1200 0 obj << +/Type /Page +/Contents 1201 0 R +/Resources 1199 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1194 0 R +>> endobj +1202 0 obj << +/D [1200 0 R /XYZ 46.771 272.94 null] +>> endobj +1199 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1205 0 obj << +/Length 3479 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(264)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(he)-367(is)-367(investigating.)-600(The)-367(accuser)-366(believes)-367(in)-367(all)-367(innocence)-366(that)]TJ 0 -13.549 Td [(the)-269(opponent)-269(of)-269(a)-269(crime)-269(and)-269(criminal)-269(must)-269(be)-269(by)-269(nature)-269(of)-269(good)]TJ 0 -13.549 Td [(character,)-381(or)-354(at)-354(least)-355(must)-354(appear)-354(as)-355(such)]TJ/F20 10.9091 Tf 186.38 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-354(this)-355(is)-354(why)-355(he)]TJ -197.289 -13.549 Td [(lets)-250(himself)-250(go,)-250(that)-250(is)-250(to)-250(say,)-250(he)-250(drops)-250(his)-250(mask.)]TJ/F16 15.7808 Tf 0 -44.128 Td [(414.)]TJ/F16 10.9091 Tf 0 -31.053 Td [(V)]TJ/F16 7.9701 Tf 7.877 0 Td [(OLUNTARY)]TJ/F16 10.9091 Tf 48.995 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(LINDNESS)]TJ/F16 10.9091 Tf 38.519 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-474(is)-474(a)-474(kind)-473(of)-474(enthusiastic)-474(and)]TJ -116.304 -13.549 Td [(extreme)-241(devotion)-242(to)-241(a)-242(person)-241(or)-241(a)-242(party)-241(which)-241(reveals)-242(that)-241(in)-241(our)]TJ 0 -13.549 Td [(inmost)-287(hearts)-287(we)-286(feel)-287(ourselves)-287(superior)-286(to)-287(this)-287(person)-287(or)-286(party,)]TJ 0 -13.549 Td [(and)-322(for)-323(this)-322(reason)-322(we)-322(feel)-323(indignant)-322(with)-322(ourselves.)-467(We)-322(blind)]TJ 0 -13.55 Td [(ourselves,)-264(as)-260(it)-261(were,)-264(of)-261(our)-261(own)-260(free)-261(will)-261(to)-261(punish)-261(our)-261(eyes)-260(for)]TJ 0 -13.549 Td [(having)-250(seen)-250(too)-250(much.)]TJ/F16 15.7808 Tf 0 -44.128 Td [(415.)]TJ/F31 10.9091 Tf 0 -31.052 Td [(R)]TJ/F31 7.9701 Tf 6.666 0 Td [(EMEDIUM)]TJ/F31 10.9091 Tf 40.534 0 Td [(A)]TJ/F31 7.9701 Tf 6.665 0 Td [(MORIS)]TJ/F31 10.9091 Tf 23.903 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(That)-307(old)-308(radical)-307(remedy)-308(for)-307(love)-308(is)-307(now)-308(in)]TJ -91.404 -13.55 Td [(most)-250(cases)-250(as)-250(effective)-250(as)-250(it)-250(always)-250(was:)-250(love)-250(in)-250(return.)]TJ/F16 7.9701 Tf -72.756 -25.631 Td [([304])]TJ/F16 15.7808 Tf 72.756 -41.75 Td [(416.)]TJ/F16 10.9091 Tf 0 -31.053 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HERE)-430(IS)-430(OUR)-430(WORST)]TJ/F16 10.9091 Tf 86.329 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(NEMY)]TJ/F16 10.9091 Tf 23.464 0 Td [(?)]TJ/F20 10.9091 Tf 4.844 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(He)-314(who)-315(can)-314(look)-314(after)-315(his)-314(own)]TJ -142.51 -13.549 Td [(affairs)-222(well,)-228(and)-221(knows)-222(that)-222(he)-222(can)-222(do)-222(so,)-228(is)-222(as)-222(a)-222(rule)-221(conciliatory)]TJ 0 -13.549 Td [(towards)-298(his)-297(adversary.)-393(But)-297(to)-297(believe)-298(that)-297(we)-298(have)-297(right)-298(on)-297(our)]TJ 0 -13.549 Td [(side,)-417(and)-383(to)-384(know)-383(that)-383(we)-384(are)-383(incapable)-384(of)-383(defending)-383(it)]TJ/F20 10.9091 Tf 253.957 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(this)]TJ -264.866 -13.55 Td [(gives)-256(rise)-257(to)-256(a)-256(fierce)-257(and)-256(implacable)-256(hatred)-257(against)-256(the)-256(opponent)]TJ 0 -13.549 Td [(of)-318(our)-318(cause.)-453(Let)-318(every)-318(one)-318(judge)-318(accordingly)-318(where)-318(his)-317(worst)]TJ 0 -13.549 Td [(enemies)-250(are)-250(to)-250(be)-250(sought.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1204 0 obj << +/Type /Page +/Contents 1205 0 R +/Resources 1203 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1194 0 R +>> endobj +1206 0 obj << +/D [1204 0 R /XYZ 93.543 220.239 null] +>> endobj +1203 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1209 0 obj << +/Length 3870 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(IV.)-20502(265)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(417.)]TJ/F16 10.9091 Tf 0 -31.874 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.668 0 Td [(L)]TJ/F16 7.9701 Tf 6.665 0 Td [(IMITS)-507(OF)-508(ALL)]TJ/F16 10.9091 Tf 59.507 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(UMILITY)]TJ/F16 10.9091 Tf 33.642 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Many)-371(men)-371(may)-370(certainly)-371(have)]TJ -142.66 -13.549 Td [(attained)-292(that)-293(humility)-292(which)-293(says)]TJ/F31 10.9091 Tf 149.282 0 Td [(credo)-292(quia)-293(absurdum)-292(est)]TJ/F16 10.9091 Tf 109.562 0 Td [(,)-303(and)]TJ -258.844 -13.549 Td [(sacrifices)-226(its)-225(reason;)-234(but,)-231(so)-225(far)-226(as)-226(I)-225(know,)-231(not)-225(one)-226(has)-226(attained)-225(to)]TJ 0 -13.55 Td [(that)-290(humility)-290(which)-290(after)-290(all)-290(is)-290(only)-290(one)-290(step)-290(further,)-300(and)-289(which)]TJ 0 -13.549 Td [(says)]TJ/F31 10.9091 Tf 21.513 0 Td [(creda)-250(quia)-250(absurdus)-250(sum)]TJ/F16 10.9091 Tf 109.996 0 Td [(.)]TJ/F16 15.7808 Tf -131.509 -44.949 Td [(418.)]TJ/F16 10.9091 Tf 0 -31.874 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(CTING)-556(THE)]TJ/F16 10.9091 Tf 48.708 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(RUTH)]TJ/F16 10.9091 Tf 21.695 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Many)-407(a)-406(man)-407(is)-406(truthful,)-446(not)-406(because)-407(he)]TJ -98.582 -13.549 Td [(would)-321(be)-322(ashamed)-321(to)-322(exhibit)-321(hypocritical)-322(feelings,)-339(but)-321(because)]TJ 0 -13.55 Td [(he)-288(would)-289(not)-288(succeed)-289(very)-288(well)-288(in)-289(inducing)-288(others)-289(to)-288(believe)-288(in)]TJ 0 -13.549 Td [(his)-244(hypocrisy.)-248(In)-243(a)-244(word,)-245(he)-244(has)-243(no)-244(confidence)-244(in)-243(his)-244(talent)-244(as)-243(an)]TJ 0 -13.549 Td [(actor,)-250(and)-250(therefore)-250(prefers)-250(honestly)-250(to)-250(act)-250(the)-250(truth.)]TJ/F16 15.7808 Tf 0 -44.949 Td [(419.)]TJ/F16 10.9091 Tf 0 -31.874 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(OURAGE)-377(IN)-377(A)]TJ/F16 10.9091 Tf 56.383 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(ARTY)]TJ/F16 10.9091 Tf 21.694 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-276(poor)-275(sheep)-276(say)-275(to)-276(their)-275(bell-wether:)]TJ/F20 10.9091 Tf -105.057 -13.55 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Only)-278(lead)-278(us,)-285(and)-277(we)-278(shall)-278(never)-556(lack)-278(courage)-278(to)-278(follow)-277(you.)]TJ/F20 10.9091 Tf 270.943 0 Td [(\035)]TJ/F16 7.9701 Tf 15.237 0 Td [([305])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(But)-339(the)-339(poor)-338(bell-wether)-339(thinks)-339(in)-339(his)-338(heart:)]TJ/F20 10.9091 Tf 202.035 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Only)-339(follow)-339(me,)]TJ -206.879 -13.549 Td [(and)-250(I)-250(shall)-250(never)-250(lack)-250(courage)-250(to)-250(lead)-250(you.)]TJ/F20 10.9091 Tf 184.495 0 Td [(\035)]TJ/F16 15.7808 Tf -184.495 -44.949 Td [(420.)]TJ/F16 10.9091 Tf 0 -31.874 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(UNNING)-540(OF)-541(THE)]TJ/F16 10.9091 Tf 70.029 0 Td [(V)]TJ/F16 7.9701 Tf 7.877 0 Td [(ICTIM)]TJ/F16 10.9091 Tf 22.579 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(What)-395(a)-395(sad)-395(cunning)-395(there)-395(is)-395(in)-395(the)]TJ -121.398 -13.55 Td [(wish)-328(to)-329(deceive)-328(ourselves)-329(with)-328(respect)-329(to)-328(the)-329(person)-328(for)-328(whom)]TJ 0 -13.549 Td [(we)-281(have)-281(sacrificed)-281(ourselves,)-288(when)-281(we)-281(give)-281(him)-281(an)-280(opportunity)]TJ 0 -13.549 Td [(in)-250(which)-250(he)-250(must)-250(appear)-250(to)-250(us)-250(as)-250(we)-250(should)-250(wish)-250(him)-250(to)-250(be!)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1208 0 obj << +/Type /Page +/Contents 1209 0 R +/Resources 1207 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1194 0 R +>> endobj +1210 0 obj << +/D [1208 0 R /XYZ 198.637 210.711 null] +>> endobj +1207 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1213 0 obj << +/Length 1887 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(266)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(421.)]TJ/F16 10.9091 Tf 0 -29.258 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HROUGH)]TJ/F16 10.9091 Tf 37.404 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(THERS)]TJ/F16 10.9091 Tf 25.241 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-304(are)-304(men)-304(who)-304(do)-304(not)-304(wish)-304(to)-304(be)-304(seen)]TJ -90.824 -13.549 Td [(except)-295(through)-294(the)-295(eyes)-294(of)-295(others:)-339(a)-294(wish)-295(which)-294(implies)-295(a)-294(great)]TJ 0 -13.55 Td [(deal)-250(of)-250(wisdom.)]TJ/F16 15.7808 Tf 0 -42.333 Td [(422.)]TJ/F16 10.9091 Tf 0 -29.258 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(AKING)]TJ/F16 10.9091 Tf 28.901 0 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(THERS)]TJ/F16 10.9091 Tf 28.471 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(APPY)]TJ/F16 10.9091 Tf 20.372 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Why)-296(is)-296(the)-296(fact)-296(of)-297(our)-296(making)-296(others)]TJ -116.832 -13.549 Td [(happy)-293(more)-292(gratifying)-293(to)-292(us)-293(than)-292(all)-293(other)-292(pleasures?)]TJ/F20 10.9091 Tf 233.372 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Because)]TJ -244.281 -13.55 Td [(in)-186(so)-186(doing)-187(we)-186(gratify)-186(fifty)-186(cravings)-186(at)-186(one)-187(time.)-228(Taken)-186(separately)]TJ 0 -13.549 Td [(they)-271(would,)-276(perhaps,)-275(be)-271(very)-271(small)-270(pleasures;)-281(but)-271(when)-271(put)-270(into)]TJ 0 -13.549 Td [(one)-210(hand,)-217(that)-210(hand)-210(will)-209(be)-210(fuller)-210(than)-209(ever)-210(before)]TJ/F20 10.9091 Tf 214.256 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-210(the)-209(heart)]TJ -225.165 -13.549 Td [(also.)]TJ/F16 7.9701 Tf -72.755 -27.371 Td [([307])]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1212 0 obj << +/Type /Page +/Contents 1213 0 R +/Resources 1211 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1194 0 R +>> endobj +1214 0 obj << +/D [1212 0 R /XYZ 93.543 295.11 null] +>> endobj +1211 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1215 0 obj +<< /S /GoTo /D (index7) >> +endobj +1218 0 obj +(Book V.) +endobj +1221 0 obj << +/Length 4036 +>> +stream +0 g 0 G +0 g 0 G +BT +/F16 18.9589 Tf 46.771 479.321 Td [(Book)-250(V.)]TJ/F16 15.7808 Tf 0 -67.44 Td [(423.)]TJ/F16 10.9091 Tf 0 -32.722 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(N)-352(THE)]TJ/F16 10.9091 Tf 26.864 0 Td [(G)]TJ/F16 7.9701 Tf 7.876 0 Td [(REAT)]TJ/F16 10.9091 Tf 23.617 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(ILENCE)]TJ/F16 10.9091 Tf 28.334 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Here)-257(is)-258(the)-257(sea,)-259(here)-258(may)-257(we)-257(forget)-258(the)]TJ -110.026 -13.549 Td [(town.)-456(It)-318(is)-319(true)-318(that)-319(its)-319(bells)-318(are)-319(still)-318(ringing)-319(the)-318(Angelus)]TJ/F20 10.9091 Tf 253.358 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)]TJ -264.267 -13.549 Td [(solemn)-273(and)-273(foolish)-272(yet)-273(sweet)-273(sound)-272(at)-273(the)-273(junction)-273(between)-272(day)]TJ 0 -13.55 Td [(and)-368(night,)]TJ/F20 10.9091 Tf 44.922 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-368(one)-368(moment)-367(more!)-604(now)-368(all)-367(is)-368(silent.)-604(Yonder)]TJ -55.831 -13.549 Td [(lies)-386(the)-386(ocean,)-419(pale)-386(and)-386(brilliant;)-453(it)-386(cannot)-386(speak.)-657(The)-386(sky)-385(is)]TJ 0 -13.549 Td [(glistening)-342(with)-341(its)-342(eternal)-342(mute)-341(evening)-342(hues,)-364(red,)-365(yellow,)-364(and)]TJ 0 -13.549 Td [(green:)-324(it)-287(cannot)-287(speak.)-360(The)-287(small)-287(cliffs)-287(and)-287(rocks)-287(which)-286(stretch)]TJ 0 -13.549 Td [(out)-390(into)-389(the)-390(sea)-389(as)-390(if)-389(each)-390(one)-389(of)-390(them)-389(were)-390(endeavouring)-389(to)]TJ 0 -13.55 Td [(find)-286(the)-286(loneliest)-285(spot)]TJ/F20 10.9091 Tf 95.414 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(they)-286(too)-285(are)-286(dumb.)-358(Beautiful)-285(and)-286(awful)]TJ -106.324 -13.549 Td [(indeed)-269(is)-270(this)-269(vast)-270(silence,)-274(which)-270(so)-269(suddenly)-270(overcomes)-269(us)-269(and)]TJ 0 -13.549 Td [(makes)-250(our)-250(heart)-250(swell.)]TJ 11.956 -14.242 Td [(Alas!)-433(what)-311(deceit)-311(lies)-311(in)-311(this)-311(dumb)-311(beauty!)-433(How)-311(well)-310(could)]TJ -11.956 -13.549 Td [(it)-358(speak,)-384(and)-358(how)-357(evilly,)-385(too,)-385(if)-357(it)-358(wished!)-573(Its)-357(tongue,)-385(tied)-357(up)]TJ 0 -13.549 Td [(and)-286(fastened,)-295(and)-286(its)-285(face)-286(of)-286(suffering)-286(happiness)]TJ/F20 10.9091 Tf 212.475 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(all)-286(this)-286(is)-286(but)]TJ -223.384 -13.549 Td [(malice,)-194(mocking)-180(at)-180(your)-180(sympathy:)-215(be)-180(it)-180(so!)-227(I)-180(do)-179(not)-180(feel)-180(ashamed)]TJ 0 -13.55 Td [(to)-340(be)-340(the)-340(plaything)-340(of)-340(such)-340(powers!)-521(but)-340(I)-340(pity)-340(thee,)-362(oh)-340(nature,)]TJ 0 -13.549 Td [(because)-305(thou)-304(must)-305(be)-305(silent,)-318(even)-305(though)-305(it)-304(be)-305(only)-305(malice)-304(that)]TJ 0 -13.549 Td [(binds)-250(thy)-250(tongue:)-250(nay,)-250(I)-250(pity)-250(thee)-250(for)-250(the)-250(sake)-250(of)-250(thy)-250(malice!)]TJ/F16 7.9701 Tf 291.024 0 Td [([308])]TJ/F16 10.9091 Tf -279.068 -14.242 Td [(Alas!)-641(the)-381(silence)-380(deepens,)-413(and)-381(once)-380(again)-381(my)-380(heart)-380(swells)]TJ -11.956 -13.549 Td [(within)-479(me:)-708(it)-479(is)-479(startled)-479(by)-479(a)-479(fresh)-479(truth)]TJ/F20 10.9091 Tf 192.174 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(it,)-536(too,)-537(is)-479(dumb;)]TJ -203.083 -13.549 Td [(it)-389(likewise)-389(sneers)-389(when)-390(the)-389(mouth)-389(calls)-389(out)-389(something)-389(to)-389(this)]TJ 0 -13.549 Td [(beauty;)-328(it)-302(also)-302(enjoys)-302(the)-303(sweet)-302(malice)-302(of)-302(its)-302(silence.)-406(I)-302(come)-302(to)]TJ 0 -13.55 Td [(hate)-272(speaking;)-284(yea,)-278(even)-272(thinking.)-317(Behind)-272(every)-273(word)-272(I)-272(utter)-272(do)]TJ 0 -13.549 Td [(I)-268(not)-269(hear)-268(the)-268(laughter)-268(of)-269(error,)-273(imagination,)-272(and)-269(insanity?)-304(Must)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1220 0 obj << +/Type /Page +/Contents 1221 0 R +/Resources 1219 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1223 0 R +>> endobj +1216 0 obj << +/D [1220 0 R /XYZ 46.771 529.134 null] +>> endobj +1222 0 obj << +/D [1220 0 R /XYZ 46.771 145.752 null] +>> endobj +1219 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1226 0 obj << +/Length 4565 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(268)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(I)-298(not)-297(laugh)-298(at)-298(my)-297(pity)-298(and)-298(mock)-298(my)-297(own)-298(mockery?)-393(Oh)-298(sea,)-309(oh)]TJ 0 -13.549 Td [(evening,)-312(ye)-299(are)-300(bad)-299(teachers!)-399(Ye)-299(teach)-300(man)-299(how)-300(to)-299(cease)-300(to)-299(be)]TJ 0 -13.549 Td [(a)-277(man.)-329(Is)-277(he)-276(to)-277(give)-276(himself)-277(up)-276(to)-277(you?)-329(Shall)-277(he)-276(become)-277(as)-276(you)]TJ 0 -13.549 Td [(now)-320(are,)-337(pale,)-336(brilliant,)-337(dumb,)-337(immense,)-337(reposing)-320(calmly)-319(upon)]TJ 0 -13.55 Td [(himself?)]TJ/F20 10.9091 Tf 37.571 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(exalted)-250(above)-250(himself?)]TJ/F16 15.7808 Tf -48.48 -48.975 Td [(424.)]TJ/F16 10.9091 Tf 0 -35.901 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(OR)-238(WHOM)-238(THE)]TJ/F16 10.9091 Tf 58.378 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(RUTH)]TJ/F16 10.9091 Tf 23.593 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(XISTS)]TJ/F16 10.9091 Tf 22.141 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Up)-174(to)-174(the)-174(present)-174(time)-175(errors)-174(have)]TJ -137.146 -13.549 Td [(been)-256(the)-255(power)-256(most)-255(fruitful)-256(in)-256(consolations:)-261(we)-255(now)-256(expect)-255(the)]TJ 0 -13.549 Td [(same)-401(effects)-401(from)-402(accepted)-401(truths,)-439(and)-401(we)-401(have)-401(been)-401(waiting)]TJ 0 -13.55 Td [(rather)-300(too)-300(long)-300(for)-300(them.)-400(What)-300(if)-300(these)-300(truths)-300(could)-300(not)-300(give)-299(us)]TJ 0 -13.549 Td [(this)-269(consolation)-269(we)-269(are)-269(looking)-269(for?)-307(Would)-269(that)-269(be)-269(an)-269(argument)]TJ 0 -13.549 Td [(against)-306(them?)-418(What)-306(have)-306(these)-306(truths)-306(in)-306(common)-306(with)-306(the)-305(sick)]TJ 0 -13.549 Td [(condition)-353(of)-352(suffering)-353(and)-352(degenerate)-353(men)-353(that)-352(they)-353(should)-352(be)]TJ 0 -13.549 Td [(useful)-381(to)-380(them?)-642(It)-381(is,)-413(of)-381(course,)-413(no)-381(proof)-381(against)-380(the)-381(truth)-380(of)]TJ 0 -13.549 Td [(a)-319(plant)-318(when)-319(it)-318(is)-319(clearly)-319(established)-318(that)-319(it)-318(does)-319(not)-318(contribute)]TJ 0 -13.55 Td [(in)-316(any)-317(way)-316(to)-317(the)-316(recovery)-316(of)-317(sick)-316(people.)-449(Formerly,)-333(however,)]TJ 0 -13.549 Td [(people)-188(were)-187(so)-188(convinced)-187(that)-188(man)-188(was)-187(the)-188(ultimate)-187(end)-188(of)-187(nature)]TJ 0 -13.549 Td [(that)-272(they)-273(believed)-272(that)-272(knowledge)-272(could)-273(reveal)-272(nothing)-272(that)-272(was)]TJ 0 -13.549 Td [(not)-298(beneficial)-298(and)-298(useful)-299(to)-596(man)]TJ/F20 10.9091 Tf 146.158 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(nay,)-310(there)-298(could)-298(not,)-311(should)]TJ/F16 7.9701 Tf -229.823 0 Td [([309])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(not)-250(be,)-250(any)-250(other)-250(things)-250(in)-250(existence.)]TJ 11.956 -14.878 Td [(Perhaps)-290(all)-289(this)-290(leads)-289(to)-290(the)-290(conclusion)-289(that)-290(truth)-289(as)-290(an)-289(entity)]TJ -11.956 -13.549 Td [(and)-421(a)-422(coherent)-421(whole)-421(exists)-422(only)-421(for)-422(those)-421(natures)-421(who,)-464(like)]TJ 0 -13.549 Td [(Aristotle,)-181(are)-164(at)-164(once)-163(powerful)-164(and)-164(harmless,)-181(joyous)-164(and)-163(peaceful:)]TJ 0 -13.55 Td [(just)-257(as)-256(none)-257(but)-257(these)-256(would)-257(be)-257(in)-256(a)-257(position)-257(to)-256(seek)-257(such)-256(truths;)]TJ 0 -13.549 Td [(for)-446(the)-445(others)-446(seek)-446(remedies)-445(for)-446(themselves)]TJ/F20 10.9091 Tf 201.849 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(however)-446(proud)]TJ -212.758 -13.549 Td [(they)-492(may)-493(be)-492(of)-493(their)-492(intellect)-493(and)-492(its)-493(freedom,)-553(they)-492(do)-492(not)]TJ 0 -13.549 Td [(seek)-328(truth.)-482(Hence)-328(i)1(t)-328(comes)-327(about)-328(that)-327(these)-328(others)-327(take)-328(no)-327(real)]TJ 0 -13.549 Td [(joy)-444(in)-445(science,)-493(but)-444(reproach)-444(it)-445(for)-444(its)-445(coldness,)-492(dryness,)-493(and)]TJ 0 -13.55 Td [(inhumanity.)-245(This)-236(is)-235(the)-236(judgment)-235(of)-236(sick)-235(people)-236(about)-235(the)-235(games)]TJ 0 -13.549 Td [(of)-251(the)-251(healthy.)]TJ/F20 10.9091 Tf 62.735 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Even)-251(the)-251(Greek)-250(gods)-251(were)-251(unable)-251(to)-251(administer)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1225 0 obj << +/Type /Page +/Contents 1226 0 R +/Resources 1224 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1223 0 R +>> endobj +1227 0 obj << +/D [1225 0 R /XYZ 217.663 216.512 null] +>> endobj +1224 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1230 0 obj << +/Length 4360 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(269)]TJ +0 g 0 G + 0 -30.759 Td [(consolation;)-366(and)-327(when)-328(at)-327(length)-327(the)-327(entire)-328(Greek)-327(world)-327(fell)-327(ill,)]TJ 0 -13.549 Td [(this)-250(was)-250(a)-250(reason)-250(for)-250(the)-250(destruction)-250(of)-250(such)-250(gods.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(425.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(E)]TJ/F16 10.9091 Tf 9.109 0 Td [(G)]TJ/F16 7.9701 Tf 7.876 0 Td [(ODS)-532(IN)]TJ/F16 10.9091 Tf 32.827 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(XILE)]TJ/F16 10.9091 Tf 18.148 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Owing)-389(to)-388(errors)-389(regarding)-389(their)-389(descent,)]TJ -98.561 -13.549 Td [(their)-289(uniqueness,)-298(their)-288(mission,)-298(and)-289(by)-288(claims)-289(based)-288(upon)-288(these)]TJ 0 -13.549 Td [(errors,)-683(men)-596(have)-596(again)-596(and)-595(again)]TJ/F20 10.9091 Tf 170.514 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(surpassed)-596(themselves)]TJ/F20 10.9091 Tf 97.396 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(;)]TJ -277.598 -13.549 Td [(but)-667(through)-668(these)-667(same)-668(errors)-667(the)-667(world)-668(has)-667(been)-667(filled)]TJ 0 -13.55 Td [(with)-655(unspeakable)-655(suffering,)-756(mutual)-655(persecution,)-756(suspicion,)]TJ 0 -13.549 Td [(misunderstanding,)-538(and)-481(an)-481(even)-480(greater)-481(amount)-481(of)-480(individual)]TJ 0 -13.549 Td [(misery.)-605(Men)-369(have)-368(become)-368(suffering)-369(creatures)-368(in)-368(consequence)]TJ 0 -13.549 Td [(of)-378(their)-378(morals,)-410(and)-378(the)-378(sum-total)-378(of)-378(what)-378(they)-378(have)-377(obtained)]TJ 0 -13.549 Td [(by)-306(those)-306(morals)-306(is)-306(simply)-306(the)-306(feeling)-306(that)-306(they)-306(are)-306(far)-306(too)-305(good)]TJ 0 -13.55 Td [(and)-404(great)-403(for)-404(this)-404(world,)-442(and)-404(that)-404(they)-403(are)-404(enjoying)-404(merely)-403(a)]TJ 0 -13.549 Td [(transitory)-392(existence)-391(on)-392(it.)-674(As)-784(yet)-391(the)]TJ/F20 10.9091 Tf 178.153 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(proud)-392(sufferer)]TJ/F20 10.9091 Tf 63.639 0 Td [(\035)]TJ/F16 10.9091 Tf 9.115 0 Td [(is)-392(the)]TJ/F16 7.9701 Tf 35.273 0 Td [([310])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(highest)-250(type)-250(of)-250(mankind.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(426.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.291 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(OLOUR)]TJ/F16 10.9091 Tf 27.449 0 Td [(-B)]TJ/F16 7.9701 Tf 10.909 0 Td [(LINDNESS)-335(OF)]TJ/F16 10.9091 Tf 54.04 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(HINKERS)]TJ/F16 10.9091 Tf 34.535 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(How)-245(differently)-244(from)-245(us)]TJ -174.468 -13.549 Td [(the)-346(Greeks)-346(must)-346(have)-346(viewed)-346(nature,)-370(since,)-370(as)-346(we)-346(cannot)-346(help)]TJ 0 -13.549 Td [(admitting,)-453(they)-413(were)-413(quite)-413(colour-blind)-412(in)-413(regard)-413(to)-413(blue)-412(and)]TJ 0 -13.549 Td [(green,)-212(believing)-203(the)-203(former)-203(to)-203(be)-203(a)-203(deeper)-203(brown,)-212(and)-203(the)-203(latter)-202(to)]TJ 0 -13.55 Td [(be)-161(yellow.)-221(Thus,)-179(for)-161(instance,)-179(they)-161(used)-161(the)-162(same)-161(word)-161(to)-161(describe)]TJ 0 -13.549 Td [(the)-258(colour)-258(of)-258(dark)-258(hair,)-260(of)-258(the)-258(corn-flower,)-260(and)-258(the)-258(southern)-258(sea;)]TJ 0 -13.549 Td [(and)-402(again)-402(they)-402(employed)-402(exactly)-402(the)-402(same)-402(expression)-402(for)-402(the)]TJ 0 -13.549 Td [(colour)-264(of)-263(the)-264(greenest)-263(herbs,)-267(the)-264(human)-263(skin,)-267(honey,)-267(and)-263(yellow)]TJ 0 -13.549 Td [(raisins:)-276(whence)-264(it)-263(follows)-263(that)-263(their)-263(greatest)-263(painters)-263(reproduced)]TJ 0 -13.55 Td [(the)-380(world)-381(they)-380(lived)-381(in)-380(only)-381(in)-380(black,)-413(white,)-413(red,)-413(and)-380(yellow.)]TJ 0 -13.549 Td [(How)-235(different)-235(and)-234(how)-235(much)-235(nearer)-235(to)-235(mankind,)-238(therefore,)-237(must)]TJ 0 -13.549 Td [(nature)-458(have)-458(seemed)-458(to)-458(them,)-510(since)-458(in)-458(their)-458(eyes)-458(the)-458(tints)-457(of)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1229 0 obj << +/Type /Page +/Contents 1230 0 R +/Resources 1228 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1223 0 R +>> endobj +1231 0 obj << +/D [1229 0 R /XYZ 185.448 298.933 null] +>> endobj +1228 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1234 0 obj << +/Length 4846 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(270)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(mankind)-225(predominated)-224(also)-225(in)-225(nature,)-230(and)-224(nature)-225(was,)-230(as)-225(it)-224(were,)]TJ 0 -13.549 Td [(floating)-239(in)-239(the)-239(coloured)-239(ether)-239(of)-238(humanity!)-247(\050blue)-239(and)-239(green)-238(more)]TJ 0 -13.549 Td [(than)-362(anything)-361(else)-362(dehumanise)-362(nature\051.)-585(It)-361(is)-362(this)-362(defect)-361(which)]TJ 0 -13.549 Td [(developed)-383(the)-383(playful)-383(facility)-383(that)-383(characterised)-383(the)-383(Greeks)-383(of)]TJ 0 -13.55 Td [(seeing)-272(the)-273(phenomena)-272(of)-272(nature)-272(as)-273(gods)-272(and)-272(demi-gods)]TJ/F20 10.9091 Tf 243.111 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-272(is)]TJ -254.02 -13.549 Td [(to)-250(say,)-250(as)-250(human)-250(forms.)]TJ 11.956 -13.646 Td [(Let)-553(this,)-630(however,)-629(merely)-554(serve)-553(as)-554(a)-553(simile)-554(for)-553(another)]TJ -11.956 -13.549 Td [(supposition.)-1042(Every)-515(thinker)-514(paints)-514(his)-514(world)-514(and)-514(the)-514(things)]TJ 0 -13.549 Td [(that)-354(surround)-354(him)-355(in)-354(fewer)-354(colours)-354(than)-355(really)-354(exist,)-380(and)-354(he)-354(is)]TJ 0 -13.549 Td [(blind)-276(to)-275(individual)-276(colours.)-327(This)-276(is)-276(something)-275(more)-276(than)-276(a)-275(mere)]TJ 0 -13.55 Td [(deficiency.)-469(Thanks)-323(to)-323(this)-323(nearer)-323(approach)-323(and)-645(simplification,)]TJ/F16 7.9701 Tf -72.755 0 Td [([311])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(he)-284(imagines)-284(he)-284(sees)-283(in)-284(things)-284(those)-284(harmonies)-284(of)-284(colours)-283(which)]TJ 0 -13.549 Td [(possess)-310(a)-310(great)-310(charm,)-325(and)-310(may)-310(greatly)-310(enrich)-310(nature.)-430(Perhaps,)]TJ 0 -13.549 Td [(indeed,)-401(it)-370(was)-371(in)-370(this)-371(way)-370(that)-371(men)-370(first)-371(learnt)-370(to)-371(take)-370(delight)]TJ 0 -13.549 Td [(in)-295(viewing)-295(existence,)-306(owing)-295(to)-294(its)-295(being)-295(first)-295(of)-295(all)-295(presented)-294(to)]TJ 0 -13.55 Td [(them)-278(in)-277(one)-278(or)-278(two)-277(shades,)-285(and)-278(consequently)-277(harmonised.)-333(They)]TJ 0 -13.549 Td [(practised)-320(these)-319(few)-320(shades,)-337(so)-319(to)-320(speak,)-337(before)-319(they)-320(could)-319(pass)]TJ 0 -13.549 Td [(on)-271(to)-272(any)-271(more.)-314(And)-272(even)-271(now)-271(certain)-272(individuals)-271(endeavour)-271(to)]TJ 0 -13.549 Td [(get)-243(rid)-243(of)-243(a)-243(partial)-243(colour-blindness)-243(that)-243(they)-243(may)-243(obtain)-243(a)-243(richer)]TJ 0 -13.549 Td [(faculty)-215(of)-214(sight)-215(and)-214(discernment,)-222(in)-215(the)-214(course)-215(of)-214(which)-215(they)-214(find)]TJ 0 -13.549 Td [(that)-230(they)-230(not)-230(only)-230(discover)-230(new)-230(pleasures,)-234(but)-230(are)-230(also)-230(obliged)-229(to)]TJ 0 -13.55 Td [(lose)-250(and)-250(give)-250(up)-250(some)-250(of)-250(their)-250(former)-250(ones.)]TJ/F16 15.7808 Tf 0 -42.817 Td [(427.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 15.981 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(MBELLISHMENT)-672(OF)]TJ/F16 10.9091 Tf 83.33 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(CIENCE)]TJ/F16 10.9091 Tf 28.78 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)-491(the)-492(same)-491(way)-491(that)-492(the)]TJ -161.125 -13.549 Td [(feeling)-355(that)]TJ/F20 10.9091 Tf 54.404 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(nature)-355(is)-355(ugly,)-381(wild,)-381(tedious)]TJ/F20 10.9091 Tf 126.365 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(we)-355(must)-355(embellish)]TJ -196.521 -13.549 Td [(it)-350(\050)]TJ/F31 10.9091 Tf 13.52 0 Td [(embellir)-350(la)-351(nature)]TJ/F16 10.9091 Tf 80.975 0 Td [(\051)]TJ/F20 10.9091 Tf 3.633 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.752 0 Td [(brought)-350(about)-351(rococo)-350(horticulture,)-375(so)]TJ -113.88 -13.549 Td [(does)-398(the)-398(view)-398(that)]TJ/F20 10.9091 Tf 88.263 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(science)-398(is)-398(ugly,)-435(difficult,)-435(dry,)-435(dreary)-398(and)]TJ -93.107 -13.549 Td [(weary,)-248(we)-247(must)-248(embellish)-247(it,)]TJ/F20 10.9091 Tf 125.333 0 Td [(\035)]TJ/F16 10.9091 Tf 7.541 0 Td [(invariably)-247(gives)-248(rise)-247(to)-247(something)]TJ -132.874 -13.549 Td [(called)-218(philosophy.)-239(This)-218(philosophy)-218(sets)-218(out)-218(to)-218(do)-218(what)-218(all)-218(art)-218(and)]TJ 0 -13.55 Td [(poetry)-321(endeavour)-321(to)-320(do,)-339(viz.,)-338(giving)-321(amusement)-321(above)-321(all)-320(else;)]TJ 0 -13.549 Td [(but)-217(it)-216(wishes)-217(to)-217(do)-216(this,)-224(in)-216(conformity)-217(with)-217(its)-216(hereditary)-217(pride,)-223(in)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1233 0 obj << +/Type /Page +/Contents 1234 0 R +/Resources 1232 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1223 0 R +>> endobj +1235 0 obj << +/D [1233 0 R /XYZ 307.312 382.586 null] +>> endobj +1232 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1238 0 obj << +/Length 5045 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(271)]TJ +0 g 0 G + 0 -30.759 Td [(a)-195(higher)-196(and)-195(more)-195(sublime)-196(fashion)-195(before)-195(an)-196(audience)-195(of)-195(superior)]TJ 0 -13.549 Td [(intellects.)-591(It)-364(is)-364(no)-364(small)-364(ambition)-363(to)-364(create)-364(for)-364(these)-363(intellects)]TJ 0 -13.549 Td [(a)-353(kind)-353(of)-352(horticulture,)-379(the)-352(principal)-353(charm)-353(of)-353(which)]TJ/F20 10.9091 Tf 233.146 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(like)-353(that)]TJ -244.055 -13.549 Td [(of)-278(the)-278(usual)-278(gardening)]TJ/F20 10.9091 Tf 98.176 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(is)-278(to)-278(bring)-278(about)-279(an)-278(optical)-278(illusion)-278(\050by)]TJ -109.085 -13.55 Td [(means)-449(of)-449(temples,)-498(perspective,)-997(grottos,)-498(winding)-449(walks,)-498(and)]TJ/F16 7.9701 Tf 291.024 0 Td [([312])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(waterfalls,)-212(to)-202(speak)-202(in)-203(similes\051,)-211(exhibiting)-203(science)-202(in)-202(a)-202(condensed)]TJ 0 -13.549 Td [(form)-349(and)-350(in)-349(all)-349(kinds)-349(of)-350(strange)-349(and)-349(unexpected)-349(illuminations,)]TJ 0 -13.549 Td [(infusing)-250(into)-251(it)-250(as)-251(much)-250(indecision,)-251(irrationality,)-250(and)-250(dreaminess)]TJ 0 -13.549 Td [(as)-332(will)-331(enable)-332(us)-332(to)-331(walk)-332(about)-332(in)-331(it)]TJ/F20 10.9091 Tf 165.282 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(as)-332(in)-331(savage)-332(nature,)]TJ/F20 10.9091 Tf 88.101 0 Td [(\035)]TJ/F16 10.9091 Tf 8.461 0 Td [(but)]TJ -266.688 -13.55 Td [(without)-250(trouble)-250(and)-250(boredom.)]TJ 11.956 -13.646 Td [(Those)-471(who)-472(are)-471(possessed)-472(of)-471(this)-472(ambition)-471(even)-472(dream)-471(of)]TJ -11.956 -13.549 Td [(making)-469(religion)-468(superfluous)]TJ/F20 10.9091 Tf 127.789 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(religion,)-523(which)-469(among)-468(men)-468(of)]TJ -138.698 -13.549 Td [(former)-218(times)-218(served)-217(as)-218(the)-218(highest)-218(kind)-218(of)-217(entertainment.)-240(All)-217(this)]TJ 0 -13.549 Td [(is)-227(now)-227(running)-226(its)-227(course,)-231(and)-227(will)-227(one)-227(day)-226(attain)-227(its)-227(highest)-226(tide.)]TJ 0 -13.549 Td [(Even)-421(now)-421(hostile)-420(voices)-421(are)-421(being)-421(raised)-421(against)-420(philosophy,)]TJ 0 -13.55 Td [(exclaiming:)]TJ/F20 10.9091 Tf 56.935 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Return)-374(to)-373(science,)-404(to)-374(nature,)-404(and)-374(the)-373(naturalness)]TJ -61.779 -13.549 Td [(of)-274(science!)]TJ/F20 10.9091 Tf 47.809 0 Td [(\035)]TJ/F16 10.9091 Tf 7.828 0 Td [(and)-273(thus)-274(an)-273(age)-274(may)-273(begin)-274(which)-273(may)-274(discover)-273(the)]TJ -55.637 -13.549 Td [(most)-186(powerful)-186(beauty)-186(precisely)-186(in)-186(the)]TJ/F20 10.9091 Tf 163.054 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(savage)-186(and)-186(ugly)]TJ/F20 10.9091 Tf 68.889 0 Td [(\035)]TJ/F16 10.9091 Tf 6.872 0 Td [(domains)]TJ -243.659 -13.549 Td [(of)-309(science,)-324(just)-309(as)-309(it)-309(is)-309(only)-309(since)-309(the)-309(time)-309(of)-309(Rousseau)-309(that)-309(we)]TJ 0 -13.549 Td [(have)-284(discovered)-284(the)-284(sense)-284(for)-284(the)-284(beauty)-284(of)-284(high)-284(mountains)-284(and)]TJ 0 -13.549 Td [(deserts.)]TJ/F16 15.7808 Tf 0 -42.817 Td [(428.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(WO)]TJ/F16 10.9091 Tf 16.55 0 Td [(K)]TJ/F16 7.9701 Tf 7.876 0 Td [(INDS)-410(OF)]TJ/F16 10.9091 Tf 35.323 0 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(ORALISTS)]TJ/F16 10.9091 Tf 38.081 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(To)-300(see)-300(a)-300(law)-300(of)-300(nature)-300(for)-300(the)-300(first)]TJ -127.831 -13.549 Td [(time,)-289(and)-282(to)-281(see)-281(it)-282(whole)-281(\050for)-281(example,)-290(the)-281(law)-281(of)-282(gravity)-281(or)-281(the)]TJ 0 -13.55 Td [(reflection)-395(of)-395(light)-395(and)-395(sound\051,)-431(and)-395(afterwards)-395(to)-395(explain)-394(such)]TJ 0 -13.549 Td [(a)-455(law,)-507(are)-455(two)-455(different)-456(things)-455(and)-455(concern)-455(different)-455(classes)]TJ 0 -13.549 Td [(of)-382(minds.)-646(In)-382(the)-382(same)-382(way,)-415(those)-382(moralists)-382(who)-382(observe)-381(and)]TJ 0 -13.549 Td [(exhibit)-389(human)-390(laws)-389(and)-389(habits)]TJ/F20 10.9091 Tf 138.796 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(moralists)-389(with)-389(discriminating)]TJ -149.705 -13.549 Td [(ears,)-357(noses,)-358(and)-336(eyes)]TJ/F20 10.9091 Tf 93.859 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(differ)-336(entirely)-336(from)-336(those)-336(who)-336(interpret)]TJ -104.769 -13.55 Td [(their)-439(observations.)-819(These)-439(latter)-440(must)-439(above)-440(all)-439(be)-439(inventive,)]TJ 0 -13.549 Td [(and)-519(must)-260(possess)-260(an)-260(imagination)-259(untrammelled)-260(by)-260(sagacity)-259(and)]TJ/F16 7.9701 Tf 291.024 0 Td [([313])]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1237 0 obj << +/Type /Page +/Contents 1238 0 R +/Resources 1236 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1223 0 R +>> endobj +1239 0 obj << +/D [1237 0 R /XYZ 193.47 463.978 null] +>> endobj +1240 0 obj << +/D [1237 0 R /XYZ 65.357 66.142 null] +>> endobj +1236 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1243 0 obj << +/Length 4234 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(272)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(knowledge.)]TJ/F16 15.7808 Tf 0 -55.134 Td [(429.)]TJ/F16 10.9091 Tf 0 -42.06 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)-355(NEW)]TJ/F16 10.9091 Tf 34.429 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(ASSION)]TJ/F16 10.9091 Tf 28.78 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Why)-259(do)-260(we)-259(fear)-259(and)-259(dread)-260(a)-259(possible)-259(return)]TJ -89.577 -13.549 Td [(to)-226(barbarism?)-243(Is)-226(it)-226(because)-227(it)-226(would)-227(make)-226(people)-227(less)-226(happy)-226(than)]TJ 0 -13.549 Td [(they)-232(are)-231(now?)-244(Certainly)-232(not!)-244(the)-232(barbarians)-231(of)-232(all)-232(ages)-231(possessed)]TJ 0 -13.549 Td [(more)-437(happiness)-438(than)-437(we)-438(do:)-624(let)-438(us)-437(not)-438(deceive)-437(ourselves)-437(on)]TJ 0 -13.549 Td [(this)-361(point!)]TJ/F20 10.9091 Tf 45.769 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-361(our)-362(impulse)-361(towards)-362(knowledge)-361(is)-362(too)-361(widely)]TJ -56.678 -13.55 Td [(developed)-393(to)-393(allow)-393(us)-393(to)-393(value)-393(happiness)-393(without)-392(knowledge,)]TJ 0 -13.549 Td [(or)-323(the)-323(happiness)-323(of)-323(a)-323(strong)-323(and)-323(fixed)-323(delusion:)-396(it)-323(is)-323(painful)-322(to)]TJ 0 -13.549 Td [(us)-342(even)-343(to)-342(imagine)-342(such)-342(a)-343(state)-342(of)-342(things!)-527(Our)-342(restless)-342(pursuit)]TJ 0 -13.549 Td [(of)-384(discoveries)-383(and)-384(divinations)-383(has)-383(become)-384(for)-383(us)-384(as)-383(attractive)]TJ 0 -13.549 Td [(and)-454(indispensable)-454(as)-453(hapless)-454(love)-454(to)-454(the)-453(lover,)-505(which)-454(on)-453(no)]TJ 0 -13.55 Td [(account)-275(would)-274(he)-274(exchange)-275(for)-274(indifference,)]TJ/F20 10.9091 Tf 195.811 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(nay,)-281(perhaps)-274(we,)]TJ -206.72 -13.549 Td [(too,)-464(are)-422(hapless)-421(lovers!)-764(Knowledge)-421(within)-422(us)-421(has)-421(developed)]TJ 0 -13.549 Td [(into)-388(a)-388(passion,)-423(which)-388(does)-388(not)-388(shrink)-389(from)-388(any)-388(sacrifice,)-422(and)]TJ 0 -13.549 Td [(at)-407(bottom)-407(fears)-407(nothing)-407(but)-407(its)-407(own)-407(extinction.)-721(We)-406(sincerely)]TJ 0 -13.549 Td [(believe)-234(that)-234(all)-234(humanity,)-237(weighed)-234(down)-234(as)-234(it)-234(is)-234(by)-234(the)-234(burden)-233(of)]TJ 0 -13.55 Td [(this)-281(passion,)-288(are)-280(bound)-281(to)-280(feel)-281(more)-280(exalted)-280(and)-281(comforted)-280(than)]TJ 0 -13.549 Td [(formerly,)-376(when)-351(they)-351(had)-351(not)-351(yet)-351(overcome)-351(the)-351(longing)-351(for)-350(the)]TJ 0 -13.549 Td [(coarser)-250(satisfaction)-250(which)-250(accompanies)-250(barbarism.)]TJ 11.956 -16.109 Td [(It)-514(may)-515(be)-514(that)-515(mankind)-514(may)-515(perish)-514(eventually)-515(from)-514(this)]TJ -11.956 -13.55 Td [(passion)-336(for)-337(knowledge!)]TJ/F20 10.9091 Tf 104.287 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-336(even)-337(that)-336(does)-336(not)-337(daunt)-336(us.)-509(Did)]TJ -115.196 -13.549 Td [(Christianity)-374(ever)-374(shrink)-374(from)-375(a)-374(similar)-374(thought?)-622(Are)-374(not)-374(love)]TJ 0 -13.549 Td [(and)-362(death)-362(brother)-362(and)-361(sister?)-586(Yes,)-390(we)-362(detest)-362(barbarism,)]TJ/F20 10.9091 Tf 253.053 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(we)]TJ/F16 7.9701 Tf -336.718 0 Td [([314])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(all)-223(prefer)-223(that)-223(humanity)-223(should)-223(perish)-223(rather)-223(than)-223(that)-222(knowledge)]TJ 0 -13.549 Td [(should)-167(enter)-166(into)-167(a)-167(stage)-166(of)-167(retrogression.)-222(And,)-183(finally,)-184(if)-166(mankind)]TJ 0 -13.55 Td [(does)-217(not)-217(perish)-217(through)-217(some)-217(passion)-217(it)-217(will)-217(perish)-217(through)-216(some)]TJ 0 -13.549 Td [(weakness:)-436(which)-343(would)-343(we)-344(prefer?)-529(This)-343(is)-343(the)-343(main)-343(question.)]TJ 0 -13.549 Td [(Do)-250(we)-250(wish)-250(its)-250(end)-250(to)-250(be)-250(in)-250(fire)-250(and)-250(light,)-250(or)-250(in)-250(the)-250(sands?)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1242 0 obj << +/Type /Page +/Contents 1243 0 R +/Resources 1241 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1223 0 R +>> endobj +1244 0 obj << +/D [1242 0 R /XYZ 374.173 133.888 null] +>> endobj +1241 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1247 0 obj << +/Length 3758 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(273)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(430.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(IKEWISE)]TJ/F16 10.9091 Tf 37.191 0 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(EROIC)]TJ/F16 10.9091 Tf 23.91 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(To)-407(do)-406(things)-407(of)-407(the)-406(worst)-407(possible)-406(odour,)]TJ -89.28 -13.549 Td [(things)-552(of)-551(which)-552(we)-551(scarcely)-552(dare)-552(to)-551(speak,)-627(but)-552(which)-551(are)]TJ 0 -13.549 Td [(nevertheless)-381(useful)-381(and)-381(necessary,)-414(is)-381(also)-381(heroic.)-642(The)-381(Greeks)]TJ 0 -13.549 Td [(were)-334(not)-334(ashamed)-334(of)-335(numbering)-334(even)-334(the)-334(cleansing)-334(of)-334(a)-334(stable)]TJ 0 -13.55 Td [(among)-250(the)-250(great)-250(tasks)-250(of)-250(Hercules.)]TJ/F16 15.7808 Tf 0 -44.054 Td [(431.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.557 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(PINIONS)-493(OF)]TJ/F16 10.9091 Tf 49.485 0 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(PPONENTS)]TJ/F16 10.9091 Tf 40.297 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)-361(order)-360(to)-361(measure)-360(the)-361(natural)]TJ -140.394 -13.549 Td [(subtlety)-521(or)-521(weakness)-521(of)-521(even)-521(the)-521(cleverest)-522(heads,)-588(we)-521(must)]TJ 0 -13.55 Td [(consider)-384(the)-384(manner)-384(in)-385(which)-384(they)-384(take)-384(up)-384(and)-384(reproduce)-384(the)]TJ 0 -13.549 Td [(opinions)-449(of)-449(their)-449(adversaries,)-499(for)-449(the)-449(natural)-449(measure)-449(of)-449(any)]TJ 0 -13.549 Td [(intellect)-492(is)-491(thereby)-492(revealed.)-975(The)-491(perfect)-492(sage)-491(involuntarily)]TJ 0 -13.549 Td [(idealises)-480(his)-480(opponent)-479(and)-480(frees)-480(his)-480(inconsistencies)-480(from)-479(all)]TJ 0 -13.549 Td [(defects)-359(and)-359(accidentalities:)-468(he)-359(only)-359(takes)-359(up)-359(arms)-359(against)-358(him)]TJ 0 -13.55 Td [(when)-359(he)-359(has)-359(thus)-358(turned)-359(his)-359(opponent)-359(into)-359(a)-359(god)-359(with)-358(shining)]TJ 0 -13.549 Td [(weapons.)]TJ/F16 15.7808 Tf 0 -44.055 Td [(432.)]TJ/F16 10.9091 Tf 0 -30.979 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(NVESTIGATOR)-496(AND)]TJ/F16 10.9091 Tf 80.945 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(TTEMPTER)]TJ/F16 10.9091 Tf 41.182 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-362(is)-362(no)-362(exclusive)-363(method)]TJ -147.272 -13.55 Td [(of)-352(knowing)-352(in)-353(science.)-556(We)-352(must)-705(deal)-352(with)-352(things)-352(tentatively,)]TJ/F16 7.9701 Tf 291.024 0 Td [([315])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(treating)-319(them)-320(by)-319(turns)-320(harshly)-319(or)-320(justly,)-337(passionately)-319(or)-319(coldly.)]TJ 0 -13.549 Td [(One)-244(investigator)-245(deals)-244(with)-244(things)-244(like)-245(a)-244(policeman,)-245(another)-244(like)]TJ 0 -13.549 Td [(a)-226(confessor,)-231(and)-226(yet)-226(a)-227(third)-226(like)-226(an)-226(inquisitive)-226(traveller.)-242(We)-226(force)]TJ 0 -13.549 Td [(something)-352(from)-353(them)-352(now)-352(by)-352(sympathy)-353(and)-352(now)-352(by)-352(violence:)]TJ 0 -13.55 Td [(the)-269(one)-269(is)-270(urged)-269(onward)-269(and)-269(led)-269(to)-270(see)-269(clearly)-269(by)-269(the)-269(veneration)]TJ 0 -13.549 Td [(which)-220(the)-220(secrets)-220(of)-220(the)-219(things)-220(inspire)-220(in)-220(him,)-226(and)-220(the)-220(other)-219(again)]TJ 0 -13.549 Td [(by)-389(the)-390(indiscretion)-389(and)-389(malice)-390(met)-389(with)-389(in)-390(the)-389(explanation)-389(of)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1246 0 obj << +/Type /Page +/Contents 1247 0 R +/Resources 1245 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1249 0 R +>> endobj +1248 0 obj << +/D [1246 0 R /XYZ 199.004 160.986 null] +>> endobj +1245 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1252 0 obj << +/Length 4105 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(274)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(these)-359(secrets.)-577(We)-359(investigators,)-386(like)-359(all)-359(conquerors,)-386(explorers,)]TJ 0 -13.549 Td [(navigators,)-358(and)-336(adventurers,)-358(are)-336(men)-337(of)-336(a)-336(daring)-337(morality,)-357(and)]TJ 0 -13.549 Td [(we)-282(must)-282(put)-283(up)-282(with)-282(our)-282(liability)-282(to)-283(be)-282(in)-282(the)-282(main)-282(looked)-282(upon)]TJ 0 -13.549 Td [(as)-250(evil.)]TJ/F16 15.7808 Tf 0 -48.413 Td [(433.)]TJ/F16 10.9091 Tf 0 -35.337 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(EEING)-551(WITH)-552(NEW)]TJ/F16 10.9091 Tf 76.033 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(YES)]TJ/F16 10.9091 Tf 15.055 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Presuming)-403(that)-403(by)-403(the)-403(term)]TJ/F20 10.9091 Tf 129.246 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(beauty)]TJ -251.547 -13.55 Td [(in)-495(art)]TJ/F20 10.9091 Tf 25.393 0 Td [(\035)]TJ/F16 10.9091 Tf 10.24 0 Td [(is)-495(always)-494(implied)-495(the)-495(imitation)-494(of)-495(something)-494(that)-495(is)]TJ -35.633 -13.549 Td [(happy)]TJ/F20 10.9091 Tf 26.662 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-345(this)-346(I)-345(consider)-345(to)-345(be)-345(true)]TJ/F20 10.9091 Tf 130.455 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(according)-345(as)-345(an)-346(age)-345(or)]TJ -178.936 -13.549 Td [(a)-251(people)-251(or)-251(a)-251(great)-251(autocratic)-251(individuality)-251(represents)-250(happiness:)]TJ 0 -13.549 Td [(what)-367(then)-368(is)-367(disclosed)-367(by)-367(the)-367(so-called)-368(realism)-367(of)-367(our)-367(modern)]TJ 0 -13.549 Td [(artists)-253(in)-252(regard)-253(to)-252(the)-253(happiness)-252(of)-253(our)-253(epoch?)-257(It)-253(is)-252(undoubtedly)]TJ 0 -13.55 Td [(its)-172(type)-172(of)-173(beauty)-172(which)-172(we)-172(now)-173(understand)-172(most)-172(easily)-172(and)-172(enjoy)]TJ 0 -13.549 Td [(best)-341(of)-341(any.)-522(As)-341(a)-341(consequence,)-363(we)-341(are)-341(induced)-341(to)-341(believe)-340(that)]TJ 0 -13.549 Td [(this)-316(happiness)-316(which)-316(is)-316(now)-316(peculiar)-316(to)-316(us)-316(is)-316(based)-316(on)-316(realism,)]TJ 0 -13.549 Td [(on)-225(the)-225(sharpest)-225(possible)-224(senses,)-230(and)-225(on)-225(the)-225(true)-225(conception)-225(of)-224(the)]TJ 0 -13.549 Td [(actual)]TJ/F20 10.9091 Tf 26.051 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-282(is)-282(to)-281(say,)-290(not)-282(upon)-282(reality,)-289(but)-282(upon)-282(what)-282(we)-281(know)]TJ -36.96 -13.55 Td [(of)-251(reality.)-252(The)-250(results)-251(of)-251(science)-250(have)-251(already)-251(gained)-250(so)-251(much)-250(in)]TJ 0 -13.549 Td [(depth)-228(and)-229(extent)-228(that)-228(the)-229(artists)-228(of)-228(our)-229(century)-228(have)-228(involuntarily)]TJ 2.728 -13.549 Td [(become)-250(the)-250(glorifiers)-250(of)-250(scientific)]TJ/F20 10.9091 Tf 149.967 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(blessings)]TJ/F20 10.9091 Tf 40.004 0 Td [(\035)]TJ/F31 10.9091 Tf 7.571 0 Td [(per)-250(se)]TJ/F16 10.9091 Tf 26.356 0 Td [(.)]TJ/F16 7.9701 Tf -304.224 0 Td [([316])]TJ/F16 15.7808 Tf 72.755 -48.412 Td [(434.)]TJ/F16 10.9091 Tf 0 -35.338 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(NTERCESSION)]TJ/F16 10.9091 Tf 54.021 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Unpretentious)-594(regions)-595(are)-594(subjects)-594(for)-594(great)]TJ -71.291 -13.549 Td [(landscape)-514(painters;)-647(remarkable)-514(and)-514(rare)-515(regions)-514(for)-514(inferior)]TJ 0 -13.549 Td [(painters:)-1338(for)-794(the)-793(great)-794(things)-794(of)-794(nature)-794(and)-793(humanity)]TJ 0 -13.549 Td [(must)-523(intercede)-522(in)-523(favour)-522(of)-523(their)-522(little,)-591(mediocre,)-591(and)-522(vain)]TJ 0 -13.55 Td [(admirers)]TJ/F20 10.9091 Tf 38.171 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(whereas)-676(the)-676(great)-676(man)-676(intercedes)-676(in)-676(favour)-675(of)]TJ -49.08 -13.549 Td [(unassuming)-250(things.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1251 0 obj << +/Type /Page +/Contents 1252 0 R +/Resources 1250 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1249 0 R +>> endobj +1253 0 obj << +/D [1251 0 R /XYZ 93.543 217.638 null] +>> endobj +1250 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1256 0 obj << +/Length 4050 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(275)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(435.)]TJ/F16 10.9091 Tf 0 -33.925 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(OT)-359(TO)-359(PERISH)-359(UNNOTICED)]TJ/F16 10.9091 Tf 103.768 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-262(is)-262(not)-263(only)-262(once)-262(but)-262(continuously)]TJ -125.282 -13.549 Td [(that)-209(our)-210(excellence)-209(and)-210(greatness)-209(are)-210(constantly)-209(crumbling)-209(away;)]TJ 0 -13.549 Td [(the)-328(weeds)-328(that)-328(grow)-327(among)-328(everything)-328(and)-328(cling)-328(to)-327(everything)]TJ 0 -13.549 Td [(ruin)-203(all)-204(that)-203(is)-203(great)-204(in)-203(us)]TJ/F20 10.9091 Tf 105.426 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-203(wretchedness)-204(of)-203(our)-203(surroundings,)]TJ -116.335 -13.55 Td [(which)-334(we)-334(always)-334(try)-334(to)-334(overlook)-334(and)-334(which)-334(is)-334(before)-334(our)-334(eyes)]TJ 0 -13.549 Td [(at)-374(every)-374(hour)-374(of)-374(the)-374(day,)-405(the)-374(innumerable)-374(little)-374(roots)-374(of)-374(mean)]TJ 0 -13.549 Td [(and)-357(petty)-357(feelings)-357(which)-357(we)-357(allow)-357(to)-357(grow)-357(up)-357(all)-357(about)-357(us,)-383(in)]TJ 0 -13.549 Td [(our)-328(office,)-348(among)-329(our)-328(companions,)-348(or)-328(our)-329(daily)-328(labours.)-485(If)-328(we)]TJ 0 -13.549 Td [(permit)-367(these)-368(small)-367(weeds)-367(to)-368(escape)-367(our)-367(notice)-368(we)-367(shall)-367(perish)]TJ 0 -13.55 Td [(through)-329(them)-330(unnoticed!)]TJ/F20 10.9091 Tf 109.6 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(And,)-349(if)-329(you)-330(must)-329(perish,)-349(then)-329(do)-330(so)]TJ -120.509 -13.549 Td [(immediately)-441(and)-440(suddenly;)-536(for)-441(in)-440(that)-441(case)-440(you)-441(will)-440(perhaps)]TJ 0 -13.549 Td [(leave)-325(proud)-324(ruins)-325(behind)-324(you!)-474(and)-324(not,)-344(as)-324(is)-325(now)-324(to)-325(be)-324(feared,)]TJ 0 -13.549 Td [(merely)-419(molehills,)-462(covered)-420(with)-419(grass)-420(and)-419(weeds)]TJ/F20 10.9091 Tf 220.909 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(these)-419(petty)]TJ -231.818 -13.549 Td [(and)-295(miserable)-295(conquerors,)-306(as)-294(humble)-295(as)-295(ever,)-306(and)-295(too)-294(wretched)]TJ 0 -13.55 Td [(even)-250(to)-250(triumph.)]TJ/F16 7.9701 Tf 291.024 -27.918 Td [([317])]TJ/F16 15.7808 Tf -291.024 -44.633 Td [(436.)]TJ/F16 10.9091 Tf 0 -33.925 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(ASUISTIC)]TJ/F16 10.9091 Tf 35.865 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-399(are)-399(confronted)-399(with)-399(a)-399(very)-399(bitter)-399(and)-399(painful)]TJ -56.779 -13.549 Td [(dilemma,)-320(for)-307(the)-306(solution)-306(of)-306(which)-307(not)-306(every)-306(one's)-306(bravery)-306(and)]TJ 0 -13.549 Td [(character)-256(are)-256(equal:)-261(when,)-258(as)-256(passengers)-256(on)-255(board)-256(a)-256(steamer,)-257(we)]TJ 0 -13.55 Td [(discover)-180(that)-180(the)-180(captain)-179(and)-180(the)-180(helmsman)-180(are)-180(making)-179(dangerous)]TJ 0 -13.549 Td [(mistakes,)-210(and)-201(that)-200(we)-201(are)-200(their)-200(superiors)-201(in)-200(nautical)-200(science)]TJ/F20 10.9091 Tf 253.968 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)]TJ -264.877 -13.549 Td [(then)-327(we)-326(ask)-327(ourselves:)]TJ/F20 10.9091 Tf 105.365 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(What)-326(would)-327(happen)-326(if)-327(we)-326(organised)-327(a)]TJ -110.209 -13.549 Td [(mutiny)-352(against)-353(them,)-378(and)-352(made)-352(them)-353(both)-352(prisoners?)-557(Is)-352(it)-352(not)]TJ 0 -13.549 Td [(our)-256(duty)-256(to)-256(do)-255(so)-256(in)-256(view)-256(of)-256(our)-255(superiority?)-268(and)-256(would)-256(not)-255(they)]TJ 0 -13.55 Td [(in)-354(their)-354(turn)-354(be)-353(justified)-354(in)-354(putting)-354(us)-354(in)-354(irons)-354(for)-353(encouraging)]TJ 0 -13.549 Td [(disobedience?)]TJ/F20 10.9091 Tf 61.8 0 Td [(\035)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1255 0 obj << +/Type /Page +/Contents 1256 0 R +/Resources 1254 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1249 0 R +>> endobj +1257 0 obj << +/D [1255 0 R /XYZ 46.771 266.643 null] +>> endobj +1254 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1260 0 obj << +/Length 3536 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(276)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 11.956 -30.759 Td [(This)-283(is)-283(a)-283(simile)-283(for)-283(higher)-283(and)-284(worse)-283(situations;)-299(and)-283(the)-283(final)]TJ -11.956 -13.549 Td [(question)-335(to)-335(be)-334(decided)-335(is,)-356(What)-335(guarantees)-335(our)-335(superiority)-334(and)]TJ 0 -13.549 Td [(our)-248(faith)-249(in)-248(ourselves)-248(in)-248(such)-248(a)-249(case?)-249(Success?)-250(but)-248(in)-248(order)-248(to)-248(do)]TJ 0 -13.549 Td [(that)-269(we)-269(must)-269(do)-269(the)-268(very)-269(thing)-269(in)-269(which)-269(all)-269(the)-269(danger)-268(lies)]TJ/F20 10.9091 Tf 255.779 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(not)]TJ -266.688 -13.55 Td [(only)-250(dangerous)-250(for)-250(ourselves,)-250(but)-250(also)-250(for)-250(the)-250(ship.)]TJ/F16 15.7808 Tf 0 -44.127 Td [(437.)]TJ/F16 10.9091 Tf 0 -31.053 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(RIVILEGES)]TJ/F16 10.9091 Tf 41.173 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-329(man)-329(who)-328(really)-329(owns)-329(himself,)-349(that)-328(is)-329(to)-329(say,)]TJ -60.876 -13.549 Td [(he)-235(who)-235(has)-235(finally)-236(conquered)-235(himself,)-238(regards)-235(it)-235(as)-235(his)-235(own)-235(right)]TJ 0 -13.549 Td [(to)-245(punish,)-247(to)-245(pardon,)-246(or)-246(to)-245(pity)-245(himself:)-248(he)-245(need)-246(not)-245(concede)-245(this)]TJ 0 -13.55 Td [(privilege)-270(to)-270(any)-271(one,)-275(though)-270(he)-270(may)-271(freely)-270(bestow)-270(it)-270(upon)-270(some)]TJ 0 -13.549 Td [(one)-225(else)]TJ/F20 10.9091 Tf 35.172 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-225(friend,)-230(for)-225(example)]TJ/F20 10.9091 Tf 90.721 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-225(he)-225(knows)-225(that)-225(in)-225(doing)-225(this)]TJ -147.711 -13.549 Td [(he)-267(is)-266(conferring)-267(a)-266(right,)-271(and)-266(that)-267(rights)-266(can)-267(only)-266(be)-267(conferred)-266(by)]TJ 0 -13.549 Td [(one)-250(who)-250(is)-250(in)-250(full)-250(possession)-250(of)-250(power.)]TJ/F16 7.9701 Tf -72.756 -25.621 Td [([318])]TJ/F16 15.7808 Tf 72.756 -41.761 Td [(438.)]TJ/F16 10.9091 Tf 0 -31.052 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(AN)-462(AND)]TJ/F16 10.9091 Tf 36.138 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HINGS)]TJ/F16 10.9091 Tf 24.348 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Why)-338(does)-337(the)-338(man)-338(not)-337(see)-338(the)-338(things?)-513(He)]TJ -90.487 -13.55 Td [(himself)-250(is)-250(in)-250(the)-250(way:)-250(he)-250(conceals)-250(the)-250(things.)]TJ/F16 15.7808 Tf 0 -44.127 Td [(439.)]TJ/F16 10.9091 Tf 0 -31.053 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(HARACTERISTICS)-368(OF)]TJ/F16 10.9091 Tf 83.363 0 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(APPINESS)]TJ/F16 10.9091 Tf 36.758 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-269(are)-269(two)-269(things)-269(common)]TJ -148.911 -13.549 Td [(to)-723(all)-722(sensations)-723(of)-723(happiness:)-1195(a)-723(profusion)-723(of)-722(feelings,)]TJ 0 -13.549 Td [(accompanied)-524(by)-524(animal)-524(spirits,)-592(so)-524(that,)-593(like)-524(the)-524(fishes,)-592(we)]TJ 0 -13.55 Td [(feel)-340(ourselves)-339(to)-340(be)-340(in)-339(our)-340(element)-340(and)-339(play)-340(about)-340(in)-339(it.)-519(Good)]TJ 0 -13.549 Td [(Christians)-250(will)-250(understand)-250(what)-250(Christian)-250(exuberance)-250(means.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1259 0 obj << +/Type /Page +/Contents 1260 0 R +/Resources 1258 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1249 0 R +>> endobj +1261 0 obj << +/D [1259 0 R /XYZ 93.543 281.882 null] +>> endobj +1258 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1264 0 obj << +/Length 4343 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(277)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(440.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(EVER)]TJ/F16 10.9091 Tf 26.794 0 Td [(R)]TJ/F16 7.9701 Tf 7.276 0 Td [(ENOUNCE)]TJ/F16 10.9091 Tf 38.073 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(Renouncing)-549(the)-549(world)-548(without)-549(knowing)]TJ -93.657 -13.549 Td [(it,)-542(like)-483(a)-483(nun,)-542(results)-483(in)-483(a)-484(fruitless)-483(and)-483(perhaps)-483(melancholy)]TJ 0 -13.549 Td [(solitude.)-535(This)-345(has)-345(nothing)-345(in)-345(common)-345(with)-345(the)-345(solitude)-345(of)-345(the)]TJ/F31 10.9091 Tf 0 -13.549 Td [(vita)-398(contemplativa)]TJ/F16 10.9091 Tf 86.853 0 Td [(of)-398(the)-397(thinker:)-546(when)-398(he)-397(chooses)-398(this)-398(form)]TJ -86.853 -13.55 Td [(of)-301(solitude)-301(he)-301(wishes)-301(to)-301(renounce)-302(nothing;)-326(but)-301(he)-301(would)-301(on)-301(the)]TJ 0 -13.549 Td [(contrary)-396(regard)-396(it)-395(as)-396(a)-396(renunciation,)-432(a)-396(melancholy)-395(destruction)]TJ 0 -13.549 Td [(of)-502(his)-502(own)-502(self,)-566(if)-502(he)-502(were)-502(obliged)-502(to)-502(continue)-502(in)-502(the)]TJ/F31 10.9091 Tf 264.267 0 Td [(vita)]TJ -264.267 -13.549 Td [(practica)]TJ/F16 10.9091 Tf 36.36 0 Td [(.)-334(He)-278(forgoes)-277(this)-278(latter)-278(because)-278(he)-278(knows)-278(it,)-285(because)-277(he)]TJ -36.36 -13.549 Td [(knows)-332(himself.)-496(So)-332(he)-332(jumps)-331(into)]TJ/F31 10.9091 Tf 152.917 0 Td [(his)]TJ/F16 10.9091 Tf 16.352 0 Td [(water,)-352(and)-332(thus)-332(gains)]TJ/F31 10.9091 Tf 98.63 0 Td [(his)]TJ/F16 10.9091 Tf -267.899 -13.549 Td [(cheerfulness.)]TJ/F16 15.7808 Tf 0 -44.055 Td [(441.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HY)-781(THE)-781(NEAREST)]TJ/F16 10.9091 Tf 81.547 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HINGS)-781(BECOME)-781(EVER)-782(MORE)-781(DISTANT)-781(FOR)]TJ/F16 10.9091 Tf -98.512 -13.549 Td [(U)]TJ/F16 7.9701 Tf 7.877 0 Td [(S)]TJ/F16 10.9091 Tf 4.431 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(The)-464(more)-464(we)-465(give)-464(up)-929(our)-464(minds)-464(to)-464(all)-465(that)-464(has)-464(been)]TJ/F16 7.9701 Tf 265.079 0 Td [([319])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(and)-286(will)-286(be,)-295(the)-286(paler)-287(will)-286(become)-286(that)-286(which)-286(actually)-286(is.)-358(When)]TJ 0 -13.55 Td [(we)-389(live)-389(with)-389(the)-389(dead)-389(and)-389(participate)-389(in)-389(their)-389(death,)-423(what)-389(are)]TJ 0 -13.549 Td [(our)]TJ/F20 10.9091 Tf 18.351 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(neighbours)]TJ/F20 10.9091 Tf 48.479 0 Td [(\035)]TJ/F16 10.9091 Tf 8.653 0 Td [(to)-349(us?)-548(We)-349(grow)-349(lonelier)-349(simply)-349(because)-349(the)]TJ -80.327 -13.549 Td [(entire)-263(flood)-263(of)-264(humanity)-263(is)-263(surging)-263(round)-263(about)-264(us.)-289(The)-263(fire)-263(that)]TJ 0 -13.549 Td [(burns)-315(within)-316(us,)-332(and)-315(glows)-316(for)-315(all)-315(that)-316(is)-315(human,)-332(is)-315(continually)]TJ 0 -13.549 Td [(increasing)]TJ/F20 10.9091 Tf 44.837 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-310(hence)-311(we)-310(look)-311(upon)-310(everything)-311(that)-310(surrounds)]TJ -55.746 -13.55 Td [(us)-228(as)-228(if)-228(it)-228(had)-228(become)-228(more)-228(indifferent,)-232(more)-228(shadowy,)]TJ/F20 10.9091 Tf 238.75 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-228(our)]TJ -249.659 -13.549 Td [(cold)-250(glance)-250(is)-250(offensive.)]TJ/F16 15.7808 Tf 0 -44.055 Td [(442.)]TJ/F16 10.9091 Tf 0 -30.979 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 17.457 0 Td [(R)]TJ/F16 7.9701 Tf 7.276 0 Td [(ULE)]TJ/F16 10.9091 Tf 15.494 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.752 0 Td [(The)-627(rule)-626(always)-627(appears)-627(to)-627(me)-626(to)-627(be)-627(more)]TJ -65.373 -13.55 Td [(interesting)-310(than)-311(the)-310(exception)]TJ/F20 10.9091 Tf 130.746 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(whoever)-310(thinks)-311(thus)-310(has)-310(made)]TJ -146.499 -13.549 Td [(considerable)-250(progress)-250(in)-250(knowledge,)-250(and)-250(is)-250(one)-250(of)-250(the)-250(initiated.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1263 0 obj << +/Type /Page +/Contents 1264 0 R +/Resources 1262 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1249 0 R +>> endobj +1265 0 obj << +/D [1263 0 R /XYZ 179.836 276.669 null] +>> endobj +1262 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1268 0 obj << +/Length 3634 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(278)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(443.)]TJ/F16 10.9091 Tf 0 -29.938 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(N)]TJ/F16 10.9091 Tf 8.142 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(DUCATION)]TJ/F16 10.9091 Tf 41.612 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(I)-219(have)-219(gradually)-219(come)-219(to)-219(see)-219(daylight)-219(in)-219(regard)]TJ -77.933 -13.55 Td [(to)-473(the)-473(most)-473(general)-472(defect)-473(in)-473(our)-473(methods)-473(of)-473(education)-472(and)]TJ 0 -13.549 Td [(training:)-708(nobody)-479(learns,)-537(nobody)-479(teaches,)-536(nobody)-479(wishes,)-536(to)]TJ 0 -13.549 Td [(endure)-250(solitude.)]TJ/F16 15.7808 Tf 0 -43.014 Td [(444.)]TJ/F16 10.9091 Tf 0 -29.938 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(URPRISE)-501(AT)]TJ/F16 10.9091 Tf 51.384 0 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(ESISTANCE)]TJ/F16 10.9091 Tf 42.951 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Because)-366(we)-366(have)-367(reached)-366(the)-366(point)]TJ -121.314 -13.549 Td [(of)-246(being)-246(able)-246(to)-246(see)-246(through)-246(a)-246(thing)-246(we)-246(believe)-246(that)-246(henceforth)-245(it)]TJ 0 -13.55 Td [(can)-284(offer)-285(us)-284(no)-284(further)-285(resistance)]TJ/F20 10.9091 Tf 145.153 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(and)-284(then)-285(we)-284(are)-284(surprised)-285(to)]TJ -156.063 -13.549 Td [(find)-251(that)-250(we)-251(can)-251(see)-250(through)-251(it)-250(and)-251(yet)-251(cannot)-250(penetrate)-501(through)]TJ/F16 7.9701 Tf -72.755 0 Td [([320])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(it.)-246(This)-236(is)-237(the)-237(same)-237(kind)-237(of)-237(foolishness)-236(and)-237(surprise)-237(as)-237(that)-237(of)-236(the)]TJ 0 -13.549 Td [(fly)-250(on)-250(a)-250(pane)-250(of)-250(glass.)]TJ/F16 15.7808 Tf 0 -43.014 Td [(445.)]TJ/F16 10.9091 Tf 0 -29.938 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HERE)-660(THE)]TJ/F16 10.9091 Tf 46.824 0 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(OBLEST)-660(ARE)]TJ/F16 10.9091 Tf 56.572 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ISTAKEN)]TJ/F16 10.9091 Tf 34.088 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-482(give)-483(some)-482(one)-483(at)]TJ -178.994 -13.55 Td [(length)-225(our)-225(dearest)-225(and)-225(most)-225(valued)-225(possession,)-230(and)-225(then)-225(love)-225(has)]TJ 0 -13.549 Td [(nothing)-299(more)-299(to)-299(give:)-348(but)-299(the)-299(recipient)-299(of)-299(the)-299(gift)-299(will)-298(certainly)]TJ 0 -13.549 Td [(not)-317(consider)-316(it)-317(as)-316(his)-317(dearest)-316(possession,)-333(and)-317(will)-316(consequently)]TJ 0 -13.549 Td [(be)-301(wanting)-300(in)-301(that)-301(full)-300(and)-301(complete)-301(gratitude)-300(which)-301(we)-300(expect)]TJ 0 -13.549 Td [(from)-250(him.)]TJ/F16 15.7808 Tf 0 -43.014 Td [(446.)]TJ/F16 10.9091 Tf 0 -29.939 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(IERARCHY)]TJ/F16 10.9091 Tf 40.735 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(First)-694(and)-693(foremost,)-805(there)-693(are)-694(the)-693(superficial)]TJ -62.248 -13.549 Td [(thinkers,)-280(and)-274(secondly)-275(the)-274(profound)-274(thinkers)]TJ/F20 10.9091 Tf 195.905 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(such)-274(as)-274(dive)-274(into)]TJ -206.814 -13.549 Td [(the)-236(depths)-236(of)-236(a)-236(thing,)]TJ/F20 10.9091 Tf 91.195 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(thirdly,)-239(the)-236(thorough)-235(thinkers,)-239(who)-236(get)-236(to)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1267 0 obj << +/Type /Page +/Contents 1268 0 R +/Resources 1266 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1249 0 R +>> endobj +1269 0 obj << +/D [1267 0 R /XYZ 337.501 333.989 null] +>> endobj +1266 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1272 0 obj << +/Length 4249 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(279)]TJ +0 g 0 G + 0 -30.759 Td [(the)-217(bottom)-218(of)-217(a)-217(thing)]TJ/F20 10.9091 Tf 90.087 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(which)-217(is)-218(of)-217(much)-217(greater)-217(importance)-217(than)]TJ -100.996 -13.549 Td [(merely)-231(diving)-231(into)-231(its)-231(depths,)]TJ/F20 10.9091 Tf 126.757 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and,)-235(finally,)-235(those)-231(who)-231(leap)-231(head)]TJ -137.666 -13.549 Td [(foremost)-248(into)-247(the)-248(marsh:)-249(though)-247(this)-248(must)-247(not)-248(be)-247(looked)-248(upon)-247(as)]TJ 0 -13.549 Td [(indicating)-314(either)-314(depth)-313(or)-314(thoroughness!)-441(these)-314(are)-314(the)-314(lovers)-313(of)]TJ 0 -13.55 Td [(obscurity.)]TJ/F16 7.9701 Tf 43.331 3.959 Td [(13)]TJ/F16 15.7808 Tf -43.331 -49.174 Td [(447.)]TJ/F16 10.9091 Tf 0 -32.141 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(ASTER)-523(AND)]TJ/F16 10.9091 Tf 50.842 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(UPIL)]TJ/F16 10.9091 Tf 17.709 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(By)-382(cautioning)-383(his)-382(pupils)-382(against)-382(himself)]TJ -97.953 -13.549 Td [(the)-250(teacher)-250(shows)-250(his)-250(humanity.)]TJ/F16 7.9701 Tf 291.024 -26.503 Td [([321])]TJ/F16 15.7808 Tf -291.024 -42.837 Td [(448.)]TJ/F16 10.9091 Tf 0 -32.141 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(ONOURING)]TJ/F16 10.9091 Tf 50.022 0 Td [(R)]TJ/F16 7.9701 Tf 7.276 0 Td [(EALITY)]TJ/F16 10.9091 Tf 28.772 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(How)-690(can)-691(we)-690(look)-690(at)-690(this)-691(exulting)]TJ -107.584 -13.55 Td [(multitude)-517(without)-518(tears)-517(and)-517(acquiescence?)-1052(at)-518(one)-517(time)-517(we)]TJ 0 -13.549 Td [(thought)-410(little)-411(of)-410(the)-410(object)-410(of)-410(their)-411(exultation,)-450(and)-410(we)-410(should)]TJ 0 -13.549 Td [(still)-409(think)-410(so)-409(if)-410(we)-409(ourselves)-409(had)-410(not)-409(come)-410(through)-409(a)-409(similar)]TJ 0 -13.549 Td [(experience.)-509(And)-336(what)-336(may)-336(these)-336(experiences)-337(lead)-336(us)-336(to!)-508(what)]TJ 0 -13.549 Td [(are)-342(our)-343(opinions!)-527(In)-343(order)-342(that)-342(we)-343(may)-342(not)-343(lose)-342(ourselves)-342(and)]TJ 0 -13.549 Td [(our)-289(reason)-289(we)-289(must)-289(fly)-289(from)-289(experiences.)-367(It)-289(was)-289(thus)-289(that)-288(Plato)]TJ 0 -13.55 Td [(fled)-395(from)-394(actuality,)-431(and)-395(wished)-394(to)-395(contemplate)-394(things)-395(only)-394(in)]TJ 0 -13.549 Td [(their)-429(pale)-430(mental)-429(concepts:)-609(he)-430(was)-429(full)-430(of)-429(sensitiveness,)-474(and)]TJ 0 -13.549 Td [(knew)-359(how)-358(easily)-359(the)-358(waves)-359(of)-359(this)-358(sensitiveness)-359(would)-358(drown)]TJ 0 -13.549 Td [(his)-275(reason.)]TJ/F20 10.9091 Tf 46.929 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Must)-275(the)-275(sage)-274(therefore)-275(say,)]TJ/F20 10.9091 Tf 126.843 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(I)-275(will)-275(honour)-274(reality,)]TJ -189.524 -13.549 Td [(but)-354(I)-353(will)-354(at)-353(the)-354(same)-353(time)-354(turn)-353(my)-354(back)-353(to)-354(it)-353(because)-354(I)-353(know)]TJ 0 -13.55 Td [(and)-246(dread)-246(it?)]TJ/F20 10.9091 Tf 56.261 0 Td [(\035)]TJ/F16 10.9091 Tf 7.529 0 Td [(Ought)-246(he)-246(to)-246(behave)-246(as)-247(certain)-246(African)-246(tribes)-246(do)-246(in)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 98.681 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 50.009 91.869 Td [(13)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(The)-970(play)-970(upon)-970(the)-970(words)]TJ/F31 8.9664 Tf 123.671 0 Td [(gr\374ndlich)]TJ/F16 8.9664 Tf 43.567 0 Td [(\050thorough\051)-970(thinkers,)-1150(and)]TJ/F31 8.9664 Tf -179.194 -10.959 Td [(Untergr\374ndlichen)]TJ/F16 8.9664 Tf 71.999 0 Td [(\050lit.)-2092(those)-864(underground\051)-864(cannot)-863(be)-864(rendered)-864(in)]TJ -71.999 -10.959 Td [(English.)]TJ/F20 8.9664 Tf 29.643 0 Td [(\024)]TJ/F16 8.9664 Tf 8.967 0 Td [(T)]TJ/F16 7.9701 Tf 5.478 0 Td [(R)]TJ/F16 8.9664 Tf 5.316 0 Td [(.)]TJ/F35 8.9664 Tf 2.242 0 Td [(f)]TJ/F16 7.9701 Tf 4.607 0 Td [(FNS)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1271 0 obj << +/Type /Page +/Contents 1272 0 R +/Resources 1270 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1274 0 R +>> endobj +1273 0 obj << +/D [1271 0 R /XYZ 46.771 346.57 null] +>> endobj +1270 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R /F35 77 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1277 0 obj << +/Length 4627 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(280)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(the)-223(presence)-223(of)-222(their)-223(sovereign,)-228(whom)-223(they)-223(approach)-222(backwards,)]TJ 0 -13.549 Td [(thus)-250(showing)-250(their)-250(reverence)-250(at)-250(the)-250(same)-250(time)-250(as)-250(their)-250(dread?)]TJ/F16 15.7808 Tf 0 -42.817 Td [(449.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HERE)-308(ARE)-307(THE)-308(POOR)-307(IN)]TJ/F16 10.9091 Tf 94.167 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(PIRIT)]TJ/F16 10.9091 Tf 19.925 0 Td [(?)]TJ/F20 10.9091 Tf 4.844 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Oh,)-230(how)-225(greatly)-224(it)-225(goes)-225(against)]TJ -146.21 -13.549 Td [(my)-226(grain)-227(to)-226(impose)-226(my)-226(own)-226(thoughts)-227(upon)-226(others!)-242(How)-226(I)-226(rejoice)]TJ 0 -13.549 Td [(over)-359(every)-360(mood)-359(and)-359(secret)-360(change)-359(within)-359(me)-360(as)-359(the)-359(result)-359(of)]TJ 0 -13.549 Td [(which)-352(the)-353(thoughts)-352(of)-352(others)-352(are)-353(victorious)-352(over)-352(my)-353(own!)-556(but)]TJ 0 -13.55 Td [(from)-359(time)-360(to)-359(time)-359(I)-359(enjoy)-360(an)-359(even)-359(greater)-360(satisfaction,)-386(when)-359(I)]TJ 0 -13.549 Td [(am)-371(allowed)-370(to)-371(give)-370(away)-371(my)-371(intellectual)-370(possessions,)-401(like)-370(the)]TJ 0 -13.549 Td [(confessor)-228(sitting)-227(in)-228(his)-228(box)-227(and)-228(anxiously)-228(awaiting)-455(the)-228(arrival)-227(of)]TJ/F16 7.9701 Tf -72.755 0 Td [([322])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(some)-329(distressed)-328(person)-329(who)-329(stands)-328(in)-329(need)-329(of)-328(consolation,)-348(and)]TJ 0 -13.549 Td [(will)-291(be)-291(only)-290(too)-291(glad)-291(to)-291(relate)-291(the)-290(full)-291(misery)-291(of)-291(his)-291(thoughts)-290(so)]TJ 0 -13.55 Td [(that)-338(the)-339(listener's)-338(hand)-338(and)-339(heart)-338(will)-338(once)-338(again)-339(be)-338(filled,)-360(and)]TJ 0 -13.549 Td [(the)-248(troubled)-248(soul)-248(eased!)-249(Not)-248(only)-248(has)-248(the)-248(confessor)-248(no)-248(desire)-248(for)]TJ 0 -13.549 Td [(renown:)-264(he)-258(would)-257(fain)-257(shun)-257(gratitude)-258(as)-257(well,)-259(for)-257(it)-257(is)-257(obtrusive,)]TJ 0 -13.549 Td [(and)-250(does)-250(not)-250(stand)-250(in)-250(awe)-250(of)-250(solitude)-250(or)-250(silence.)]TJ 11.956 -13.646 Td [(But)-350(to)-351(live)-350(without)-351(a)-350(name,)-376(and)-351(even)-350(to)-351(be)-350(slightly)-350(sneered)]TJ -11.956 -13.549 Td [(at;)-309(too)-289(obscure)-289(to)-289(arouse)-289(envy)-289(or)-289(enmity;)-308(with)-289(a)-289(head)-289(free)-289(from)]TJ 0 -13.55 Td [(fever,)-295(a)-287(handful)-286(of)-286(knowledge,)-296(and)-286(a)-286(pocketful)-287(of)-286(experience;)-304(a)]TJ 0 -13.549 Td [(physician,)-384(as)-357(it)-357(were,)-384(of)-357(the)-357(poor)-357(in)-357(spirit,)-384(helping)-357(this)-357(one)-357(or)]TJ 0 -13.549 Td [(that)-253(one)-253(whose)-253(head)-253(is)-253(troubled)-253(with)-253(opinions,)-254(without)-253(the)-253(latter)]TJ 0 -13.549 Td [(perceiving)-324(who)-324(has)-323(actually)-324(helped)-324(him!)-471(without)-324(any)-324(desire)-323(to)]TJ 0 -13.549 Td [(appear)-237(to)-236(be)-236(in)-237(the)-236(right)-237(in)-236(the)-237(presence)-236(of)-237(his)-236(patient,)-239(or)-237(to)-236(carry)]TJ 0 -13.549 Td [(off)-315(a)-316(victory.)-446(To)-315(speak)-316(to)-315(him)-315(in)-316(such)-315(a)-316(way)-315(that,)-332(after)-315(a)-315(short)]TJ 0 -13.55 Td [(and)-251(almost)-250(imperceptible)-250(hint)-251(or)-250(objection,)-251(the)-251(li)1(stener)-251(may)-250(find)]TJ 0 -13.549 Td [(out)-270(for)-271(himself)-270(what)-270(is)-270(right)-270(and)-271(proudly)-270(walk)-270(away!)-311(To)-270(be)-270(like)]TJ 0 -13.549 Td [(an)-255(obscure)-255(and)-255(unknown)-256(inn)-255(which)-255(turns)-255(no)-255(one)-255(away)-255(who)-255(is)-255(in)]TJ 0 -13.549 Td [(need,)-361(but)-340(which)-339(is)-339(afterwards)-339(forgotten)-339(and)-339(laughed)-339(at!)-517(To)-339(be)]TJ 0 -13.549 Td [(without)-371(any)-372(advantages)-371(over)-372(others)]TJ/F20 10.9091 Tf 159.814 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(neither)-371(possessing)-372(better)]TJ -170.723 -13.55 Td [(food)-290(nor)-290(purer)-291(air,)-300(nor)-290(a)-290(more)-291(cheerful)-290(mind)]TJ/F20 10.9091 Tf 197.201 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-290(always)-290(to)-291(be)]TJ -208.11 -13.549 Td [(giving)-337(away,)-360(returning,)-359(communicating,)-359(and)-337(becoming)-337(poorer!)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1276 0 obj << +/Type /Page +/Contents 1277 0 R +/Resources 1275 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1274 0 R +>> endobj +1278 0 obj << +/D [1276 0 R /XYZ 315.831 350.772 null] +>> endobj +1275 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1281 0 obj << +/Length 4757 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(281)]TJ +0 g 0 G + 0 -30.759 Td [(To)-357(know)-357(how)-357(to)-357(be)-357(humble)-357(in)-357(order)-357(to)-357(be)-357(accessible)-357(to)-356(many)]TJ 0 -13.549 Td [(people)-257(and)-257(humiliating)-257(to)-257(none!)-270(To)-257(take)-257(a)-257(great)-257(deal)-257(of)-256(injustice)]TJ 0 -13.549 Td [(on)-238(his)-238(shoulders)-238(and)-239(creep)-238(through)-238(the)-238(cracks)-238(and)-238(crannies)-238(of)-238(all)]TJ 0 -13.549 Td [(kinds)-192(of)-192(errors,)-203(in)-192(order)-192(that)-192(we)-191(may)-192(reach)-192(many)-192(obscure)-192(souls)-191(on)]TJ 0 -13.55 Td [(their)-273(secret)-272(paths!)-636(ever)-273(in)-272(possession)-273(of)-272(some)-273(kind)-273(of)-272(love,)-278(and)]TJ/F16 7.9701 Tf 291.024 0 Td [([323])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(some)-184(kind)-184(of)-184(egoism)-184(and)-184(self-enjoyment!)-228(in)-184(possession)-184(of)-183(power,)]TJ 0 -13.549 Td [(and)-215(yet)-215(at)-215(the)-215(same)-215(time)-214(hidden)-215(and)-215(resigned!)-239(constantly)-214(basking)]TJ 0 -13.549 Td [(in)-383(the)-384(sunshine)-383(and)-384(sweetness)-383(of)-383(grace,)-417(and)-384(yet)-383(knowing)-383(that)]TJ 0 -13.549 Td [(quite)-317(near)-317(to)-317(us)-318(stands)-317(the)-317(ladder)-317(leading)-317(to)-317(the)-317(sublime!)]TJ/F20 10.9091 Tf 253.358 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)]TJ -264.267 -13.55 Td [(would)-250(be)-250(life!)-250(that)-250(would)-250(indeed)-250(be)-250(a)-250(reason)-250(for)-250(a)-250(long)-250(life!)]TJ/F16 15.7808 Tf 0 -41.637 Td [(450.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.56 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(EMPTATIONS)-494(OF)]TJ/F16 10.9091 Tf 68.533 0 Td [(K)]TJ/F16 7.9701 Tf 7.876 0 Td [(NOWLEDGE)]TJ/F16 10.9091 Tf 45.151 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(A)-361(glance)-361(through)-361(the)-361(gate)]TJ -163.088 -13.55 Td [(of)-323(science)-323(acts)-323(upon)-323(passionate)-323(spirits)-323(as)-323(the)-323(charm)-323(of)-322(charms:)]TJ 0 -13.549 Td [(they)-311(will)-311(probably)-310(become)-311(dreamers,)-326(or)-311(in)-311(the)-311(most)-310(favourable)]TJ 0 -13.549 Td [(cases)-280(poets,)-288(so)-280(great)-280(is)-280(their)-280(desire)-280(for)-280(the)-280(happiness)-280(of)-280(the)-280(man)]TJ 0 -13.549 Td [(who)-266(can)-266(discern.)-298(Does)-266(it)-266(not)-266(enter)-266(into)-266(all)-266(your)-266(senses,)-270(this)-265(note)]TJ 0 -13.549 Td [(of)-328(sweet)-328(temptation)-328(by)-327(which)-328(science)-328(has)-328(announced)-328(its)-327(joyful)]TJ 0 -13.55 Td [(message)-288(in)-287(a)-288(thousand)-287(ways,)-297(and)-288(in)-287(the)-288(thousand)-287(and)-288(first)-287(way,)]TJ 0 -13.549 Td [(the)-306(noblest)-306(of)-306(all,)]TJ/F20 10.9091 Tf 81.075 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Begone,)-320(illusion!)-418(for)-306(then)]TJ/F20 10.9091 Tf 118.655 0 Td [(\030)]TJ/F16 10.9091 Tf 3.633 0 Td [(Woe)-306(is)-306(me)]TJ/F20 10.9091 Tf 47.879 0 Td [(\031)]TJ/F16 10.9091 Tf 6.971 0 Td [(also)]TJ -263.056 -13.549 Td [(vanished,)-250(and)-250(with)-250(it)-250(woe)-250(itself)-250(is)-250(gone)]TJ/F20 10.9091 Tf 170.291 0 Td [(\035)]TJ/F16 10.9091 Tf 7.571 0 Td [(\050Marcus)-250(Aurelius\051.)]TJ/F16 15.7808 Tf -177.862 -41.638 Td [(451.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(OR)-542(WHOM)-542(A)]TJ/F16 10.9091 Tf 55.898 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(OURT)]TJ/F16 10.9091 Tf 26.013 0 Td [(J)]TJ/F16 7.9701 Tf 4.244 0 Td [(ESTER)-542(IS)-542(NEEDFUL)]TJ/F16 10.9091 Tf 76.383 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Those)-396(who)-396(are)-396(very)]TJ -189.517 -13.549 Td [(beautiful,)-328(very)-313(good,)-328(and)-312(very)-313(powerful)-312(scarcely)-313(ever)-312(learn)-312(the)]TJ 0 -13.549 Td [(full)-356(and)-355(naked)-356(truth)-356(about)-356(anything,)]TJ/F20 10.9091 Tf 162.115 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(for)-356(in)-355(their)-356(presence)-356(we)]TJ -173.025 -13.549 Td [(involuntarily)-314(lie)-314(a)-314(little,)-331(because)-314(we)-314(feel)-314(their)-314(influence,)-330(and)-314(in)]TJ 0 -13.549 Td [(view)-223(of)-223(this)-222(influence)-223(convey)-223(a)-223(truth)-223(in)-222(the)-223(form)-223(of)-223(an)-222(adaptation)]TJ 0 -13.55 Td [(\050by)-359(falsifying)-359(the)-360(shades)-359(and)-718(degrees)-359(of)-360(facts,)-386(by)-359(omitting)-359(or)]TJ/F16 7.9701 Tf 291.024 0 Td [([324])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(adding)-395(details,)-432(and)-395(withholding)-395(that)-395(which)-395(is)-395(insusceptible)-395(of)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1280 0 obj << +/Type /Page +/Contents 1281 0 R +/Resources 1279 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1274 0 R +>> endobj +1282 0 obj << +/D [1280 0 R /XYZ 128.285 463.978 null] +>> endobj +1283 0 obj << +/D [1280 0 R /XYZ 180.887 79.691 null] +>> endobj +1279 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1286 0 obj << +/Length 4116 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(282)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(adaptation\051.)-892(If,)-517(however,)-518(in)-463(spite)-464(of)-464(all)-464(this,)-518(people)-464(of)-463(this)]TJ 0 -13.549 Td [(description)-275(insist)-275(upon)-274(hearing)-275(the)-275(truth,)-281(they)-275(must)-275(keep)-275(a)-274(court)]TJ 0 -13.549 Td [(jester)]TJ/F20 10.9091 Tf 23.629 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-314(being)-314(with)-314(the)-314(madman's)-314(privilege)-314(of)-314(being)-314(unable)-313(to)]TJ -34.538 -13.549 Td [(adapt)-250(himself.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(452.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(MPATIENCE)]TJ/F16 10.9091 Tf 45.605 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-286(is)-287(a)-286(certain)-287(degree)-286(of)-287(impatience)-286(in)-287(men)-286(of)]TJ -62.874 -13.549 Td [(thought)-246(and)-245(action,)-246(which)-246(in)-245(cases)-246(of)-245(failure)-246(at)-245(once)-246(drives)-245(them)]TJ 0 -13.55 Td [(to)-287(the)-286(opposite)-287(camp,)-296(induces)-287(them)-286(to)-287(take)-287(a)-286(great)-287(interest)-287(in)-286(it,)]TJ 0 -13.549 Td [(and)-223(to)-223(give)-223(themsel)1(ves)-223(up)-223(to)-223(new)-223(undertakings)]TJ/F20 10.9091 Tf 202.449 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(until)-223(here)-223(again)]TJ -213.358 -13.549 Td [(the)-285(slowness)-286(of)-285(their)-285(success)-285(drives)-286(them)-285(away.)-356(Thus)-285(they)-285(rove)]TJ 0 -13.549 Td [(about,)-207(like)-196(so)-196(many)-196(reckless)-196(adventurers,)-207(through)-195(the)-196(practices)-196(of)]TJ 0 -13.549 Td [(many)-238(kingdoms)-239(and)-238(natures;)-242(and)-239(in)-238(the)-238(end,)-241(as)-238(the)-239(result)-238(of)-238(their)]TJ 0 -13.55 Td [(wide)-353(knowledge)-353(of)-353(men)-352(and)-353(things,)-379(acquired)-353(by)-353(their)-352(unheard)]TJ 0 -13.549 Td [(of)-411(travel)-410(and)-411(practice,)-451(and)-411(with)-411(a)-410(certain)-411(moderation)-411(of)-410(their)]TJ 0 -13.549 Td [(craving,)-267(they)-263(become)-263(powerful)-263(practical)-264(men.)-290(Hence)-263(a)-263(defect)-263(in)]TJ 0 -13.549 Td [(character)-250(may)-250(become)-250(the)-250(school)-250(of)-250(genius.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(453.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(A)-739(M)]TJ/F16 7.9701 Tf 25.633 0 Td [(ORAL)]TJ/F16 10.9091 Tf 29.753 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(NTERREGNUM)]TJ/F16 10.9091 Tf 55.345 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Who)-739(is)-739(now)-740(in)-739(a)-739(position)-739(to)]TJ -128 -13.549 Td [(describe)-408(that)-408(which)-408(will)-408(one)-408(day)-408(supplant)-408(moral)-408(feelings)-408(and)]TJ 0 -13.549 Td [(judgments!)]TJ/F20 10.9091 Tf 49.091 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(however)-272(certain)-272(we)-272(may)-272(be)-272(that)-272(these)-272(are)-271(founded)]TJ -60 -13.549 Td [(on)-395(error,)-431(and)-395(that)-394(the)-395(building)-395(erected)-395(upon)-395(such)-394(foundations)]TJ 0 -13.55 Td [(cannot)-462(be)-463(repaired:)-674(their)-463(obligation)-462(must)-462(gradually)-462(diminish)]TJ 0 -13.549 Td [(from)-435(day)-435(to)-435(day,)-481(in)-435(so)-435(far)-435(as)-435(the)-435(obligation)-435(of)-435(reason)-869(does)]TJ/F16 7.9701 Tf -72.756 0 Td [([325])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(not)-338(diminish!)-515(To)-339(carry)-338(out)-339(the)-338(task)-338(of)-339(re-establishing)-338(the)-338(laws)]TJ 0 -13.549 Td [(of)-376(life)-375(and)-376(action)-375(is)-376(still)-375(beyond)-376(the)-375(power)-376(of)-375(our)-376(sciences)-375(of)]TJ 0 -13.549 Td [(physiology)-266(and)-267(medicine,)-270(society)-267(and)-266(solitude:)-283(though)-267(it)-266(is)-266(only)]TJ 0 -13.55 Td [(from)-439(them)-439(that)-439(we)-439(can)-439(borrow)-439(the)-439(foundation-stones)-439(of)-439(new)]TJ 0 -13.549 Td [(ideals)-212(\050but)-212(not)-212(the)-212(ideals)-212(themselves\051.)-237(Thus)-212(we)-212(live)-212(a)-211(preliminary)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1285 0 obj << +/Type /Page +/Contents 1286 0 R +/Resources 1284 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1274 0 R +>> endobj +1287 0 obj << +/D [1285 0 R /XYZ 349.432 133.888 null] +>> endobj +1284 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1290 0 obj << +/Length 3697 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(283)]TJ +0 g 0 G + 0 -30.759 Td [(or)-378(after)-378(existence,)-409(according)-378(to)-378(our)-378(tastes)-377(and)-378(talents,)-410(and)-377(the)]TJ 0 -13.549 Td [(best)-300(we)-299(can)-300(do)-299(in)-300(this)-299(interregnum)-299(is)-300(to)-299(be)-300(as)-299(much)-300(as)-299(possible)]TJ 0 -13.549 Td [(our)-263(own)]TJ/F20 10.9091 Tf 39.071 0 Td [(\034)]TJ/F31 10.9091 Tf 4.843 0 Td [(reges)]TJ/F16 10.9091 Tf 23.629 0 Td [(,)]TJ/F20 10.9091 Tf 2.728 0 Td [(\035)]TJ/F16 10.9091 Tf 7.715 0 Td [(and)-263(to)-263(establish)-264(small)-263(experimental)-263(states.)-290(We)]TJ -77.986 -13.549 Td [(are)-250(experiments:)-250(if)-250(we)-250(want)-250(to)-250(be)-250(so!)]TJ/F16 15.7808 Tf 0 -42.141 Td [(454.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(A)-471(D)]TJ/F16 7.9701 Tf 20.896 0 Td [(IGRESSION)]TJ/F16 10.9091 Tf 41.62 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(A)-471(book)-472(like)-472(this)-471(is)-472(not)-472(intended)-471(to)-472(be)-472(read)]TJ -76.153 -13.549 Td [(through)-513(at)-512(once,)-578(or)-513(to)-512(be)-513(read)-512(aloud.)-1038(It)-512(is)-513(intended)-512(more)]TJ 0 -13.55 Td [(particularly)-362(for)-363(reference,)-390(especially)-362(on)-363(our)-362(walks)-362(and)-362(travels:)]TJ 0 -13.549 Td [(we)-323(must)-323(take)-323(it)-323(up)-324(and)-323(put)-323(it)-323(down)-323(again)-323(after)-323(a)-323(short)-323(reading,)]TJ 0 -13.549 Td [(and,)-482(more)-436(especially,)-482(we)-436(ought)-435(not)-436(to)-435(be)-436(amongst)-436(our)-435(usual)]TJ 0 -13.549 Td [(surroundings.)]TJ/F16 15.7808 Tf 0 -42.141 Td [(455.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.571 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(RIMARY)]TJ/F16 10.9091 Tf 35.827 0 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(ATURE)]TJ/F16 10.9091 Tf 26.565 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(As)-362(we)-362(are)-362(now)-362(brought)-362(up,)-390(we)-361(begin)]TJ -111.207 -13.549 Td [(by)-411(acquiring)-410(a)-411(secondary)-411(nature,)-450(and)-411(we)-411(possess)-410(it)-411(when)-410(the)]TJ 0 -13.549 Td [(world)-346(calls)-347(us)-346(mature,)-370(of)-347(age,)-370(efficient.)-539(A)-346(few)-346(have)-346(sufficient)]TJ 0 -13.549 Td [(of)-275(the)-276(serpent)-275(about)-275(them)-276(to)-275(cast)-275(this)-276(skin)-275(some)-275(day,)-282(when)-275(their)]TJ 0 -13.55 Td [(primary)-224(nature)-223(has)-224(come)-223(to)-224(maturity)-223(under)-224(it.)-241(But)-223(in)-224(the)-223(majority)]TJ 0 -13.549 Td [(of)-250(people)-250(the)-250(germ)-250(of)-250(it)-250(withers)-250(away.)]TJ/F16 7.9701 Tf 291.024 -24.004 Td [([326])]TJ/F16 15.7808 Tf -291.024 -39.762 Td [(456.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(A)-628(V)]TJ/F16 7.9701 Tf 22.6 0 Td [(IRTUE)-859(IN)]TJ/F16 10.9091 Tf 45.566 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(ROCESS)-859(OF)]TJ/F16 10.9091 Tf 53.999 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(ECOMING)]TJ/F16 10.9091 Tf 37.188 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Such)-628(assertions)-628(and)]TJ -186.332 -13.549 Td [(promises)-152(as)-152(those)-152(of)-152(the)-152(ancient)-152(philosophers)-152(on)-152(the)-152(unity)-152(of)-151(virtue)]TJ 0 -13.55 Td [(and)-309(felicity,)-323(or)-309(that)-308(of)-309(Christianity,)]TJ/F20 10.9091 Tf 158.694 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Seek)-309(ye)-308(first)-309(the)-308(Kingdom)]TJ -163.538 -13.549 Td [(of)-225(God)-225(and)-224(His)-225(righteousness,)-230(and)-225(all)-224(these)-225(things)-225(shall)-225(be)-224(added)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1289 0 obj << +/Type /Page +/Contents 1290 0 R +/Resources 1288 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1274 0 R +>> endobj +1291 0 obj << +/D [1289 0 R /XYZ 46.771 175.618 null] +>> endobj +1288 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1294 0 obj << +/Length 4043 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(284)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(unto)-386(you,)]TJ/F20 10.9091 Tf 42.697 0 Td [(\035)]TJ/F16 10.9091 Tf 9.052 0 Td [(have)-386(never)-386(been)-386(made)-385(with)-386(absolute)-386(sincerity,)-420(but)]TJ -51.749 -13.549 Td [(always)-348(without)-348(a)-348(bad)-348(conscience)-348(nevertheless.)-544(People)-348(were)-348(in)]TJ 0 -13.549 Td [(the)-306(habit)-306(of)-306(boldly)-306(laying)-306(down)-306(principles)]TJ/F20 10.9091 Tf 186.691 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(which)-306(they)-306(wished)]TJ -197.6 -13.549 Td [(to)-398(be)-398(true)]TJ/F20 10.9091 Tf 44.43 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(exactly)-398(as)-398(if)-398(they)-398(were)-397(truth)-398(itself,)-435(in)-398(spite)-398(of)-398(all)]TJ -55.339 -13.55 Td [(appearances)-346(to)-345(the)-346(contrary,)-369(and)-346(in)-345(doing)-346(this)-345(they)-346(felt)-345(neither)]TJ 0 -13.549 Td [(religious)-209(nor)-209(moral)-209(compunction;)-222(for)-209(it)-209(was)]TJ/F31 10.9091 Tf 190.022 0 Td [(in)-209(honorem)-209(maiorem)]TJ/F16 10.9091 Tf -190.022 -13.549 Td [(of)-401(virtue)-401(or)-401(of)-401(God)-401(that)-401(one)-401(had)-402(gone)-401(beyond)-401(truth,)-438(without,)]TJ 0 -13.549 Td [(however,)-250(any)-250(selfish)-250(intention!)]TJ 11.956 -15.204 Td [(Many)-324(good)-324(people)-324(still)-325(act)-324(up)-324(to)-324(this)-324(degree)-324(of)-324(truthfulness:)]TJ -11.956 -13.549 Td [(when)-334(they)-334(feel)-333(unselfish)-334(they)-334(think)-333(it)-334(permissible)-334(to)-334(treat)-333(truth)]TJ 0 -13.55 Td [(more)-508(lightly.)-1024(Let)-508(it)-508(be)-508(remembered)-508(that)-508(the)-508(word)-508(honesty)]TJ 0 -13.549 Td [(is)-478(neither)-479(to)-478(be)-478(found)-478(among)-478(the)-479(Socratic)-478(nor)-478(the)-478(Christian)]TJ 0 -13.549 Td [(virtues:)-251(it)-250(is)-250(one)-251(of)-250(our)-250(most)-251(recent)-250(virtues,)-250(not)-251(yet)-250(quite)-250(mature,)]TJ 0 -13.549 Td [(frequently)-294(misconstrued)-293(and)-294(misunderstood,)-304(scarcely)-293(conscious)]TJ 0 -13.549 Td [(of)-335(itself)]TJ/F20 10.9091 Tf 34.558 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(something)-335(in)-335(embryo,)-356(which)-334(we)-335(may)-335(either)-335(promote)]TJ -45.467 -13.55 Td [(or)-250(check)-250(according)-250(to)-250(our)-250(inclination.)]TJ/F16 15.7808 Tf 0 -50.607 Td [(457.)]TJ/F16 10.9091 Tf 0 -37.532 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(INAL)]TJ/F16 10.9091 Tf 24.096 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(ACITURNITY)]TJ/F16 10.9091 Tf 48.698 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-464(are)-465(some)-464(men)-465(who)-464(fare)-464(like)-465(the)]TJ -99.161 -13.549 Td [(digger)-386(after)-387(hidden)-386(treasures:)-523(they)-387(quite)-386(accidentally)-386(discover)]TJ 0 -13.549 Td [(the)-274(carefully-preserved)-548(secrets)-274(of)-274(another's)-274(soul,)-280(and)-274(as)-274(a)-274(result)]TJ/F16 7.9701 Tf -72.756 0 Td [([327])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(come)-248(into)-248(the)-248(possession)-248(of)-248(knowledge)-248(which)-248(it)-248(is)-248(often)-248(a)-247(heavy)]TJ 0 -13.549 Td [(burden)-230(to)-230(bear.)-243(In)-230(certain)-230(circumstances)-230(we)-230(may)-230(know)-230(the)-230(living)]TJ 0 -13.549 Td [(and)-280(the)-280(dead,)-288(and)-279(sound)-280(their)-280(inmost)-280(thoughts)-280(to)-280(such)-280(an)-280(extent)]TJ 0 -13.549 Td [(that)-340(it)-340(becomes)-340(painful)-340(to)-340(us)-340(to)-340(speak)-340(to)-340(others)-340(about)-340(them:)-430(at)]TJ 0 -13.549 Td [(every)-382(word)-381(we)-382(utter)-382(we)-381(are)-382(afraid)-382(of)-381(being)-382(indiscreet.)]TJ/F20 10.9091 Tf 246.784 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(I)-382(can)]TJ -257.693 -13.55 Td [(easily)-185(imagine)-185(a)-185(sudden)-184(silence)-185(on)-185(the)-185(part)-185(of)-185(the)-185(wisest)-184(historian.)]TJ/F16 15.7808 Tf 0 -50.607 Td [(458.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1293 0 obj << +/Type /Page +/Contents 1294 0 R +/Resources 1292 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1274 0 R +>> endobj +1295 0 obj << +/D [1293 0 R /XYZ 197.661 198.044 null] +>> endobj +1292 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1298 0 obj << +/Length 4572 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(285)]TJ +0 g 0 G + 0 -30.759 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 16.543 0 Td [(G)]TJ/F16 7.9701 Tf 7.877 0 Td [(REAT)]TJ/F16 10.9091 Tf 26.729 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(RIZE)]TJ/F16 10.9091 Tf 17.71 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-543(is)-543(a)-543(very)-543(rare)-542(thing,)-617(but)-543(a)-542(very)]TJ -95.226 -13.549 Td [(delightful)-322(one,)-340(viz.)-466(the)-322(man)-322(with)-322(a)-322(nobly-formed)-322(intellect)-322(who)]TJ 0 -13.549 Td [(possesses)-377(at)-377(the)-377(same)-376(time)-377(the)-377(character)-377(and)-377(inclinations,)-408(and)]TJ 0 -13.549 Td [(even)-250(meets)-250(with)-250(the)-250(experiences,)-250(suited)-250(to)-250(such)-250(an)-250(intellect.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(459.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 18.453 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(AGNANIMITY)-982(OF)-982(THE)]TJ/F16 10.9091 Tf 100.955 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HINKER)]TJ/F16 10.9091 Tf 30.103 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Both)-718(Rousseau)-718(and)]TJ -186.177 -13.549 Td [(Schopenhauer)-397(were)-396(proud)-397(enough)-397(to)-396(inscribe)-397(upon)-397(their)-396(lives)]TJ 0 -13.55 Td [(the)-440(motto,)]TJ/F31 10.9091 Tf 51.649 0 Td [(Vitam)-440(impendere)-441(vero)]TJ/F16 10.9091 Tf 101.104 0 Td [(.)-821(And)-441(how)-440(they)-441(both)-440(must)]TJ -152.753 -13.549 Td [(have)-356(suffered)-357(in)-356(their)-357(pride)-356(because)-357(they)-356(could)-357(not)-356(succeed)-356(in)]TJ/F31 10.9091 Tf 0 -13.549 Td [(verum)-183(impendere)-184(vit\346!)]TJ/F20 10.9091 Tf 99.129 0 Td [(\024)]TJ/F31 10.9091 Tf 10.909 0 Td [(verum)]TJ/F16 10.9091 Tf 27.262 0 Td [(,)-197(such)-183(as)-183(each)-184(of)-183(them)-184(understood)]TJ -137.3 -13.549 Td [(it,)]TJ/F20 10.9091 Tf 8.793 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(when)-303(their)-304(l)1(ives)-304(ran)-303(side)-303(by)-303(side)-304(with)-303(their)-303(knowledge)-303(like)]TJ -19.702 -13.549 Td [(an)-250(uncouth)-250(bass)-250(which)-250(is)-250(not)-250(in)-250(tune)-250(with)-250(the)-250(melody.)]TJ 11.956 -13.55 Td [(Knowledge,)-570(however,)-570(would)-506(be)-507(in)-506(a)-506(bad)-506(way)-506(if)-506(it)-506(were)]TJ -11.956 -13.549 Td [(measured)-389(out)-390(to)-389(every)-390(thinker)-389(only)-389(in)-390(proportion)-389(as)-390(it)-389(can)-389(be)]TJ 0 -13.549 Td [(adapted)-421(to)-422(his)-421(own)-421(person.)-764(And)-422(thinkers)-421(would)-421(be)-422(in)-421(a)-421(bad)]TJ 0 -13.549 Td [(way)-362(if)-361(their)-362(vanity)-724(were)-361(so)-362(great)-362(that)-361(they)-362(could)-362(only)-361(endure)]TJ/F16 7.9701 Tf 291.024 0 Td [([328])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(such)-248(an)-248(adaptation,)-249(for)-248(the)-248(noblest)-248(virtue)-249(of)-248(a)-248(great)-248(thinker)-248(is)-248(his)]TJ 0 -13.55 Td [(magnanimity,)-225(which)-220(urges)-219(him)-219(on)-220(in)-219(his)-219(search)-220(for)-219(knowledge)-219(to)]TJ 0 -13.549 Td [(sacrifice)-255(himself)-255(and)-254(his)-255(life)-255(unshrinkingly,)-256(often)-254(shamefacedly,)]TJ 0 -13.549 Td [(and)-250(often)-250(with)-250(sublime)-250(scorn,)-250(and)-250(smiling.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(460.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(U)]TJ/F16 7.9701 Tf 7.877 0 Td [(TILISING)-490(OUR)]TJ/F16 10.9091 Tf 58.279 0 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(OURS)-490(OF)]TJ/F16 10.9091 Tf 39.255 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(ANGER)]TJ/F16 10.9091 Tf 27.449 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Those)-358(men)-358(and)-359(conditions)]TJ -162.249 -13.549 Td [(whose)-386(every)-386(movement)-387(may)-386(mean)-386(danger)-386(to)-386(our)-386(possessions,)]TJ 0 -13.549 Td [(honour,)-286(and)-279(life)-278(or)-279(death,)-286(and)-278(to)-279(those)-279(most)-279(dear)-278(to)-279(us,)-286(we)-278(shall)]TJ 0 -13.549 Td [(naturally)-280(learn)-279(to)-280(know)-279(thoroughly.)-339(Tiberius,)-287(for)-280(instance,)-286(must)]TJ 0 -13.549 Td [(have)-248(meditated)-248(much)-248(more)-247(deeply)-248(on)-248(the)-248(character)-248(and)-247(methods)]TJ 0 -13.55 Td [(of)-281(government)-280(of)-281(the)-281(Emperor)-280(Augustus,)-289(and)-280(must)-281(have)-280(known)]TJ 0 -13.549 Td [(far)-250(more)-250(about)-250(them)-250(than)-250(even)-250(the)-250(wisest)-250(historian.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1297 0 obj << +/Type /Page +/Contents 1298 0 R +/Resources 1296 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1300 0 R +>> endobj +1299 0 obj << +/D [1297 0 R /XYZ 134.664 271.835 null] +>> endobj +1296 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1303 0 obj << +/Length 4630 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(286)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 11.956 -30.759 Td [(At)-197(the)-197(present)-197(day)-197(we)-197(all)-197(live,)-208(relatively)-197(speaking,)-207(in)-197(a)-197(security)]TJ -11.956 -13.549 Td [(which)-377(is)-376(much)-377(too)-376(great)-377(to)-377(make)-376(us)-377(true)-376(psychologists:)-503(some)]TJ 0 -13.549 Td [(survey)-404(their)-404(fellow-men)-404(as)-404(a)-404(hobby,)-443(others)-404(out)-404(of)-404(ennui,)-442(and)]TJ 0 -13.549 Td [(others)-436(again)-436(merely)-435(from)-436(habit;)-529(but)-435(never)-436(to)-436(the)-436(extent)-435(they)]TJ 0 -13.55 Td [(would)-232(do)-232(if)-232(they)-232(were)-232(told)]TJ/F20 10.9091 Tf 116.992 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Discern)-232(or)-232(perish!)]TJ/F20 10.9091 Tf 78.372 0 Td [(\035)]TJ/F16 10.9091 Tf 7.375 0 Td [(As)-232(long)-232(as)-232(truths)]TJ -207.582 -13.549 Td [(do)-375(not)-376(cut)-375(us)-376(to)-375(the)-375(quick)-376(we)-375(assume)-375(an)-376(attitude)-375(of)-375(contempt)]TJ 0 -13.549 Td [(towards)-280(them:)-311(they)-281(still)-280(appear)-281(to)-280(us)-281(too)-280(much)-281(like)-280(the)]TJ/F20 10.9091 Tf 243.67 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(winged)]TJ -248.514 -13.549 Td [(dreams,)]TJ/F20 10.9091 Tf 34.233 0 Td [(\035)]TJ/F16 10.9091 Tf 7.426 0 Td [(as)-237(if)-236(we)-237(could)-237(or)-237(could)-236(not)-237(have)-237(them)-236(at)-237(our)-237(discretion,)]TJ -41.659 -13.549 Td [(as)-334(if)-334(we)-334(could)-334(likewise)-334(be)-334(aroused)-334(from)-334(these)-334(truths)-334(as)-334(from)-333(a)]TJ 0 -13.55 Td [(dream!)]TJ/F16 15.7808 Tf 0 -41.637 Td [(461.)]TJ/F31 10.9091 Tf 0 -28.563 Td [(H)]TJ/F31 7.9701 Tf 7.877 0 Td [(IC)]TJ/F31 10.9091 Tf 10.115 0 Td [(R)]TJ/F31 7.9701 Tf 6.665 0 Td [(HODUS)]TJ/F31 10.9091 Tf 27.003 0 Td [(,)-197(H)]TJ/F31 7.9701 Tf 12.75 0 Td [(IC)]TJ/F31 10.9091 Tf 10.115 0 Td [(S)]TJ/F31 7.9701 Tf 5.454 0 Td [(ALTA)]TJ/F31 10.9091 Tf 18.603 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Our)-197(music,)-207(which)-197(can)-196(and)-197(must)-197(change)]TJ -112.218 -13.55 Td [(into)-375(everything,)-406(because)-750(like)-375(the)-375(demon)-375(of)-375(the)-374(sea,)-407(it)-375(has)-374(no)]TJ/F16 7.9701 Tf -72.755 0 Td [([329])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(character)-447(of)-448(its)-447(own:)-645(this)-447(music)-448(in)-447(former)-448(times)-447(devoted)-447(its)]TJ 0 -13.549 Td [(attention)-328(to)-329(the)-328(Christian)-329(savant,)-348(and)-328(transposed)-329(his)-328(ideals)-328(into)]TJ 0 -13.549 Td [(sounds:)-215(why)-181(cannot)-180(it)-180(likewise)-181(find)-180(those)-181(brighter,)-194(more)-180(cheerful,)]TJ 0 -13.549 Td [(and)-286(universal)-285(sounds)-286(which)-285(correspond)-286(to)-285(the)-286(ideal)-285(thinker?)]TJ/F20 10.9091 Tf 264.877 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)]TJ -275.786 -13.55 Td [(music)-209(which)-209(could)-208(rock)-209(itself)-209(at)-209(ease)-209(in)-208(the)-209(vast)-209(floating)-209(vaults)-208(of)]TJ 0 -13.549 Td [(the)-206(soul?)-236(So)-206(far)-207(our)-206(music)-207(has)-206(been)-207(so)-206(great)-207(and)-206(so)-206(good;)-221(nothing)]TJ 0 -13.549 Td [(seemed)-217(impossible)-218(to)-217(its)-217(powers.)-239(May)-218(it)-217(therefore)-217(prove)-217(possible)]TJ 0 -13.549 Td [(to)-278(create)-277(these)-278(three)-278(sensations)-277(at)-278(one)-278(time:)-305(sublimity,)-285(deep)-277(and)]TJ 0 -13.549 Td [(warm)-250(light,)-250(and)-250(rapture)-250(of)-250(the)-250(greatest)-250(possible)-250(consistency!)]TJ/F16 15.7808 Tf 0 -41.638 Td [(462.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(LOW)]TJ/F16 10.9091 Tf 22.314 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(URES)]TJ/F16 10.9091 Tf 20.371 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(Chronic)-382(illnesses)-382(of)-382(the)-382(soul,)-415(like)-382(those)-382(of)-382(the)]TJ -69.665 -13.549 Td [(body,)-177(are)-158(very)-158(rarely)-158(due)-159(to)-158(one)-158(gross)-159(offence)-158(against)-158(physical)-158(and)]TJ 0 -13.549 Td [(mental)-254(reason,)-254(but)-254(as)-253(a)-254(general)-253(rule)-254(they)-253(arise)-254(from)-253(innumerable)]TJ 0 -13.55 Td [(and)-335(petty)-335(negligences)-335(of)-335(a)-335(minor)-335(order.)]TJ/F20 10.9091 Tf 176.733 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(A)-335(man,)-356(for)-335(example,)]TJ -187.642 -13.549 Td [(whose)-299(breathing)-299(becomes)-299(a)-300(trifle)-299(weaker)-299(every)-299(day,)-311(and)-299(whose)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1302 0 obj << +/Type /Page +/Contents 1303 0 R +/Resources 1301 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1300 0 R +>> endobj +1304 0 obj << +/D [1302 0 R /XYZ 207.041 312.482 null] +>> endobj +1301 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1307 0 obj << +/Length 4284 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(287)]TJ +0 g 0 G + 0 -30.759 Td [(lungs,)-502(by)-452(inhaling)-451(too)-452(little)-451(air,)-502(are)-452(deprived)-451(of)-452(their)-451(proper)]TJ 0 -13.549 Td [(amount)-432(of)-432(exercise,)-478(will)-432(end)-432(by)-432(being)-432(struck)-432(down)-432(by)-432(some)]TJ 0 -13.549 Td [(chronic)-396(disease)-397(of)-396(the)-397(lungs.)-689(The)-397(only)-396(remedy)-397(for)-396(cases)-396(like)]TJ 0 -13.549 Td [(these)-429(is)-428(a)-429(countless)-428(number)-429(of)-428(minor)-429(exercises)-428(of)-429(a)-428(contrary)]TJ 0 -13.55 Td [(tendency)]TJ/F20 10.9091 Tf 39.382 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(making)-431(it)-430(a)-431(rule,)-475(for)-431(example,)-475(to)-431(take)-430(a)-431(long)-430(and)]TJ -50.291 -13.549 Td [(deep)-359(breath)-360(every)-359(quarter)-360(of)-359(an)-359(hour,)-387(lying)-359(flat)-360(on)-359(the)-359(ground)]TJ 0 -13.549 Td [(if)-331(possible.)-495(For)-331(this)-332(purpose)-331(a)-332(clock)-331(which)-332(strikes)-331(the)-331(quarters)]TJ 0 -13.549 Td [(should)-250(be)-250(chosen)-250(as)-250(a)-250(lifelong)-250(companion.)]TJ 11.956 -14.062 Td [(All)-242(these)-242(remedies)-243(are)-242(slow)-242(and)-242(trifling;)-245(but)-485(yet)-242(the)-242(man)-242(who)]TJ/F16 7.9701 Tf 279.068 0 Td [([330])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(wishes)-270(to)-271(cure)-270(his)-271(soul)-270(will)-270(carefully)-271(consider)-270(a)-271(change,)-275(even)-270(in)]TJ 0 -13.55 Td [(his)-199(least)-199(important)-199(habits.)-233(Many)-199(a)-199(man)-199(will)-199(utter)-199(a)-199(cold)-199(and)-198(angry)]TJ 0 -13.549 Td [(word)-261(to)-262(his)-261(surroundings)-261(ten)-262(times)-261(a)-261(day)-262(without)-261(thinking)-261(about)]TJ 0 -13.549 Td [(it,)-263(and)-260(he)-261(will)-260(forget)-260(that)-261(after)-260(a)-260(few)-261(years)-260(it)-260(will)-261(have)-260(become)-260(a)]TJ 0 -13.549 Td [(regular)-273(habit)-273(with)-273(him)-273(to)-273(put)-273(his)-273(surroundings)-273(out)-273(of)-273(temper)-273(ten)]TJ 0 -13.549 Td [(times)-299(a)-298(day.)-396(But)-298(he)-299(can)-298(also)-298(acquire)-299(the)-298(habit)-299(of)-298(doing)-299(good)-298(to)]TJ 0 -13.549 Td [(them)-250(ten)-250(times.)]TJ/F16 15.7808 Tf 0 -44.897 Td [(463.)]TJ/F16 10.9091 Tf 0 -31.822 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(N)-418(THE)]TJ/F16 10.9091 Tf 27.909 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(EVENTH)]TJ/F16 10.9091 Tf 35.202 0 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(AY)]TJ/F16 10.9091 Tf 11.509 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(You)-305(praise)-306(this)-305(as)-305(my)-306(creation?)-416(but)-305(I)]TJ -114.92 -13.55 Td [(have)-278(only)-278(put)-279(aside)-278(what)-278(was)-278(a)-278(burden)-278(to)-278(me!)-335(my)-278(soul)-278(is)-278(above)]TJ 0 -13.549 Td [(the)-257(vanity)-258(of)-257(creators.)]TJ/F20 10.9091 Tf 95.371 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(You)-257(praise)-258(this)-257(as)-258(my)-257(resignation?)-273(but)-257(I)]TJ -106.281 -13.549 Td [(have)-241(only)-241(stripped)-240(myself)-241(of)-241(what)-241(had)-241(become)-241(burdensome!)-246(My)]TJ 0 -13.549 Td [(soul)-250(is)-250(above)-250(the)-250(vanity)-250(of)-250(the)-250(resigned)-250(ones!)]TJ/F20 10.9091 Tf 196.942 0 Td [(\035)]TJ/F16 15.7808 Tf -196.942 -44.897 Td [(464.)]TJ/F16 10.9091 Tf 0 -31.822 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.95 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(ONOR)]TJ/F16 10.9091 Tf 22.579 0 Td [(')]TJ/F16 7.9701 Tf 1.964 0 Td [(S)]TJ/F16 10.9091 Tf 7.757 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ODESTY)]TJ/F16 10.9091 Tf 31.434 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-305(is)-305(such)-305(a)-305(want)-305(of)-304(generosity)-305(in)]TJ -115.561 -13.549 Td [(always)-345(posing)-346(as)-345(the)-346(donor)-345(and)-345(benefactor,)-370(and)-345(showing)-345(one's)]TJ 0 -13.55 Td [(face)-354(when)-354(doing)-353(so!)-562(But)-353(to)-354(give)-354(and)-354(bestow,)-379(and)-354(at)-354(the)-353(same)]TJ 0 -13.549 Td [(time)-333(to)-333(conceal)-333(one's)-333(name)-333(and)-333(favour!)-499(or)-333(not)-333(to)-333(have)-332(a)-333(name)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1306 0 obj << +/Type /Page +/Contents 1307 0 R +/Resources 1305 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1300 0 R +>> endobj +1308 0 obj << +/D [1306 0 R /XYZ 252.598 409.269 null] +>> endobj +1305 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1311 0 obj << +/Length 4287 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(288)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(at)-397(all,)-434(like)-397(nature,)-434(in)-397(whom)-397(this)-397(fact)-397(is)-397(more)-397(refreshing)-397(to)-397(us)]TJ 0 -13.549 Td [(than)-263(anything)-263(else)]TJ/F20 10.9091 Tf 79.674 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(here)-263(at)-263(last)-264(we)-263(no)-263(more)-263(meet)-264(with)-263(the)-263(giver)]TJ -90.583 -13.549 Td [(and)-413(bestower,)-453(no)-412(more)-413(with)-413(a)]TJ/F20 10.9091 Tf 142.879 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(gracious)-413(countenance.)]TJ/F20 10.9091 Tf 98.712 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.752 0 Td [(It)-413(is)]TJ -262.187 -13.549 Td [(true)-465(that)-465(you)-464(have)-465(now)-465(forfeited)-465(even)-464(this)-465(comfort,)-519(for)-464(you)]TJ 0 -13.55 Td [(have)-334(placed)-334(a)-334(God)-334(in)-334(this)-334(nature)]TJ/F20 10.9091 Tf 146.076 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-334(now)-334(everything)-334(is)-334(once)]TJ -156.985 -13.549 Td [(again)-346(fettered)-346(and)-346(oppressed!)-538(Well?)-538(are)-346(we)-346(never)-346(to)-346(have)-346(the)]TJ 0 -13.549 Td [(right)-338(of)-677(remaining)-338(alone)-338(with)-338(ourselves?)-515(are)-338(we)-338(always)-338(to)-338(be)]TJ/F16 7.9701 Tf -72.756 0 Td [([331])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(watched,)-396(guarded,)-397(surrounded)-367(by)-367(leading)-367(strings)-367(and)-367(gifts?)-601(If)]TJ 0 -13.549 Td [(there)-220(is)-220(always)-220(some)-220(one)-220(round)-220(about)-220(us,)-226(the)-220(best)-220(part)-220(of)-220(courage)]TJ 0 -13.55 Td [(and)-346(kindness)-346(will)-346(ever)-346(remain)-346(impossible)-346(of)-346(attainment)-346(in)-346(this)]TJ 0 -13.549 Td [(world.)-559(Are)-353(we)-353(not)-353(tempted)-353(to)-353(fly)-353(to)-353(hell)-353(before)-353(thi)1(s)-353(continual)]TJ 0 -13.549 Td [(obtrusiveness)-256(of)-255(heaven,)-257(this)-255(inevitable)-256(supernatural)-255(neighbour?)]TJ 0 -13.549 Td [(Never)-250(mind,)-250(it)-250(was)-250(only)-250(a)-250(dream;)-250(let)-250(us)-250(wake)-250(up!)]TJ/F16 15.7808 Tf 0 -44.781 Td [(465.)]TJ/F16 10.9091 Tf 0 -31.705 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(T)-342(A)]TJ/F16 10.9091 Tf 16.078 0 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(EETING)]TJ/F16 10.9091 Tf 28.772 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F31 10.9091 Tf -53.197 -14.039 Td [(A.)]TJ/F16 10.9091 Tf 12.419 0 Td [(What)-277(are)-278(you)-277(looking)-278(at?)-332(you)-277(have)-278(been)-277(standing)-278(here)-277(for)]TJ -24.375 -13.549 Td [(a)-250(very)-250(long)-250(time.)]TJ/F31 10.9091 Tf 11.956 -14.039 Td [(B.)]TJ/F16 10.9091 Tf 12.973 0 Td [(Always)-328(the)-328(new)-329(and)-328(the)-328(old)-328(over)-328(again!)-485(the)-328(helplessness)]TJ -24.929 -13.549 Td [(of)-304(a)-304(thing)-304(urges)-304(me)-304(on)-304(to)-304(plunge)-304(into)-304(it)-304(so)-304(deeply)-304(that)-304(I)-303(end)-304(by)]TJ 0 -13.549 Td [(penetrating)-340(to)-340(its)-340(deepest)-340(depths,)-362(and)-340(perceive)-340(that)-340(in)-340(reality)-340(it)]TJ 0 -13.549 Td [(is)-287(not)-288(worth)-287(so)-288(very)-287(much.)-362(At)-288(the)-287(end)-288(of)-287(all)-288(experiences)-287(of)-287(this)]TJ 0 -13.549 Td [(kind)-243(we)-244(meet)-243(with)-243(a)-243(kind)-243(of)-244(sorrow)-243(and)-243(stupor.)-248(I)-243(experience)-243(this)]TJ 0 -13.55 Td [(on)-250(a)-250(small)-250(scale)-250(several)-250(times)-250(a)-250(day.)]TJ/F16 15.7808 Tf 0 -44.78 Td [(466.)]TJ/F16 10.9091 Tf 0 -31.705 Td [(A)-221(L)]TJ/F16 7.9701 Tf 16.953 0 Td [(OSS)-303(OF)]TJ/F16 10.9091 Tf 29.625 0 Td [(R)]TJ/F16 7.9701 Tf 7.276 0 Td [(ENOWN)]TJ/F16 10.9091 Tf 29.657 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(What)-221(an)-221(advantage)-221(it)-221(is)-221(to)-221(be)-221(able)-221(to)-221(speak)]TJ -97.147 -13.55 Td [(as)-281(a)-280(stranger)-281(to)-281(mankind!)-342(When)-281(they)-280(take)-281(away)-281(our)-280(anonymity,)]TJ 0 -13.549 Td [(and)-250(make)-250(us)-250(famous,)-250(the)-250(gods)-250(deprive)-250(us)-250(of)]TJ/F20 10.9091 Tf 193.909 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(half)-250(our)-250(virtue.)]TJ/F20 10.9091 Tf 65.138 0 Td [(\035)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1310 0 obj << +/Type /Page +/Contents 1311 0 R +/Resources 1309 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1300 0 R +>> endobj +1312 0 obj << +/D [1310 0 R /XYZ 130.616 436.88 null] +>> endobj +1309 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1315 0 obj << +/Length 4657 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(289)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(467.)]TJ/F16 10.9091 Tf 0 -33.15 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(OUBLY)]TJ/F16 10.9091 Tf 36.513 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(ATIENT)]TJ/F16 10.9091 Tf 28.772 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(By)-831(doing)-832(this)-831(you)-832(will)-831(hurt)-832(many)]TJ -97.708 -13.549 Td [(people.)]TJ/F20 10.9091 Tf 31.811 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(I)-418(know)-418(that,)-461(and)-418(I)-418(also)-419(know)-836(that)-419(I)-418(shall)-418(have)-418(to)]TJ/F16 7.9701 Tf 243.46 0 Td [([332])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(suffer)-498(for)-499(it)-498(doubly:)-746(in)-499(the)-498(first)-498(place)-498(out)-499(of)-498(pity)-498(for)-498(their)]TJ 0 -13.549 Td [(suffering,)-325(and)-311(secondly)-310(from)-310(the)-311(revenge)-310(they)-310(will)-311(take)-310(on)-310(me.)]TJ 0 -13.55 Td [(But)-250(in)-250(spite)-250(of)-250(this)-250(I)-250(cannot)-250(help)-250(doing)-250(what)-250(I)-250(do.)]TJ/F16 15.7808 Tf 0 -46.225 Td [(468.)]TJ/F16 10.9091 Tf 0 -33.149 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 12.463 0 Td [(K)]TJ/F16 7.9701 Tf 7.876 0 Td [(INGDOM)-231(OF)]TJ/F16 10.9091 Tf 46.62 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(EAUTY)-231(IS)]TJ/F16 10.9091 Tf 37.765 0 Td [(G)]TJ/F16 7.9701 Tf 7.877 0 Td [(REATER)]TJ/F16 10.9091 Tf 30.995 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-169(move)-168(about)-169(in)-168(nature,)]TJ -171.175 -13.55 Td [(cunning)-203(and)-202(cheerful,)-212(in)-203(order)-202(that)-203(we)-203(may)-202(surprise)-203(everything)-202(in)]TJ 0 -13.549 Td [(the)-251(beauty)-250(peculiar)-251(to)-251(it;)-251(we)-250(make)-251(an)-250(effort,)-251(whether)-251(in)-250(sunshine)]TJ 0 -13.549 Td [(or)-299(under)-299(a)-299(stormy)-299(sky,)-312(to)-299(see)-299(a)-299(distant)-299(part)-299(of)-299(the)-299(coast)-299(with)-299(its)]TJ 0 -13.549 Td [(rocks,)-273(bays,)-273(and)-268(olive)-269(and)-268(pine)-268(trees)-269(under)-268(an)-268(aspect)-269(in)-268(which)-268(it)]TJ 0 -13.549 Td [(achieves)-276(its)-275(perfection)-276(and)-275(consummation.)-327(Thus)-275(also)-276(we)-275(should)]TJ 0 -13.55 Td [(walk)-188(about)-187(among)-188(men)-188(as)-187(their)-188(discoverers)-188(and)-187(explorers,)-200(meting)]TJ 0 -13.549 Td [(out)-193(to)-192(them)-193(good)-193(and)-193(evil)-192(in)-193(order)-193(that)-193(we)-192(may)-193(unveil)-193(the)-192(peculiar)]TJ 0 -13.549 Td [(beauty)-275(which)-275(is)-275(seen)-275(with)-276(some)-275(in)-275(the)-275(sunshine,)-281(in)-275(others)-275(under)]TJ 0 -13.549 Td [(thunder-clouds,)-244(or)-242(with)-242(others)-242(again)-242(only)-242(in)-242(twilight)-242(and)-241(under)-242(a)]TJ 0 -13.549 Td [(rainy)-250(sky.)]TJ 11.956 -14.328 Td [(Are)-234(we)-235(then)-234(forbidden)-234(to)-235(enjoy)-234(the)-234(evil)-235(man)-234(like)-234(some)-234(savage)]TJ -11.956 -13.549 Td [(landscape)-414(which)-414(possesses)-415(its)-414(own)-414(bold)-414(and)-414(daring)-414(lines)-414(and)]TJ 0 -13.549 Td [(luminous)-367(effects,)-396(while)-367(this)-367(same)-367(man,)-396(so)-367(long)-367(as)-367(he)-366(behaves)]TJ 0 -13.549 Td [(well,)-451(and)-410(in)-410(conformity)-411(with)-410(the)-411(law,)-450(appears)-411(to)-410(us)-411(to)-410(be)-410(an)]TJ 0 -13.55 Td [(error)-373(of)-373(drawing,)-404(and)-373(a)-373(mere)-373(caricature)-373(which)-373(offends)-372(us)-373(like)]TJ 0 -13.549 Td [(a)-332(defect)-333(in)-332(nature?)]TJ/F20 10.9091 Tf 82.964 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Yes,)-353(this)-332(is)-333(forbidden:)-414(for)-332(as)-333(yet)-332(we)-332(have)]TJ -93.873 -13.549 Td [(only)-345(been)-345(permitted)-345(to)-344(seek)-345(beauty)-345(in)-345(anything)-345(that)-345(is)-344(morally)]TJ 0 -13.549 Td [(good,)]TJ/F20 10.9091 Tf 24.546 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-342(this)-342(is)-342(sufficient)-343(to)-342(explain)-342(why)-342(we)-342(have)-342(found)-342(so)]TJ -35.455 -13.549 Td [(little)-278(and)-279(have)-278(been)-278(compelled)-279(to)-278(look)-278(for)-279(beauty)-278(without)-278(either)]TJ 0 -13.55 Td [(flesh)-278(or)-279(bones!)]TJ/F20 10.9091 Tf 65.452 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)-278(the)-279(same)-278(way)-278(as)-557(evil)-279(men)-278(are)-278(familiar)-279(with)]TJ/F16 7.9701 Tf 214.663 0 Td [([333])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(innumerable)-265(kinds)-264(of)-265(happiness)-265(which)-264(the)-265(virtuous)-265(never)-264(dream)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1314 0 obj << +/Type /Page +/Contents 1315 0 R +/Resources 1313 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1300 0 R +>> endobj +1316 0 obj << +/D [1314 0 R /XYZ 234.898 471.476 null] +>> endobj +1317 0 obj << +/D [1314 0 R /XYZ 209.814 79.691 null] +>> endobj +1313 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1320 0 obj << +/Length 4532 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(290)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(of,)-305(we)-294(may)-294(also)-294(find)-294(among)-294(them)-294(innumerable)-294(types)-294(of)-293(beauty,)]TJ 0 -13.549 Td [(many)-250(of)-250(them)-250(as)-250(yet)-250(undiscovered.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(469.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 12.638 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(NHUMANITY)-253(OF)-252(THE)]TJ/F16 10.9091 Tf 80.857 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(AGE)]TJ/F16 10.9091 Tf 16.379 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-185(heavy)-184(and)-185(grinding)-185(progress)]TJ -139.874 -13.549 Td [(of)-330(the)-330(sage,)-351(who)-330(in)-330(the)-330(words)-331(of)-330(the)-330(Buddhist)-330(song,)]TJ/F20 10.9091 Tf 237.016 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Wanders)]TJ -241.859 -13.549 Td [(lonely)-155(like)-154(the)-155(rhinoceros,)]TJ/F20 10.9091 Tf 110.804 0 Td [(\035)]TJ/F16 10.9091 Tf 6.531 0 Td [(now)-155(and)-154(again)-155(stands)-155(in)-154(need)-155(of)-155(proofs)]TJ -117.335 -13.549 Td [(of)-291(a)-291(conciliatory)-292(and)-291(softened)-291(humanity,)-302(and)-291(not)-291(only)-291(proofs)-291(of)]TJ 0 -13.55 Td [(those)-473(accelerated)-473(steps,)-529(those)-473(polite)-473(and)-473(sociable)-472(witticisms;)]TJ 0 -13.549 Td [(not)-437(only)-437(of)-437(humour)-436(and)-437(a)-437(certain)-437(self-mockery,)-484(but)-436(likewise)]TJ 0 -13.549 Td [(of)-422(contradictions)-421(and)-421(occasional)-422(returns)-421(to)-422(the)-421(predominating)]TJ 0 -13.549 Td [(inconsistencies.)-676(In)-392(order)-392(that)-392(he)-392(may)-392(not)-392(resemble)-392(the)-392(heavy)]TJ 0 -13.549 Td [(roller)-404(that)-403(rolls)-404(along)-404(like)-403(fate,)-442(the)-404(sage)-404(who)-403(wishes)-404(to)-403(teach)]TJ 0 -13.55 Td [(must)-470(take)-470(advantage)-470(of)-470(his)-470(defects,)-525(and)-470(utilise)-470(them)-470(for)-470(his)]TJ 0 -13.549 Td [(own)-283(adornment;)-299(and)-283(when)-283(saying)]TJ/F20 10.9091 Tf 151.945 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(despise)-283(me)]TJ/F20 10.9091 Tf 48.532 0 Td [(\035)]TJ/F16 10.9091 Tf 7.929 0 Td [(he)-283(will)-283(implore)]TJ -213.25 -13.549 Td [(permission)-250(to)-250(be)-250(the)-250(advocate)-250(of)-250(a)-250(presumptuous)-250(truth.)]TJ 11.956 -13.549 Td [(This)-365(sage)-365(wishes)-366(to)-365(lead)-365(you)-365(to)-366(the)-365(mountains,)-394(and)-365(he)-365(will)]TJ -11.956 -13.549 Td [(perhaps)-157(endanger)-158(your)-157(life:)-204(therefore)-157(as)-158(the)-157(price)-158(of)-157(his)-157(enjoyment)]TJ 0 -13.55 Td [(he)-371(willingly)-371(authorises)-371(you)-372(to)-371(take)-371(your)-371(revenge)-371(either)-371(before)]TJ 0 -13.549 Td [(or)-271(afterwards)-272(on)-271(such)-272(a)-271(guide.)-315(Do)-271(you)-272(remember)-271(what)-271(thoughts)]TJ 0 -13.549 Td [(came)-306(into)-306(your)-307(head)-306(when)-306(he)-306(once)-306(led)-307(you)-306(to)-306(a)-306(gloomy)-306(cavern)]TJ 0 -13.549 Td [(over)-389(a)-389(slippery)-389(path?)-666(Your)-389(distrustful)-389(heart)-389(beat)-389(rapidly,)-423(and)]TJ 0 -13.549 Td [(said)-213(inwardly,)]TJ/F20 10.9091 Tf 63.803 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(This)-213(guide)-212(might)-213(surely)-212(do)-213(something)-212(better)-213(than)]TJ -68.647 -13.55 Td [(crawl)-349(about)-348(here!)-547(he)-348(is)-349(one)-349(of)-348(those)-349(idle)-697(people)-349(who)-349(are)-348(full)]TJ/F16 7.9701 Tf -72.755 0 Td [([334])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(of)-318(curiosity)]TJ/F20 10.9091 Tf 50.743 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(is)-318(it)-319(not)-318(doing)-319(him)-318(too)-318(much)-319(honour)-318(to)-319(appear)-318(to)]TJ -61.652 -13.549 Td [(attach)-250(any)-250(value)-250(at)-250(all)-250(to)-250(him)-250(by)-250(following)-250(him?)]TJ/F20 10.9091 Tf 209.378 0 Td [(\035)]TJ/F16 15.7808 Tf -209.378 -41.638 Td [(470.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(ANY)-456(AT)-456(THE)]TJ/F16 10.9091 Tf 54.29 0 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(ANQUET)]TJ/F16 10.9091 Tf 32.757 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(How)-333(happy)-334(we)-333(are)-334(when)-333(we)-334(are)-333(fed)]TJ -117.659 -13.549 Td [(like)-348(the)-347(birds)-348(by)-348(the)-347(hand)-348(of)-347(some)-348(one)-348(who)-347(throws)-348(them)-347(their)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1319 0 obj << +/Type /Page +/Contents 1320 0 R +/Resources 1318 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1300 0 R +>> endobj +1321 0 obj << +/D [1319 0 R /XYZ 282.616 176.99 null] +>> endobj +1318 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1324 0 obj << +/Length 4127 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(291)]TJ +0 g 0 G + 0 -30.759 Td [(crumbs)-382(without)-381(examining)-382(them)-381(too)-382(closely,)-414(or)-382(inquiring)-381(into)]TJ 0 -13.549 Td [(their)-229(worthiness!)-243(To)-229(live)-229(like)-230(a)-229(bird)-229(which)-229(comes)-229(and)-229(flies)-229(away,)]TJ 0 -13.549 Td [(and)-282(does)-282(not)-282(carry)-282(its)-282(name)-282(on)-282(its)-282(beak!)-346(I)-282(take)-282(great)-282(pleasure)-282(in)]TJ 0 -13.549 Td [(satisfying)-250(my)-250(appetite)-250(at)-250(the)-250(banquet)-250(of)-250(the)-250(many.)]TJ/F16 15.7808 Tf 0 -42.814 Td [(471.)]TJ/F16 10.9091 Tf 0 -29.739 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(NOTHER)-385(TYPE)-385(OF)]TJ/F16 10.9091 Tf 71.633 0 Td [(L)]TJ/F16 7.9701 Tf 6.665 0 Td [(OVE)-385(FOR)-385(ONE)]TJ/F16 10.9091 Tf 54.395 0 Td [(')]TJ/F16 7.9701 Tf 1.963 0 Td [(S)]TJ/F16 10.9091 Tf 7.499 0 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(EIGHBOUR)]TJ/F16 10.9091 Tf 41.173 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Everything)-281(that)]TJ -212.718 -13.549 Td [(is)-429(agitated,)-473(noisy,)-474(fitful,)-473(and)-429(nervous)-428(forms)-429(a)-429(contrast)-429(to)-428(the)]TJ 0 -13.549 Td [(great)-384(passion)-384(which,)-417(glowing)-384(in)-383(the)-384(heart)-384(of)-384(man)-384(like)-384(a)-383(quiet)]TJ 0 -13.55 Td [(and)-270(gloomy)-270(flame,)-275(and)-270(gathering)-271(about)-270(it)-270(all)-270(that)-270(is)-270(flaming)-270(and)]TJ 0 -13.549 Td [(ardent,)-213(gives)-204(to)-204(man)-203(the)-204(appearance)-204(of)-204(coldness)-204(and)-203(indifference,)]TJ 0 -13.549 Td [(and)-206(stamps)-206(a)-206(certain)-206(impassiveness)-207(on)-206(his)-206(features.)-235(Such)-206(men)-206(are)]TJ 0 -13.549 Td [(occasionally)-324(capable)-324(of)-323(showing)-324(their)-324(love)-324(for)-324(their)-323(neighbour,)]TJ 0 -13.549 Td [(but)-523(this)-522(love)-523(is)-523(different)-523(from)-522(that)-523(of)-523(sociable)-523(people)-522(who)]TJ 0 -13.55 Td [(are)-430(anxious)-431(to)-430(please.)-792(It)-430(is)-430(a)-431(mild,)-475(contemplative,)-476(and)-430(calm)]TJ 0 -13.549 Td [(amiability:)-335(these)-293(people,)-303(as)-293(it)-292(were,)-303(look)-293(out)-293(of)-292(the)-293(windows)-292(of)]TJ 0 -13.549 Td [(the)-305(castle)-304(which)-305(serves)-305(them)-305(as)-304(a)-305(stronghold,)-319(and)-304(consequently)]TJ 0 -13.549 Td [(as)-221(a)-221(prison;)-231(for)-221(the)-221(outlook)-221(into)-221(the)-221(far)-221(distance,)-227(the)-221(open)-221(air,)-227(and)]TJ 0 -13.549 Td [(a)-250(different)-250(world)-250(is)-250(so)-250(pleasant)-250(for)-250(them!)]TJ/F16 7.9701 Tf 291.023 -24.57 Td [([335])]TJ/F16 15.7808 Tf -291.023 -40.447 Td [(472.)]TJ/F16 10.9091 Tf 0 -29.738 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(OT)]TJ/F16 10.9091 Tf 13.351 0 Td [(J)]TJ/F16 7.9701 Tf 4.244 0 Td [(USTIFYING)]TJ/F16 10.9091 Tf 44.785 0 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(NESELF)]TJ/F16 10.9091 Tf 29.226 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F31 10.9091 Tf -98.132 -13.646 Td [(A.)]TJ/F16 10.9091 Tf 12.12 0 Td [(But)-250(why)-250(are)-250(you)-250(not)-250(willing)-250(to)-250(justify)-250(yourself?)]TJ/F31 10.9091 Tf -12.12 -13.645 Td [(B.)]TJ/F16 10.9091 Tf 12.75 0 Td [(I)-308(could)-308(do)-307(it)-308(in)-308(this)-308(instance,)-322(as)-308(in)-308(dozens)-307(of)-308(others;)-337(but)-308(I)]TJ -24.705 -13.549 Td [(despise)-197(the)-196(pleasure)-197(which)-197(lies)-196(in)-197(justification,)-207(for)-197(all)-197(that)-196(matters)]TJ 0 -13.549 Td [(little)-384(to)-384(me,)-417(and)-384(I)-384(would)-384(rather)-384(bear)-384(a)-384(stained)-383(reputation)-384(than)]TJ 0 -13.55 Td [(give)-297(those)-296(petty)-297(folks)-297(the)-296(spiteful)-297(pleasure)-297(of)-296(saying,)]TJ/F20 10.9091 Tf 237.411 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(He)-297(takes)]TJ -242.255 -13.549 Td [(these)-274(things)-274(very)-273(seriously.)]TJ/F20 10.9091 Tf 119.557 0 Td [(\035)]TJ/F16 10.9091 Tf 7.83 0 Td [(This)-274(is)-274(not)-273(true.)-322(Perhaps)-274(I)-273(ought)-274(to)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1323 0 obj << +/Type /Page +/Contents 1324 0 R +/Resources 1322 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1326 0 R +>> endobj +1325 0 obj << +/D [1323 0 R /XYZ 46.771 217.815 null] +>> endobj +1322 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1329 0 obj << +/Length 4379 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(292)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(have)-220(more)-220(consideration)-220(for)-220(mysel)1(f,)-226(and)-220(look)-220(upon)-220(it)-220(as)-220(a)-220(duty)-219(to)]TJ 0 -13.549 Td [(rectify)-161(erroneous)-160(opinions)-161(about)-160(myself)]TJ/F20 10.9091 Tf 170.01 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(I)-161(am)-160(too)-161(indifferent)-160(and)]TJ -180.919 -13.549 Td [(too)-312(indolent)-312(regarding)-312(myself,)-328(and)-312(consequently)-312(also)-312(regarding)]TJ 0 -13.549 Td [(everything)-250(that)-250(is)-250(brought)-250(about)-250(through)-250(my)-250(agency.)]TJ/F16 15.7808 Tf 0 -48.358 Td [(473.)]TJ/F16 10.9091 Tf 0 -35.283 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HERE)-325(TO)]TJ/F16 10.9091 Tf 36.61 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(UILD)-325(ONE)]TJ/F16 10.9091 Tf 37.999 0 Td [(')]TJ/F16 7.9701 Tf 1.964 0 Td [(S)]TJ/F16 10.9091 Tf 7.019 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(OUSE)]TJ/F16 10.9091 Tf 20.81 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(If)-237(you)-237(feel)-238(great)-237(and)-237(productive)]TJ -143.49 -13.55 Td [(in)-306(solitude,)-320(society)-306(will)-306(belittle)-306(and)-306(isolate)-306(you,)-320(and)]TJ/F31 10.9091 Tf 233.373 0 Td [(vice)-306(versa)]TJ/F16 10.9091 Tf 44.53 0 Td [(.)]TJ -277.903 -13.549 Td [(A)-402(powerful)-402(mildness)-402(such)-402(as)-402(that)-402(of)-402(a)-402(father:)]TJ/F20 10.9091 Tf 208.989 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(wherever)-402(this)]TJ -219.899 -13.549 Td [(feeling)-254(takes)-253(possession)-254(of)-253(you,)]TJ/F31 10.9091 Tf 141.398 0 Td [(there)]TJ/F16 10.9091 Tf 25.184 0 Td [(build)-254(your)-253(house,)-254(whether)]TJ -166.582 -13.549 Td [(in)-301(the)-301(midst)-300(of)-301(the)-301(multitude,)-313(or)-301(on)-301(some)-301(silent)-300(spot.)]TJ/F31 10.9091 Tf 237.956 0 Td [(Ubi)-301(pater)]TJ -237.956 -13.549 Td [(sum,)-250(ibi)-250(patria.)]TJ/F16 7.9701 Tf 66.676 3.959 Td [(14)]TJ/F16 15.7808 Tf -66.676 -52.317 Td [(474.)]TJ/F16 10.9091 Tf 0 -35.283 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)-348(ONLY)]TJ/F16 10.9091 Tf 38.309 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(EANS)]TJ/F16 10.9091 Tf 20.81 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(Dialectic)-254(is)-255(the)-254(only)-255(means)-254(of)-255(reaching)-254(the)]TJ -93.963 -13.549 Td [(divine)-278(essence,)-285(and)-278(penetrating)-556(behind)-278(the)-278(veil)-278(of)-278(appearance.)]TJ/F20 10.9091 Tf 275.786 0 Td [(\035)]TJ/F16 7.9701 Tf -348.542 0 Td [([336])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(This)-299(declaration)-298(of)-299(Pl)1(ato)-299(in)-298(regard)-299(to)-298(dialectic)-299(is)-298(as)-299(solemn)-298(and)]TJ 0 -13.549 Td [(passionate)-323(as)-323(that)-323(of)-323(Schopenhauer)-323(in)-323(regard)-323(to)-323(the)-323(contrary)-323(of)]TJ 0 -13.549 Td [(dialectic)]TJ/F20 10.9091 Tf 36.96 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-341(both)-340(are)-341(wrong.)-522(For)-341(that)-341(to)-340(which)-341(they)-341(wish)-340(to)]TJ -47.869 -13.549 Td [(point)-285(out)-284(the)-285(way)-284(to)-284(us)-285(does)-284(not)-285(exist.)]TJ/F20 10.9091 Tf 168.163 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(And)-285(so)-284(far)-285(have)-284(not)-284(all)]TJ -179.072 -13.549 Td [(the)-260(great)-260(passions)-259(of)-260(mankind)-260(been)-260(passions)-260(for)-260(something)-259(non-)]TJ 0 -13.549 Td [(existent?)]TJ/F20 10.9091 Tf 38.782 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-290(all)-291(their)-290(ceremonies)]TJ/F20 10.9091 Tf 105.838 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(ceremonies)-290(for)-291(something)]TJ -166.438 -13.55 Td [(non-existent)-250(also?)]TJ/F16 15.7808 Tf 0 -48.358 Td [(475.)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 76.763 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 96.781 69.951 Td [(14)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(A)-250(variation)-250(of)-250(the)-250(well-known)-250(proverb,)]TJ/F31 8.9664 Tf 143.184 0 Td [(Ubi)-250(bene,)-250(ibi)-250(patria)]TJ/F16 8.9664 Tf 70.735 0 Td [(.)]TJ/F20 8.9664 Tf 2.242 0 Td [(\024)]TJ/F16 8.9664 Tf 8.966 0 Td [(T)]TJ/F16 7.9701 Tf 5.479 0 Td [(R)]TJ/F16 8.9664 Tf 5.316 0 Td [(.)]TJ/F35 8.9664 Tf 2.241 0 Td [(f)]TJ/F16 7.9701 Tf 4.608 0 Td [(FNS)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1328 0 obj << +/Type /Page +/Contents 1329 0 R +/Resources 1327 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1326 0 R +>> endobj +1330 0 obj << +/D [1328 0 R /XYZ 233.902 228.951 null] +>> endobj +1327 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R /F35 77 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1333 0 obj << +/Length 4271 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(293)]TJ +0 g 0 G + 0 -30.759 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(ECOMING)]TJ/F16 10.9091 Tf 41.546 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(EAVY)]TJ/F16 10.9091 Tf 22.133 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(You)-400(know)-399(him)-400(not;)-474(whatever)-400(weights)-399(he)]TJ -92.468 -13.549 Td [(may)-176(attach)-177(to)-176(himself)-177(he)-176(will)-177(nevertheless)-176(be)-177(able)-176(to)-177(raise)-176(them)-176(all)]TJ 0 -13.549 Td [(with)-261(him.)-282(But)-261(you,)-263(judging)-261(from)-261(the)-260(weak)-261(flapping)-261(of)-261(your)-260(own)]TJ 0 -13.549 Td [(wings,)-332(come)-315(to)-316(the)-315(conclusion)-316(that)-315(he)-316(wishes)-315(to)-316(remain)-315(below,)]TJ 0 -13.55 Td [(merely)-250(because)-250(he)-250(does)-250(burden)-250(himself)-250(with)-250(those)-250(weights.)]TJ/F16 15.7808 Tf 0 -44.78 Td [(476.)]TJ/F16 10.9091 Tf 0 -31.706 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(T)-475(THE)]TJ/F16 10.9091 Tf 27.933 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(ARVEST)]TJ/F16 10.9091 Tf 34.781 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(HANKSGIVING)-475(OF)-475(THE)]TJ/F16 10.9091 Tf 92.809 0 Td [(I)]TJ/F16 7.9701 Tf 3.632 0 Td [(NTELLECT)]TJ/F16 10.9091 Tf 40.289 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-347(is)-347(a)]TJ -235.499 -13.549 Td [(daily)-222(increase)-222(and)-221(accumulation)-222(of)-222(experiences,)-227(events,)-227(opinions)]TJ 0 -13.549 Td [(upon)-530(these)-531(experiences)-530(and)-531(events,)-600(and)-531(dreams)-530(upon)-530(these)]TJ 0 -13.549 Td [(opinions)]TJ/F20 10.9091 Tf 37.582 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-482(boundless)-482(and)-481(delightful)-482(display)-482(of)-482(wealth!)-945(its)]TJ -48.491 -13.549 Td [(aspect)-423(dazzles)-422(the)-423(eyes:)-595(I)-422(can)-422(no)-423(longer)-422(understand)-423(how)-422(the)]TJ 0 -13.55 Td [(poor)-364(in)-364(spirit)-365(can)-364(be)-364(called)-364(blessed!)-593(Occasionally,)-393(however,)-392(I)]TJ 0 -13.549 Td [(envy)-422(them)-423(when)-422(I)-423(am)-422(tired:)-595(for)-422(the)-423(superintendence)-422(of)-422(such)]TJ 0 -13.549 Td [(vast)-265(wealth)-266(is)-265(no)-265(easy)-266(task,)-269(and)-265(its)-265(weight)-266(frequently)-265(crushes)-265(all)]TJ 0 -13.549 Td [(happiness.)]TJ/F20 10.9091 Tf 45.753 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Alas,)-253(if)-253(only)-252(the)-506(mere)-252(sight)-253(of)-252(it)-253(were)-253(sufficient!)-257(If)]TJ/F16 7.9701 Tf 234.362 0 Td [([337])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(only)-250(we)-250(could)-250(be)-250(misers)-250(of)-250(our)-250(knowledge!)]TJ/F16 15.7808 Tf 0 -44.781 Td [(477.)]TJ/F16 10.9091 Tf 0 -31.705 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(REED)-342(FROM)]TJ/F16 10.9091 Tf 48.852 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(CEPTICISM)]TJ/F16 10.9091 Tf 41.628 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F31 10.9091 Tf -93.382 -14.039 Td [(A.)]TJ/F16 10.9091 Tf 13.224 0 Td [(Some)-351(men)-352(emerge)-351(from)-351(a)-351(general)-352(moral)-351(scepticism)-351(bad-)]TJ -25.18 -13.549 Td [(tempered)-459(and)-459(feeble,)-512(corroded,)-512(worm-eaten,)-511(and)-459(even)-459(partly)]TJ 0 -13.549 Td [(consumed)]TJ/F20 10.9091 Tf 44.237 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-557(I)-557(on)-557(the)-558(other)-557(hand,)-634(more)-557(courageous)-557(and)]TJ -55.146 -13.549 Td [(healthier)-260(than)-260(ever,)-262(and)-260(with)-259(my)-260(instincts)-260(conquered)-260(once)-259(more.)]TJ 0 -13.55 Td [(Where)-234(a)-234(strong)-233(wind)-234(blows,)-237(where)-234(the)-234(waves)-234(are)-234(rolling)-233(angrily,)]TJ 0 -13.549 Td [(and)-380(where)-380(more)-380(than)-380(usual)-380(danger)-381(is)-380(to)-380(be)-380(faced,)-412(there)-380(I)-380(feel)]TJ 0 -13.549 Td [(happy.)-427(I)-309(did)-309(not)-308(become)-309(a)-309(worm,)-324(although)-309(I)-309(often)-309(had)-309(to)-308(work)]TJ 0 -13.549 Td [(and)-250(dig)-250(like)-250(a)-250(worm.)]TJ/F31 10.9091 Tf 11.956 -14.039 Td [(B.)]TJ/F16 10.9091 Tf 12.12 0 Td [(You)-250(have)-250(just)-250(ceased)-250(to)-250(be)-250(a)-250(sceptic;)-250(for)-250(you)-250(deny!)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1332 0 obj << +/Type /Page +/Contents 1333 0 R +/Resources 1331 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1326 0 R +>> endobj +1334 0 obj << +/D [1332 0 R /XYZ 176.579 279.099 null] +>> endobj +1331 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1337 0 obj << +/Length 3634 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(294)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F31 10.9091 Tf 11.956 -30.759 Td [(A.)]TJ/F16 10.9091 Tf 12.12 0 Td [(And)-250(in)-250(doing)-250(so)-250(I)-250(have)-250(learnt)-250(to)-250(say)-250(yea)-250(again.)]TJ/F16 15.7808 Tf -24.076 -43.487 Td [(478.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(ET)-360(US)-360(PASS)-360(BY)]TJ/F16 10.9091 Tf 58.649 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Spare)-263(him!)-289(Leave)-263(him)-263(in)-263(his)-263(solitude!)-288(Do)-263(you)]TJ -78.951 -13.549 Td [(wish)-210(to)-211(crush)-210(him)-211(down)-210(entirely?)-237(He)-211(became)-210(cracked)-211(like)-210(a)-210(glass)]TJ 0 -13.549 Td [(into)-346(which)-346(some)-347(hot)-346(liquid)-346(was)-346(poured)-346(suddenly)]TJ/F20 10.9091 Tf 219.154 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-346(he)-346(was)]TJ -230.063 -13.549 Td [(such)-250(a)-250(precious)-250(glass!)]TJ/F16 15.7808 Tf 0 -43.487 Td [(479.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(OVE)-460(AND)]TJ/F16 10.9091 Tf 40.967 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(RUTHFULNESS)]TJ/F16 10.9091 Tf 56.237 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Through)-336(our)-336(love)-335(we)-336(have)-336(become)]TJ -124.171 -13.549 Td [(dire)-261(offenders)-261(against)-261(truth,)-263(and)-261(even)-261(habitual)-261(dissimulators)-260(and)]TJ 0 -13.55 Td [(thieves,)-282(who)-276(give)-551(out)-276(more)-275(things)-276(as)-276(true)-275(than)-276(seem)-276(to)-275(us)-276(to)-275(be)]TJ/F16 7.9701 Tf -72.756 0 Td [([338])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(true.)-495(On)-331(this)-332(account)-331(the)-331(thinker)-332(must)-331(from)-332(time)-331(to)-332(time)-331(drive)]TJ 0 -13.549 Td [(away)-220(those)-220(whom)-220(he)-220(loves)-220(\050not)-220(necessarily)-220(those)-220(who)-220(love)-220(him\051,)]TJ 0 -13.549 Td [(so)-300(that)-300(they)-300(may)-300(show)-300(their)-299(sting)-300(and)-300(wickedness,)-313(and)-300(cease)-299(to)]TJ 0 -13.549 Td [(tempt)-326(him.)-478(Consequently)-326(the)-326(kindness)-326(of)-326(the)-326(thinker)-326(will)-326(have)]TJ 0 -13.55 Td [(its)-250(waning)-250(and)-250(waxing)-250(moon.)]TJ/F16 15.7808 Tf 0 -43.487 Td [(480.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(NEVITABLE)]TJ/F16 10.9091 Tf 44.712 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(No)-293(matter)-293(what)-293(your)-293(experience)-292(may)-293(be,)-304(any)-293(one)]TJ -61.982 -13.549 Td [(who)-374(does)-374(not)-374(feel)-374(well)-374(disposed)-374(towards)-374(you)-374(will)-374(find)-374(in)-374(this)]TJ 0 -13.549 Td [(experience)-262(some)-262(pretext)-262(for)-262(disparaging)-262(you!)-286(You)-262(may)-261(undergo)]TJ 0 -13.549 Td [(the)-395(greatest)-396(possible)-395(revolutions)-396(of)-395(mind)-395(and)-396(knowledge,)-431(and)]TJ 0 -13.549 Td [(at)-376(length,)-408(with)-376(the)-377(melancholy)-376(smile)-376(of)-376(the)-377(convalescent,)-407(you)]TJ 0 -13.55 Td [(may)-369(be)-369(able)-369(to)-369(step)-368(out)-369(into)-369(freedom)-369(and)-369(bright)-369(stillness,)-398(and)]TJ 0 -13.549 Td [(yet)-276(some)-276(one)-276(will)-276(say:)]TJ/F20 10.9091 Tf 101.992 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(This)-276(fellow)-276(looks)-276(upon)-276(his)-275(illness)-276(as)-276(an)]TJ -106.836 -13.549 Td [(argument,)-218(and)-209(takes)-210(his)-209(impotence)-210(to)-209(be)-210(a)-209(proof)-209(of)-210(the)-209(impotence)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1336 0 obj << +/Type /Page +/Contents 1337 0 R +/Resources 1335 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1326 0 R +>> endobj +1338 0 obj << +/D [1336 0 R /XYZ 173.838 302.631 null] +>> endobj +1335 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1341 0 obj << +/Length 4845 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(295)]TJ +0 g 0 G + 0 -30.759 Td [(of)-334(all)-333(others)]TJ/F20 10.9091 Tf 53.94 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(he)-334(is)-333(vain)-334(enough)-334(to)-334(fall)-333(ill)-334(that)-334(he)-334(may)-333(feel)-334(the)]TJ -64.849 -13.549 Td [(superiority)-172(of)-171(the)-172(sufferer.)]TJ/F20 10.9091 Tf 111.946 0 Td [(\035)]TJ/F16 10.9091 Tf 6.716 0 Td [(And)-172(again,)-187(if)-171(somebody)-172(were)-172(to)-171(break)]TJ -118.662 -13.549 Td [(the)-275(chains)-274(that)-275(bound)-274(him)-275(down,)-281(and)-274(wounded)-275(himself)-274(severely)]TJ 0 -13.549 Td [(in)-191(doing)-192(so,)-203(some)-191(one)-192(else)-191(would)-192(point)-191(at)-191(him)-192(mockingly)-191(and)-191(cry:)]TJ/F20 10.9091 Tf 0 -13.55 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(How)-246(awkward)-246(he)-245(is!)-249(there)-246(is)-246(a)-245(man)-246(who)-246(had)-246(got)-246(accustomed)-245(to)]TJ -4.844 -13.549 Td [(his)-250(chains,)-250(and)-250(yet)-250(he)-250(is)-250(fool)-250(enough)-250(to)-250(burst)-250(them)-250(asunder!)]TJ/F20 10.9091 Tf 259.364 0 Td [(\035)]TJ/F16 15.7808 Tf -259.364 -42.817 Td [(481.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(WO)]TJ/F16 10.9091 Tf 17.6 0 Td [(G)]TJ/F16 7.9701 Tf 7.876 0 Td [(ERMANS)]TJ/F16 10.9091 Tf 33.211 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(If)-396(we)-397(compare)-396(Kant)-396(and)-396(Schopenhauer)-397(with)]TJ -78.99 -13.549 Td [(Plato,)-436(Spinoza,)-437(Pascal,)-436(Rousseau,)-436(and)-399(Goethe,)-436(with)-399(reference)]TJ 0 -13.549 Td [(to)-313(their)-313(souls)-627(and)-313(not)-313(their)-313(intellects,)-329(we)-314(shall)-313(see)-313(that)-313(the)-313(two)]TJ/F16 7.9701 Tf 291.024 0 Td [([339])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(first-named)-270(thinkers)-270(are)-270(at)-270(a)-270(disadvantage:)-290(their)-270(thoughts)-270(do)-270(not)]TJ 0 -13.549 Td [(constitute)-306(a)-306(passionate)-306(history)-306(of)-306(their)-306(souls)]TJ/F20 10.9091 Tf 194.567 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(we)-306(are)-306(not)-306(led)-306(to)]TJ -205.476 -13.55 Td [(expect)-221(in)-221(them)-221(romance,)-227(crises,)-227(catastrophies,)-226(or)-221(death)-221(struggles.)]TJ 0 -13.549 Td [(Their)-261(thinking)-262(is)-261(not)-262(at)-261(the)-262(same)-261(time)-262(the)-261(involuntary)-261(biography)]TJ 0 -13.549 Td [(of)-209(a)-210(soul,)-217(but)-209(in)-209(the)-210(case)-209(of)-209(Kant)-209(merely)-209(of)-210(a)-209(head;)-223(and)-209(in)-209(the)-209(case)]TJ 0 -13.549 Td [(of)-229(Schopenhauer)-230(again)-229(merely)-230(the)-229(description)-229(and)-230(reflection)-229(of)-229(a)]TJ 0 -13.549 Td [(character)-196(\050)]TJ/F20 10.9091 Tf 45.74 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(the)-196(invariable)]TJ/F20 10.9091 Tf 59.092 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(\051)-196(and)-196(the)-195(pleasure)-196(which)-196(this)-196(reflection)]TJ -114.52 -13.55 Td [(causes,)-247(that)-245(is)-246(to)-246(say,)-246(the)-246(pleasure)-246(of)-246(meeting)-245(with)-246(an)-246(intellect)-245(of)]TJ 0 -13.549 Td [(the)-250(first)-250(order.)]TJ 11.956 -13.646 Td [(Kant,)-315(when)-301(he)-302(shimmers)-302(through)-302(his)-301(thoughts,)-315(appears)-302(to)-302(us)]TJ -11.956 -13.549 Td [(as)-262(an)-262(honest)-262(and)-263(honourable)-262(man)-262(in)-262(the)-262(best)-262(sense)-262(of)-262(the)-262(words,)]TJ 0 -13.549 Td [(but)-387(likewise)-387(as)-386(an)-387(insignificant)-387(one:)-523(he)-387(is)-387(wanting)-387(in)-386(breadth)]TJ 0 -13.549 Td [(and)-274(power;)-286(he)-274(had)-274(not)-274(come)-274(through)-274(many)-274(experiences,)-280(and)-273(his)]TJ 0 -13.55 Td [(method)-261(of)-262(working)-261(did)-262(not)-261(allow)-262(him)-261(sufficient)-262(time)-261(to)-261(undergo)]TJ 0 -13.549 Td [(experiences.)-239(Of)-217(course,)-224(in)-217(speaking)-217(of)-217(experiences,)-223(I)-217(do)-217(not)-217(refer)]TJ 0 -13.549 Td [(to)-280(the)-280(ordinary)-281(external)-280(events)-280(of)-280(life,)-288(but)-280(to)-280(those)-280(fatalities)-280(and)]TJ 0 -13.549 Td [(convulsions)-323(which)-323(occur)-322(in)-323(the)-323(course)-322(of)-323(the)-323(most)-323(solitary)-322(and)]TJ 0 -13.549 Td [(quiet)-400(life)-401(which)-400(has)-401(some)-400(leisure)-401(and)-400(glows)-401(with)-400(the)-400(passion)]TJ 0 -13.549 Td [(for)-266(thinking.)-297(Schopenhauer)-266(has)-266(at)-266(all)-266(events)-266(one)-266(advantage)-265(over)]TJ 0 -13.55 Td [(him;)-242(for)-237(he)-238(at)-237(least)-238(was)-238(distinguished)-237(by)-238(a)-237(certain)-238(fierce)-237(ugliness)]TJ 0 -13.549 Td [(of)-264(disposition,)-268(which)-265(showed)-264(itself)-264(in)-265(hatred,)-268(desire,)-268(vanity,)-267(and)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1340 0 obj << +/Type /Page +/Contents 1341 0 R +/Resources 1339 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1326 0 R +>> endobj +1342 0 obj << +/D [1340 0 R /XYZ 107.934 350.772 null] +>> endobj +1339 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1345 0 obj << +/Length 3858 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(296)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(suspicion:)-533(he)-392(was)-391(of)-392(a)-391(rather)-392(more)-391(ferocious)-392(disposition,)-426(and)]TJ 0 -13.549 Td [(had)-272(both)-271(time)-272(and)-272(leisure)-272(to)-271(indulge)-272(this)-272(ferocity.)-315(But)-272(he)-271(lacked)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(development,)]TJ/F20 10.9091 Tf 59.084 0 Td [(\035)]TJ/F16 10.9091 Tf 7.577 0 Td [(which)-251(was)-250(also)-251(wanting)-250(in)-251(his)-251(range)-250(of)-251(thought:)]TJ -71.505 -13.549 Td [(he)-250(had)-250(no)]TJ/F20 10.9091 Tf 45.142 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(history.)]TJ/F20 10.9091 Tf 33.032 0 Td [(\035)]TJ/F16 7.9701 Tf -155.774 -26.764 Td [([340])]TJ/F16 15.7808 Tf 72.756 -43.165 Td [(482.)]TJ/F16 10.9091 Tf 0 -32.468 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(EEKING)-542(ONE)]TJ/F16 10.9091 Tf 50.358 0 Td [(')]TJ/F16 7.9701 Tf 1.963 0 Td [(S)]TJ/F16 10.9091 Tf 8.754 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(OMPANY)]TJ/F16 10.9091 Tf 34.535 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Are)-396(we)-397(then)-396(looking)-396(for)-397(too)-396(much)]TJ -122.588 -13.549 Td [(when)-492(we)-493(seek)-492(the)-492(company)-493(of)-492(men)-492(who)-493(have)-492(grown)-492(mild,)]TJ 0 -13.549 Td [(agreeable)-347(to)-347(the)-348(taste,)-371(and)-347(nutritive,)-372(like)-347(chestnuts)-347(which)-347(have)]TJ 0 -13.55 Td [(been)-263(put)-264(into)-263(the)-263(fire)-264(and)-263(taken)-263(out)-263(just)-264(at)-263(the)-263(right)-264(moment?)-289(Of)]TJ 0 -13.549 Td [(men)-253(who)-253(expect)-252(little)-253(from)-253(life,)-254(and)-252(prefer)-253(to)-253(accept)-253(this)-253(little)-252(as)]TJ 0 -13.549 Td [(a)-257(present)-256(rather)-257(than)-256(as)-257(a)-256(merit)-257(of)-256(their)-257(own,)-258(as)-257(if)-256(it)-257(were)-256(carried)]TJ 0 -13.549 Td [(to)-330(them)-330(by)-330(birds)-330(and)-330(bees?)-491(Of)-330(men)-330(who)-330(are)-330(too)-330(proud)-330(ever)-330(to)]TJ 0 -13.549 Td [(feel)-383(themselves)-383(rewarded,)-416(and)-383(too)-383(serious)-383(in)-383(their)-383(passion)-382(for)]TJ 0 -13.549 Td [(knowledge)-379(and)-378(honesty)-379(to)-378(have)-379(time)-378(for)-379(or)-378(pleasure)-379(in)-378(fame?)]TJ 0 -13.55 Td [(Such)-259(men)-259(we)-259(should)-259(call)-260(philosophers;)-263(but)-259(they)-259(themselves)-259(will)]TJ 0 -13.549 Td [(always)-250(find)-250(some)-250(more)-250(modest)-250(designation.)]TJ/F16 15.7808 Tf 0 -45.543 Td [(483.)]TJ/F16 10.9091 Tf 0 -32.468 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(ATIATED)-342(WITH)]TJ/F16 10.9091 Tf 60.783 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ANKIND)]TJ/F16 10.9091 Tf 31.426 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F31 10.9091 Tf -98.744 -14.191 Td [(A.)]TJ/F16 10.9091 Tf 13.177 0 Td [(Seek)-347(for)-347(knowledge!)-541(Yes!)-541(but)-347(always)-347(as)-347(a)-347(man!)-541(What?)]TJ -25.133 -13.549 Td [(must)-182(I)-183(always)-182(be)-183(a)-182(spectator)-182(of)-183(the)-182(same)-183(comedy,)-196(and)-182(always)-182(play)]TJ 0 -13.549 Td [(a)-335(part)-334(in)-335(the)-334(same)-335(comedy,)-356(without)-334(ever)-335(being)-334(able)-335(to)-334(observe)]TJ 0 -13.549 Td [(things)-210(with)-211(other)-210(eyes)-210(than)-210(those?)-237(and)-210(yet)-211(there)-210(may)-210(be)-210(countless)]TJ 0 -13.549 Td [(types)-310(of)-309(beings)-310(whose)-309(organs)-310(are)-310(better)-309(adapted)-310(for)-309(knowledge)]TJ 0 -13.55 Td [(than)-291(ours!)-374(At)-291(the)-291(end)-291(of)-292(all)-291(their)-291(searching)-291(for)-291(knowledge)-291(what)]TJ 0 -13.549 Td [(will)-278(men)-279(at)-278(length)-278(come)-278(to)-278(know?)-335(Their)-278(organs!)-335(which)-278(perhaps)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1344 0 obj << +/Type /Page +/Contents 1345 0 R +/Resources 1343 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1326 0 R +>> endobj +1346 0 obj << +/D [1344 0 R /XYZ 93.543 450.764 null] +>> endobj +1343 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1349 0 obj << +/Length 4389 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(297)]TJ +0 g 0 G + 0 -30.759 Td [(is)-236(as)-236(much)-237(as)-236(to)-236(say:)-243(the)-236(impossibility)-237(of)-236(knowledge!)-245(misery)-236(and)]TJ 0 -13.549 Td [(disgust!)]TJ/F31 10.9091 Tf 11.956 -13.549 Td [(B.)]TJ/F16 10.9091 Tf 12.138 0 Td [(This)-252(is)-251(a)-252(bad)-252(attack)-251(you)-252(have)]TJ/F20 10.9091 Tf 126.752 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(reason)-252(is)-251(attacking)-252(you!)-255(to-)]TJ -161.755 -13.549 Td [(morrow,)-251(however,)-250(you)-251(will)-250(again)-501(be)-251(in)-250(the)-251(midst)-250(of)-250(knowledge,)]TJ/F16 7.9701 Tf 291.024 0 Td [([341])]TJ/F16 10.9091 Tf -291.023 -13.55 Td [(and)-242(hence)-242(of)-242(irrationality)]TJ/F20 10.9091 Tf 109.712 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-242(is)-242(to)-242(say,)-244(deli)1(ghted)-242(about)-242(all)-242(that)]TJ -120.621 -13.549 Td [(is)-250(human.)-250(Let)-250(us)-250(go)-250(to)-250(the)-250(sea!)]TJ/F16 15.7808 Tf 0 -41.638 Td [(484.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(G)]TJ/F16 7.9701 Tf 7.876 0 Td [(OING)-544(OUR)-545(OWN)]TJ/F16 10.9091 Tf 68.789 0 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(AY)]TJ/F16 10.9091 Tf 11.509 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-398(we)-398(take)-397(the)-398(decisive)-398(step,)-435(and)]TJ -112.108 -13.549 Td [(make)-275(up)-276(our)-275(minds)-275(to)-276(follow)-275(our)-275(own)-276(path,)-281(a)-276(secret)-275(is)-275(suddenly)]TJ 0 -13.549 Td [(revealed)-362(to)-361(us:)-473(it)-362(is)-361(clear)-362(that)-362(all)-361(those)-362(who)-361(had)-362(hitherto)-361(been)]TJ 0 -13.549 Td [(friendly)-311(to)-312(us)-311(and)-312(on)-311(intimate)-312(terms)-311(with)-311(us)-312(judged)-311(themselves)]TJ 0 -13.549 Td [(to)-226(be)-225(superior)-226(to)-226(us,)-230(and)-226(are)-226(offended)-225(now.)-242(The)-226(best)-226(among)-225(them)]TJ 0 -13.55 Td [(are)-394(indulgent,)-430(and)-395(are)-394(content)-394(to)-394(wait)-395(patiently)-394(until)-394(we)-394(once)]TJ 0 -13.549 Td [(more)-391(find)-392(the)]TJ/F20 10.9091 Tf 66.136 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(right)-391(path)]TJ/F20 10.9091 Tf 43.663 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(they)-392(know)-391(it,)-427(apparently.)-674(Others)]TJ -130.396 -13.549 Td [(make)-384(fun)-385(of)-384(us,)-419(and)-384(pretend)-384(that)-385(we)-384(have)-385(been)-384(seized)-385(with)-384(a)]TJ 0 -13.549 Td [(temporary)-340(attack)-341(of)-340(mild)-341(insanity,)-363(or)-340(spitefully)-341(point)-340(out)-340(some)]TJ 0 -13.549 Td [(seducer.)-296(The)-265(more)-265(malicious)-266(say)-265(we)-265(are)-265(vain)-266(fools,)-269(and)-265(do)-265(their)]TJ 0 -13.55 Td [(best)-244(to)-244(blacken)-243(our)-244(motives;)-246(while)-244(the)-244(worst)-243(of)-244(all)-244(see)-244(in)-244(us)-243(their)]TJ 0 -13.549 Td [(greatest)-203(enemy,)-212(some)-202(one)-203(who)-202(is)-203(thirsting)-203(for)-202(revenge)-203(after)-202(many)]TJ 0 -13.549 Td [(years)-295(of)-296(dependence,)]TJ/F20 10.9091 Tf 92.768 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-295(are)-296(afraid)-295(of)-296(us.)-386(What,)-307(then,)-306(are)-296(we)]TJ -103.677 -13.549 Td [(to)-278(do?)-334(My)-278(own)-278(opinion)-278(is)-278(that)-278(we)-278(should)-278(begin)-278(our)-278(sovereignty)]TJ 0 -13.549 Td [(by)-272(promising)-271(to)-272(all)-272(our)-271(acquaintances)-272(in)-271(advance)-272(a)-272(whole)-271(year's)]TJ 0 -13.55 Td [(amnesty)-250(for)-250(sins)-250(of)-250(every)-250(kind.)]TJ/F16 15.7808 Tf 0 -41.637 Td [(485.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(AR)]TJ/F16 10.9091 Tf 11.07 0 Td [(-)]TJ/F16 7.9701 Tf 3.633 0 Td [(OFF)]TJ/F16 10.9091 Tf 17.345 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(ERSPECTIVES)]TJ/F16 10.9091 Tf 51.814 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F31 10.9091 Tf -86.764 -13.549 Td [(A.)]TJ/F16 10.9091 Tf 12.12 0 Td [(But)-250(why)-250(this)-250(solitude?)]TJ/F31 10.9091 Tf -12.12 -13.55 Td [(B.)]TJ/F16 10.9091 Tf 13.91 0 Td [(I)-414(am)-414(not)-414(angry)-414(with)-415(anybody.)-742(But)-414(when)-414(I)-414(am)-414(alone)-414(it)]TJ -25.865 -13.549 Td [(seems)-231(to)-230(me)-231(that)-231(I)-231(can)-230(see)-231(my)-231(friends)-231(in)-230(a)-231(clearer)-231(and)-231(rosier)-230(light)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1348 0 obj << +/Type /Page +/Contents 1349 0 R +/Resources 1347 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1351 0 R +>> endobj +1350 0 obj << +/D [1348 0 R /XYZ 194.956 477.528 null] +>> endobj +1347 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1354 0 obj << +/Length 3844 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(298)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(than)-372(when)-372(I)-743(am)-372(with)-372(them;)-433(and)-371(when)-372(I)-372(loved)-372(and)-372(felt)-371(music)]TJ/F16 7.9701 Tf -72.755 0 Td [([342])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(best)-328(I)-328(lived)-328(far)-328(from)-328(it.)-485(It)-328(would)-328(seem)-328(that)-328(I)-328(must)-328(have)-328(distant)]TJ 0 -13.549 Td [(perspectives)-250(in)-250(order)-250(that)-250(I)-250(may)-250(think)-250(well)-250(of)-250(things.)]TJ/F16 15.7808 Tf 0 -43.487 Td [(486.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(G)]TJ/F16 7.9701 Tf 7.877 0 Td [(OLD)-447(AND)]TJ/F16 10.9091 Tf 40.771 0 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(UNGER)]TJ/F16 10.9091 Tf 27.449 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Here)-327(and)-327(there)-327(we)-326(meet)-327(with)-327(a)-327(man)-327(who)]TJ -97.61 -13.549 Td [(changes)-412(into)-412(gold)-412(everything)-412(that)-412(he)-412(touches.)-736(But)-412(some)-412(fine)]TJ 0 -13.55 Td [(evil)-400(day)-401(he)-400(will)-401(discover)-400(that)-401(he)-400(himself)-401(must)-400(starve)-400(through)]TJ 0 -13.549 Td [(this)-324(gift)-323(of)-324(his.)-470(Everything)-324(around)-323(him)-324(is)-324(brilliant,)-342(superb,)-341(and)]TJ 0 -13.549 Td [(unapproachable)-242(in)-243(its)-242(ideal)-242(beauty,)-244(and)-242(now)-243(he)-242(eagerly)-242(longs)-242(for)]TJ 0 -13.549 Td [(things)-243(which)-242(it)-243(is)-242(impossible)-242(for)-243(him)-242(to)-243(turn)-242(into)-243(gold)]TJ/F20 10.9091 Tf 232.537 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(and)-242(how)]TJ -243.447 -13.549 Td [(intense)-342(is)-341(this)-342(longing!)-525(like)-341(that)-342(of)-341(a)-342(starving)-342(man)-341(for)-342(a)-341(meal!)]TJ 0 -13.55 Td [(Query:)-250(What)-250(will)-250(he)-250(seize?)]TJ/F16 15.7808 Tf 0 -43.486 Td [(487.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(HAME)]TJ/F16 10.9091 Tf 23.464 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Look)-296(at)-296(that)-296(noble)-297(steed)-296(pawing)-296(the)-296(ground,)-308(snorting,)]TJ -43.166 -13.55 Td [(longing)-163(for)-164(a)-163(ride,)-181(and)-163(loving)-164(its)-163(accustomed)-164(rider)]TJ/F20 10.9091 Tf 211.088 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but,)-181(shameful)]TJ -221.997 -13.549 Td [(to)-391(relate,)-426(the)-390(rider)-391(cannot)-391(mount)-390(to-day,)-426(he)-391(is)-391(tired.)]TJ/F20 10.9091 Tf 236.364 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Such)-391(is)]TJ -247.273 -13.549 Td [(the)-325(shame)-324(felt)-325(by)-325(the)-325(weary)-324(thinker)-325(in)-325(the)-324(presence)-325(of)-325(his)-324(own)]TJ 0 -13.549 Td [(philosophy!)]TJ/F16 15.7808 Tf 0 -43.487 Td [(488.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(GAINST)-206(THE)]TJ/F16 10.9091 Tf 47.997 0 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(ASTE)-206(OF)]TJ/F16 10.9091 Tf 33.396 0 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(OVE)]TJ/F16 10.9091 Tf 16.378 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Do)-151(we)-150(not)-151(blush)-151(when)-150(we)-151(surprise)]TJ -136.249 -13.549 Td [(ourselves)-326(in)-326(a)-326(state)-326(of)-326(violent)-326(aversion?)-478(Well,)-345(then,)-345(we)-326(should)]TJ 0 -13.549 Td [(also)-223(blush)-223(when)-223(we)-223(find)-223(ourselves)-223(possessed)-223(of)-223(strong)-222(affections)]TJ 0 -13.55 Td [(on)-306(account)-306(of)-306(the)-306(injustice)-306(contained)-306(in)-306(them.)-418(More:)-724(there)-306(are)]TJ/F16 7.9701 Tf -72.756 0 Td [([343])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(people)-266(who)-267(feel)-266(their)-267(hearts)-266(weighed)-266(down)-267(and)-266(oppressed)-266(when)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1353 0 obj << +/Type /Page +/Contents 1354 0 R +/Resources 1352 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1351 0 R +>> endobj +1355 0 obj << +/D [1353 0 R /XYZ 151.758 518.175 null] +>> endobj +1356 0 obj << +/D [1353 0 R /XYZ 331.758 79.691 null] +>> endobj +1352 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1359 0 obj << +/Length 4401 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(299)]TJ +0 g 0 G + 0 -30.759 Td [(some)-250(one)-251(gives)-250(them)-251(the)-250(benefit)-250(of)-251(his)-250(love)-250(and)-251(sympathy)-250(to)-250(the)]TJ 0 -13.549 Td [(extent)-316(that)-316(he)-316(deprives)-316(others)-316(of)-316(a)-316(share.)-448(The)-316(tone)-316(of)-316(his)-316(voice)]TJ 0 -13.549 Td [(reveals)-349(to)-350(us)-349(the)-349(fact)-350(that)-349(we)-349(have)-350(been)-349(specially)-349(selected)-349(and)]TJ 0 -13.549 Td [(preferred!)-344(but,)-289(alas!)-344(I)-281(am)-281(not)-282(thankful)-281(for)-281(being)-282(thus)-281(selected:)-312(I)]TJ 0 -13.55 Td [(experience)-265(within)-265(myself)-265(a)-265(certain)-265(feeling)-265(of)-265(resentment)-264(against)]TJ 0 -13.549 Td [(him)-238(who)-237(wishes)-238(to)-237(distinguish)-238(me)-237(in)-237(this)-238(way)]TJ/F20 10.9091 Tf 198.316 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(he)-238(shal)1(l)-238(not)-237(love)]TJ -209.225 -13.549 Td [(me)-190(at)-190(the)-189(expense)-190(of)-190(others!)-230(I)-190(shall)-189(always)-190(try)-190(to)-190(look)-190(after)-189(myself)]TJ 0 -13.549 Td [(and)-212(to)-212(endure)-212(myself,)-220(and)-212(my)-212(heart)-212(is)-212(often)-211(filled)-212(to)-212(overflowing,)]TJ 0 -13.549 Td [(and)-260(with)-261(some)-260(reason.)-281(To)-260(such)-260(a)-260(man)-260(nothing)-261(ought)-260(to)-260(be)-260(given)]TJ 0 -13.55 Td [(of)-250(which)-250(others)-250(stand)-250(so)-250(greatly)-250(in)-250(need.)]TJ/F16 15.7808 Tf 0 -45.025 Td [(489.)]TJ/F16 10.9091 Tf 0 -31.95 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(RIENDS)-352(IN)]TJ/F16 10.9091 Tf 42.803 0 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(EED)]TJ/F16 10.9091 Tf 15.494 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-257(may)-258(occasionally)-257(remark)-257(that)-258(one)-257(of)-257(our)]TJ -85.876 -13.549 Td [(friends)-204(sympathises)-204(with)-204(another)-204(more)-204(than)-204(with)-204(us.)-234(His)-204(delicacy)]TJ 0 -13.549 Td [(is)-344(troubled)-344(thereby,)-368(and)-344(his)-344(selfishness)-345(is)-344(not)-344(equal)-344(to)-344(the)-344(task)]TJ 0 -13.55 Td [(of)-373(breaking)-374(down)-373(his)-374(feelings)-373(of)-373(affection:)-497(in)-373(such)-374(a)-373(case)-373(we)]TJ 0 -13.549 Td [(should)-202(facilitate)-203(the)-202(separation)-203(for)-202(him,)-212(and)-202(estrange)-203(him)-202(in)-202(some)]TJ 0 -13.549 Td [(way)-392(in)-393(order)-392(to)-392(widen)-392(the)-392(distance)-393(between)-392(us.)]TJ/F20 10.9091 Tf 216.916 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(This)-392(is)-392(also)]TJ -227.825 -13.549 Td [(necessary)-299(when)-298(we)-299(fall)-298(into)-299(a)-298(habit)-298(of)-299(thinking)-298(which)-299(might)-298(be)]TJ 0 -13.549 Td [(detrimental)-382(to)-381(him:)-514(our)-381(affection)-382(for)-382(him)-381(should)-382(induce)-382(us)-381(to)]TJ 0 -13.55 Td [(ease)-334(his)-334(conscience)-334(in)-334(separating)-334(himself)-334(from)-334(us)-334(by)-334(means)-334(of)]TJ 0 -13.549 Td [(some)-250(injustice)-250(which)-250(we)-250(voluntarily)-250(take)-250(upon)-250(ourselves.)]TJ/F16 15.7808 Tf 0 -45.025 Td [(490.)]TJ/F16 10.9091 Tf 0 -31.95 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HOSE)-402(PETTY)]TJ/F16 10.9091 Tf 52.007 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(RUTHS)]TJ/F16 10.9091 Tf 26.126 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(You)-293(know)-294(all)-293(that,)-305(but)-293(you)-294(have)-293(never)]TJ -109.945 -13.549 Td [(lived)-406(through)-405(it)]TJ/F20 10.9091 Tf 70.67 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(so)-406(I)-405(will)-405(not)-812(accept)-405(your)-406(evidence.)-716(Those)]TJ/F16 7.9701 Tf 209.444 0 Td [([344])]TJ/F20 10.9091 Tf -291.023 -13.549 Td [(\030)]TJ/F16 10.9091 Tf 3.632 0 Td [(petty)-285(truths)]TJ/F20 10.9091 Tf 49.774 0 Td [(\031\024)]TJ/F16 10.9091 Tf 14.542 0 Td [(you)-285(deem)-284(them)-285(petty)-284(because)-285(you)-285(have)-284(not)-285(paid)]TJ -67.948 -13.55 Td [(for)-359(them)-358(with)-359(your)-359(blood!)]TJ/F20 10.9091 Tf 118.066 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(But)-359(are)-358(they)-359(really)-359(great,)-386(simply)]TJ -133.819 -13.549 Td [(because)-294(they)-294(have)-294(been)-295(bought)-294(at)-294(so)-294(high)-294(a)-295(price?)-382(and)-294(blood)-294(is)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1358 0 obj << +/Type /Page +/Contents 1359 0 R +/Resources 1357 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1351 0 R +>> endobj +1360 0 obj << +/D [1358 0 R /XYZ 190.293 106.79 null] +>> endobj +1357 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1363 0 obj << +/Length 4229 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(300)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(always)-283(too)-283(high)-283(a)-283(price!)]TJ/F20 10.9091 Tf 106.26 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(Do)-283(you)-283(really)-283(think)-282(so?)-349(How)-283(stingy)]TJ -122.013 -13.549 Td [(you)-250(are)-250(with)-250(your)-250(blood!)]TJ/F20 10.9091 Tf 108.469 0 Td [(\035)]TJ/F16 15.7808 Tf -108.469 -44.577 Td [(491.)]TJ/F16 10.9091 Tf 0 -31.501 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(OLITUDE)]TJ/F16 10.9091 Tf 34.526 0 Td [(,)]TJ/F16 7.9701 Tf 5.455 0 Td [(THEREFORE)]TJ/F16 10.9091 Tf 46.051 0 Td [(!)]TJ/F20 10.9091 Tf 3.633 0 Td [(\024)]TJ/F31 10.9091 Tf -83.775 -13.998 Td [(A.)]TJ/F16 10.9091 Tf 12.119 0 Td [(So)-250(you)-250(wish)-250(to)-250(go)-250(back)-250(to)-250(your)-250(desert?)]TJ/F31 10.9091 Tf -12.119 -13.998 Td [(B.)]TJ/F16 10.9091 Tf 13.572 0 Td [(I)-383(am)-383(not)-383(a)-384(quick)-383(thinker;)-449(I)-384(must)-383(wait)-383(for)-383(myself)-383(a)-383(long)]TJ -25.528 -13.549 Td [(time)]TJ/F20 10.9091 Tf 19.397 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(it)-479(is)-478(always)-479(later)-478(and)-479(later)-478(before)-479(the)-478(water)-479(from)-478(the)]TJ -30.306 -13.549 Td [(fountain)-416(of)-416(my)-416(own)-416(ego)-416(spurts)-416(forth,)-458(and)-416(I)-415(have)-416(often)-416(to)-416(go)]TJ 0 -13.549 Td [(thirsty)-344(longer)-345(than)-344(suits)-344(my)-345(patience.)-533(That)-344(is)-345(why)-344(I)-344(retire)-344(into)]TJ 0 -13.55 Td [(solitude)-283(in)-283(order)-282(that)-283(I)-283(may)-283(not)-283(have)-282(to)-283(drink)-283(from)-283(the)-282(common)]TJ 0 -13.549 Td [(cisterns.)-638(When)-379(I)-379(live)-379(in)-379(the)-379(midst)-380(of)-379(the)-379(multitude)-379(my)-379(life)-379(is)]TJ 0 -13.549 Td [(like)-274(theirs,)-281(and)-275(I)-274(do)-274(not)-275(think)-274(like)-275(myself;)-287(but)-274(after)-275(some)-274(time)-274(it)]TJ 0 -13.549 Td [(always)-218(seems)-218(to)-218(me)-218(as)-218(if)-218(the)-218(multitude)-218(wished)-218(to)-218(banish)-218(me)-217(from)]TJ 0 -13.549 Td [(myself)-248(and)-249(to)-248(rob)-248(me)-249(of)-248(my)-248(soul.)-250(Then)-248(I)-248(get)-249(angry)-248(with)-248(all)-248(these)]TJ 0 -13.55 Td [(people,)-237(and)-234(afraid)-233(of)-234(them;)-239(and)-234(I)-234(must)-234(have)-233(the)-234(desert)-234(to)-233(become)]TJ 0 -13.549 Td [(well)-250(disposed)-250(again.)]TJ/F16 15.7808 Tf 0 -44.576 Td [(492.)]TJ/F16 10.9091 Tf 0 -31.502 Td [(U)]TJ/F16 7.9701 Tf 7.877 0 Td [(NDER)-342(THE)]TJ/F16 10.9091 Tf 42.643 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(OUTH)]TJ/F16 10.9091 Tf 24.86 0 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(IND)]TJ/F16 10.9091 Tf 14.163 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F31 10.9091 Tf -96.678 -13.998 Td [(A.)]TJ/F16 10.9091 Tf 12.822 0 Td [(I)-314(can)-315(no)-314(longer)-314(understand)-315(myself!)-443(It)-314(was)-315(only)-314(yesterday)]TJ -24.778 -13.549 Td [(that)-210(I)-211(felt)-210(myself)-211(so)-210(tempestuous)-211(and)-210(ardent,)-219(and)-210(at)-211(the)-210(same)-210(time)]TJ 0 -13.549 Td [(so)-312(warm)-313(and)-312(sunny)-313(and)-312(exceptionally)-313(bright!)-437(but)-312(to-day!)-437(Now)]TJ 0 -13.549 Td [(everything)-248(is)-247(calm,)-249(wide,)-248(oppressive,)-248(and)-248(dark)-247(like)-248(the)-248(lagoon)-247(at)]TJ 0 -13.549 Td [(Venice.)-478(I)-325(wish)-326(for)-326(nothing,)-345(and)-651(draw)-326(a)-326(deep)-326(breath,)-345(and)-326(yet)-325(I)]TJ/F16 7.9701 Tf -72.755 0 Td [([345])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(feel)-235(inwardly)-235(indignant)-236(at)-235(this)]TJ/F20 10.9091 Tf 132.816 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(wish)-235(for)-235(nothing)]TJ/F20 10.9091 Tf 71.796 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(so)-235(the)-235(waves)]TJ -225.209 -13.549 Td [(rise)-250(and)-250(fall)-250(in)-250(the)-250(ocean)-250(of)-250(my)-250(melancholy.)]TJ/F31 10.9091 Tf 11.956 -13.998 Td [(B.)]TJ/F16 10.9091 Tf 11.715 0 Td [(You)-213(describe)-213(a)-213(petty,)-220(agreeable)-213(illness.)-238(The)-213(next)-213(wind)-213(from)]TJ -23.671 -13.549 Td [(the)-250(north-east)-250(will)-250(blow)-250(it)-250(away.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1362 0 obj << +/Type /Page +/Contents 1363 0 R +/Resources 1361 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1351 0 R +>> endobj +1364 0 obj << +/D [1362 0 R /XYZ 239.131 120.787 null] +>> endobj +1361 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1367 0 obj << +/Length 4130 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(301)]TJ +0 g 0 G +/F31 10.9091 Tf 11.956 -30.759 Td [(A.)]TJ/F16 10.9091 Tf 12.12 0 Td [(Why)-250(so?)]TJ/F16 15.7808 Tf -24.076 -43.415 Td [(493.)]TJ/F16 10.9091 Tf 0 -30.34 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(N)]TJ/F16 10.9091 Tf 8.482 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(NE)]TJ/F16 10.9091 Tf 10.624 0 Td [(')]TJ/F16 7.9701 Tf 1.964 0 Td [(S)-342(OWN)]TJ/F16 10.9091 Tf 28.918 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(REE)]TJ/F16 10.9091 Tf 15.055 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F31 10.9091 Tf -78.233 -13.765 Td [(A.)]TJ/F16 10.9091 Tf 13.975 0 Td [(No)-420(thinker's)-420(thoughts)-420(give)-420(me)-420(so)-420(much)-420(pleasure)-420(as)-420(my)]TJ -25.93 -13.549 Td [(own:)-264(this,)-258(of)-257(course,)-258(proves)-257(nothing)-257(in)-257(favour)-257(of)-256(their)-257(value;)-260(but)]TJ 0 -13.549 Td [(I)-236(should)-237(be)-237(foolish)-236(to)-237(neglect)-236(fruits)-237(which)-236(are)-237(tasteful)-236(to)-237(me)-236(only)]TJ 0 -13.55 Td [(because)-279(they)-278(happen)-279(to)-278(grow)-279(on)-278(my)-279(own)-279(tree!)]TJ/F20 10.9091 Tf 203.658 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-279(I)-278(was)-279(once)]TJ -214.567 -13.549 Td [(such)-250(a)-250(fool.)]TJ/F31 10.9091 Tf 11.955 -13.765 Td [(B.)]TJ/F16 10.9091 Tf 13.528 0 Td [(Others)-379(have)-379(the)-379(contrary)-379(feeling:)-508(which)-379(likewise)-379(proves)]TJ -25.483 -13.55 Td [(nothing)-354(in)-354(favour)-354(of)-354(their)-354(thoughts,)-380(nor)-354(yet)-354(is)-354(it)-354(any)-354(argument)]TJ 0 -13.549 Td [(against)-250(their)-250(value.)]TJ/F16 15.7808 Tf 0 -43.415 Td [(494.)]TJ/F16 10.9091 Tf 0 -30.34 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(HE)]TJ/F16 10.9091 Tf 13.792 0 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(AST)]TJ/F16 10.9091 Tf 18.223 0 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(RGUMENT)-397(OF)-398(THE)]TJ/F16 10.9091 Tf 74.588 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(RAVE)]TJ/F16 10.9091 Tf 24.863 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(AN)]TJ/F16 10.9091 Tf 11.509 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-290(are)-291(snakes)-290(in)]TJ -194.793 -13.549 Td [(this)-263(little)-262(clump)-263(of)-263(trees.)]TJ/F20 10.9091 Tf 106.916 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Very)-263(well,)-265(I)-263(will)-263(rush)-262(into)-263(the)-263(thicket)]TJ -117.825 -13.549 Td [(and)-243(kill)-243(them.)]TJ/F20 10.9091 Tf 60.157 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(But)-243(by)-243(doing)-244(that)-243(you)-243(will)-243(run)-243(the)-244(risk)-243(of)-243(falling)]TJ -71.066 -13.549 Td [(a)-250(victim)-250(to)-250(them,)-250(and)-250(not)-250(they)-250(to)-250(you.)]TJ/F20 10.9091 Tf 163.636 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(But)-250(what)-250(do)-250(I)-250(matter?)]TJ/F16 15.7808 Tf -174.545 -43.415 Td [(495.)]TJ/F16 10.9091 Tf 0 -30.34 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(UR)]TJ/F16 10.9091 Tf 16.782 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(EACHERS)]TJ/F16 10.9091 Tf 36.312 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(During)-524(our)-524(period)-523(of)-524(youth)-524(we)-524(select)-524(our)]TJ -81.271 -13.549 Td [(teachers)-286(and)-286(guides)-286(from)-286(our)-286(own)-286(times,)-295(and)-286(from)-285(those)-286(circles)]TJ 0 -13.549 Td [(which)-587(we)-586(happen)-587(to)-587(meet)-586(with:)-923(we)-587(have)-587(the)-586(thoughtless)]TJ 0 -13.549 Td [(conviction)-457(that)-458(the)-457(present)-458(age)-457(must)-458(have)-457(teachers)-458(who)-457(will)]TJ 0 -13.55 Td [(suit)-552(us)-275(better)-276(than)-276(any)-276(others,)-282(and)-276(that)-275(we)-276(are)-276(sure)-276(to)-276(find)-275(them)]TJ/F16 7.9701 Tf 291.023 0 Td [([346])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(without)-232(having)-233(to)-233(look)-232(very)-233(far.)-244(Later)-232(on)-233(we)-232(find)-233(that)-232(we)-233(have)-232(to)]TJ 0 -13.549 Td [(pay)-243(a)-242(heavy)-243(penalty)-243(for)-243(this)-242(childishness:)-247(we)-242(have)-243(to)-243(expiate)-242(our)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1366 0 obj << +/Type /Page +/Contents 1367 0 R +/Resources 1365 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1351 0 R +>> endobj +1368 0 obj << +/D [1366 0 R /XYZ 65.544 93.24 null] +>> endobj +1365 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1371 0 obj << +/Length 5111 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(302)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(teachers)-275(in)-276(ourselves,)-281(and)-276(then)-275(perhaps)-276(we)-275(begin)-275(to)-276(look)-275(for)-275(the)]TJ 0 -13.549 Td [(proper)-344(guides.)-532(We)-344(look)-344(for)-344(them)-344(throughout)-344(the)-344(whole)-343(world,)]TJ 0 -13.549 Td [(including)-245(even)-245(present)-245(and)-245(past)-245(ages)]TJ/F20 10.9091 Tf 159.395 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-245(perhaps)-245(it)-245(may)-245(be)-245(too)]TJ -170.304 -13.549 Td [(late,)-288(and)-280(at)-280(the)-280(worst)-280(we)-281(discover)-280(that)-280(they)-280(lived)-280(when)-280(we)-280(were)]TJ 0 -13.55 Td [(young)]TJ/F20 10.9091 Tf 27.273 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-250(that)-250(at)-250(that)-250(time)-250(we)-250(lost)-250(our)-250(opportunity.)]TJ/F16 15.7808 Tf -38.182 -42.817 Td [(496.)]TJ/F16 10.9091 Tf 0 -29.741 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.477 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(VIL)]TJ/F16 10.9091 Tf 16.132 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(RINCIPLE)]TJ/F16 10.9091 Tf 35.865 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Plato)-262(has)-261(marvellously)-262(described)-261(how)-262(the)]TJ -98.507 -13.55 Td [(philosophic)-286(thinker)-285(must)-286(necessarily)-286(be)-285(regarded)-286(as)-286(the)-285(essence)]TJ 0 -13.549 Td [(of)-382(depravity)-383(in)-382(the)-383(midst)-382(of)-382(every)-383(existing)-382(society:)-515(for)-382(as)-382(the)]TJ 0 -13.549 Td [(critic)-274(of)-273(all)-274(its)-273(morals)-274(he)-273(is)-274(naturally)-273(the)-274(antagonist)-273(of)-274(the)-273(moral)]TJ 0 -13.549 Td [(man,)-297(and,)-297(unless)-288(he)-288(succeeds)-287(in)-288(becoming)-287(the)-288(legislator)-288(of)-287(new)]TJ 0 -13.549 Td [(morals,)-243(he)-242(lives)-242(long)-242(in)-241(the)-242(memory)-242(of)-242(men)-241(as)-242(an)-242(instance)-242(of)-241(the)]TJ/F20 10.9091 Tf 0 -13.55 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(evil)-266(principle.)]TJ/F20 10.9091 Tf 60.771 0 Td [(\035)]TJ/F16 10.9091 Tf 7.742 0 Td [(From)-266(this)-265(we)-266(may)-266(judge)-265(to)-266(how)-266(great)-265(an)-266(extent)]TJ -73.357 -13.549 Td [(the)-183(city)-182(of)-183(Athens,)-196(although)-182(fairly)-182(liberal)-183(and)-182(fond)-183(of)-182(innovations,)]TJ 0 -13.549 Td [(abused)-271(the)-270(reputation)-271(of)-271(Plato)-270(during)-271(his)-271(lifetime.)-312(What)-270(wonder)]TJ 0 -13.549 Td [(then)-233(that)-234(he)]TJ/F20 10.9091 Tf 50.539 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(who,)-237(as)-233(he)-233(has)-234(himself)-233(recorded,)-237(had)-233(the)]TJ/F20 10.9091 Tf 178.578 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(political)]TJ -244.87 -13.549 Td [(instinct)]TJ/F20 10.9091 Tf 32.128 0 Td [(\035)]TJ/F16 10.9091 Tf 8.977 0 Td [(in)-379(his)-379(body)]TJ/F20 10.9091 Tf 51.304 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(made)-379(three)-379(different)-379(attempts)-379(in)-379(Sicily,)]TJ -103.318 -13.55 Td [(where)-273(at)-272(that)-273(time)-273(a)-273(united)-272(Mediterranean)-273(Greek)-273(State)-272(appeared)]TJ 0 -13.549 Td [(to)-250(be)-250(in)-250(process)-250(of)-250(formation?)]TJ 11.956 -13.646 Td [(It)-268(was)-269(in)-268(this)-269(State,)-273(and)-268(with)-268(its)-269(assistance,)-273(that)-268(Plato)-268(thought)]TJ -11.956 -13.549 Td [(he)-319(could)-319(do)-319(for)-318(the)-319(Greeks)-319(what)-319(Mohammed)-319(did)-319(for)-319(the)-318(Arabs)]TJ 0 -13.549 Td [(several)-369(centuries)-369(later:)-489(viz.)-608(establishing)-369(both)-369(minor)-369(and)-369(more)]TJ 0 -13.549 Td [(important)-753(customs,)-409(and)-376(especially)-377(regulating)-377(the)-376(daily)-377(life)-376(of)]TJ/F16 7.9701 Tf -72.756 0 Td [([347])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(every)-407(man.)-722(His)-408(ideas)-407(were)-407(quite)-408(practicable)-407(just)-407(as)-407(certainly)]TJ 0 -13.549 Td [(as)-347(those)-348(of)-347(Mohammed)-348(were)-347(practicable;)-396(for)-348(even)-347(much)-347(more)]TJ 0 -13.549 Td [(incredible)-316(ideas,)-332(those)-316(of)-316(Christianity,)-333(proved)-316(themselves)-316(to)-315(be)]TJ 0 -13.549 Td [(practicable!)-227(a)-180(few)-179(hazards)-180(less)-180(and)-180(a)-180(few)-180(hazards)-180(more)]TJ/F20 10.9091 Tf 233.221 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-180(then)]TJ -244.13 -13.549 Td [(the)-369(world)-368(would)-369(have)-368(witnessed)-369(the)-368(Platonisation)-369(of)-368(Southern)]TJ 0 -13.549 Td [(Europe;)-229(and,)-225(if)-219(we)-218(suppose)-219(that)-218(this)-219(state)-219(of)-218(things)-219(had)-218(continued)]TJ 0 -13.55 Td [(to)-485(our)-484(own)-485(days,)-543(we)-485(should)-485(probably)-484(be)-485(worshipping)-484(Plato)]TJ 0 -13.549 Td [(now)-494(as)-494(the)]TJ/F20 10.9091 Tf 57.369 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(good)-494(principle.)]TJ/F20 10.9091 Tf 68.715 0 Td [(\035)]TJ/F16 10.9091 Tf 10.232 0 Td [(But)-494(he)-494(was)-494(unsuccessful,)-555(and)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1370 0 obj << +/Type /Page +/Contents 1371 0 R +/Resources 1369 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1351 0 R +>> endobj +1372 0 obj << +/D [1370 0 R /XYZ 140.078 174.536 null] +>> endobj +1369 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1375 0 obj << +/Length 4107 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(303)]TJ +0 g 0 G + 0 -30.759 Td [(so)-479(his)-478(traditional)-479(character)-479(remains)-478(that)-479(of)-479(a)-478(dreamer)-479(and)-478(a)]TJ 0 -13.549 Td [(Utopian)]TJ/F20 10.9091 Tf 35.15 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(stronger)-271(epithets)-271(than)-270(these)-271(passed)-271(away)-271(with)-270(ancient)]TJ -46.059 -13.549 Td [(Athens.)]TJ/F16 15.7808 Tf 0 -50.607 Td [(497.)]TJ/F16 10.9091 Tf 0 -37.533 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 15.829 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(URIFYING)]TJ/F16 10.9091 Tf 43.278 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(YE)]TJ/F16 10.9091 Tf 10.624 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-477(have)-478(the)-477(best)-478(reason)-477(for)-477(speaking)]TJ -102.765 -13.549 Td [(of)]TJ/F20 10.9091 Tf 17.609 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(genius)]TJ/F20 10.9091 Tf 28.484 0 Td [(\035)]TJ/F16 10.9091 Tf 13.365 0 Td [(in)-781(men)]TJ/F20 10.9091 Tf 35.794 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(for)-781(example,)-914(Plato,)-914(Spinoza,)-914(and)]TJ -111.005 -13.549 Td [(Goethe)]TJ/F20 10.9091 Tf 31.506 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(whose)-352(minds)-353(appear)-352(to)-353(be)-352(but)-352(loosely)-353(linked)-352(to)-352(their)]TJ -42.415 -13.549 Td [(character)-466(and)-465(temperament,)-520(like)-466(winged)-465(beings)-466(which)-465(easily)]TJ 0 -13.55 Td [(separate)-221(themselves)-220(from)-220(them,)-227(and)-220(then)-221(rise)-220(far)-221(above)-220(them.)-240(On)]TJ 0 -13.549 Td [(the)-232(other)-232(hand,)-235(those)-232(who)-232(never)-232(succeeded)-232(in)-232(cutting)-231(themselves)]TJ 0 -13.549 Td [(loose)-315(from)-314(their)-315(temperament,)-331(and)-315(who)-314(knew)-315(how)-314(to)-315(give)-315(to)-314(it)]TJ 0 -13.549 Td [(the)-265(most)-265(intellectual,)-269(lofty,)-269(and)-265(at)-265(times)-265(even)-265(cosmic)-265(expression)]TJ 0 -13.549 Td [(\050Schopenhauer,)-508(for)-457(instance\051)-456(have)-457(always)-457(been)-456(very)-457(fond)-456(of)]TJ 0 -13.55 Td [(speaking)-250(about)-250(their)-250(genius.)]TJ 11.956 -15.204 Td [(These)-465(geniuses)-464(could)-465(not)-464(rise)-465(above)-465(themselves,)-518(but)-464(they)]TJ -11.956 -13.549 Td [(believed)-251(that,)-250(fly)-251(where)-251(they)-250(would,)-251(they)-251(would)-250(always)-251(find)-250(and)]TJ 0 -13.549 Td [(recover)-407(themselves)]TJ/F20 10.9091 Tf 85.628 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(this)-407(is)-407(their)]TJ/F20 10.9091 Tf 56.362 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(greatness,)]TJ/F20 10.9091 Tf 43.319 0 Td [(\035)]TJ/F16 10.9091 Tf 9.286 0 Td [(and)-407(this)-407(can)-408(be)]TJ -210.348 -13.549 Td [(greatness!)]TJ/F20 10.9091 Tf 44.226 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-423(others)-212(who)-212(are)-212(entitled)-211(to)-212(this)-212(name)-212(possess)-211(the)]TJ/F16 7.9701 Tf 235.889 0 Td [([348])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(pure)-283(and)-284(purifying)-283(eye)-284(which)-283(does)-283(not)-284(seem)-283(to)-284(have)-283(sprung)-283(out)]TJ 0 -13.549 Td [(of)-366(their)-365(temperament)-366(and)-365(character,)-395(but)-365(separately)-366(from)-365(them,)]TJ 0 -13.55 Td [(and)-334(generally)-335(in)-334(contradiction)-335(to)-334(them,)-356(and)-334(looks)-335(out)-334(upon)-334(the)]TJ 0 -13.549 Td [(world)-261(as)-262(on)-261(a)-262(God)-261(whom)-262(it)-261(loves.)-284(But)-262(even)-261(people)-262(like)-261(these)-261(do)]TJ 0 -13.549 Td [(not)-251(come)-250(into)-251(possession)-250(of)-251(such)-250(an)-250(eye)-251(all)-250(at)-251(once:)-251(they)-250(require)]TJ 0 -13.549 Td [(practice)-300(and)-300(a)-300(preliminary)-300(school)-300(of)-300(sight,)-312(and)-300(he)-300(who)-300(is)-300(really)]TJ 0 -13.549 Td [(fortunate)-315(will)-316(at)-315(the)-315(right)-315(moment)-316(also)-315(fall)-315(in)-316(with)-315(a)-315(teacher)-315(of)]TJ 0 -13.55 Td [(pure)-250(sight.)]TJ/F16 15.7808 Tf 0 -50.607 Td [(498.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1374 0 obj << +/Type /Page +/Contents 1375 0 R +/Resources 1373 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1377 0 R +>> endobj +1376 0 obj << +/D [1374 0 R /XYZ 121.18 225.143 null] +>> endobj +1373 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1380 0 obj << +/Length 4220 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(304)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(EVER)]TJ/F16 10.9091 Tf 23.479 0 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(EMAND)]TJ/F16 10.9091 Tf 29.218 0 Td [(!)]TJ/F20 10.9091 Tf 3.633 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(You)-245(do)-244(not)-245(know)-245(him!)-248(it)-245(is)-245(true)-244(that)-245(he)-245(easily)]TJ -82.993 -13.549 Td [(and)-302(readily)-303(submits)-302(both)-302(to)-303(men)-302(and)-303(things,)-315(and)-302(that)-303(he)-302(is)-302(kind)]TJ 0 -13.549 Td [(to)-287(both)]TJ/F20 10.9091 Tf 31.01 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(his)-287(only)-286(wish)-287(is)-286(to)-287(be)-286(left)-287(in)-287(peace)]TJ/F20 10.9091 Tf 151.664 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(but)-287(only)-286(in)-287(so)-286(far)]TJ -204.493 -13.549 Td [(as)-292(men)-292(and)-292(things)-292(do)-292(not)]TJ/F31 10.9091 Tf 114.259 0 Td [(demand)]TJ/F16 10.9091 Tf 38.018 0 Td [(his)-292(submission.)-376(Any)-292(demand)]TJ -152.277 -13.55 Td [(makes)-250(him)-250(proud,)-250(bashful,)-250(and)-250(warlike.)]TJ/F16 15.7808 Tf 0 -45.676 Td [(499.)]TJ/F16 10.9091 Tf 0 -32.602 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 17.256 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(VIL)]TJ/F16 10.9091 Tf 19.91 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(NE)]TJ/F16 10.9091 Tf 10.625 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(Only)-608(the)-609(solitary)-608(are)-608(evil!)]TJ/F20 10.9091 Tf 127.737 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(thus)-608(spake)]TJ -230.969 -13.549 Td [(Diderot,)-583(and)-516(Rousseau)-516(at)-517(once)-516(felt)-516(deeply)-517(offended.)-1048(Thus)]TJ 0 -13.549 Td [(he)-377(proved)-377(that)-377(Diderot)-378(was)-377(right.)-631(Indeed,)-409(in)-377(society,)-409(or)-377(amid)]TJ 0 -13.549 Td [(social)-346(life,)-369(every)-346(evil)-346(instinct)-345(is)-346(compelled)-346(to)-345(restrain)-346(itself,)-369(to)]TJ 0 -13.55 Td [(assume)-443(so)-443(many)-443(masks,)-491(and)-443(to)-443(press)-443(itself)-443(so)-443(often)-443(into)-442(the)]TJ 0 -13.549 Td [(Procrustean)-264(bed)-264(of)-265(virtue,)-267(that)-265(we)-264(are)-264(quite)-264(justified)-264(in)-264(speaking)]TJ 0 -13.549 Td [(of)-430(the)-431(martyrdom)-430(of)-431(the)-430(evil)-431(man.)-791(In)-430(solitude,)-476(however,)-475(all)]TJ 0 -13.549 Td [(this)-285(disappears.)-355(The)-285(evil)-285(man)-285(is)-285(still)-285(more)-285(evil)-285(in)-284(solitude)]TJ/F20 10.9091 Tf 253.968 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)]TJ -264.877 -13.549 Td [(consequently)-304(for)-303(him)-303(whose)-304(eye)-303(sees)-304(only)-303(a)-304(drama)-303(everywhere)]TJ 0 -13.55 Td [(he)-250(is)-250(also)-250(more)-250(beautiful.)]TJ/F16 7.9701 Tf -72.756 -24.591 Td [([349])]TJ/F16 15.7808 Tf 72.756 -45.578 Td [(500.)]TJ/F16 10.9091 Tf 0 -32.602 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(GAINST)-492(THE)]TJ/F16 10.9091 Tf 52.554 0 Td [(G)]TJ/F16 7.9701 Tf 7.877 0 Td [(RAIN)]TJ/F16 10.9091 Tf 19.479 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(A)-359(thinker)-360(may)-360(for)-359(years)-360(at)-359(a)-360(time)-359(force)]TJ -101.423 -13.549 Td [(himself)-445(to)-445(think)-446(against)-445(the)-445(grain:)-641(that)-445(is,)-494(not)-445(to)-445(pursue)-445(the)]TJ 0 -13.549 Td [(thoughts)-404(that)-404(spring)-404(up)-404(within)-404(him,)-442(but,)-443(instead,)-442(those)-404(which)]TJ 0 -13.549 Td [(he)-414(is)-413(compelled)-414(to)-413(follow)-414(by)-413(the)-414(exigencies)-413(of)-414(his)-413(office,)-454(an)]TJ 0 -13.549 Td [(established)-259(division)-258(of)-259(time,)-261(or)-258(any)-259(arbitrary)-259(duty)-258(which)-259(he)-258(may)]TJ 0 -13.55 Td [(find)-195(it)-194(necessary)-195(to)-194(fulfil.)-232(In)-194(the)-195(long)-194(run,)-206(however,)-206(he)-194(will)-195(fall)-194(ill;)]TJ 0 -13.549 Td [(for)-251(this)-250(apparently)-251(moral)-251(self-command)-250(will)-251(destroy)-251(his)-250(nervous)]TJ 0 -13.549 Td [(system)-250(as)-250(thoroughly)-250(and)-250(completely)-250(as)-250(regular)-250(debauchery.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1379 0 obj << +/Type /Page +/Contents 1380 0 R +/Resources 1378 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1377 0 R +>> endobj +1381 0 obj << +/D [1379 0 R /XYZ 93.543 239.166 null] +>> endobj +1378 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1384 0 obj << +/Length 4804 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(305)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(501.)]TJ/F16 10.9091 Tf 0 -28.893 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(ORTAL)]TJ/F16 10.9091 Tf 31.155 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(OULS)]TJ/F16 10.9091 Tf 20.81 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(Where)-421(knowledge)-421(is)-421(concerned)-421(perhaps)-421(the)]TJ -81.366 -13.549 Td [(most)-190(useful)-189(conquest)-190(that)-189(has)-190(ever)-189(been)-190(made)-189(is)-190(the)-189(abandonment)]TJ 0 -13.549 Td [(of)-154(the)-153(belief)-154(in)-154(the)-153(immortality)-154(of)-154(the)-153(soul.)-218(Humanity)-154(is)-153(henceforth)]TJ 0 -13.549 Td [(at)-304(liberty)-304(to)-304(wait:)-358(men)-304(need)-304(no)-304(longer)-304(be)-304(in)-304(a)-304(hurry)-304(to)-303(swallow)]TJ 0 -13.55 Td [(badly-tested)-417(ideas)-417(as)-417(they)-417(had)-417(to)-417(do)-417(in)-417(former)-417(times.)-751(For)-417(in)]TJ 0 -13.549 Td [(those)-272(times)-272(the)-272(salvation)-272(of)-272(this)-272(poor)]TJ/F20 10.9091 Tf 165.015 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(immortal)-272(soul)]TJ/F20 10.9091 Tf 61.157 0 Td [(\035)]TJ/F16 10.9091 Tf 7.812 0 Td [(depended)]TJ -238.827 -13.549 Td [(upon)-233(the)-233(extent)-233(of)-233(the)-233(knowledge)-233(which)-233(could)-233(be)-233(acquired)-233(in)-232(the)]TJ 0 -13.549 Td [(course)-377(of)-377(a)-377(short)-377(existence:)-504(decisions)-377(had)-377(to)-377(be)-377(reached)-377(from)]TJ 0 -13.549 Td [(one)-335(day)-335(to)-335(another,)-356(and)]TJ/F20 10.9091 Tf 109.689 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(knowledge)]TJ/F20 10.9091 Tf 47.869 0 Td [(\035)]TJ/F16 10.9091 Tf 8.497 0 Td [(was)-335(a)-335(matter)-335(of)-335(dreadful)]TJ -170.899 -13.55 Td [(importance!)]TJ 11.956 -13.549 Td [(Now)-267(we)-266(have)-267(acquired)-266(good)-267(courage)-266(for)-267(errors,)-270(experiments,)]TJ -11.956 -13.549 Td [(and)-323(the)-323(provisional)-323(acceptance)-322(of)-323(ideas)]TJ/F20 10.9091 Tf 175.137 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(all)-323(this)-323(is)-323(not)-322(so)-323(very)]TJ -186.046 -13.549 Td [(important!)]TJ/F20 10.9091 Tf 46.058 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(and)-209(for)-209(this)-209(very)-210(reason)-209(individuals)-209(and)-209(whole)-209(races)]TJ -56.968 -13.549 Td [(may)-339(now)-338(face)-339(tasks)-338(so)-339(vast)-338(in)-339(extent)-338(that)-339(in)-338(former)-339(years)-338(they)]TJ 0 -13.55 Td [(would)-346(have)-345(looked)-346(like)-346(madness,)-369(and)-346(defiance)-345(of)-692(heaven)-345(and)]TJ/F16 7.9701 Tf 291.024 0 Td [([350])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(hell.)-287(Now)-263(we)-262(have)-262(the)-263(right)-262(to)-263(experiment)-262(upon)-262(ourselves!)-287(Yes,)]TJ 0 -13.549 Td [(men)-286(have)-287(the)-286(right)-286(to)-286(do)-286(so!)-359(the)-286(greatest)-287(sacrifices)-286(have)-286(not)-286(yet)]TJ 0 -13.549 Td [(been)-305(offered)-305(up)-305(to)-304(knowledge)]TJ/F20 10.9091 Tf 132.659 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(nay,)-319(in)-304(earlier)-305(periods)-305(it)-305(would)]TJ -143.569 -13.549 Td [(have)-222(been)-222(sacrilege,)-228(and)-223(a)-222(sacrifice)-222(of)-222(our)-222(eternal)-223(salvation,)-227(even)]TJ 0 -13.55 Td [(to)-250(surmise)-250(such)-250(ideas)-250(as)-250(now)-250(precede)-250(our)-250(actions.)]TJ/F16 15.7808 Tf 0 -41.968 Td [(502.)]TJ/F16 10.9091 Tf 0 -28.893 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(NE)]TJ/F16 10.9091 Tf 12.636 0 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(ORD)-253(FOR)-252(THREE)-253(DIFFERENT)]TJ/F16 10.9091 Tf 109.007 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(ONDITIONS)]TJ/F16 10.9091 Tf 43.381 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-185(in)-184(a)-185(state)-184(of)]TJ -204.112 -13.549 Td [(passion)-258(one)-258(man)-258(will)-258(be)-258(forced)-258(to)-258(let)-258(loose)-258(the)-258(savage,)-260(dreadful,)]TJ 0 -13.549 Td [(unbearable)-232(animal.)-244(Another)-232(when)-233(under)-232(the)-232(influence)-232(of)-232(passion)]TJ 0 -13.549 Td [(will)-460(raise)-459(himself)-460(to)-460(a)-460(high,)-512(noble,)-512(and)-460(lofty)-459(demeanour,)-512(in)]TJ 0 -13.549 Td [(comparison)-405(with)-404(which)-405(his)-404(usual)-405(self)-404(appears)-405(petty.)-713(A)-404(third,)]TJ 0 -13.549 Td [(whose)-347(whole)-346(person)-347(is)-347(permeated)-347(with)-346(nobility)-347(of)-347(feeling,)-370(has)]TJ 0 -13.55 Td [(also)-163(the)-164(most)-163(noble)-164(storm)-163(and)-164(stress:)-206(and)-164(in)-163(this)-164(state)-163(he)-163(represents)]TJ 0 -13.549 Td [(Nature)-373(in)-372(her)-373(state)-373(of)-372(savageness)-373(and)-373(beauty,)-403(and)-373(stands)-372(only)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1383 0 obj << +/Type /Page +/Contents 1384 0 R +/Resources 1382 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1377 0 R +>> endobj +1385 0 obj << +/D [1383 0 R /XYZ 273.212 299.593 null] +>> endobj +1382 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1388 0 obj << +/Length 4148 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(306)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(one)-390(degree)-390(lower)-390(than)-389(Nature)-390(in)-390(her)-390(periods)-390(of)-390(greatness)-389(and)]TJ 0 -13.549 Td [(serenity,)-306(which)-294(he)-294(usually)-295(represents.)-383(It)-294(is)-295(while)-294(in)-295(this)-294(state)-294(of)]TJ 0 -13.549 Td [(passion,)-287(however,)-287(that)-279(men)-279(understand)-280(him)-279(better,)-287(and)-279(venerate)]TJ 0 -13.549 Td [(him)-187(more)-188(highly)-187(at)-188(these)-187(moments)]TJ/F20 10.9091 Tf 147.797 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(for)-187(then)-188(he)-187(is)-188(one)-187(step)-187(nearer)]TJ -158.706 -13.55 Td [(and)-240(more)-240(akin)-240(to)-240(them.)-247(They)-240(feel)-240(at)-240(once)-240(delighted)-239(and)-240(horrified)]TJ 0 -13.549 Td [(at)-250(such)-250(a)-250(sight)-250(and)-250(call)-250(it)]TJ/F20 10.9091 Tf 107.869 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(divine.)]TJ/F16 15.7808 Tf -118.778 -41.638 Td [(503.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(RIENDSHIP)]TJ/F16 10.9091 Tf 41.62 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-326(objection)-325(to)-326(a)-326(philosophic)-325(life)-326(that)-326(it)-325(renders)]TJ -61.322 -13.549 Td [(us)-349(useless)-349(to)-349(our)-350(friends)-349(would)-349(never)-349(have)-349(arisen)-349(in)-349(a)-349(modern)]TJ 0 -13.549 Td [(mind:)-247(it)-243(belongs)-243(rather)-244(to)-243(classical)-243(antiquity.)-248(Antiquity)-243(knew)-243(the)]TJ 2.479 -13.549 Td [(stronger)-227(bonds)-227(of)-228(friendship,)-232(meditated)-227(upon)-227(it,)-232(and)-227(almost)-227(took)]TJ/F16 7.9701 Tf -75.234 0 Td [([351])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(it)-224(to)-224(the)-224(grave)-223(with)-224(it.)-242(This)-223(is)-224(the)-224(advantage)-224(it)-224(has)-224(over)-223(us:)-237(we,)-229(on)]TJ 0 -13.55 Td [(the)-303(other)-303(hand,)-316(can)-302(point)-303(to)-303(our)-303(idealisation)-303(of)-302(sexual)-303(love.)-408(All)]TJ 0 -13.549 Td [(the)-235(great)-236(excellencies)-235(of)-235(ancient)-235(humanity)-236(owed)-235(their)-235(stability)-235(to)]TJ 0 -13.549 Td [(the)-224(fact)-225(that)-224(man)-224(was)-225(standing)-224(side)-224(by)-225(side)-224(with)-224(man,)-230(and)-224(that)-224(no)]TJ 0 -13.549 Td [(woman)-208(was)-208(allowed)-207(to)-208(put)-208(forward)-208(the)-207(claim)-208(of)-208(being)-208(the)-207(nearest)]TJ 0 -13.549 Td [(and)-339(highest,)-362(nay)-340(even)-339(sole)-339(object)-340(of)-339(his)-340(love,)-361(as)-340(the)-339(feeling)-339(of)]TJ 0 -13.55 Td [(passion)-250(would)-251(teach.)-251(Perhaps)-251(our)-250(trees)-250(do)-251(not)-250(grow)-251(so)-250(high)-250(now)]TJ 0 -13.549 Td [(owing)-250(to)-250(the)-250(ivy)-250(and)-250(the)-250(vines)-250(that)-250(cling)-250(round)-250(them.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(504.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(ECONCILIATION)]TJ/F16 10.9091 Tf 61.975 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Should)-398(it)-397(then)-398(be)-398(the)-397(task)-398(of)-398(philosophy)-397(to)]TJ -82.889 -13.549 Td [(reconcile)-284(what)-283(the)-284(child)-283(has)-283(learnt)-284(with)-283(what)-284(the)-283(man)-284(has)-283(come)]TJ 0 -13.549 Td [(to)-460(recognise?)-880(Should)-460(philosophy)-460(be)-460(the)-460(task)-460(of)-460(young)-459(men)]TJ 0 -13.549 Td [(because)-285(they)-284(stand)-285(midway)-285(between)-285(child)-284(and)-285(man)-285(and)-284(possess)]TJ 0 -13.549 Td [(intermediate)-278(necessities?)-335(It)-278(would)-279(almost)-278(appear)-278(to)-279(be)-278(so)-278(if)-278(you)]TJ 0 -13.55 Td [(consider)-349(at)-349(what)-349(ages)-350(of)-349(their)-349(life)-349(philosophers)-349(are)-349(now)-349(in)-349(the)]TJ 0 -13.549 Td [(habit)-310(of)-310(setting)-310(forth)-310(their)-311(conceptions:)-370(at)-310(a)-310(time)-310(when)-310(it)-310(is)-310(too)]TJ 0 -13.549 Td [(late)-250(for)-250(faith)-250(and)-250(too)-250(early)-250(for)-250(knowledge.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1387 0 obj << +/Type /Page +/Contents 1388 0 R +/Resources 1386 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1377 0 R +>> endobj +1389 0 obj << +/D [1387 0 R /XYZ 93.543 339.581 null] +>> endobj +1386 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1392 0 obj << +/Length 4506 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(307)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(505.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(RACTICAL)]TJ/F16 10.9091 Tf 41.964 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(EOPLE)]TJ/F16 10.9091 Tf 24.795 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-194(thinkers)-194(have)-194(t)1(he)-194(right)-194(of)-194(deciding)-194(good)]TJ -92.527 -13.549 Td [(taste)-265(in)-266(all)-265(things,)-269(and)-265(if)-266(necessary)-265(of)-265(decreeing)-265(it.)-296(The)-265(practical)]TJ 0 -13.549 Td [(people)-367(finally)-367(receive)-366(it)-367(from)-367(us:)-483(their)-367(dependence)-367(upon)-367(us)-366(is)]TJ 0 -13.549 Td [(incredibly)-378(great,)-410(and)-378(is)-378(one)-378(of)-378(the)-378(most)-756(ridiculous)-377(spectacles)]TJ/F16 7.9701 Tf 291.024 0 Td [([352])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(in)-269(the)-270(world,)-274(little)-269(though)-270(they)-269(themselves)-269(know)-270(it)-269(and)-269(however)]TJ 0 -13.549 Td [(proudly)-396(they)-395(like)-396(to)-396(carp)-395(at)-396(us)-396(unpractical)-395(people.)-687(Nay,)-432(they)]TJ 0 -13.549 Td [(would)-223(even)-222(go)-223(so)-223(far)-223(as)-222(to)-223(belittle)-223(their)-223(practical)-222(life)-223(if)-223(we)-222(should)]TJ 0 -13.549 Td [(show)-373(a)-373(tendency)-372(to)-373(despise)-373(it)]TJ/F20 10.9091 Tf 134.255 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(whereto)-373(at)-373(times)-372(we)-373(might)-373(be)]TJ -145.164 -13.549 Td [(urged)-250(on)-250(by)-250(a)-250(slightly)-250(vindictive)-250(feeling.)]TJ/F16 15.7808 Tf 0 -44.055 Td [(506.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 16.644 0 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(ECESSARY)]TJ/F16 10.9091 Tf 46.763 0 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(ESICCATION)-755(OF)]TJ/F16 10.9091 Tf 69.599 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(VERYTHING)]TJ/F16 10.9091 Tf 52.501 0 Td [(G)]TJ/F16 7.9701 Tf 7.877 0 Td [(OOD)]TJ/F16 10.9091 Tf 17.263 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(What!)]TJ -253.368 -13.549 Td [(must)-445(we)-445(conceive)-445(of)-445(a)-445(work)-445(exactly)-445(in)-445(the)-445(spirit)-445(of)-445(the)-445(age)]TJ 0 -13.549 Td [(that)-445(has)-445(produced)-446(it?)-835(but)-446(we)-445(experience)-445(greater)-445(delight)-445(and)]TJ 0 -13.55 Td [(surprise,)-454(and)-414(get)-413(more)-414(information)-413(out)-413(of)-414(it)-413(when)-414(we)-413(do)-413(not)]TJ 0 -13.549 Td [(conceive)-266(it)-265(in)-266(this)-265(spirit!)-296(Have)-266(you)-265(not)-266(remarked)-265(that)-266(every)-265(new)]TJ 0 -13.549 Td [(and)-350(good)-349(work,)-375(so)-350(long)-349(as)-350(it)-350(is)-349(exposed)-350(to)-350(the)-349(damp)-350(air)-350(of)-349(its)]TJ 0 -13.549 Td [(own)-227(age)-227(is)-228(least)-227(valuable)]TJ/F20 10.9091 Tf 108.075 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(just)-227(because)-227(it)-228(still)-227(has)-227(about)-227(it)-227(all)-228(the)]TJ -118.984 -13.549 Td [(odour)-317(of)-316(the)-317(market,)-333(of)-317(opposition,)-333(of)-317(modern)-317(ideas,)-333(and)-317(of)-316(all)]TJ 0 -13.549 Td [(that)-268(is)-267(transient)-268(from)-268(day)-267(to)-268(day?)-303(Later)-268(on,)-272(however,)-272(it)-268(dries)-267(up,)]TJ 0 -13.55 Td [(its)]TJ/F20 10.9091 Tf 13.975 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(actuality)]TJ/F20 10.9091 Tf 37.571 0 Td [(\035)]TJ/F16 10.9091 Tf 8.509 0 Td [(dies)-336(away:)-422(and)-336(then)-336(only)-336(does)-336(it)-336(obtain)-336(its)-336(deep)]TJ -64.899 -13.549 Td [(lustre)-264(and)-263(its)-264(perfume)]TJ/F20 10.9091 Tf 95.282 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-264(also,)-267(if)-264(it)-263(is)-264(destined)-264(for)-263(it,)-268(the)-263(calm)]TJ -106.191 -13.549 Td [(eye)-250(of)-250(eternity.)]TJ/F16 15.7808 Tf 0 -44.055 Td [(507.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(A)]TJ/F16 7.9701 Tf 7.877 0 Td [(GAINST)-296(THE)]TJ/F16 10.9091 Tf 49.424 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(YRANNY)-296(OF)]TJ/F16 10.9091 Tf 48.985 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(RUTH)]TJ/F16 10.9091 Tf 21.695 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Even)-216(if)-216(we)-216(were)-216(mad)-216(enough)]TJ -154.948 -13.549 Td [(to)-275(consider)-275(all)-275(our)-274(opinions)-275(as)-275(truth,)-281(we)-275(should)-275(nevertheless)-274(not)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1391 0 obj << +/Type /Page +/Contents 1392 0 R +/Resources 1390 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1377 0 R +>> endobj +1393 0 obj << +/D [1391 0 R /XYZ 231.293 446.548 null] +>> endobj +1390 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1396 0 obj << +/Length 4054 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(308)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(wish)-352(them)-351(alone)-352(to)-351(exist.)-555(I)-352(cannot)-351(see)-352(why)-352(we)-351(should)-352(ask)-351(for)]TJ 0 -13.549 Td [(an)-281(autocracy)-280(and)-281(omnipotence)-281(of)-280(truth:)-311(it)-281(is)-281(sufficient)-280(for)-281(me)-280(to)]TJ 0 -13.549 Td [(know)-296(that)-296(it)-295(is)-296(a)-296(great)-296(power.)-774(Truth,)-308(however,)-307(must)-296(meet)-295(with)]TJ/F16 7.9701 Tf -72.755 0 Td [([353])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(opposition)-246(and)-246(be)-246(able)-246(to)-246(fight,)-247(and)-246(we)-246(must)-246(be)-246(able)-246(to)-246(rest)-246(from)]TJ 0 -13.55 Td [(it)-441(at)-442(times)-441(in)-442(falsehood)]TJ/F20 10.9091 Tf 107.746 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(otherwise)-441(truth)-442(will)-441(grow)-442(tiresome,)]TJ -118.655 -13.549 Td [(powerless,)-250(and)-250(insipid,)-250(and)-250(will)-250(render)-250(us)-250(equally)-250(so.)]TJ/F16 15.7808 Tf 0 -44.15 Td [(508.)]TJ/F16 10.9091 Tf 0 -31.074 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(OT)-513(TO)-514(TAKE)-514(A)]TJ/F16 10.9091 Tf 64.622 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HING)]TJ/F16 10.9091 Tf 24.01 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(ATHETICALLY)]TJ/F16 10.9091 Tf 55.337 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(What)-375(we)-376(do)-375(to)-375(benefit)]TJ -178.213 -13.549 Td [(ourselves)-356(should)-356(not)-357(bring)-356(us)-356(in)-356(any)-356(moral)-357(praise,)-382(either)-356(from)]TJ 0 -13.55 Td [(others)-318(or)-319(from)-318(ourselves,)-336(and)-318(the)-319(same)-318(remark)-319(applies)-318(to)-318(those)]TJ 0 -13.549 Td [(things)-252(which)-253(we)-252(do)-252(to)-253(please)-252(ourselves.)-257(It)-252(is)-253(looked)-252(upon)-252(as)]TJ/F31 10.9091 Tf 264.266 0 Td [(bon)]TJ -264.266 -13.549 Td [(ton)]TJ/F16 10.9091 Tf 16.036 0 Td [(among)-192(superior)-192(men)-192(to)-192(refrain)-192(from)-192(taking)-192(things)-191(pathetically)]TJ -16.036 -13.549 Td [(in)-301(such)-300(cases,)-313(and)-301(to)-300(refrain)-301(from)-300(all)-301(pathetic)-300(feelings:)-351(the)-300(man)]TJ 0 -13.549 Td [(who)-250(has)-250(accustomed)-250(himself)-250(to)-250(this)-250(has)-250(retrieved)-250(his)]TJ/F31 10.9091 Tf 232.396 0 Td [(na\357vet\351)]TJ/F16 10.9091 Tf 31.506 0 Td [(.)]TJ/F16 15.7808 Tf -263.902 -44.15 Td [(509.)]TJ/F16 10.9091 Tf 0 -31.075 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.886 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HIRD)]TJ/F16 10.9091 Tf 23.741 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(YE)]TJ/F16 10.9091 Tf 10.624 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(What!)-673(You)-390(are)-391(still)-391(in)-391(need)-391(of)-391(the)-391(theatre!)]TJ -82.885 -13.549 Td [(are)-318(you)-317(still)-318(so)-317(young?)-453(Be)-318(wise,)-334(and)-318(seek)-317(tragedy)-318(and)-317(comedy)]TJ 0 -13.549 Td [(where)-368(they)-367(are)-368(better)-367(acted,)-397(and)-368(where)-368(the)-367(incidents)-368(are)-367(more)]TJ 0 -13.549 Td [(interesting,)-295(and)-286(the)-287(actors)-286(more)-286(eager.)-359(It)-286(is)-286(indeed)-286(by)-286(no)-286(means)]TJ 0 -13.549 Td [(easy)-219(to)-218(be)-219(merely)-218(a)-219(spectator)-219(in)-218(these)-219(cases)]TJ/F20 10.9091 Tf 185.692 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-219(learn!)-239(and)-219(then,)]TJ -196.601 -13.55 Td [(amid)-260(all)-260(difficult)-261(or)-260(painful)-260(situations,)-263(you)-260(will)-260(have)-260(a)-260(little)-260(gate)]TJ 0 -13.549 Td [(leading)-305(to)-305(joy)-305(and)-305(refuge,)-318(even)-305(when)-305(your)-305(passions)-305(attack)-304(you.)]TJ 0 -13.549 Td [(Open)-231(your)-232(stage)-231(eye,)-235(that)-231(big)-232(third)-231(eye)-231(of)-232(yours,)-235(which)-231(looks)-231(out)]TJ 0 -13.549 Td [(into)-250(the)-250(world)-250(through)-250(the)-250(other)-250(two.)]TJ/F16 15.7808 Tf 0 -44.15 Td [(510.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1395 0 obj << +/Type /Page +/Contents 1396 0 R +/Resources 1394 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1377 0 R +>> endobj +1397 0 obj << +/D [1395 0 R /XYZ 227.715 491.077 null] +>> endobj +1394 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1400 0 obj << +/Length 4305 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(309)]TJ +0 g 0 G + 0 -30.759 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(SCAPING)-522(FROM)]TJ/F16 10.9091 Tf 65.009 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(NE)]TJ/F16 10.9091 Tf 10.624 0 Td [(')]TJ/F16 7.9701 Tf 1.964 0 Td [(S)]TJ/F16 10.9091 Tf 8.594 0 Td [(V)]TJ/F16 7.9701 Tf 7.876 0 Td [(IRTUES)]TJ/F16 10.9091 Tf 27.896 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Of)-382(what)-381(account)-382(is)-382(a)-382(thinker)]TJ -150.14 -13.549 Td [(who)-541(does)-541(not)-541(know)-540(how)-541(to)-1082(escape)-541(from)-541(his)-541(own)-540(virtues)]TJ/F16 7.9701 Tf 291.023 0 Td [([354])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(occasionally!)-699(Surely)-399(a)-400(thinker)-399(should)-400(be)-400(more)-399(than)]TJ/F20 10.9091 Tf 241.132 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(a)-400(moral)]TJ -245.976 -13.549 Td [(being)]TJ/F20 10.9091 Tf 24.24 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(!)]TJ/F16 15.7808 Tf -29.083 -44.943 Td [(511.)]TJ/F16 10.9091 Tf 0 -31.868 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(HE)]TJ/F16 10.9091 Tf 12.752 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(EMPTRESS)]TJ/F16 10.9091 Tf 40.305 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Honesty)-195(is)-195(the)-195(great)-195(temptress)-195(of)-196(all)-195(fanatics.)]TJ/F16 7.9701 Tf 192.138 3.958 Td [(15)]TJ/F16 10.9091 Tf -272.161 -17.508 Td [(What)-449(seemed)-450(to)-450(tempt)-449(Luther)-450(in)-449(the)-450(guise)-449(of)-450(the)-449(devil)-450(or)-449(a)]TJ 0 -13.549 Td [(beautiful)-359(woman,)-386(and)-359(from)-358(which)-359(he)-359(defended)-359(himself)-359(in)-358(that)]TJ 0 -13.549 Td [(uncouth)-470(way)-469(of)-470(his,)-525(was)-470(probably)-469(nothing)-470(but)-470(honesty,)-524(and)]TJ 0 -13.549 Td [(perhaps)-250(in)-250(a)-250(few)-250(rarer)-250(cases)-250(even)-250(truth.)]TJ/F16 15.7808 Tf 0 -44.943 Td [(512.)]TJ/F16 10.9091 Tf 0 -31.868 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(OLD)-682(TOWARDS)]TJ/F16 10.9091 Tf 66.647 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HINGS)]TJ/F16 10.9091 Tf 24.348 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-498(man)-498(who,)-561(in)-498(accordance)-498(with)]TJ -118.574 -13.549 Td [(his)-376(character,)-408(is)-377(considerate)-376(and)-376(timid)-377(towards)-376(persons,)-408(but)-376(is)]TJ 0 -13.55 Td [(courageous)-275(and)-275(bold)-275(towards)-275(things,)-282(is)-275(afraid)-275(of)-275(new)-275(and)-275(closer)]TJ 0 -13.549 Td [(acquaintances,)-294(and)-285(limits)-285(his)-285(old)-285(ones)-285(in)-284(order)-285(that)-285(he)-285(may)-285(thus)]TJ 0 -13.549 Td [(make)-205(his)-206(incognito)-205(and)-206(his)-205(inconsiderateness)-206(coincide)-205(with)-205(truth.)]TJ/F16 15.7808 Tf 0 -44.943 Td [(513.)]TJ/F16 10.9091 Tf 0 -31.868 Td [(L)]TJ/F16 7.9701 Tf 6.665 0 Td [(IMITS)-673(AND)]TJ/F16 10.9091 Tf 49.693 0 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(EAUTY)]TJ/F16 10.9091 Tf 27.002 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Are)-492(you)-493(looking)-492(for)-492(men)-492(with)-493(a)-492(fine)]TJ -104.274 -13.549 Td [(culture?)-986(Then)-496(you)-495(will)-496(have)-495(to)-496(be)-495(satisfied)-496(with)-495(restricted)]TJ 0 -13.549 Td [(views)-492(and)-492(sights,)-552(exactly)-492(as)-491(when)-492(you)-492(are)-492(looking)-492(for)-491(fine)]TJ 0 -13.55 Td [(countries.)]TJ/F20 10.9091 Tf 42.719 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(There)-460(are,)-513(of)-460(course,)-513(such)-460(panoramic)-460(men:)-670(they)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 87.806 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 50.009 80.91 Td [(15)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Hence)-234(the)-233(violence)-234(of)-234(all)-233(fanatics,)-237(who)-234(do)-234(not)-233(wish)-234(to)-234(shout)-233(down)-234(the)-234(outer)]TJ -11.956 -10.959 Td [(world)-250(so)-250(much)-250(as)-250(to)-250(shout)-250(down)-250(their)-250(own)-250(inner)-250(enemy,)-250(viz.)-250(truth.)]TJ/F20 8.9664 Tf 238.336 0 Td [(\024)]TJ/F16 8.9664 Tf 8.966 0 Td [(T)]TJ/F16 7.9701 Tf 5.478 0 Td [(R)]TJ/F16 8.9664 Tf 5.317 0 Td [(.)]TJ/F35 8.9664 Tf 2.241 0 Td [(f)]TJ/F16 7.9701 Tf 4.608 0 Td [(FNS)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1399 0 obj << +/Type /Page +/Contents 1400 0 R +/Resources 1398 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1402 0 R +>> endobj +1401 0 obj << +/D [1399 0 R /XYZ 186.409 504.626 null] +>> endobj +1398 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F35 77 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1405 0 obj << +/Length 3634 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(310)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(are)-320(like)-319(panoramic)-320(regions,)-337(instructive)-320(and)-319(marvellous:)-390(but)-319(not)]TJ 0 -13.549 Td [(beautiful.)]TJ/F16 7.9701 Tf -72.755 -21.724 Td [([355])]TJ/F16 15.7808 Tf 72.755 -42.043 Td [(514.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(O)-397(THE)]TJ/F16 10.9091 Tf 27.577 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(TRONGER)]TJ/F16 10.9091 Tf 37.635 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(Ye)-290(stronger)-290(and)-290(arrogant)-290(intellects,)-300(we)-291(ask)]TJ -91.58 -13.549 Td [(you)-473(for)-472(only)-473(one)-473(thing:)-695(throw)-473(no)-472(further)-473(burdens)-473(upon)-472(our)]TJ 0 -13.549 Td [(shoulders,)-357(but)-335(take)-335(some)-335(of)-335(our)-335(burdens)-336(upon)-335(your)-335(own,)-356(since)]TJ 0 -13.549 Td [(ye)-324(are)-324(stronger!)-472(but)-324(ye)-324(delight)-324(in)-324(doing)-324(the)-324(exact)-324(contrary:)-397(for)]TJ 0 -13.549 Td [(ye)-246(wish)-246(to)-246(soar,)-247(so)-246(that)-246(we)-246(must)-246(carry)-246(your)-246(burden)-246(in)-246(addition)-246(to)]TJ 0 -13.55 Td [(our)-250(own)]TJ/F20 10.9091 Tf 36.055 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(we)-250(must)-250(crawl!)]TJ/F16 15.7808 Tf -46.964 -42.14 Td [(515.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 15.002 0 Td [(I)]TJ/F16 7.9701 Tf 3.632 0 Td [(NCREASE)-549(OF)]TJ/F16 10.9091 Tf 55.253 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(EAUTY)]TJ/F16 10.9091 Tf 27.003 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(Why)-401(has)-402(beauty)-401(increased)-402(by)-401(the)]TJ -128.469 -13.549 Td [(progress)-236(of)-236(civilisation?)-245(because)-236(the)-236(three)-236(occasions)-236(for)-235(ugliness)]TJ 0 -13.55 Td [(appear)-310(ever)-311(more)-310(rarely)-310(among)-311(civilised)-310(men:)-371(first,)-325(the)-310(wildest)]TJ 0 -13.549 Td [(outbursts)-438(of)-438(ecstasy;)-533(secondly,)-485(extreme)-438(bodily)-438(exertion,)-485(and,)]TJ 0 -13.549 Td [(thirdly,)-662(the)-579(necessity)-580(of)-579(inducing)-580(fear)-579(by)-580(one's)-579(very)-579(sight)]TJ 0 -13.549 Td [(and)-429(presence)]TJ/F20 10.9091 Tf 58.589 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-429(matter)-428(which)-429(is)-429(so)-428(frequent)-429(and)-429(of)-428(so)-429(great)]TJ -69.498 -13.549 Td [(importance)-365(in)-365(the)-365(lower)-365(and)-365(more)-365(dangerous)-365(stages)-365(of)-365(culture)]TJ 0 -13.55 Td [(that)-312(it)-312(even)-312(lays)-311(down)-312(the)-312(proper)-312(gestures)-312(and)-312(ceremonials)-311(and)]TJ 0 -13.549 Td [(makes)-250(ugliness)-250(a)-250(duty.)]TJ/F16 15.7808 Tf 0 -42.141 Td [(516.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(OT)-568(TO)]TJ/F16 10.9091 Tf 30.308 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(MBUE)-568(OUR)]TJ/F16 10.9091 Tf 48.911 0 Td [(N)]TJ/F16 7.9701 Tf 7.876 0 Td [(EIGHBOURS)-568(WITH)]TJ/F16 10.9091 Tf 75.467 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(UR)-568(OWN)]TJ/F16 10.9091 Tf 39.164 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(EMON)]TJ/F16 10.9091 Tf 23.464 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Let)]TJ -266.088 -13.549 Td [(us)-354(in)-354(our)-354(age)-355(continue)-354(to)-354(hold)-354(the)-354(belief)-354(that)-354(benevolence)-354(and)]TJ 0 -13.549 Td [(beneficence)-425(are)-426(the)-425(characteristics)-426(of)-425(a)-426(good)-425(man;)-514(but)-425(let)-425(us)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1404 0 obj << +/Type /Page +/Contents 1405 0 R +/Resources 1403 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1402 0 R +>> endobj +1406 0 obj << +/D [1404 0 R /XYZ 93.543 482.902 null] +>> endobj +1403 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1409 0 obj << +/Length 4043 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(311)]TJ +0 g 0 G + 0 -30.759 Td [(not)-506(fail)-505(to)-506(add)]TJ/F20 10.9091 Tf 74.782 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(provided)-505(that)-506(in)-505(the)-506(first)-505(place)-506(he)-505(exhibits)]TJ -79.626 -13.549 Td [(his)-442(benevolence)-442(and)-442(beneficence)-442(towards)-442(himself.)]TJ/F20 10.9091 Tf 229.203 0 Td [(\035)]TJ/F16 10.9091 Tf 9.666 0 Td [(For)-442(if)-442(he)]TJ -238.869 -13.549 Td [(acts)-465(otherwise)]TJ/F20 10.9091 Tf 64.45 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(that)-465(is)-465(to)-465(say,)-518(if)-465(he)-465(shuns,)-519(hates,)-519(or)-464(injures)]TJ -75.36 -13.549 Td [(himself)]TJ/F20 10.9091 Tf 32.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(he)-276(is)-276(certainly)-276(not)-276(a)-277(good)-552(man.)-328(He)-276(then)-276(merely)-276(saves)]TJ/F16 7.9701 Tf 247.387 0 Td [([356])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(himself)-216(through)-217(ot)1(hers:)-234(and)-216(let)-216(these)-216(others)-217(take)-216(care)-216(that)-216(they)-216(do)]TJ 0 -13.549 Td [(not)-335(come)-334(to)-335(grief)-334(through)-335(him,)-355(however)-335(well)-334(disposed)-335(he)-334(may)]TJ 0 -13.549 Td [(appear)-274(to)-275(be)-274(to)-274(them!)]TJ/F20 10.9091 Tf 93.769 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-274(to)-275(shun)-274(and)-274(hate)-275(one's)-274(own)-275(ego,)-280(and)]TJ -104.678 -13.549 Td [(to)-258(live)-258(in)-258(and)-258(for)-258(others,)-260(this)-258(has)-258(up)-258(to)-258(the)-258(present,)-260(with)-258(as)-257(much)]TJ 0 -13.549 Td [(thoughtlessness)-278(as)-277(conviction,)-284(been)-278(looked)-277(upon)-278(as)]TJ/F20 10.9091 Tf 228.823 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(unselfish,)]TJ/F20 10.9091 Tf 42.12 0 Td [(\035)]TJ/F16 10.9091 Tf -275.787 -13.55 Td [(and)-250(consequently)-250(as)]TJ/F20 10.9091 Tf 90.589 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(good.)]TJ/F20 10.9091 Tf 24.545 0 Td [(\035)]TJ/F16 15.7808 Tf -119.978 -45.745 Td [(517.)]TJ/F16 10.9091 Tf 0 -32.67 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(EMPTING)-733(INTO)]TJ/F16 10.9091 Tf 66.128 0 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(OVE)]TJ/F16 10.9091 Tf 16.378 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-535(ought)-536(to)-535(fear)-536(a)-535(man)-536(who)-535(hates)]TJ -109.475 -13.549 Td [(himself;)-247(for)-246(we)-246(are)-246(liable)-246(to)-245(become)-246(the)-246(victims)-246(of)-246(his)-246(anger)-245(and)]TJ 0 -13.549 Td [(revenge.)-250(Let)-250(us)-250(therefore)-250(try)-250(to)-250(tempt)-250(him)-250(into)-250(self-love.)]TJ/F16 15.7808 Tf 0 -45.745 Td [(518.)]TJ/F16 10.9091 Tf 0 -32.671 Td [(R)]TJ/F16 7.9701 Tf 7.277 0 Td [(ESIGNATION)]TJ/F16 10.9091 Tf 48.251 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(What)-321(is)-320(resignation?)-463(It)-320(is)-321(the)-321(most)-320(comfortable)]TJ -69.164 -13.549 Td [(position)-227(of)-227(a)-227(patient,)-232(who,)-231(after)-227(having)-227(suffered)-227(a)-227(long)-227(time)-227(from)]TJ 0 -13.549 Td [(tormenting)-367(pains)-367(in)-367(order)-367(to)-367(find)-367(it,)-396(at)-367(last)-367(became)-367(tired)]TJ/F20 10.9091 Tf 253.968 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)]TJ -264.877 -13.549 Td [(then)-250(found)-250(it.)]TJ/F16 15.7808 Tf 0 -45.745 Td [(519.)]TJ/F16 10.9091 Tf 0 -32.67 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(ECEPTION)]TJ/F16 10.9091 Tf 38.519 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-195(you)-194(wish)-195(to)-194(act)-195(you)-194(must)-195(close)-194(the)-195(door)-194(upon)]TJ -60.033 -13.55 Td [(doubt,)-365(said)-342(a)-342(man)-342(of)-342(action.)]TJ/F20 10.9091 Tf 126.161 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(And)-342(are)-342(you)-342(not)-342(afraid)-342(of)-342(being)]TJ -137.07 -13.549 Td [(deceived)-250(in)-250(doing)-250(so?)-250(replied)-250(the)-250(man)-250(of)-250(a)-250(contemplative)-250(mind.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1408 0 obj << +/Type /Page +/Contents 1409 0 R +/Resources 1407 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1402 0 R +>> endobj +1410 0 obj << +/D [1408 0 R /XYZ 204.829 477.528 null] +>> endobj +1407 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1413 0 obj << +/Length 3951 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(312)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(520.)]TJ/F16 10.9091 Tf 0 -33.69 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(TERNAL)]TJ/F16 10.9091 Tf 35.231 0 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(BSEQUIES)]TJ/F16 10.9091 Tf 38.081 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Both)-348(within)-348(and)-349(beyond)-348(the)-348(confines)-348(of)]TJ -101.491 -13.549 Td [(history)-293(we)-294(might)-293(imagine)-293(that)-294(we)-586(were)-294(listening)-293(to)-293(a)-293(continual)]TJ/F16 7.9701 Tf -72.755 0 Td [([357])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(funeral)-371(oration:)-493(we)-371(have)-372(buried,)-401(and)-372(are)-371(still)-371(burying,)-402(all)-371(that)]TJ 0 -13.549 Td [(we)-362(have)-361(loved)-362(best,)-390(our)-361(thoughts,)-390(and)-362(our)-361(hopes,)-390(receiving)-361(in)]TJ 0 -13.549 Td [(exchange)-209(pride,)]TJ/F31 10.9091 Tf 70.981 0 Td [(gloria)-209(mundi)]TJ/F20 10.9091 Tf 56.222 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-209(is,)-217(the)-208(pomp)-209(of)-209(the)-208(graveside)]TJ -138.112 -13.55 Td [(speech.)-1019(It)-506(is)-507(thus)-506(that)-506(everything)-507(is)-506(made)-506(good!)-1019(Even)-506(at)]TJ 0 -13.549 Td [(the)-377(present)-378(time)-377(the)-378(funeral)-377(orator)-377(remains)-378(the)-377(greatest)-377(public)]TJ 0 -13.549 Td [(benefactor.)]TJ/F16 15.7808 Tf 0 -46.765 Td [(521.)]TJ/F16 10.9091 Tf 0 -33.689 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(XCEPTIONAL)]TJ/F16 10.9091 Tf 52.771 0 Td [(V)]TJ/F16 7.9701 Tf 7.876 0 Td [(ANITY)]TJ/F16 10.9091 Tf 24.787 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Yonder)-251(man)-252(possesses)-251(one)-252(great)-251(quality)]TJ -105.736 -13.549 Td [(which)-442(serves)-443(as)-442(a)-442(consolation)-443(for)-442(him:)-635(his)-442(look)-442(passes)-442(with)]TJ 0 -13.55 Td [(contempt)-291(over)-291(the)-292(remainder)-291(of)-291(his)-291(being,)-302(and)-291(almost)-291(his)-291(entire)]TJ 0 -13.549 Td [(character)-233(is)-233(included)-233(in)-233(this.)-244(But)-233(he)-233(recovers)-233(from)-233(himself)-232(when,)]TJ 0 -13.549 Td [(as)-254(it)-253(were,)-254(he)-254(approaches)-253(his)-254(sanctuary;)-255(already)-253(the)-254(road)-253(leading)]TJ 0 -13.549 Td [(to)-242(it)-242(appears)-242(to)-242(him)-241(to)-242(be)-242(an)-242(ascent)-242(on)-242(broad)-242(soft)-242(steps)]TJ/F20 10.9091 Tf 235.271 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(and)-242(yet,)]TJ -246.181 -13.549 Td [(ye)-250(cruel)-250(ones,)-250(ye)-250(call)-250(him)-250(vain)-250(on)-250(this)-250(account!)]TJ/F16 15.7808 Tf 0 -46.765 Td [(522.)]TJ/F16 10.9091 Tf 0 -33.69 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(ISDOM)-425(WITHOUT)]TJ/F16 10.9091 Tf 69.636 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(ARS)]TJ/F16 10.9091 Tf 15.502 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(To)-311(hear)-310(every)-311(day)-310(what)-311(is)-311(said)-310(about)]TJ -115.738 -13.549 Td [(us,)-220(or)-212(even)-212(to)-212(endeavour)-213(to)-212(discover)-212(what)-212(people)-212(think)-213(of)-212(us,)-219(will)]TJ 0 -13.549 Td [(in)-250(the)-251(end)-250(kill)-250(even)-251(the)-250(strongest)-250(man.)-251(Our)-251(neighbours)-250(permit)-250(us)]TJ 0 -13.549 Td [(to)-286(live)-286(only)-286(that)-286(they)-287(may)-286(exercise)-286(a)-286(daily)-286(claim)-286(upon)-286(us!)-358(They)]TJ 0 -13.549 Td [(certainly)-263(would)-263(not)-263(tolerate)-264(us)-263(if)-263(we)-263(wished)-263(to)-263(claim)-263(rights)-263(over)]TJ 0 -13.55 Td [(them,)-255(and)-253(still)-254(less)-254(if)-253(we)-254(wished)-254(to)-253(be)-254(right!)-261(In)-254(short,)-254(let)-254(us)-253(offer)]TJ 0 -13.549 Td [(up)-348(a)-348(sacrifice)-348(to)-349(the)-348(general)-348(peace,)-373(let)-348(us)-348(not)-348(listen)-348(when)-348(they)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1412 0 obj << +/Type /Page +/Contents 1413 0 R +/Resources 1411 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1402 0 R +>> endobj +1414 0 obj << +/D [1412 0 R /XYZ 245.462 470.936 null] +>> endobj +1411 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1417 0 obj << +/Length 3700 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(313)]TJ +0 g 0 G + 0 -30.759 Td [(speak)-268(of)-269(us,)-273(when)-268(they)-268(praise)-269(us,)-272(blame)-269(us,)-273(wish)-268(for)-268(us,)-273(or)-268(hope)]TJ 0 -13.549 Td [(for)-250(us)]TJ/F20 10.9091 Tf 25.146 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(nay,)-250(let)-250(us)-250(not)-250(even)-250(think)-250(of)-250(it.)]TJ/F16 7.9701 Tf 254.969 -24.309 Td [([358])]TJ/F16 15.7808 Tf -291.024 -40.095 Td [(523.)]TJ/F16 10.9091 Tf 0 -29.398 Td [(A)-415(Q)]TJ/F16 7.9701 Tf 20.279 0 Td [(UESTION)-568(OF)]TJ/F16 10.9091 Tf 53.326 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(ENETRATION)]TJ/F16 10.9091 Tf 50.466 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-415(we)-415(are)-415(confronted)-415(with)]TJ -143.774 -13.549 Td [(any)-329(manifestation)-329(which)-330(some)-329(one)-329(has)-329(permitted)-329(us)-329(to)-330(see,)-348(we)]TJ 0 -13.55 Td [(may)-290(ask:)-331(what)-290(is)-290(it)-291(meant)-290(to)-290(conceal?)-371(What)-290(is)-291(it)-290(meant)-290(to)-290(draw)]TJ 0 -13.549 Td [(our)-322(attention)-322(from?)-466(What)-322(prejudices)-322(does)-322(it)-322(seek)-322(to)-322(raise?)-465(and)]TJ 0 -13.549 Td [(again,)-287(how)-280(far)-280(does)-279(the)-280(subtlety)-280(of)-279(the)-280(dissimulation)-280(go?)-339(and)-279(in)]TJ 0 -13.549 Td [(what)-250(respect)-250(is)-250(the)-250(man)-250(mistaken?)]TJ/F16 15.7808 Tf 0 -42.474 Td [(524.)]TJ/F16 10.9091 Tf 0 -29.398 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 15.845 0 Td [(J)]TJ/F16 7.9701 Tf 4.243 0 Td [(EALOUSY)-655(OF)-655(THE)]TJ/F16 10.9091 Tf 78.531 0 Td [(L)]TJ/F16 7.9701 Tf 6.665 0 Td [(ONELY)]TJ/F16 10.9091 Tf 32.224 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(NES)]TJ/F16 10.9091 Tf 15.056 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(This)-479(is)-479(the)-478(difference)]TJ -180.742 -13.549 Td [(between)-212(sociable)-211(and)-212(solitary)-211(natures,)-220(provided)-211(that)-212(both)-211(possess)]TJ 0 -13.55 Td [(an)-402(intellect)1(:)-553(the)-402(former)-401(are)-402(satisfied,)-439(or)-402(nearly)-401(satisfied,)-439(with)]TJ 0 -13.549 Td [(almost)-414(anything)-414(whatever;)-495(from)-414(the)-414(moment)-414(that)-414(their)-413(minds)]TJ 0 -13.549 Td [(have)-359(discovered)-359(a)-359(communicable)-358(and)-359(happy)-359(version)-359(of)-359(it)-358(they)]TJ 0 -13.549 Td [(will)-348(be)-347(reconciled)-348(even)-348(with)-347(the)-348(devil)-347(himself!)-543(But)-348(the)-347(lonely)]TJ 0 -13.549 Td [(souls)-208(have)-208(their)-209(silent)-208(rapture,)-216(and)-209(their)-208(speechless)-208(agony)-208(about)-208(a)]TJ 0 -13.549 Td [(thing:)-224(they)-197(hate)-198(the)-198(ingenious)-197(and)-198(brilliant)-198(display)-197(of)-198(their)-197(inmost)]TJ 0 -13.55 Td [(problems)-369(as)-369(much)-369(as)-370(they)-369(dislike)-369(to)-369(see)-369(the)-369(women)-369(they)-369(love)]TJ 0 -13.549 Td [(too)-331(loudly)-331(dressed)]TJ/F20 10.9091 Tf 81.762 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(they)-331(watch)-331(her)-331(mournfully)-331(in)-331(such)-331(a)-331(case,)]TJ -92.672 -13.549 Td [(as)-339(if)-339(they)-339(were)-338(just)-339(beginning)-339(to)-339(suspect)-339(that)-339(she)-339(was)-338(desirous)]TJ 0 -13.549 Td [(of)-267(pleasing)-266(others.)-300(This)-266(is)-267(the)-266(jealousy)-267(which)-266(all)-267(lonely)-266(thinkers)]TJ 0 -13.549 Td [(and)-250(passionate)-250(dreamers)-250(exhibit)-250(with)-250(regard)-250(to)-250(the)]TJ/F31 10.9091 Tf 222.382 0 Td [(esprit)]TJ/F16 10.9091 Tf 24.851 0 Td [(.)]TJ/F16 15.7808 Tf -247.233 -42.474 Td [(525.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1416 0 obj << +/Type /Page +/Contents 1417 0 R +/Resources 1415 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1402 0 R +>> endobj +1418 0 obj << +/D [1416 0 R /XYZ 46.771 480.317 null] +>> endobj +1415 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1421 0 obj << +/Length 3669 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(314)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 15.885 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(FFECT)-660(OF)]TJ/F16 10.9091 Tf 44.626 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(RAISE)]TJ/F16 10.9091 Tf 23.026 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Some)-483(people)-482(become)-482(modest)-483(when)]TJ -116.569 -13.549 Td [(highly)-250(praised,)-250(others)-250(insolent.)]TJ/F16 7.9701 Tf -72.756 -24.004 Td [([359])]TJ/F16 15.7808 Tf 72.756 -39.763 Td [(526.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(U)]TJ/F16 7.9701 Tf 7.877 0 Td [(NWILLING)-262(TO)-262(BE)-262(A)]TJ/F16 10.9091 Tf 74.748 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(YMBOL)]TJ/F16 10.9091 Tf 28.78 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(I)-191(sympathise)-192(with)-191(princes:)-221(they)-191(are)]TJ -131.107 -13.549 Td [(not)-237(at)-238(liberty)-237(to)-238(discard)-237(their)-238(high)-237(rank)-238(even)-237(for)-238(a)-237(short)-237(time,)-240(and)]TJ 0 -13.549 Td [(thus)-195(they)-195(come)-195(to)-195(know)-195(people)-195(only)-195(from)-195(the)-195(very)-195(uncomfortable)]TJ 0 -13.549 Td [(position)-345(of)-344(constant)-345(dissimulation)]TJ/F20 10.9091 Tf 150.688 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(their)-345(continual)-344(compulsion)]TJ -161.597 -13.549 Td [(to)-292(represent)-293(something)-292(actually)-292(ends)-293(by)-292(making)-292(solemn)-292(ciphers)]TJ 0 -13.55 Td [(of)-267(them.)]TJ/F20 10.9091 Tf 36.55 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Such)-267(is)-268(the)-267(fate)-268(of)-267(all)-268(those)-267(who)-267(deem)-268(it)-267(their)-268(duty)-267(to)]TJ -47.459 -13.549 Td [(be)-250(symbols.)]TJ/F16 15.7808 Tf 0 -42.141 Td [(527.)]TJ/F16 10.9091 Tf 0 -29.065 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.386 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(IDDEN)]TJ/F16 10.9091 Tf 28.55 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(EN)]TJ/F16 10.9091 Tf 10.624 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Have)-345(you)-345(never)-345(come)-345(across)-345(those)-345(people)]TJ -91.436 -13.55 Td [(who)-377(check)-377(and)-378(restrain)-377(even)-377(their)-377(enraptured)-377(hearts,)-409(and)-377(who)]TJ 0 -13.549 Td [(would)-223(rather)-223(become)-223(mute)-223(than)-223(lose)-223(the)-223(modesty)-223(of)-222(moderation?)]TJ 0 -13.549 Td [(and)-384(have)-383(you)-384(never)-383(met)-384(those)-383(embarrassing,)-417(and)-383(yet)-384(so)-383(often)]TJ 0 -13.549 Td [(good-natured)-236(people)-237(who)-236(do)-237(not)-236(wish)-237(to)-236(be)-237(recognised,)-239(and)-236(who)]TJ 0 -13.549 Td [(time)-231(and)-232(again)-231(efface)-231(the)-231(tracks)-231(they)-232(have)-231(made)-231(in)-231(the)-232(sand?)-243(and)]TJ 0 -13.55 Td [(who)-213(even)-213(deceive)-213(others)-212(as)-213(well)-213(as)-213(themselves)-213(in)-213(order)-213(to)-212(remain)]TJ 0 -13.549 Td [(obscure)-250(and)-250(hidden?)]TJ/F16 15.7808 Tf 0 -42.141 Td [(528.)]TJ/F16 10.9091 Tf 0 -29.066 Td [(U)]TJ/F16 7.9701 Tf 7.877 0 Td [(NUSUAL)]TJ/F16 10.9091 Tf 38.47 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(ORBEARANCE)]TJ/F16 10.9091 Tf 54.021 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-564(is)-564(often)-564(no)-565(small)-564(indication)-564(of)]TJ -120.07 -13.549 Td [(kindness)-475(to)-476(be)-475(unwilling)-475(to)-476(criticise)-475(some)-475(one,)-532(and)-475(even)-475(to)]TJ 0 -13.549 Td [(refuse)-250(to)-250(think)-250(of)-250(him.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1420 0 obj << +/Type /Page +/Contents 1421 0 R +/Resources 1419 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1402 0 R +>> endobj +1422 0 obj << +/D [1420 0 R /XYZ 93.543 480.622 null] +>> endobj +1419 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1425 0 obj << +/Length 4037 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(315)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(529.)]TJ/F16 10.9091 Tf 0 -35.337 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(OW)]TJ/F16 10.9091 Tf 20.284 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(EN)-879(AND)]TJ/F16 10.9091 Tf 41.898 0 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(ATIONS)-879(GAIN)]TJ/F16 10.9091 Tf 63.146 0 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(USTRE)]TJ/F16 10.9091 Tf 25.241 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(How)-643(many)-642(really)]TJ -196.323 -13.55 Td [(individual)-605(actions)-605(are)-606(left)-605(undone)-1210(merely)-605(because)-605(before)]TJ/F16 7.9701 Tf 291.024 0 Td [([360])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(performing)-575(them)-575(we)-575(perceive)-574(or)-575(suspect)-575(that)-575(they)-575(will)-574(be)]TJ 0 -13.549 Td [(misunderstood!)]TJ/F20 10.9091 Tf 67.877 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(those)-336(actions,)-358(for)-337(example,)-358(which)-336(have)-336(some)]TJ -78.786 -13.549 Td [(intrinsic)-328(value,)-347(both)-328(in)-328(good)-328(and)-328(evil.)-484(The)-328(more)-328(highly)-328(an)-327(age)]TJ 0 -13.549 Td [(or)-325(a)-324(nation)-325(values)-324(its)-325(individuals,)-343(therefore,)-344(and)-324(the)-325(more)-324(right)]TJ 0 -13.55 Td [(and)-362(ascendancy)-362(we)-362(accord)-361(them,)-390(the)-362(more)-362(will)-362(actions)-362(of)-361(this)]TJ 0 -13.549 Td [(kind)-300(venture)-300(to)-300(make)-299(themselves)-300(known,)]TJ/F20 10.9091 Tf 181.485 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-300(thus)-300(in)-300(the)-299(long)]TJ -192.394 -13.549 Td [(run)-383(a)-384(lustre)-383(of)-383(honesty,)-417(of)-383(genuineness)-383(in)-383(good)-384(and)-383(evil,)-416(will)]TJ 0 -13.549 Td [(spread)-362(over)-362(entire)-362(ages)-362(and)-362(nations,)-390(so)-362(that)-362(they)]TJ/F20 10.9091 Tf 218.82 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-362(Greeks,)]TJ -229.729 -13.549 Td [(for)-359(example)]TJ/F20 10.9091 Tf 53.593 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(like)-359(certain)-358(stars,)-386(will)-359(continue)-359(to)-358(shed)-359(light)-359(for)]TJ -64.502 -13.55 Td [(thousands)-250(of)-250(years)-250(after)-250(their)-250(sinking.)]TJ/F16 15.7808 Tf 0 -48.412 Td [(530.)]TJ/F16 10.9091 Tf 0 -35.338 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(IGRESSIONS)-386(OF)-385(THE)]TJ/F16 10.9091 Tf 80.949 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HINKER)]TJ/F16 10.9091 Tf 30.103 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-282(course)-281(of)-282(thought)-282(in)-282(certain)]TJ -139.231 -13.549 Td [(men)-209(is)-208(strict)-209(and)-209(inflexibly)-208(bold.)-237(At)-208(times)-209(it)-208(is)-209(even)-209(cruel)-208(towards)]TJ 0 -13.549 Td [(such)-301(men,)-314(although)-301(considered)-301(individually)-301(they)-301(may)-301(be)-301(gentle)]TJ 0 -13.549 Td [(and)-431(pliable.)-793(With)-431(well-meaning)-431(hesitation)-431(they)-431(will)-431(turn)-430(the)]TJ 0 -13.549 Td [(matter)-305(ten)-304(times)-305(over)-305(in)-305(their)-304(heads,)-319(but)-304(will)-305(at)-305(length)-304(continue)]TJ 0 -13.549 Td [(their)-392(strict)-392(course.)-675(They)-392(are)-392(like)-391(streams)-392(that)-392(wind)-392(their)-391(way)]TJ 0 -13.55 Td [(past)-331(solitary)-332(hermitages:)-413(there)-331(are)-332(places)-331(in)-332(their)-331(course)-331(where)]TJ 0 -13.549 Td [(the)-285(stream)-285(plays)-285(hide)-285(and)-285(seek)-285(with)-285(itself,)-294(and)-285(indulges)-284(in)-285(short)]TJ 0 -13.549 Td [(idylls)-224(with)-224(islets,)-230(trees,)-229(grottos,)-229(and)-224(cascades)]TJ/F20 10.9091 Tf 193.911 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-224(then)-224(it)-224(rushes)]TJ -204.82 -13.549 Td [(ahead)-217(once)-217(more,)-223(passes)-217(by)-216(the)-217(rocks,)-224(and)-216(forces)-217(its)-217(way)-216(through)]TJ 0 -13.549 Td [(the)-250(hardest)-250(stones.)]TJ/F16 15.7808 Tf 0 -48.413 Td [(531.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1424 0 obj << +/Type /Page +/Contents 1425 0 R +/Resources 1423 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1427 0 R +>> endobj +1426 0 obj << +/D [1424 0 R /XYZ 214.912 469.288 null] +>> endobj +1423 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1430 0 obj << +/Length 4635 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(316)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(IFFERENT)]TJ/F16 10.9091 Tf 41.577 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(EELINGS)]TJ/F16 10.9091 Tf 37.584 0 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(OWARDS)]TJ/F16 10.9091 Tf 38.915 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(RT)]TJ/F16 10.9091 Tf 10.186 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(From)-402(the)-402(time)-401(when)-402(we)]TJ -170.383 -13.549 Td [(begin)-345(to)-344(live)-345(as)-344(a)-345(hermit,)-368(consuming)-689(and)-345(consumed,)-368(our)-344(only)]TJ/F16 7.9701 Tf -72.756 0 Td [([361])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(company)-341(being)-341(deep)-341(and)-340(prolific)-341(thoughts,)-364(we)-341(expect)-341(from)-340(art)]TJ 0 -13.549 Td [(either)-244(nothing)-245(more,)-245(or)-245(else)-244(something)-244(quite)-245(different)-244(from)-244(what)]TJ 0 -13.55 Td [(we)-323(formerly)-324(expected)]TJ/F20 10.9091 Tf 96.715 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)-323(a)-324(word,)-341(we)-323(change)-324(our)-323(taste.)-470(For)-323(in)]TJ -107.624 -13.549 Td [(former)-284(times)-283(we)-284(wished)-283(to)-283(penetrate)-284(for)-283(a)-284(moment)-283(by)-284(means)-283(of)]TJ 0 -13.549 Td [(art)-276(into)-276(the)-276(element)-276(in)-276(which)-276(we)-276(are)-276(now)-276(living)-276(permanently:)-301(at)]TJ 0 -13.549 Td [(that)-356(time)-356(we)-356(dreamt)-357(ourselves)-356(into)-356(the)-356(rapture)-356(of)-356(a)-356(possession)]TJ 0 -13.549 Td [(which)-307(we)-308(now)-307(actually)-308(possess.)-422(Indeed,)-321(flinging)-308(away)-307(from)-307(us)]TJ 0 -13.55 Td [(for)-308(the)-307(time)-308(being)-307(what)-308(we)-307(now)-308(have,)-321(and)-308(imagining)-307(ourselves)]TJ 0 -13.549 Td [(to)-236(be)-236(poor,)-238(or)-236(to)-236(be)-236(a)-236(child,)-238(a)-236(beggar,)-239(or)-236(a)-235(fool,)-239(may)-236(now)-236(at)-235(times)]TJ 0 -13.549 Td [(fill)-250(us)-250(with)-250(delight.)]TJ/F16 15.7808 Tf 0 -48.976 Td [(532.)]TJ/F20 10.9091 Tf 0 -35.9 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(L)]TJ/F16 7.9701 Tf 6.665 0 Td [(OVE)]TJ/F16 10.9091 Tf 19.477 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(QUALISES)]TJ/F16 10.9091 Tf 38.52 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(Love)-284(wishes)-284(to)-284(spare)-284(the)-284(other)-284(to)-284(whom)-284(it)]TJ -94.651 -13.549 Td [(devotes)-306(itself)-306(any)-307(feeling)-306(of)-306(strangeness:)-363(as)-306(a)-306(consequence)-306(it)-306(is)]TJ 0 -13.55 Td [(permeated)-349(with)-348(disguise)-349(and)-348(simulation;)-398(it)-348(keeps)-349(on)-348(deceiving)]TJ 0 -13.549 Td [(continuously,)-401(and)-370(feigns)-371(an)-371(equality)-370(which)-371(in)-370(reality)-371(does)-370(not)]TJ 0 -13.549 Td [(exist.)-327(And)-276(all)-276(this)-276(is)-276(done)-275(so)-276(instinctively)-276(that)-276(women)-276(who)-275(love)]TJ 0 -13.549 Td [(deny)-251(this)-250(simulation)-251(and)-251(constant)-250(tender)-251(trickery,)-251(and)-251(have)-250(even)]TJ 0 -13.549 Td [(the)-319(audacity)-318(to)-319(assert)-319(that)-318(love)-319(equalises)-319(\050in)-318(other)-319(words)-319(that)-318(it)]TJ 0 -13.55 Td [(performs)-250(a)-250(miracle\051!)]TJ 11.955 -14.877 Td [(This)-249(phenomenon)-250(is)-249(a)-249(simple)-249(matter)-249(if)-250(one)-249(of)-249(the)-249(two)-250(permits)]TJ -11.955 -13.549 Td [(himself)-344(or)-345(herself)-344(to)-345(be)-344(loved,)-368(and)-345(does)-344(not)-345(deem)-344(it)-344(necessary)]TJ 0 -13.55 Td [(to)-285(feign,)-293(but)-285(leaves)-285(this)-285(to)-284(the)-285(other.)-355(No)-284(drama,)-294(however,)-293(could)]TJ 0 -13.549 Td [(offer)-445(a)-446(more)-445(intricate)-446(and)-445(confused)-445(instance)-446(than)-445(when)-445(both)]TJ 0 -13.549 Td [(persons)-217(are)-217(passionately)-216(in)-217(love)-217(with)-217(one)-216(another;)-228(for)-217(in)-217(this)-216(case)]TJ 0 -13.549 Td [(both)-209(are)-209(anxious)-209(to)-418(surrender)-209(and)-209(to)-209(endeavour)-209(to)-209(conform)-209(to)-208(the)]TJ/F16 7.9701 Tf -72.756 0 Td [([362])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(other,)-266(and)-263(finally)-263(they)-263(are)-263(both)-263(at)-263(a)-263(loss)-263(to)-263(know)-263(what)-263(to)-262(imitate)]TJ 0 -13.55 Td [(and)-255(what)-254(to)-255(feign.)-264(The)-255(beautiful)-255(madness)-255(of)-254(this)-255(spectacle)-255(is)-254(too)]TJ 0 -13.549 Td [(good)-250(for)-250(this)-250(world,)-250(and)-250(too)-250(subtle)-250(for)-250(human)-250(eyes.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1429 0 obj << +/Type /Page +/Contents 1430 0 R +/Resources 1428 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1427 0 R +>> endobj +1431 0 obj << +/D [1429 0 R /XYZ 262.226 504.626 null] +>> endobj +1432 0 obj << +/D [1429 0 R /XYZ 177.803 106.79 null] +>> endobj +1428 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1435 0 obj << +/Length 4944 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(317)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(533.)]TJ/F16 10.9091 Tf 0 -28.893 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(E)]TJ/F16 10.9091 Tf 7.532 0 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(EGINNERS)]TJ/F16 10.9091 Tf 39.404 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(How)-244(many)-244(things)-244(does)-244(an)-245(actor)-244(see)-244(and)-244(divine)]TJ -78.148 -13.549 Td [(when)-270(he)-270(watches)-270(another)-270(on)-270(the)-270(stage!)-310(He)-270(notices)-270(at)-270(once)-269(when)]TJ 0 -13.549 Td [(a)-393(muscle)-393(fails)-394(in)-393(some)-393(gesture;)-465(he)-393(can)-393(distinguish)-393(those)-393(little)]TJ 0 -13.549 Td [(artificial)-328(tricks)-327(which)-328(are)-327(so)-328(calmly)-327(practised)-328(separately)-327(before)]TJ 0 -13.55 Td [(the)-355(mirror,)-380(and)-355(are)-354(not)-355(in)-354(conformity)-355(with)-355(the)-354(whole;)-407(he)-354(feels)]TJ 0 -13.549 Td [(when)-196(the)-197(actor)-196(is)-196(surprised)-197(on)-196(the)-196(stage)-196(by)-197(his)-196(own)-196(invention,)-207(and)]TJ 0 -13.549 Td [(when)-375(he)-375(spoils)-375(it)-376(amid)-375(this)-375(surprise.)]TJ/F20 10.9091 Tf 164.857 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(How)-375(differently,)-407(again,)]TJ -175.766 -13.549 Td [(does)-440(a)-440(painter)-440(look)-439(at)-440(some)-440(one)-440(who)-440(happens)-440(to)-440(be)-439(moving)]TJ 0 -13.549 Td [(before)-286(him!)-359(He)-286(will)-287(see)-286(a)-286(great)-286(deal)-286(that)-287(does)-286(not)-286(actually)-286(exist)]TJ 0 -13.55 Td [(in)-280(order)-281(to)-280(complete)-281(the)-280(actual)-281(appearance)-280(of)-281(the)-280(person,)-288(and)-280(to)]TJ 0 -13.549 Td [(give)-340(it)-340(its)-341(full)-340(effect.)-520(In)-341(his)-340(mind)-340(he)-340(attempts)-340(several)-340(different)]TJ 0 -13.549 Td [(illuminations)-367(of)-367(the)-367(same)-367(object,)-396(and)-367(divides)-367(the)-367(whole)-367(by)-366(an)]TJ 0 -13.549 Td [(additional)-203(contrast.)]TJ/F20 10.9091 Tf 83.12 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Oh,)-213(that)-203(we)-203(now)-204(possessed)-203(the)-203(eyes)-204(of)-203(such)]TJ -94.029 -13.549 Td [(an)-250(actor)-250(and)-250(such)-250(a)-250(painter)-250(for)-250(the)-250(province)-250(of)-250(the)-250(human)-250(soul!)]TJ/F16 15.7808 Tf 0 -41.968 Td [(534.)]TJ/F16 10.9091 Tf 0 -28.893 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(MALL)]TJ/F16 10.9091 Tf 26.283 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(OSES)]TJ/F16 10.9091 Tf 19.487 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(If)-340(we)-339(wish)-340(a)-339(change)-340(to)-340(be)-339(as)-340(deep)-339(and)-340(radical)]TJ -73.348 -13.55 Td [(as)-441(possible,)-488(we)-441(must)-441(apply)-441(the)-441(remedy)-440(in)-441(minute)-441(doses,)-488(but)]TJ 0 -13.549 Td [(unremittingly)-570(for)-570(long)-570(periods.)-1210(What)-570(great)-570(action)-570(can)-570(be)]TJ 0 -13.549 Td [(performed)-492(all)-985(at)-492(once?)-976(Let)-493(us)-492(therefore)-492(be)-492(careful)-492(not)-492(to)]TJ/F16 7.9701 Tf 291.024 0 Td [([363])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(exchange)-350(violently)-350(and)-350(precipitately)-350(the)-350(moral)-350(conditions)-349(with)]TJ 0 -13.549 Td [(which)-332(we)-332(are)-332(familiar)-332(for)-332(a)-333(new)-332(valuation)-332(of)-332(things,)]TJ/F20 10.9091 Tf 234.674 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(nay,)-353(we)]TJ -245.583 -13.549 Td [(may)-445(even)-445(wish)-444(to)-445(continue)-445(living)-445(in)-445(the)-444(old)-445(way)-445(for)-445(a)-444(long)]TJ 0 -13.55 Td [(time)-421(to)-422(come,)-464(until)-421(probably)-421(at)-421(some)-422(very)-421(remote)-421(period)-421(we)]TJ 0 -13.549 Td [(become)-279(aware)-278(of)-279(the)-278(fact)-279(that)-279(the)-278(new)-279(valuation)-278(has)-279(made)-278(itself)]TJ 0 -13.549 Td [(the)-280(predominating)-280(power)-280(within)-280(us,)-288(and)-280(that)-280(its)-280(minute)-280(doses)-280(to)]TJ 0 -13.549 Td [(which)-195(we)-196(must)-195(henceforth)-195(become)-196(accustomed)-195(have)-195(set)-196(up)-195(a)-195(new)]TJ 0 -13.549 Td [(nature)-231(within)-231(us.)]TJ/F20 10.9091 Tf 72.612 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-231(now)-231(also)-231(begin)-231(to)-231(understand)-231(that)-231(the)-231(last)]TJ -83.521 -13.55 Td [(attempt)-341(at)-342(a)-341(great)-341(change)-342(of)-341(valuations)]TJ/F20 10.9091 Tf 174.424 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-341(which)-342(concerned)]TJ -185.333 -13.549 Td [(itself)-231(with)-231(political)-231(affairs)-231(\050the)]TJ/F20 10.9091 Tf 134.403 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(great)-231(revolution)]TJ/F20 10.9091 Tf 69.175 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(\051)]TJ/F20 10.9091 Tf 3.633 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(was)-231(nothing)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1434 0 obj << +/Type /Page +/Contents 1435 0 R +/Resources 1433 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1427 0 R +>> endobj +1436 0 obj << +/D [1434 0 R /XYZ 113.855 201.634 null] +>> endobj +1433 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1439 0 obj << +/Length 3611 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(318)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(more)-220(than)-220(a)-219(pathetic)-220(and)-220(sanguinary)-219(piece)-220(of)-220(quackery)-220(which,)-225(by)]TJ 0 -13.549 Td [(means)-302(of)-303(sudden)-302(crises,)-315(was)-302(able)-303(to)-302(inspire)-302(a)-302(credulous)-302(Europe)]TJ 0 -13.549 Td [(with)-433(the)-432(hope)-432(of)-433(a)-432(sudden)-433(recovery,)-478(and)-432(has)-433(therefore)-432(made)]TJ 0 -13.549 Td [(all)-439(political)-438(invalids)-439(impatient)-438(and)-439(dangerous)-439(up)-438(to)-439(this)-438(very)]TJ 0 -13.55 Td [(moment.)]TJ/F16 15.7808 Tf 0 -43.487 Td [(535.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(RUTH)]TJ/F16 10.9091 Tf 25.486 0 Td [(R)]TJ/F16 7.9701 Tf 7.276 0 Td [(EQUIRES)]TJ/F16 10.9091 Tf 37.441 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(OWER)]TJ/F16 10.9091 Tf 23.464 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(Truth)-348(in)-347(itself)-348(is)-347(no)-348(power)-348(at)-347(all,)-372(in)]TJ -120.035 -13.549 Td [(spite)-344(of)-344(all)-344(that)-343(flattering)-344(rationalists)-344(are)-344(in)-344(the)-344(habit)-344(of)-343(saying)]TJ 0 -13.549 Td [(to)-366(the)-365(contrary.)-598(Truth)-365(must)-366(either)-366(attract)-366(power)-365(to)-366(its)-366(side,)-394(or)]TJ 0 -13.549 Td [(else)-217(side)-217(with)-218(power,)-223(for)-217(otherwise)-218(it)-217(will)-217(perish)-217(again)-217(and)-217(again.)]TJ 0 -13.549 Td [(This)-295(has)-294(already)-295(been)-295(sufficiently)-294(demonstrated,)-306(and)-295(more)-294(than)]TJ 0 -13.55 Td [(sufficiently!)]TJ/F16 15.7808 Tf 0 -43.486 Td [(536.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.069 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(HUMBSCREW)]TJ/F16 10.9091 Tf 51.367 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-224(is)-224(disgusting)-224(to)-224(observe)-225(with)-224(what)-224(cruelty)]TJ -91.404 -13.55 Td [(every)-159(one)-159(charges)-158(his)-159(two)-159(or)-318(three)-158(private)-159(virtues)-159(to)-159(the)-159(account)-158(of)]TJ/F16 7.9701 Tf -72.755 0 Td [([364])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(others)-180(who)-179(may)-180(perhaps)-180(not)-179(possess)-180(them,)-194(and)-179(whom)-180(he)-179(torments)]TJ 0 -13.549 Td [(and)-276(worries)-276(with)-276(them.)-328(Let)-276(us)-276(therefore)-276(deal)-276(humanely)-276(with)-276(the)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(sense)-242(of)-242(honesty,)]TJ/F20 10.9091 Tf 74.667 0 Td [(\035)]TJ/F16 10.9091 Tf 7.486 0 Td [(although)-242(we)-243(may)-242(possess)-242(in)-242(it)-242(a)-243(thumbscrew)]TJ -86.997 -13.549 Td [(with)-217(which)-218(we)-217(can)-217(worry)-217(to)-217(death)-218(all)-217(these)-217(presumptuous)-217(egoists)]TJ 0 -13.55 Td [(who)-314(even)-313(yet)-314(wish)-313(to)-314(impose)-314(their)-313(own)-314(beliefs)-313(upon)-314(the)-313(whole)]TJ 0 -13.549 Td [(world)]TJ/F20 10.9091 Tf 25.451 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(we)-250(have)-250(tried)-250(this)-250(thumbscrew)-250(on)-250(ourselves!)]TJ/F16 15.7808 Tf -36.36 -43.487 Td [(537.)]TJ/F16 10.9091 Tf 0 -30.412 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ASTERY)]TJ/F16 10.9091 Tf 30.996 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-282(have)-282(reached)-282(mastery)-281(when)-282(we)-282(neither)-282(mistake)]TJ -54.331 -13.549 Td [(nor)-250(hesitate)-250(in)-250(the)-250(achievement.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1438 0 obj << +/Type /Page +/Contents 1439 0 R +/Resources 1437 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1427 0 R +>> endobj +1440 0 obj << +/D [1438 0 R /XYZ 215.418 234.885 null] +>> endobj +1437 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1443 0 obj << +/Length 5049 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(319)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(538.)]TJ/F16 10.9091 Tf 0 -43.193 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 13.525 0 Td [(M)]TJ/F16 7.9701 Tf 9.698 0 Td [(ORAL)]TJ/F16 10.9091 Tf 24.596 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(NSANITY)-364(OF)]TJ/F16 10.9091 Tf 50.96 0 Td [(G)]TJ/F16 7.9701 Tf 7.877 0 Td [(ENIUS)]TJ/F16 10.9091 Tf 23.464 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)-266(a)-266(certain)-266(category)-266(of)-266(great)]TJ -154.055 -13.549 Td [(intellects)-217(we)-217(may)-217(observe)-217(a)-217(painful)-217(and)-217(partly)-217(horrible)-216(spectacle:)]TJ 0 -13.549 Td [(in)-445(their)-444(most)-445(productive)-445(moments)-445(their)-444(flights)-445(aloft)-445(and)-444(into)]TJ 0 -13.549 Td [(the)-319(far)-319(distance)-319(appear)-319(to)-319(be)-319(out)-319(of)-319(harmony)-319(with)-319(their)-318(general)]TJ 0 -13.55 Td [(constitution)-370(and)-370(to)-370(exceed)-371(their)-370(power)-370(in)-370(one)-370(way)-370(or)-370(another,)]TJ 0 -13.549 Td [(so)-419(that)-418(each)-419(time)-418(there)-419(remains)-418(a)-419(deficiency,)-461(and)-418(also)-419(in)-418(the)]TJ 0 -13.549 Td [(long)-286(run)-286(a)-286(defectiveness)-286(in)-286(the)-286(entire)-286(machinery,)-295(which)-286(latter)-285(is)]TJ 0 -13.549 Td [(manifested)-382(among)-381(those)-382(highly)-382(intellectual)-381(natures)-382(by)-381(various)]TJ 0 -13.549 Td [(kinds)-223(of)-222(moral)-223(and)-223(intellectual)-223(symptoms)-222(more)-223(regularly)-223(than)-222(by)]TJ 0 -13.55 Td [(conditions)-250(of)-250(bodily)-250(distress.)]TJ 11.956 -16.336 Td [(Thus)-624(those)-624(incomprehensible)-624(characteristics)-624(of)-624(their)-624(na-)]TJ -11.956 -13.549 Td [(ture)]TJ/F20 10.9091 Tf 16.964 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(all)-351(their)-352(timidity,)-376(vanity,)-377(hatefulness,)-376(envy,)-377(their)-351(narrow)]TJ -27.873 -13.549 Td [(and)-295(narrowing)-294(disposition)]TJ/F20 10.9091 Tf 114.905 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(and)-294(that)-295(too)-294(personal)-295(and)-294(awkward)]TJ -125.815 -13.549 Td [(element)-407(in)-407(natures)-407(like)-407(those)-407(of)-407(Rousseau)-407(and)-407(Schopenhauer,)]TJ 0 -13.55 Td [(may)-395(very)-789(well)-395(be)-395(the)-395(consequences)-394(of)-395(a)-395(periodical)-395(attack)-394(of)]TJ/F16 7.9701 Tf 291.024 0 Td [([365])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(heart)-290(disease;)-309(and)-289(this)-290(in)-289(its)-290(turn)-289(may)-290(be)-289(the)-290(result)-289(of)-290(a)-289(nervous)]TJ 0 -13.549 Td [(complaint,)-250(and)-250(this)-250(latter)-250(the)-250(consequence)-250(of)]TJ/F20 10.9091 Tf 197.542 0 Td [(\024\024)]TJ/F16 7.9701 Tf 21.818 3.959 Td [(16)]TJ/F16 10.9091 Tf -207.404 -20.295 Td [(So)-368(long)-368(as)-368(genius)-368(dwells)-368(within)-368(us)-368(we)-368(are)-368(full)-368(of)-368(audacit)1(y,)]TJ -11.956 -13.549 Td [(yea,)-244(almost)-242(mad,)-244(and)-242(heedless)-242(of)-243(health,)-243(life,)-244(and)-242(honour;)-245(we)-242(fly)]TJ 0 -13.549 Td [(through)-233(the)-234(day)-233(as)-233(free)-234(and)-233(swift)-233(as)-234(an)-233(eagle,)-237(and)-233(in)-233(the)-233(darkness)]TJ 0 -13.55 Td [(we)-362(feel)-362(as)-361(confident)-362(as)-362(an)-362(owl.)]TJ/F20 10.9091 Tf 141.519 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(But)-362(let)-361(genius)-362(once)-362(leave)-362(us)]TJ -152.429 -13.549 Td [(and)-238(we)-238(are)-238(instantly)-238(overcome)-238(by)-238(a)-238(feeling)-238(of)-238(the)-238(most)-238(profound)]TJ 0 -13.549 Td [(despondency:)-287(we)-268(can)-269(no)-268(longer)-269(understand)-268(ourselves;)-278(we)-268(suffer)]TJ 0 -13.549 Td [(from)-330(everything)-330(that)-330(we)-330(experience)-330(and)-330(do)-330(not)-330(experience;)-369(we)]TJ 0 -13.549 Td [(feel)-440(as)-441(if)-440(we)-441(were)-440(in)-440(the)-441(midst)-440(of)-440(shelterless)-441(rocks)-440(with)-440(the)]TJ 0 -13.55 Td [(tempest)-253(raging)-252(round)-253(us,)-254(and)-252(we)-253(are)-253(at)-253(the)-252(same)-253(time)-253(like)-252(pitiful)]TJ 0 -13.549 Td [(childish)-278(souls,)-285(afraid)-277(of)-278(a)-278(rustle)-278(or)-278(a)-278(shadow.)]TJ/F20 10.9091 Tf 197.625 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Three-fourths)-278(of)]TJ -208.534 -13.549 Td [(all)-269(the)-268(evil)-269(committed)-268(in)-269(the)-268(world)-269(is)-268(due)-269(to)-269(timidity;)-277(and)-269(this)-268(is)]TJ 0 -13.549 Td [(above)-250(all)-250(a)-250(physiological)-250(process.)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 76.763 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 50.009 69.951 Td [(16)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(This)-250(omission)-250(is)-250(in)-250(the)-250(original.)]TJ/F20 8.9664 Tf 113.586 0 Td [(\024)]TJ/F16 8.9664 Tf 8.966 0 Td [(T)]TJ/F16 7.9701 Tf 5.478 0 Td [(R)]TJ/F16 8.9664 Tf 5.317 0 Td [(.)]TJ/F35 8.9664 Tf 2.241 0 Td [(f)]TJ/F16 7.9701 Tf 4.608 0 Td [(FNS)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1442 0 obj << +/Type /Page +/Contents 1443 0 R +/Resources 1441 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1427 0 R +>> endobj +1444 0 obj << +/D [1442 0 R /XYZ 93.555 282.506 null] +>> endobj +1441 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F35 77 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1447 0 obj << +/Length 4791 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(320)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(539.)]TJ/F16 10.9091 Tf 0 -45.557 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(O)-290(YOU)-289(KNOW)-290(WHAT)-290(YOU)]TJ/F16 10.9091 Tf 100.517 0 Td [(W)]TJ/F16 7.9701 Tf 10.298 0 Td [(ANT)]TJ/F16 10.9091 Tf 16.379 0 Td [(?)]TJ/F20 10.9091 Tf 4.844 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Have)-212(you)-211(never)-212(been)-212(troubled)]TJ -150.824 -13.549 Td [(by)-394(the)-394(fear)-394(that)-394(you)-394(might)-394(not)-394(be)-394(at)-394(all)-394(fitted)-394(for)-393(recognising)]TJ 0 -13.549 Td [(what)-399(is)-399(true?)-698(by)-399(the)-399(fear)-399(that)-400(your)-399(senses)-399(might)-399(be)-399(too)-399(dull,)]TJ 0 -13.55 Td [(and)-278(even)-279(your)-278(delicacy)-278(of)-278(sight)-278(far)-279(too)-278(blunt?)-335(If)-278(you)-278(could)-278(only)]TJ 0 -13.549 Td [(perceive,)-227(even)-222(once,)-227(to)-222(what)-222(extent)-221(your)-222(volition)-222(dominates)-221(your)]TJ 0 -13.549 Td [(sight!)-248(How,)-246(for)-244(example,)-246(you)-245(wished)-244(yesterday)-245(to)-244(see)-245(more)-244(than)]TJ 0 -13.549 Td [(some)-313(one)-314(else,)-329(while)-313(to-day)-314(you)-313(wish)-313(to)-314(see)-313(it)-313(differently!)-440(and)]TJ 0 -13.549 Td [(how)-354(from)-354(the)-354(start)-354(you)-354(were)-354(anxious)-354(to)-354(see)-708(something)-354(which)]TJ/F16 7.9701 Tf -72.755 0 Td [([366])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(would)-367(be)-367(in)-367(conformity)-366(with)-367(or)-367(in)-367(opposition)-367(to)-367(anything)-366(that)]TJ 0 -13.549 Td [(people)-332(thought)-332(they)-332(had)-332(observed)-332(up)-332(to)-333(the)-332(present.)-496(Oh,)-352(those)]TJ 0 -13.549 Td [(shameful)-227(cravings!)-243(How)-227(often)-227(you)-227(keep)-227(your)-227(eyes)-227(open)-227(for)-227(what)]TJ 0 -13.549 Td [(is)-314(efficacious,)-330(for)-314(what)-314(is)-314(soothing,)-330(just)-314(because)-314(you)-314(happen)-314(to)]TJ 0 -13.549 Td [(be)-278(tired)-279(at)-278(the)-279(moment!)-335(Always)-278(full)-279(of)-278(secret)-278(predeterminations)]TJ 0 -13.55 Td [(of)-228(what)-227(truth)-228(should)-228(be)-228(like,)-232(so)-228(that)-227(you)]TJ/F20 10.9091 Tf 171.734 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(you,)-232(forsooth!)]TJ/F20 10.9091 Tf 61.616 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(might)]TJ -255.168 -13.549 Td [(accept)-485(it!)-956(or)-486(do)-485(you)-486(thi)1(nk)-486(that)-485(to-day,)-544(because)-486(you)-485(are)-485(as)]TJ 0 -13.549 Td [(frozen)-286(and)-286(dry)-286(as)-286(a)-286(bright)-286(winter)-286(morning,)-295(and)-286(because)-285(nothing)]TJ 0 -13.549 Td [(is)-380(weighing)-379(on)-380(your)-380(mind,)-412(you)-379(have)-380(better)-380(eyesight!)-639(Are)-379(not)]TJ 0 -13.549 Td [(ardour)-365(and)-365(enthusiasm)-365(necessary)-365(to)-365(do)-365(justice)-365(to)-365(the)-364(creations)]TJ 0 -13.55 Td [(of)-342(thought?)]TJ/F20 10.9091 Tf 51.002 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-342(this)-342(indeed)-343(is)-342(what)-342(is)-342(called)-342(sight!)-527(as)-342(if)-342(you)]TJ -61.911 -13.549 Td [(could)-340(treat)-341(matters)-340(of)-340(thought)-340(any)-341(differently)-340(from)-340(the)-340(manner)]TJ 0 -13.549 Td [(in)-268(which)-268(you)-269(treat)-268(men.)-304(In)-268(all)-269(relations)-268(with)-268(thought)-268(there)-268(is)-268(the)]TJ 0 -13.549 Td [(same)-324(morality,)-342(the)-324(same)-323(honesty)-324(of)-324(purpose,)-342(the)-324(same)]TJ/F31 10.9091 Tf 246.092 0 Td [(arri\350re-)]TJ -246.092 -13.549 Td [(pens\351e)]TJ/F16 10.9091 Tf 29.684 0 Td [(,)-444(the)-405(same)-405(slackness,)-444(the)-405(same)-405(faint-heartedness)]TJ/F20 10.9091 Tf 220.041 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(your)]TJ -260.634 -13.549 Td [(whole)-356(lovable)-356(and)-356(hateful)-357(self!)-568(Your)-356(physical)-356(exhaustion)-356(will)]TJ 0 -13.55 Td [(lend)-371(the)-371(things)-371(pale)-370(colours)-371(whilst)-371(your)-371(feverishness)-371(will)-370(turn)]TJ 0 -13.549 Td [(them)-301(into)-301(monsters!)-404(Does)-301(not)-301(your)-301(morning)-301(show)-301(the)-301(things)-301(in)]TJ 0 -13.549 Td [(a)-261(different)-262(light)-261(from)-261(the)-261(evening?)-284(Are)-261(you)-262(not)-261(afraid)-261(of)-261(finding)]TJ 0 -13.549 Td [(in)-438(the)-438(cave)-438(of)-439(all)-438(knowledge)-438(your)-438(own)-438(phantom,)-485(the)-438(veil)-438(in)]TJ 0 -13.549 Td [(which)-278(truth)-278(is)-278(wrapped)-278(up)-279(and)-278(hidden)-278(from)-278(your)-278(sight?)-334(Is)-278(it)-278(not)]TJ 0 -13.55 Td [(a)-350(dreadful)-351(comedy)-350(in)-351(which)-350(you)-351(so)-350(thoughtlessly)-351(wish)-350(to)-350(take)]TJ 0 -13.549 Td [(part?)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1446 0 obj << +/Type /Page +/Contents 1447 0 R +/Resources 1445 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1427 0 R +>> endobj +1448 0 obj << +/D [1446 0 R /XYZ 294.329 377.774 null] +>> endobj +1445 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1451 0 obj << +/Length 4477 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(321)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(540.)]TJ/F16 10.9091 Tf 0 -28.893 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(EARNING)]TJ/F16 10.9091 Tf 35.857 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Michelangelo)-864(considered)-864(Raphael's)-864(genius)-863(as)]TJ -56.16 -13.549 Td [(having)-321(been)-321(acquired)-320(by)-321(study,)-339(and)-321(upon)-641(his)-321(own)-321(as)-321(a)-320(natural)]TJ/F16 7.9701 Tf 291.024 0 Td [([367])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(gift:)-285(learning)-267(as)-267(opposed)-267(to)-268(talent;)-275(though)-268(this)-267(is)-267(mere)-267(pedantry,)]TJ 0 -13.549 Td [(with)-209(all)-209(due)-209(respect)-208(to)-209(the)-209(great)-209(pedant)-209(himself.)-236(For)-209(what)-209(is)-208(talent)]TJ 0 -13.55 Td [(but)-307(a)-306(name)-307(for)-306(an)-307(older)-307(piece)-306(of)-307(learning,)-321(experience,)-320(exercise,)]TJ 0 -13.549 Td [(appropriation,)-212(and)-203(incorporation,)-212(perhaps)-202(as)-202(far)-203(back)-202(as)-203(the)-202(times)]TJ 0 -13.549 Td [(of)-216(our)-217(ancestors,)-223(or)-216(even)-217(earlier!)-239(And)-216(again:)-233(he)-217(who)-216(learns)-216(forms)]TJ 0 -13.549 Td [(his)-399(own)-398(talents,)-436(only)-398(learning)-399(is)-399(not)-398(such)-399(an)-398(easy)-399(matter)-398(and)]TJ 0 -13.549 Td [(depends)-280(not)-280(only)-280(upon)-280(our)-280(willingness,)-288(but)-280(also)-280(upon)-280(our)-280(being)]TJ 0 -13.55 Td [(able)-250(to)-250(learn)-250(at)-250(all.)]TJ 11.956 -13.549 Td [(Jealousy)-322(often)-323(prevents)-322(this)-323(in)-322(an)-323(artist,)-340(or)-323(that)-322(pride)-322(which,)]TJ -11.956 -13.549 Td [(when)-611(it)-612(experiences)-611(any)-611(strange)-611(feeling,)-702(at)-611(once)-611(assumes)]TJ 0 -13.549 Td [(an)-637(attitude)-636(of)-637(defence)-636(instead)-637(of)-637(an)-636(attitude)-637(of)-636(scholarly)]TJ 0 -13.549 Td [(receptiveness.)-283(Raphael,)-264(like)-261(Goethe,)-264(lacked)-261(this)-261(pride,)-263(on)-261(which)]TJ 0 -13.55 Td [(account)-203(they)-203(were)-202(great)-203(learners,)-212(and)-203(not)-203(merely)-203(the)-203(exploiters)-202(of)]TJ 0 -13.549 Td [(those)-198(quarries)-199(which)-198(had)-199(been)-198(formed)-198(by)-199(the)-198(manifold)-198(genealogy)]TJ 0 -13.549 Td [(of)-201(their)-200(forefathers.)-234(Raphael)-201(vanishes)-200(before)-201(our)-201(eyes)-200(as)-201(a)-200(learner)]TJ 0 -13.549 Td [(in)-250(the)-251(midst)-250(of)-250(that)-250(assimilation)-251(of)-250(what)-250(his)-251(great)-250(rival)-250(called)]TJ/F31 10.9091 Tf 267.899 0 Td [(his)]TJ/F20 10.9091 Tf -267.899 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(nature)]TJ/F20 10.9091 Tf 27.262 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(:)-284(this)-266(noblest)-267(of)-267(all)-267(thieves)-266(daily)-267(carried)-267(off)-267(a)-267(portion)-266(of)]TJ -36.95 -13.55 Td [(it;)-247(but)-245(before)-245(he)-245(had)-245(appropriated)-245(all)-245(the)-245(genius)-244(of)-245(Michelangelo)]TJ 0 -13.549 Td [(he)-448(died)]TJ/F20 10.9091 Tf 33.972 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-448(the)-448(final)-448(series)-448(of)-448(his)-449(works,)-497(because)-448(it)-448(is)-448(the)]TJ -44.881 -13.549 Td [(beginning)-331(of)-330(a)-331(new)-330(plan)-331(of)-330(study,)-351(is)-330(less)-331(perfect)-330(and)-331(good,)-350(for)]TJ 0 -13.549 Td [(the)-251(simple)-250(reason)-251(that)-251(the)-250(great)-251(student)-251(was)-250(interrupted)-251(by)-250(death)]TJ 0 -13.549 Td [(in)-316(the)-316(midst)-316(of)-316(his)-316(most)-316(difficult)-315(task,)-333(and)-316(took)-316(away)-316(with)-315(him)]TJ 0 -13.55 Td [(that)-250(justifying)-250(and)-250(final)-250(goal)-250(which)-250(he)-250(had)-250(in)-250(view.)]TJ/F16 15.7808 Tf 0 -41.967 Td [(541.)]TJ/F16 10.9091 Tf 0 -28.893 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(OW)-329(WE)-328(SHOULD)-329(TURN)-329(TO)]TJ/F16 10.9091 Tf 103.408 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(TONE)]TJ/F16 10.9091 Tf 21.248 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(By)-240(slowly,)-242(very,)-242(very)-241(slowly,)]TJ -152.235 -13.55 Td [(becoming)-250(hard)-251(like)-250(a)-501(precious)-250(stone,)-250(and)-251(at)-250(last)-250(lie)-250(still,)-251(a)-250(joy)-250(to)]TJ/F16 7.9701 Tf 291.024 0 Td [([368])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(all)-250(eternity.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1450 0 obj << +/Type /Page +/Contents 1451 0 R +/Resources 1449 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1454 0 R +>> endobj +1452 0 obj << +/D [1450 0 R /XYZ 234.161 475.733 null] +>> endobj +1453 0 obj << +/D [1450 0 R /XYZ 141.312 79.691 null] +>> endobj +1449 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1457 0 obj << +/Length 4822 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(322)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(542.)]TJ/F16 10.9091 Tf 0 -31.55 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 12.663 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(HILOSOPHER)-256(AND)]TJ/F16 10.9091 Tf 70.931 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(LD)]TJ/F16 10.9091 Tf 12.664 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(GE)]TJ/F16 10.9091 Tf 10.624 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-187(is)-187(not)-187(wise)-187(to)-187(permit)-187(evening)]TJ -149.002 -13.549 Td [(to)-154(act)-154(as)-154(a)-154(judge)-153(of)-154(the)-154(day;)-186(for)-154(only)-154(too)-154(often)-154(in)-154(this)-154(case)-153(weariness)]TJ 0 -13.549 Td [(becomes)-213(the)-213(judge)-213(of)-213(success)-213(and)-213(good)-213(will.)-238(We)-213(should)-212(also)-213(take)]TJ 0 -13.549 Td [(the)-320(greatest)-321(precautions)-320(in)-321(regard)-320(to)-321(everything)-320(connected)-320(with)]TJ 0 -13.549 Td [(old)-389(age)-388(and)-389(its)-389(judgment)-388(upon)-389(life,)-423(more)-389(especially)-389(since)-388(old)]TJ 0 -13.55 Td [(age,)-332(like)-316(the)-316(evening,)-332(is)-316(fond)-316(of)-315(assuming)-316(a)-316(new)-316(and)-315(charming)]TJ 0 -13.549 Td [(morality,)-543(and)-485(knows)-485(well)-484(enough)-485(how)-485(to)-484(humiliate)-485(the)-484(day)]TJ 0 -13.549 Td [(by)-379(the)-379(glow)-379(of)-379(the)-379(evening)-379(skies,)-411(twilight)-379(and)-379(a)-379(peaceful)-378(and)]TJ 0 -13.549 Td [(wistful)-376(silence.)-627(The)-376(reverence)-376(which)-376(we)-375(feel)-376(for)-376(an)-376(old)-375(man,)]TJ 0 -13.549 Td [(especially)-255(if)-254(he)-255(is)-254(an)-255(old)-254(thinker)-255(and)-255(sage,)-255(easily)-255(blinds)-254(us)-255(to)-254(the)]TJ 0 -13.55 Td [(deterioration)-194(of)-194(his)-194(intellect,)-205(and)-194(it)-194(is)-194(always)-194(necessary)-194(to)-194(bring)-193(to)]TJ 0 -13.549 Td [(light)-269(the)-269(hidden)-269(symptoms)-269(of)-269(such)-269(a)-269(deterioration)-269(and)-268(lassitude,)]TJ 0 -13.549 Td [(that)-329(is)-328(to)-329(say,)-348(to)-328(uncover)-329(the)-328(physiological)-329(phenomenon)-328(which)]TJ 0 -13.549 Td [(is)-456(still)-455(concealed)-456(behind)-456(the)-456(old)-455(man's)-456(moral)-456(judgments)-455(and)]TJ 0 -13.549 Td [(prejudices,)-288(in)-281(case)-281(we)-280(should)-281(be)-281(deceived)-280(by)-281(our)-281(veneration)-280(for)]TJ 0 -13.55 Td [(him,)-359(and)-336(do)-337(something)-337(to)-337(the)-336(disadvantage)-337(of)-337(knowledge.)-510(For)]TJ 0 -13.549 Td [(it)-273(is)-274(not)-273(seldom)-274(that)-273(the)-274(illusion)-273(of)-274(a)-273(great)-274(moral)-273(renovation)-273(and)]TJ 0 -13.549 Td [(regeneration)-301(takes)-301(possession)-301(of)-301(the)-301(old)-301(man.)-403(Basing)-301(his)-300(views)]TJ 0 -13.549 Td [(upon)-285(this,)-294(he)-285(then)-285(proceeds)-285(to)-285(express)-285(his)-285(opinions)-285(on)-284(the)-285(work)]TJ 0 -13.549 Td [(and)-342(development)-343(of)-342(his)-342(life)-343(as)-342(if)-342(he)-343(had)-342(only)-342(then)-343(for)-342(the)-342(first)]TJ 0 -13.549 Td [(time)-386(become)-385(clearsighted)]TJ/F20 10.9091 Tf 114.45 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-386(nevertheless)-385(it)-386(is)-386(not)-385(wisdom,)]TJ -125.359 -13.55 Td [(but)-359(fatigue,)-386(which)-358(prompts)-359(his)-359(present)-358(state)-359(of)-359(well-being)-358(and)]TJ 0 -13.549 Td [(his)-250(positive)-250(judgments.)]TJ/F16 7.9701 Tf -72.756 0 Td [([369])]TJ/F16 10.9091 Tf 84.711 -14.007 Td [(The)-305(most)-304(dangerous)-305(indication)-305(of)-305(this)-304(weariness)-305(is)-305(above)-305(all)]TJ -11.955 -13.55 Td [(the)-416(belief)-416(in)-416(genius,)-458(which)-416(as)-416(a)-416(rule)-416(only)-416(arises)-416(in)-416(great)-416(and)]TJ 0 -13.549 Td [(semi-great)-243(men)-242(of)-243(intellect)-242(at)-243(this)-243(period)-242(of)-243(their)-243(lives:)-246(the)-242(belief)]TJ 0 -13.549 Td [(in)-343(an)-342(exceptional)-343(position,)-366(and)-342(exceptional)-343(rights.)-528(The)-342(thinker)]TJ 0 -13.549 Td [(who)-359(thus)-358(believes)-359(himself)-358(to)-359(be)-359(inspired)-358(by)-359(genius)-358(henceforth)]TJ 0 -13.549 Td [(deems)-427(it)-426(permissible)-427(for)-426(him)-427(to)-426(take)-427(things)-426(more)-427(easily,)-470(and)]TJ 0 -13.549 Td [(takes)-479(advantage)-478(of)-479(his)-478(position)-479(as)-478(a)-479(genius)-478(to)-479(decree)-478(rather)]TJ 0 -13.55 Td [(than)-419(to)-419(prove.)-758(It)-419(is)-420(probable,)-461(however,)-462(that)-419(the)-419(need)-419(felt)-419(by)]TJ 0 -13.549 Td [(the)-467(weary)-468(intellect)-467(for)-467(alleviation)-467(is)-467(the)-468(main)-467(source)-467(of)-467(this)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1456 0 obj << +/Type /Page +/Contents 1457 0 R +/Resources 1455 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1454 0 R +>> endobj +1458 0 obj << +/D [1456 0 R /XYZ 93.543 186.165 null] +>> endobj +1455 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1461 0 obj << +/Length 5035 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(323)]TJ +0 g 0 G + 0 -30.759 Td [(belief)]TJ/F20 10.9091 Tf 24.84 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(it)-308(precedes)-308(it)-308(in)-308(time,)-323(though)-308(appearances)-308(may)-308(indicate)]TJ -35.75 -13.549 Td [(the)-250(contrary.)]TJ 11.956 -13.752 Td [(At)-268(this)-269(time)-268(too,)-273(as)-268(the)-268(result)-269(of)-268(the)-268(love)-269(which)-268(all)-268(weary)-268(and)]TJ -11.956 -13.549 Td [(old)-275(people)-276(feel)-275(for)-275(enjoyment,)-282(such)-275(men)-275(as)-276(those)-275(I)-275(am)-275(speaking)]TJ 0 -13.549 Td [(of)-394(wish)-395(to)-394(enjoy)-394(the)-395(results)-394(of)-394(their)-395(thinking)-394(instead)-394(of)-394(again)]TJ 0 -13.549 Td [(testing)-377(them)-377(and)-377(scattering)-376(the)-377(seeds)-377(abroad)-377(once)-377(more.)-630(This)]TJ 0 -13.549 Td [(leads)-311(them)-310(to)-311(make)-311(their)-311(thoughts)-310(palatable)-311(and)-311(enjoyable,)-325(and)]TJ 0 -13.549 Td [(to)-342(take)-341(away)-342(their)-341(dryness,)-365(coldness,)-364(and)-342(want)-342(of)-341(flavour;)-387(and)]TJ 0 -13.55 Td [(thus)-239(it)-240(comes)-239(about)-239(that)-240(the)-239(old)-239(thinker)-240(apparently)-239(raises)-239(himself)]TJ 0 -13.549 Td [(above)-228(his)-228(life's)-228(work,)-232(while)-228(in)-228(reality)-228(he)-228(spoils)-228(it)-228(by)-228(infusing)-227(into)]TJ 0 -13.549 Td [(it)-310(a)-311(certain)-310(amount)-311(of)-310(fantasy,)-326(sweetness,)-325(flavour,)-326(poetic)-310(mists,)]TJ 0 -13.549 Td [(and)-254(mystic)-254(lights.)-263(This)-254(is)-254(how)-254(Plato)-254(ended,)-255(as)-254(did)-254(also)-254(that)-254(great)]TJ 0 -13.549 Td [(and)-279(honest)-279(Frenchman,)-287(Auguste)-279(Comte,)-286(who,)-287(as)-279(a)-279(conqueror)-279(of)]TJ 0 -13.55 Td [(the)-220(exact)-219(sciences,)-226(cannot)-219(be)-220(matched)-219(either)-219(among)-220(the)-219(Germans)]TJ 0 -13.549 Td [(or)-250(the)-250(Englishmen)-250(of)-250(this)-250(century.)]TJ 11.956 -13.751 Td [(There)-444(is)-443(a)-444(third)-443(symptom)-444(of)-443(fatigue:)-637(that)-444(ambition)-443(which)]TJ -11.956 -13.549 Td [(actuated)-281(the)-280(great)-281(thinker)-280(when)-281(he)-281(was)-280(young,)-288(and)-281(which)-280(could)]TJ 0 -13.55 Td [(not)-386(then)-386(find)-385(anything)-772(to)-386(satisfy)-386(it,)-419(has)-386(also)-386(grown)-386(old,)-419(and,)]TJ/F16 7.9701 Tf 291.024 0 Td [([370])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(like)-287(one)-288(that)-287(has)-287(no)-288(more)-287(time)-287(to)-287(lose,)-297(it)-287(begins)-288(to)-287(snatch)-287(at)-287(the)]TJ 0 -13.549 Td [(coarser)-382(and)-382(more)-383(immediate)-382(means)-382(of)-382(its)-382(gratification,)-415(means)]TJ 0 -13.549 Td [(which)-202(are)-202(peculiar)-202(to)-202(active,)-212(dominating,)-212(violent,)-211(and)-202(conquering)]TJ 0 -13.549 Td [(dispositions.)-241(From)-224(this)-223(time)-224(onwards)-223(the)-224(thinker)-223(wishes)-224(to)-223(found)]TJ 0 -13.55 Td [(institutions)-305(which)-304(shall)-305(bear)-305(his)-304(name,)-319(instead)-304(of)-305(erecting)-304(mere)]TJ 0 -13.549 Td [(brain-structures.)-313(What)-271(are)-271(now)-271(to)-271(him)-271(the)-271(ethereal)-271(victories)-270(and)]TJ 0 -13.549 Td [(honours)-253(to)-253(be)-252(met)-253(with)-253(in)-252(the)-253(realm)-253(of)-253(proofs)-252(and)-253(refutations,)-253(or)]TJ 0 -13.549 Td [(the)-295(perpetuation)-295(of)-295(his)-294(fame)-295(in)-295(books,)-306(or)-295(the)-295(thrill)-295(of)-294(exultation)]TJ 0 -13.549 Td [(in)-293(the)-293(soul)-294(of)-293(the)-293(reader?)-380(But)-293(the)-293(institution,)-304(on)-293(the)-293(other)-293(hand,)]TJ 0 -13.55 Td [(is)-422(a)-422(temple,)-465(as)-422(he)-422(well)-422(knows)]TJ/F20 10.9091 Tf 139.29 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-422(temple)-422(of)-422(stone,)-465(a)-422(durable)]TJ -150.199 -13.549 Td [(edifice,)-363(which)-340(will)-340(keep)-340(its)-339(god)-340(alive)-340(with)-340(more)-340(certainty)-340(than)]TJ 0 -13.549 Td [(the)-250(sacrifices)-250(of)-250(rare)-250(and)-250(tender)-250(souls.)]TJ/F16 7.9701 Tf 165.098 3.959 Td [(17)]TJ/F16 10.9091 Tf -153.142 -17.71 Td [(Perhaps,)-466(too,)-467(at)-423(this)-423(period)-423(of)-423(his)-423(life)-423(the)-423(old)-423(thinker)-423(will)]TJ -11.956 -13.55 Td [(for)-359(the)-360(first)-359(time)-359(meet)-360(with)-359(that)-359(love)-360(which)-359(is)-359(fitted)-360(for)-359(a)-359(god)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 87.722 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 50.009 80.91 Td [(17)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(This,)-513(of)-460(course,)-513(refers)-460(to)-460(Richard)-461(Wagner,)-513(as)-460(does)-460(also)-460(the)-461(following)]TJ -11.956 -10.959 Td [(paragraph.)]TJ/F20 8.9664 Tf 38.09 0 Td [(\024)]TJ/F16 8.9664 Tf 8.966 0 Td [(T)]TJ/F16 7.9701 Tf 5.478 0 Td [(R)]TJ/F16 8.9664 Tf 5.317 0 Td [(.)]TJ/F35 8.9664 Tf 2.241 0 Td [(f)]TJ/F16 7.9701 Tf 4.608 0 Td [(FNS)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1460 0 obj << +/Type /Page +/Contents 1461 0 R +/Resources 1459 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1454 0 R +>> endobj +1462 0 obj << +/D [1460 0 R /XYZ 152.09 287.434 null] +>> endobj +1459 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F35 77 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1465 0 obj << +/Length 5066 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(324)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(rather)-378(than)-378(for)-378(a)-379(human)-378(being,)-410(and)-378(his)-378(whole)-378(nature)-378(becomes)]TJ 0 -13.549 Td [(softened)-357(and)-357(sweetened)-357(in)-358(the)-357(rays)-357(of)-357(such)-357(a)-357(sun,)-384(like)-357(fruit)-357(in)]TJ 0 -13.549 Td [(autumn.)-715(Yes,)-444(he)-405(grows)-405(more)-405(divine)-405(and)-406(beautiful,)-443(this)-405(great)]TJ 0 -13.549 Td [(old)-374(man,)]TJ/F20 10.9091 Tf 39.537 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-374(nevertheless)-374(it)-374(is)-375(old)-374(age)-374(and)-374(weariness)-374(which)]TJ -50.446 -13.55 Td [(permit)-415(him)-414(to)-415(ripen)-415(in)-414(this)-415(way,)-456(to)-415(grow)-414(more)-415(silent,)-456(and)-414(to)]TJ 0 -13.549 Td [(repose)-426(in)-425(the)-426(luminous)-425(adulation)-425(of)-426(a)-425(woman.)-777(Now)-425(it)-426(is)-425(all)]TJ 0 -13.549 Td [(up)-408(with)-409(his)-408(former)-408(desire)]TJ/F20 10.9091 Tf 116.587 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-408(desire)-408(which)-409(was)-408(superior)-408(even)]TJ -127.496 -13.549 Td [(to)-347(his)-347(own)-346(ego)]TJ/F20 10.9091 Tf 67.107 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(for)-347(real)-347(disciples,)-371(followers)-346(who)-347(would)-347(carry)]TJ -78.016 -13.549 Td [(on)-346(his)-346(thought,)-370(that)-345(is,)-370(true)-346(opponents.)-538(This)-346(desire)-346(arose)-345(from)]TJ 0 -13.55 Td [(his)-305(hitherto)-304(undiminished)-305(energy,)-318(the)-304(conscious)-305(pride)-304(he)-305(felt)-304(in)]TJ 3.703 -13.549 Td [(being)-339(able)-340(at)-339(any)-340(time)-339(to)-340(become)-339(an)-340(opponent)-339(himself,)]TJ/F20 10.9091 Tf 247.538 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(nay,)]TJ/F16 7.9701 Tf -334.905 0 Td [([371])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(even)-248(the)-248(deadly)-248(enemy)-247(of)-248(his)-248(own)-248(doctrine,)]TJ/F20 10.9091 Tf 190.101 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-248(now)-248(his)-248(desire)]TJ -201.01 -13.549 Td [(is)-266(for)-266(resolute)-266(partisans,)-270(unwavering)-266(comrades,)-270(auxiliary)-265(forces,)]TJ 0 -13.549 Td [(heralds,)-195(a)-180(pompous)-181(train)-181(of)-180(followers.)-227(He)-181(is)-181(now)-180(no)-181(longer)-181(able)-180(to)]TJ 0 -13.55 Td [(bear)-211(that)-210(dreadful)-211(isolation)-211(in)-211(which)-210(every)-211(intellect)-211(that)-210(advances)]TJ 0 -13.549 Td [(beyond)-308(the)-308(others)-309(is)-308(compelled)-308(to)-308(live.)-425(From)-308(this)-308(time)-308(forward)]TJ 0 -13.549 Td [(he)-222(surrounds)-222(himself)-222(with)-223(objects)-222(of)-222(veneration,)-227(companionship,)]TJ 0 -13.549 Td [(tenderness,)-318(and)-305(love;)-332(but)-305(he)-305(also)-305(wishes)-304(to)-305(enjoy)-305(the)-304(privileges)]TJ 0 -13.549 Td [(of)-340(all)-340(religious)-340(people,)-362(and)-340(to)-340(worship)-340(what)-340(he)-340(venerates)-340(most)]TJ 0 -13.55 Td [(highly)-199(in)-200(his)-199(little)-199(community)]TJ/F20 10.9091 Tf 127.507 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(he)-199(will)-200(even)-199(go)-199(as)-199(far)-200(as)-199(to)-199(invent)]TJ -138.416 -13.549 Td [(a)-250(religion)-250(for)-250(the)-250(purpose)-250(of)-250(having)-250(a)-250(community.)]TJ 11.956 -18.459 Td [(Thus)-498(lives)-499(the)-498(wise)-499(old)-498(man,)-561(and)-499(in)-498(living)-499(thus)-498(he)-498(falls)]TJ -11.956 -13.549 Td [(almost)-216(imperceptibly)-215(into)-216(such)-216(a)-215(deplorable)-216(proximity)-216(to)-215(priestly)]TJ 0 -13.549 Td [(and)-384(poetic)-384(extravagances)-384(that)-384(it)-384(is)-384(difficult)-384(to)-384(recollect)-384(all)-383(his)]TJ 0 -13.549 Td [(wise)-389(and)-389(severe)-389(period)-389(of)-388(youth,)-424(the)-389(former)-389(rigid)-389(morality)-388(of)]TJ 0 -13.549 Td [(his)-421(mind,)-464(and)-422(his)-421(truly)-421(virile)-421(dread)-422(of)-421(fancies)-421(and)-421(misplaced)]TJ 0 -13.549 Td [(enthusiasm.)-585(When)-362(he)-361(was)-362(formerly)-362(in)-361(the)-362(habit)-362(of)-361(comparing)]TJ 0 -13.55 Td [(himself)-319(with)-320(the)-319(older)-320(thinkers,)-337(he)-319(did)-320(so)-319(merely)-320(that)-319(he)-319(might)]TJ 0 -13.549 Td [(measure)-335(his)-334(weakness)-335(against)-335(their)-335(strengt)1(h,)-356(and)-335(that)-335(he)-334(might)]TJ 0 -13.549 Td [(become)-248(colder)-247(and)-248(more)-248(audacious)-247(towards)-248(himself;)-248(but)-248(now)-247(he)]TJ 0 -13.549 Td [(only)-321(makes)-322(this)-321(comparison)-321(to)-321(intoxicate)-322(himself)-321(with)-321(his)-321(own)]TJ 0 -13.549 Td [(delusions.)-242(Formerly)-224(he)-224(looked)-225(forward)-224(with)-225(confidence)-224(to)-224(future)]TJ 0 -13.55 Td [(thinkers,)-325(and)-309(he)-310(even)-309(took)-310(a)-309(delight)-310(in)-310(imagining)-309(himself)-310(to)-309(be)]TJ 0 -13.549 Td [(cast)-386(into)-386(the)-386(shade)-386(by)-386(their)-386(brighter)-386(light.)-658(Now,)-420(however,)-420(he)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1464 0 obj << +/Type /Page +/Contents 1465 0 R +/Resources 1463 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1454 0 R +>> endobj +1466 0 obj << +/D [1464 0 R /XYZ 93.543 382.683 null] +>> endobj +1463 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1469 0 obj << +/Length 4798 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(325)]TJ +0 g 0 G + 0 -30.759 Td [(is)-359(mortified)-359(to)-360(think)-359(that)-359(he)-359(cannot)-359(be)-360(the)-359(last:)-468(he)-359(endeavours)]TJ 0 -13.549 Td [(to)-461(discover)-460(some)-461(way)-461(of)-921(imposing)-461(upon)-460(mankind,)-513(together)]TJ/F16 7.9701 Tf 291.024 0 Td [([372])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(with)-265(the)-266(inheritance)-265(which)-265(he)-266(is)-265(leaving)-265(to)-266(them,)-269(a)-265(restriction)-265(of)]TJ 0 -13.549 Td [(sovereign)-322(thinking.)-468(He)-322(fears)-322(and)-323(reviles)-322(the)-322(pride)-323(and)-322(the)-322(love)]TJ 0 -13.55 Td [(of)-253(freedom)-252(of)-253(individual)-253(minds:)-255(after)-252(him)-253(no)-253(one)-252(must)-253(allow)-252(his)]TJ 0 -13.549 Td [(intellect)-228(to)-229(govern)-228(with)-228(absolute)-229(unrestriction:)-239(he)-228(himself)-228(wishes)]TJ 0 -13.549 Td [(to)-251(remain)-250(for)-251(ever)-251(the)-251(bulwark)-250(on)-251(which)-251(the)-250(waves)-251(of)-251(ideas)-250(may)]TJ 0 -13.549 Td [(break)]TJ/F20 10.9091 Tf 24.23 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(these)-231(are)-232(his)-231(secret)-231(wishes,)-235(and)-232(perhaps,)-235(indeed,)-235(they)-231(are)]TJ -35.139 -13.549 Td [(not)-250(always)-250(secret.)]TJ 11.956 -13.646 Td [(The)-370(hard)-369(fact)-370(upon)-370(which)-370(such)-369(wishes)-370(are)-370(based,)-399(however,)]TJ -11.956 -13.55 Td [(is)-380(that)-380(he)-379(himself)-380(has)-380(come)-380(to)-379(a)-380(halt)-380(before)-380(his)-379(teaching,)-412(and)]TJ 0 -13.549 Td [(has)-328(set)-327(up)-328(his)-328(boundary)-327(stone,)-347(his)]TJ/F20 10.9091 Tf 155.227 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(thus)-328(far)-327(and)-328(no)-328(farther.)]TJ/F20 10.9091 Tf 103.055 0 Td [(\035)]TJ/F16 10.9091 Tf 8.418 0 Td [(In)]TJ -271.543 -13.549 Td [(canonising)-227(himself)-228(he)-227(has)-227(drawn)-228(up)-227(his)-227(own)-228(death)-227(warrant:)-238(from)]TJ 0 -13.549 Td [(now)-374(on)-374(his)-374(mind)-374(cannot)-373(develop)-374(further.)-622(His)-374(race)-374(is)-374(run;)-435(the)]TJ 0 -13.549 Td [(hour-hand)-251(stops.)-252(Whenever)-250(a)-251(great)-251(thinker)-250(tries)-251(to)-251(make)-250(himself)]TJ 0 -13.549 Td [(a)-231(lasting)-230(institution)-231(for)-230(posterity,)-235(we)-230(may)-231(readily)-230(suppose)-231(that)-230(he)]TJ 0 -13.55 Td [(has)-264(passed)-264(the)-264(climax)-264(of)-264(his)-264(powers,)-267(and)-264(is)-264(very)-264(tired,)-268(very)-263(near)]TJ 0 -13.549 Td [(the)-250(setting)-250(of)-250(his)-250(sun.)]TJ/F16 15.7808 Tf 0 -42.817 Td [(543.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(E)-276(MUST)-277(NOT)-276(MAKE)]TJ/F16 10.9091 Tf 75.661 0 Td [(P)]TJ/F16 7.9701 Tf 6.065 0 Td [(ASSION)-276(AN)]TJ/F16 10.9091 Tf 44.693 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(RGUMENT)-276(FOR)]TJ/F16 10.9091 Tf 59.311 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(RUTH)]TJ/F16 10.9091 Tf 21.695 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Oh,)-212(you)]TJ -245.901 -13.549 Td [(kind-hearted)-270(and)-271(even)-270(noble)-270(enthusiasts,)-276(I)-270(know)-270(you!)-311(You)-270(wish)]TJ 0 -13.549 Td [(to)-297(seem)-296(right)-297(in)-296(our)-297(eyes)-296(as)-297(well)-296(as)-297(in)-296(your)-297(own,)-308(but)-296(especially)]TJ 0 -13.549 Td [(in)-433(your)-433(own!)]TJ/F20 10.9091 Tf 60.346 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-433(an)-433(irritable)-432(and)-433(subtle)-433(evil)-433(conscience)-433(so)]TJ -71.255 -13.549 Td [(often)-214(spurs)-214(you)-214(on)-214(against)-214(your)-214(very)-214(enthusiasm!)-238(How)-213(ingenious)]TJ 0 -13.55 Td [(you)-401(then)-401(become)-400(in)-401(deceiving)-401(your)-401(conscience,)-438(and)-401(lulling)-400(it)]TJ 0 -13.549 Td [(to)-370(sleep!)-610(How)-370(you)-370(hate)-370(honest,)-400(simple,)-400(and)-370(clean)-370(souls;)-430(how)]TJ 0 -13.549 Td [(you)-284(avoid)-284(their)-284(innocent)-284(glances!)-352(That)-284(better)-284(knowledge)-284(whose)]TJ 0 -13.549 Td [(representatives)-405(they)-406(are,)-444(and)-810(whose)-405(voice)-406(you)-405(hear)-405(only)-405(too)]TJ/F16 7.9701 Tf 291.024 0 Td [([373])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(distinctly)-227(within)-226(yourselves)-227(when)-227(it)-226(questions)-227(your)-226(belief,)]TJ/F20 10.9091 Tf 250.936 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(how)]TJ -261.845 -13.55 Td [(you)-217(try)-216(to)-217(cast)-216(suspicion)-217(upon)-217(it)-216(as)-217(a)-216(bad)-217(habit,)-223(as)-217(a)-216(disease)-217(of)-216(the)]TJ 0 -13.549 Td [(age,)-254(as)-254(the)-253(neglect)-254(and)-253(infection)-254(of)-253(your)-254(own)-253(intellectual)-253(health!)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1468 0 obj << +/Type /Page +/Contents 1469 0 R +/Resources 1467 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1454 0 R +>> endobj +1470 0 obj << +/D [1468 0 R /XYZ 167.635 504.626 null] +>> endobj +1471 0 obj << +/D [1468 0 R /XYZ 180.897 106.79 null] +>> endobj +1467 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1474 0 obj << +/Length 4592 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(326)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(It)-203(drives)-203(you)-203(on)-204(to)-203(hate)-203(even)-203(criticism,)-212(science,)-213(reason!)-234(You)-203(must)]TJ 0 -13.549 Td [(falsify)-316(history)-315(to)-316(make)-315(it)-316(testify)-315(in)-316(your)-315(favour;)-348(you)-316(must)-315(deny)]TJ 0 -13.549 Td [(virtues)-283(in)-284(case)-283(they)-283(should)-284(obscure)-283(those)-283(of)-284(your)-283(own)-283(idols)-283(and)]TJ 0 -13.549 Td [(ideals.)]TJ 11.956 -13.973 Td [(Coloured)-361(images)-360(where)-361(arguments)-361(are)-361(needed!)-582(Ardour)-360(and)]TJ -11.956 -13.549 Td [(power)-322(of)-322(expression!)-465(Silver)-322(mists!)-465(Ambrosian)-321(nights!)-466(well)-321(do)]TJ 0 -13.549 Td [(you)-177(know)-178(how)-177(to)-177(enlighten)-178(and)-177(to)-177(darken)]TJ/F20 10.9091 Tf 175.944 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(to)-177(darken)-178(by)-177(means)-177(of)]TJ -186.853 -13.549 Td [(light!)-235(and)-205(indeed)-205(when)-205(your)-204(passion)-205(can)-205(no)-205(longer)-205(be)-205(kept)-204(within)]TJ 0 -13.549 Td [(bounds)-341(the)-340(moment)-341(comes)-341(when)-340(you)-341(say)-341(to)-340(yourselves,)]TJ/F20 10.9091 Tf 254.579 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Now)]TJ -259.423 -13.55 Td [(I)-396(have)-397(won)-396(for)-397(myself)-396(a)-397(good)-396(conscience,)-433(now)-397(I)-396(am)-396(exalted,)]TJ 0 -13.549 Td [(courageous,)-539(self-denying,)-539(magnanimous;)-596(now)-482(I)-480(am)-481(honest!)]TJ/F20 10.9091 Tf 275.786 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(How)-251(you)-250(long)-251(for)-250(these)-251(moments)-250(when)-251(your)-250(passion)-251(will)-250(confer)]TJ 0 -13.549 Td [(upon)-211(you)-210(full)-211(and)-210(absolute)-211(rights,)-218(and)-211(also,)-218(as)-211(it)-210(were,)-218(innocence.)]TJ 0 -13.549 Td [(How)-367(happy)-368(you)-367(are)-367(when)-368(engaged)-367(in)-367(battle)-368(and)-367(inspired)-367(with)]TJ 0 -13.55 Td [(ecstasy)-295(or)-295(courage,)-306(when)-295(you)-295(are)-295(elated)-294(beyond)-295(yourself,)-306(when)]TJ 0 -13.549 Td [(gnawing)-192(doubt)-191(has)-192(left)-191(you,)-203(and)-192(when)-191(you)-192(can)-191(even)-192(decree:)]TJ/F20 10.9091 Tf 257.001 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Any)]TJ -261.845 -13.549 Td [(man)-257(who)-257(is)-257(not)-257(in)-257(ecstasy)-257(as)-257(we)-257(are)-257(cannot)-257(by)-257(any)-257(chance)-257(know)]TJ 0 -13.549 Td [(what)-308(or)-309(where)-308(truth)-308(is.)]TJ/F20 10.9091 Tf 101.009 0 Td [(\035)]TJ/F16 10.9091 Tf 8.207 0 Td [(How)-308(you)-309(long)-308(to)-308(meet)-308(with)-309(those)-308(who)]TJ -109.216 -13.549 Td [(share)-378(your)-379(belief)-378(in)-378(this)-379(state)]TJ/F20 10.9091 Tf 132.739 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(which)-378(is)-379(a)-378(state)-378(of)-379(intellectual)]TJ -143.648 -13.549 Td [(depravity)]TJ/F20 10.9091 Tf 41.204 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-230(to)-230(set)-229(your)-230(own)-230(fire)-230(alight)-230(with)-229(their)-230(flames!)-243(Oh,)]TJ -52.113 -13.55 Td [(for)-253(your)-252(martyrdom,)-254(your)-253(victory)-252(of)-253(the)-253(sanctified)-253(lie!)-258(Must)-252(you)]TJ 0 -13.549 Td [(really)-250(inflict)-250(so)-250(much)-250(pain)-250(upon)-250(yourselves?)]TJ/F20 10.9091 Tf 193.309 0 Td [(\024)]TJ/F31 10.9091 Tf 10.909 0 Td [(Must)]TJ/F16 10.9091 Tf 24.742 0 Td [(you?)]TJ/F16 7.9701 Tf -301.716 -25.888 Td [([374])]TJ/F16 15.7808 Tf 72.756 -42.07 Td [(544.)]TJ/F16 10.9091 Tf 0 -31.373 Td [(H)]TJ/F16 7.9701 Tf 7.877 0 Td [(OW)]TJ/F16 10.9091 Tf 17.032 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(HILOSOPHY)-471(IS)-471(NOW)]TJ/F16 10.9091 Tf 82.539 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(RACTISED)]TJ/F16 10.9091 Tf 38.966 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(I)-344(can)-344(see)-345(quite)-344(well)-344(that)]TJ -172.182 -13.549 Td [(our)-521(philosophising)-521(youths,)-588(women,)-589(and)-521(artists)-521(require)-520(from)]TJ 0 -13.549 Td [(philosophy)-494(exactly)-494(the)-493(opposite)-494(of)-494(what)-494(the)-494(Greeks)-493(derived)]TJ 0 -13.549 Td [(from)-586(it.)-1259(What)-586(does)-586(he)-586(who)-586(does)-586(not)-586(hear)-586(the)-586(continual)]TJ 0 -13.55 Td [(exultation)-549(that)-548(resounds)-549(through)-549(every)-548(speech)-549(and)-548(counter-)]TJ 0 -13.549 Td [(argument)-401(in)-400(a)-401(Platonic)-401(dialogue,)-438(this)-401(exultation)-400(over)-401(the)-400(new)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1473 0 obj << +/Type /Page +/Contents 1474 0 R +/Resources 1472 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1454 0 R +>> endobj +1475 0 obj << +/D [1473 0 R /XYZ 93.543 207.331 null] +>> endobj +1472 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1478 0 obj << +/Length 5232 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(327)]TJ +0 g 0 G + 0 -30.759 Td [(invention)-225(of)-225(rational)-226(thinking,)-230(know)-225(about)-225(Plato)-225(or)-225(about)-225(ancient)]TJ 0 -13.549 Td [(philosophy?)-901(At)-467(that)-467(time)-467(souls)-467(were)-467(filled)-467(with)-466(enthusiasm)]TJ 0 -13.549 Td [(when)-434(they)-434(gave)-434(themselves)-434(up)-434(to)-434(the)-434(severe)-434(and)-434(sober)-434(sport)]TJ 0 -13.549 Td [(of)-453(ideas,)-504(generalisations,)-503(refutations,)]TJ/F20 10.9091 Tf 167.722 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-453(enthusiasm)-453(which)]TJ -178.631 -13.55 Td [(perhaps)-368(those)-368(old,)-398(great,)-398(severe,)-398(and)-368(prudent)-368(contrapuntists)-368(in)]TJ 0 -13.549 Td [(music)-461(have)-461(also)-461(known.)-883(At)-461(that)-461(time)-461(the)-461(Greek)-461(palate)-461(still)]TJ 0 -13.549 Td [(possessed)-320(that)-320(older)-320(and)-320(formerly)-320(omnipotent)-320(taste:)-390(and)-320(by)-319(the)]TJ 0 -13.549 Td [(side)-405(of)-404(this)-405(taste)-405(their)-404(new)-405(taste)-405(appeared)-404(to)-405(be)-405(enveloped)-404(in)]TJ 0 -13.549 Td [(so)-470(much)-470(charm)-471(that)-470(the)-470(divine)-470(art)-471(of)-470(dialectic)-470(was)-470(sung)-470(by)]TJ 0 -13.55 Td [(hesitating)-414(voices)-414(as)-415(if)-414(its)-414(followers)-414(were)-414(intoxicated)-414(with)-414(the)]TJ 0 -13.549 Td [(frenzy)-257(of)-257(love.)-272(That)-257(old)-257(form)-257(of)-257(thinking,)-259(however,)-259(was)-257(thought)]TJ 0 -13.549 Td [(within)-421(the)-421(bounds)-421(of)-421(morality,)-464(and)-421(for)-421(it)-421(nothing)-421(existed)-420(but)]TJ 0 -13.549 Td [(fixed)-275(judgments)-275(and)-275(established)-275(facts,)-281(and)-275(it)-275(had)-275(no)-275(reasons)-274(but)]TJ 0 -13.549 Td [(those)-318(of)-318(authority.)-455(Thinking,)-335(therefore,)-335(was)-318(simply)-318(a)-318(matter)-318(of)]TJ 0 -13.55 Td [(repetition,)-363(and)-341(all)-341(the)-341(enjoyment)-340(of)-341(speech)-341(and)-341(dialogue)-340(could)]TJ 0 -13.549 Td [(only)-250(lie)-250(in)-250(their)-250(form.)]TJ 11.956 -18.459 Td [(Wherever)-330(the)-330(substance)-330(of)-330(a)-330(thing)-330(is)-330(looked)-330(upon)-330(as)-330(eternal)]TJ -11.956 -13.549 Td [(and)-435(universally)-435(approved,)-481(there)-435(is)-435(only)-435(one)-435(great)-435(charm,)-481(the)]TJ 0 -13.549 Td [(charm)-341(of)-341(variable)-341(forms,)-364(that)-341(is,)-363(of)-341(fashion.)-523(Even)-341(in)-341(the)-341(poets)]TJ 0 -13.549 Td [(ever)-362(since)-361(the)-724(time)-361(of)-362(Homer,)-390(and)-361(later)-362(on)-362(in)-361(the)-362(case)-362(of)-361(the)]TJ/F16 7.9701 Tf 291.024 0 Td [([375])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(sculptors,)-324(the)-309(Greeks)-308(did)-309(not)-309(enjoy)-309(originality,)-324(but)-309(its)-308(contrary.)]TJ 0 -13.55 Td [(It)-237(was)-237(Socrates)-236(who)-237(discovered)-237(another)-237(charm,)-239(that)-237(of)-237(cause)-236(and)]TJ 0 -13.549 Td [(effect,)-246(of)-246(reason)-245(and)-245(sequence,)-247(and)-245(we)-245(moderns)-246(have)-245(become)-245(so)]TJ 0 -13.549 Td [(used)-229(to)-228(it,)-233(and)-229(have)-229(been)-229(brought)-228(up)-229(to)-229(the)-228(necessity)-229(of)-229(logic)-228(that)]TJ 0 -13.549 Td [(we)-355(look)-355(upon)-356(it)-355(as)-355(the)-355(normal)-355(taste,)-382(and)-355(as)-355(such)-355(it)-355(cannot)-355(but)]TJ 0 -13.549 Td [(be)-337(repugnant)-337(to)-336(ardent)-337(and)-337(presumptuous)-336(people.)-511(Such)-336(people)]TJ 0 -13.549 Td [(are)-239(pleased)-239(by)-239(whatever)-239(stands)-239(out)-239(boldly)-239(from)-239(the)-239(normal:)-244(their)]TJ 0 -13.55 Td [(more)-267(subtle)-267(ambition)-267(leads)-267(them)-267(to)-267(believe)-267(only)-267(too)-267(readily)-267(that)]TJ 0 -13.549 Td [(they)-257(are)-256(exceptional)-256(souls,)-259(not)-256(dialectic)-256(and)-257(rational)-256(beings,)-258(but,)]TJ 0 -13.549 Td [(let)-413(us)-413(say,)]TJ/F20 10.9091 Tf 51.843 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(intuitive)]TJ/F20 10.9091 Tf 36.371 0 Td [(\035)]TJ/F16 10.9091 Tf 9.351 0 Td [(beings)-413(gifted)-413(with)-413(an)]TJ/F20 10.9091 Tf 101.658 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(inner)-413(sense,)]TJ/F20 10.9091 Tf 53.282 0 Td [(\035)]TJ/F16 10.9091 Tf 9.351 0 Td [(or)]TJ -271.543 -13.549 Td [(with)-204(a)-203(certain)]TJ/F20 10.9091 Tf 60.588 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(intellectual)-204(perception.)]TJ/F20 10.9091 Tf 99.476 0 Td [(\035)]TJ/F16 10.9091 Tf 7.065 0 Td [(Above)-204(all,)-212(however,)-213(they)]TJ -171.972 -13.549 Td [(wish)-379(to)-379(be)]TJ/F20 10.9091 Tf 51.794 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(artistic)-379(natures)]TJ/F20 10.9091 Tf 65.334 0 Td [(\035)]TJ/F16 10.9091 Tf 8.977 0 Td [(with)-379(a)-379(genius)-379(in)-379(their)-379(heads,)-411(and)]TJ -130.949 -13.55 Td [(a)-389(demon)-388(in)-389(their)-389(bodies,)-423(and)-389(consequently)-388(with)-389(special)-388(rights)]TJ 0 -13.549 Td [(in)-373(this)-372(world)-373(and)-373(in)-372(the)-373(world)-373(to)-372(come)]TJ/F20 10.9091 Tf 177.362 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(especially)-373(the)-372(divine)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1477 0 obj << +/Type /Page +/Contents 1478 0 R +/Resources 1476 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1480 0 R +>> endobj +1479 0 obj << +/D [1477 0 R /XYZ 113.132 255.831 null] +>> endobj +1476 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1483 0 obj << +/Length 4245 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(328)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(privilege)-250(of)-250(being)-250(incomprehensible.)]TJ 11.956 -14.062 Td [(And)-175(people)-176(like)-175(these)-175(are)]TJ/F20 10.9091 Tf 109.531 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(going)-175(in)-176(for)]TJ/F20 10.9091 Tf 49.882 0 Td [(\035)]TJ/F16 10.9091 Tf 6.756 0 Td [(philosophy)-175(nowadays!)]TJ -182.969 -13.549 Td [(I)-596(fear)-597(they)-597(will)-597(discover)-596(one)-597(day)-597(that)-596(they)-597(have)-597(made)-596(a)]TJ 0 -13.549 Td [(mistake)]TJ/F20 10.9091 Tf 33.938 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(what)-250(they)-250(are)-250(looking)-250(for)-250(is)-250(religion!)]TJ/F16 15.7808 Tf -44.848 -44.897 Td [(545.)]TJ/F16 10.9091 Tf 0 -31.822 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(UT)-862(WE)-862(DO)-862(NOT)]TJ/F16 10.9091 Tf 78.39 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(ELIEVE)-862(YOU)]TJ/F16 10.9091 Tf 52.022 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(You)-630(would)-631(fain)-630(pass)-630(for)]TJ -158.601 -13.549 Td [(psychologists,)-224(but)-218(we)-218(shall)-218(not)-218(allow)-218(it!)-239(Are)-218(we)-218(not)-218(to)-218(notice)-217(that)]TJ 0 -13.55 Td [(you)-318(pretend)-317(to)-318(be)-317(more)-318(experienced,)-334(profound,)-335(passionate,)-334(and)]TJ 0 -13.549 Td [(perfect)-168(than)-167(you)-168(actually)-167(are?)]TJ/F20 10.9091 Tf 125.446 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(just)-168(as)-167(we)-168(notice)-167(in)-168(yonder)-167(painter)]TJ -136.355 -13.549 Td [(that)-157(there)-157(is)-157(a)-157(trifling)-157(presumptuousness)-157(in)-314(his)-157(manner)-157(of)-156(wielding)]TJ/F16 7.9701 Tf -72.756 0 Td [([376])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(the)-153(brush,)-172(and)-153(in)-153(yonder)-153(musician)-152(that)-153(he)-153(brings)-153(forward)-153(his)-152(theme)]TJ 0 -13.549 Td [(with)-369(the)-368(desire)-369(to)-368(make)-369(it)-368(appear)-369(superior)-368(to)-369(what)-368(it)-369(really)-368(is.)]TJ 0 -13.55 Td [(Have)-366(you)-367(experienced)-366(history)-367(within)-366(yourselves,)-395(commotions,)]TJ 0 -13.549 Td [(earthquakes,)-341(long)-323(and)-322(profound)-323(sadness,)-341(and)-323(sudden)-323(flashes)-322(of)]TJ 0 -13.549 Td [(happiness?)-335(Have)-278(you)-279(acted)-278(foolishly)-278(with)-279(great)-278(and)-278(little)-278(fools?)]TJ 0 -13.549 Td [(Have)-345(you)-345(really)-345(undergone)-346(the)-345(delusions)-345(and)-345(woe)-345(of)-345(the)-345(good)]TJ 0 -13.549 Td [(people?)-271(and)-257(also)-257(the)-257(woe)-257(and)-257(the)-257(peculiar)-257(happiness)-257(of)-256(the)-257(most)]TJ 0 -13.55 Td [(evil?)-250(Then)-250(you)-250(may)-250(speak)-250(to)-250(me)-250(of)-250(morality,)-250(but)-250(not)-250(otherwise!)]TJ/F16 15.7808 Tf 0 -44.897 Td [(546.)]TJ/F16 10.9091 Tf 0 -31.822 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(LAVE)-1054(AND)]TJ/F16 10.9091 Tf 55.32 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(DEALIST)]TJ/F16 10.9091 Tf 33.203 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-771(followers)-771(of)-771(Epictetus)-771(would)]TJ -111.859 -13.549 Td [(doubtless)-167(not)-167(be)-167(to)-167(the)-168(taste)-167(of)-167(those)-167(who)-167(are)-167(now)-167(striving)-167(after)-167(the)]TJ 0 -13.549 Td [(ideal.)-242(The)-227(constant)-227(tension)-227(of)-227(his)-226(being,)-232(the)-227(indefatigable)-226(inward)]TJ 0 -13.549 Td [(glance,)-220(the)-211(prudent)-212(and)-212(reserved)-212(incommunicativeness)-212(of)-212(his)-211(eye)]TJ 0 -13.549 Td [(whenever)-222(it)-223(happens)-222(to)-223(gaze)-222(upon)-223(the)-222(outer)-223(world,)-228(and)-222(above)-222(all,)]TJ 0 -13.549 Td [(his)-296(silence)-297(or)-296(laconic)-296(speech:)-343(all)-296(these)-297(are)-296(characteristics)-296(of)-296(the)]TJ 0 -13.55 Td [(strictest)-257(fortitude,)]TJ/F20 10.9091 Tf 77.044 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-257(what)-258(would)-257(our)-257(idealists,)-259(who)-258(above)-257(all)]TJ -87.953 -13.549 Td [(else)-307(are)-307(desirous)-307(of)-307(expansion,)-321(care)-307(for)-307(this?)-421(But)-307(in)-307(spite)-307(of)-307(all)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1482 0 obj << +/Type /Page +/Contents 1483 0 R +/Resources 1481 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1480 0 R +>> endobj +1484 0 obj << +/D [1482 0 R /XYZ 274.608 346.099 null] +>> endobj +1481 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1487 0 obj << +/Length 4797 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(329)]TJ +0 g 0 G + 0 -30.759 Td [(this)-229(the)-229(Stoic)-229(is)-228(not)-229(fanatical.)-243(He)-229(detests)-229(the)-229(display)-229(and)-228(boasting)]TJ 0 -13.549 Td [(of)-207(our)-207(idealists:)-228(his)-207(pride,)-216(however)-207(great)-206(it)-207(may)-207(be,)-216(is)-207(not)-207(eager)-206(to)]TJ 0 -13.549 Td [(disturb)-226(others.)-242(It)-226(permits)-226(of)-226(a)-226(certain)-226(gentle)-226(approach,)-231(and)-226(has)-226(no)]TJ 0 -13.549 Td [(desire)-282(to)-282(spoil)-282(anybody's)-282(good)-282(humour)]TJ/F20 10.9091 Tf 170.675 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(nay,)-290(it)-282(can)-282(even)-282(smile.)]TJ -181.585 -13.55 Td [(A)-223(great)-222(deal)-223(of)-223(ancient)-223(humanity)-222(is)-223(to)-223(be)-222(seen)-223(exemplified)-223(in)-222(this)]TJ 0 -13.549 Td [(ideal.)-498(The)-333(most)-333(excellent)-333(feature)-332(about)-333(it,)-354(however,)-353(is)-333(that)-332(the)]TJ 0 -13.549 Td [(thinker)-240(is)-241(completely)-240(free)-241(from)-240(the)-481(fear)-240(of)-241(God,)-242(strictly)-240(believes)]TJ/F16 7.9701 Tf 291.024 0 Td [([377])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(in)-250(reason,)-250(and)-250(is)-250(no)-250(preacher)-250(of)-250(penitence.)]TJ 11.956 -13.646 Td [(Epictetus)-272(was)-272(a)-272(slave:)-294(his)-272(ideal)-272(man)-272(is)-272(without)-272(any)-272(particular)]TJ -11.956 -13.549 Td [(rank,)-562(and)-499(may)-499(exist)-500(in)-499(any)-499(grade)-500(of)-499(society,)-562(but)-499(above)-499(all)]TJ 0 -13.55 Td [(he)-483(is)-483(to)-482(be)-483(sought)-483(in)-483(the)-482(deepest)-483(and)-483(lowest)-483(social)-482(classes,)]TJ 0 -13.549 Td [(as)-395(the)-394(silent)-395(and)-394(self-sufficient)-395(man)-394(in)-394(the)-395(midst)-394(of)-395(a)-394(general)]TJ 0 -13.549 Td [(state)-291(of)-292(servitude,)-301(a)-292(man)-291(who)-291(defends)-292(himself)-291(alone)-291(against)-291(the)]TJ 0 -13.549 Td [(outer)-408(world,)-448(and)-409(is)-408(constantly)-408(living)-409(in)-408(a)-408(state)-409(of)-408(the)-408(highest)]TJ 0 -13.549 Td [(fortitude.)-927(He)-476(is)-476(distinguished)-475(from)-476(the)-476(Christian)-475(especially,)]TJ 0 -13.549 Td [(because)-323(the)-323(latter)-323(lives)-323(in)-323(hope)-323(in)-323(the)-323(promise)-323(of)]TJ/F20 10.9091 Tf 221.863 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(unspeakable)]TJ -226.707 -13.55 Td [(glory,)]TJ/F20 10.9091 Tf 25.757 0 Td [(\035)]TJ/F16 10.9091 Tf 9.469 0 Td [(permits)-424(presents)-424(to)-424(be)-424(made)-424(to)-424(him,)-467(and)-424(expects)-424(and)]TJ -35.226 -13.549 Td [(accepts)-256(the)-255(best)-256(things)-255(from)-256(divine)-255(love)-256(and)-255(grace,)-257(and)-256(not)-255(from)]TJ 0 -13.549 Td [(himself.)-440(Epictetus,)-329(on)-313(the)-313(other)-314(hand,)-329(neither)-313(hopes)-313(nor)-313(allows)]TJ 0 -13.549 Td [(his)-259(best)-258(treasure)-259(to)-259(be)-258(given)-259(him)]TJ/F20 10.9091 Tf 141.761 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(he)-259(possesses)-258(it)-259(already,)-261(holds)]TJ -152.67 -13.549 Td [(it)-276(bravely)-275(in)-276(his)-276(hand,)-282(and)-275(defies)-276(the)-275(world)-276(to)-276(take)-275(it)-276(away)-275(from)]TJ 0 -13.55 Td [(him.)-242(Christianity)-228(was)-227(devised)-228(for)-227(another)-227(class)-228(of)-227(ancient)-227(slaves,)]TJ 0 -13.549 Td [(for)-290(those)-290(who)-290(had)-290(a)-290(weak)-290(will)-290(and)-290(weak)-290(reason)]TJ/F20 10.9091 Tf 210.836 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-290(is)-290(to)-290(say,)]TJ -221.745 -13.549 Td [(for)-250(the)-250(majority)-250(of)-250(slaves.)]TJ/F16 15.7808 Tf 0 -42.817 Td [(547.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.1 0 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(YRANTS)-436(OF)-436(THE)]TJ/F16 10.9091 Tf 67.989 0 Td [(I)]TJ/F16 7.9701 Tf 3.632 0 Td [(NTELLECT)]TJ/F16 10.9091 Tf 40.289 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(The)-319(progress)-318(of)-319(science)-319(is)-318(at)]TJ -152.978 -13.549 Td [(the)-245(present)-246(time)-245(no)-245(longer)-245(hindered)-245(by)-246(the)-245(purely)-245(accidental)-245(fact)]TJ 0 -13.549 Td [(that)-310(man)-310(attains)-310(to)-310(about)-310(seventy)-310(years,)-325(which)-310(was)-310(the)-310(case)-309(far)]TJ 0 -13.549 Td [(too)-396(long.)-689(In)-396(former)-397(times)-396(people)-396(wished)-397(to)-396(master)-396(the)-396(entire)]TJ 0 -13.55 Td [(extent)-334(of)-335(knowledge)-334(within)-335(this)-334(period,)-356(and)-334(all)-335(the)-334(methods)-334(of)]TJ 0 -13.549 Td [(knowledge)-298(were)-298(valued)-298(according)-298(to)-298(this)-298(general)-298(desire.)-394(Minor)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1486 0 obj << +/Type /Page +/Contents 1487 0 R +/Resources 1485 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1480 0 R +>> endobj +1488 0 obj << +/D [1486 0 R /XYZ 200.66 436.88 null] +>> endobj +1485 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1491 0 obj << +/Length 4640 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(330)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 5.537 -30.759 Td [(questions)-508(and)-507(individual)-508(experiments)-507(were)-508(looked)-507(upon)-508(as)]TJ/F16 7.9701 Tf -78.292 0 Td [([378])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(unworthy)-453(of)-454(notice:)-656(people)-454(wanted)-453(to)-453(take)-454(the)-453(shortest)-453(path)]TJ 0 -13.549 Td [(under)-244(the)-245(impression)-244(that,)-245(since)-244(everything)-245(in)-244(this)-244(world)-244(seemed)]TJ 0 -13.549 Td [(to)-244(be)-245(arranged)-244(with)-245(a)-244(view)-244(to)-245(man's)-244(needs,)-246(even)-244(the)-244(acquirement)]TJ 0 -13.55 Td [(of)-250(knowledge)-250(was)-250(regulated)-250(in)-250(view)-250(of)-250(the)-250(limits)-250(of)-250(human)-250(life.)]TJ 11.956 -15.945 Td [(To)-348(solve)-348(everything)-349(at)-348(a)-348(single)-348(stroke,)-373(with)-348(one)-348(word)]TJ/F20 10.9091 Tf 242.001 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(this)]TJ -264.867 -13.549 Td [(was)-233(the)-232(secret)-233(desire;)-238(and)-232(the)-233(task)-232(was)-233(represented)-232(in)-233(the)-232(symbol)]TJ 0 -13.549 Td [(of)-209(the)-209(Gordian)-208(knot)-209(or)-209(the)-208(egg)-209(of)-209(Columbus.)-236(No)-209(one)-209(doubted)-208(that)]TJ 0 -13.55 Td [(it)-289(was)-288(possible)-289(to)-288(reach)-289(the)-289(goal)-288(of)-289(knowledge)-288(after)-289(the)-288(manner)]TJ 0 -13.549 Td [(of)-318(Alexander)-318(or)-318(Columbus,)-336(and)-318(to)-318(settle)-318(all)-318(questions)-318(with)-318(one)]TJ 0 -13.549 Td [(answer.)]TJ/F20 10.9091 Tf 40.915 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(There)-390(is)-389(a)-390(mystery)-389(to)-389(be)-390(solved,)]TJ/F20 10.9091 Tf 148.2 0 Td [(\035)]TJ/F16 10.9091 Tf 9.092 0 Td [(seemed)-390(to)-389(be)-390(the)]TJ -203.05 -13.549 Td [(aim)-362(of)-361(life)-362(in)-361(the)-362(eyes)-361(of)-362(the)-362(philosopher:)-473(it)-361(was)-362(necessary)-361(in)]TJ 0 -13.549 Td [(the)-253(first)-252(place)-253(to)-253(find)-253(out)-252(what)-253(this)-253(enigma)-253(was,)-253(and)-253(to)-252(condense)]TJ 0 -13.55 Td [(the)-315(problem)-316(of)-315(the)-315(world)-315(into)-316(the)-315(simplest)-315(enigmatical)-315(formula)]TJ 0 -13.549 Td [(possible.)-1026(The)-509(boundless)-508(ambition)-509(and)-509(delight)-508(of)-509(being)-508(the)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(unraveller)-223(of)-223(the)-223(world)]TJ/F20 10.9091 Tf 99.397 0 Td [(\035)]TJ/F16 10.9091 Tf 7.278 0 Td [(charmed)-223(the)-223(dreams)-223(of)-224(many)-223(a)-223(thinker:)]TJ -111.519 -13.549 Td [(nothing)-328(seemed)-328(to)-328(him)-328(worth)-328(troubling)-328(about)-328(in)-328(this)-328(world)-327(but)]TJ 0 -13.549 Td [(the)-379(means)-379(of)-380(bringing)-379(everything)-379(to)-379(a)-379(satisfactory)-379(conclusion.)]TJ 0 -13.55 Td [(Philosophy)-494(thus)-495(became)-494(a)-495(kind)-494(of)-494(supreme)-495(struggle)-494(for)-494(the)]TJ 0 -13.549 Td [(tyrannical)-210(sway)-209(over)-209(the)-210(intellect,)-218(and)-209(no)-210(one)-209(doubted)-209(that)-210(such)-209(a)]TJ 0 -13.549 Td [(tyrannical)-230(domination)-229(was)-230(reserved)-229(for)-230(some)-229(very)-230(happy,)-233(subtle,)]TJ 0 -13.549 Td [(ingenious,)-203(bold,)-203(and)-191(powerful)-192(person)]TJ/F20 10.9091 Tf 160.1 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-191(single)-192(individual!)]TJ/F20 10.9091 Tf 82.959 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)]TJ -264.877 -13.549 Td [(many)-272(\050the)-273(last)-272(was)-273(Schopenhauer\051)-272(fancied)-272(themselves)-273(to)-272(be)-272(this)]TJ 0 -13.549 Td [(privileged)-250(person.)]TJ 11.956 -15.946 Td [(From)-291(this)-292(it)-291(follows)-292(that,)-302(on)-291(the)-292(whole,)-302(science)-291(has)-292(up)-291(to)-291(the)]TJ -11.956 -13.549 Td [(present)-274(remained)-273(in)-274(a)-273(rather)-273(backward)-547(state)-274(owing)-273(to)-274(the)-273(moral)]TJ/F16 7.9701 Tf -72.756 0 Td [([379])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(narrow-mindedness)-369(of)-368(its)-368(disciples,)-399(and)-368(that)-369(henceforth)-368(it)-368(will)]TJ 0 -13.549 Td [(have)-387(to)-387(be)-387(pursued)-386(from)-387(a)-387(higher)-387(and)-387(more)-387(generous)-386(motive.)]TJ/F20 10.9091 Tf 0 -13.55 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(What)-236(do)-235(I)-236(matter?)]TJ/F20 10.9091 Tf 78.599 0 Td [(\035)]TJ/F16 10.9091 Tf 7.415 0 Td [(is)-236(written)-235(over)-236(the)-236(door)-235(of)-236(the)-235(thinker)-236(of)-236(the)]TJ -90.858 -13.549 Td [(future.)]TJ/F16 15.7808 Tf 0 -54.314 Td [(548.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1490 0 obj << +/Type /Page +/Contents 1491 0 R +/Resources 1489 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1480 0 R +>> endobj +1492 0 obj << +/D [1490 0 R /XYZ 93.543 518.175 null] +>> endobj +1493 0 obj << +/D [1490 0 R /XYZ 264.717 174.653 null] +>> endobj +1489 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1496 0 obj << +/Length 5253 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(331)]TJ +0 g 0 G + 0 -30.759 Td [(V)]TJ/F16 7.9701 Tf 7.877 0 Td [(ICTORY)]TJ/F16 10.9091 Tf 36.755 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(VER)]TJ/F16 10.9091 Tf 23.031 0 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(OWER)]TJ/F16 10.9091 Tf 23.464 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(If)-650(we)-651(consider)-650(all)-650(that)-651(has)-650(been)]TJ -118.705 -13.549 Td [(venerated)-171(up)-170(to)-171(the)-171(present)-171(as)]TJ/F20 10.9091 Tf 126.898 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(superhuman)-171(intellect)]TJ/F20 10.9091 Tf 90.335 0 Td [(\035)]TJ/F16 10.9091 Tf 6.706 0 Td [(or)]TJ/F20 10.9091 Tf 10.949 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(genius,)]TJ/F20 10.9091 Tf 31.211 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(we)-248(must)-248(come)-248(to)-248(the)-248(sad)-248(conclusion)-248(that,)-248(considered)-248(as)-248(a)-248(whole,)]TJ 0 -13.549 Td [(the)-223(intellectuality)-223(of)-222(mankind)-223(must)-223(have)-223(been)-223(extremely)-223(low)-222(and)]TJ 0 -13.55 Td [(poor:)-238(so)-227(little)-226(mind)-226(has)-227(hitherto)-226(been)-226(necessary)-227(in)-226(order)-227(to)-226(feel)-226(at)]TJ 0 -13.549 Td [(once)-311(considerably)-311(superior)-310(to)-311(all)-311(this!)-432(Alas)-311(for)-311(the)-311(cheap)-310(glory)]TJ 0 -13.549 Td [(of)]TJ/F20 10.9091 Tf 11.575 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(genius)]TJ/F20 10.9091 Tf 28.484 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(!)-243(How)-228(quickly)-228(has)-228(it)-228(been)-228(raised)-228(to)-229(the)-228(throne,)-232(and)-228(its)]TJ -49.746 -13.549 Td [(worship)-295(grown)-296(into)-295(a)-295(custom!)-386(We)-296(still)-295(fall)-295(on)-296(our)-295(knees)-295(before)]TJ 0 -13.549 Td [(power)]TJ/F20 10.9091 Tf 27.261 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(according)-172(to)-171(the)-172(old)-172(custom)-171(of)-172(slaves)]TJ/F20 10.9091 Tf 157.274 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-172(nevertheless,)]TJ -206.354 -13.55 Td [(when)-359(the)-359(degree)-359(of)-359(venerability)-359(comes)-359(to)-358(be)-359(determined,)-386(only)]TJ 0 -13.549 Td [(the)-229(degree)-229(of)-228(reason)-229(in)-229(the)-229(power)-228(will)-229(be)-229(the)-229(deciding)-229(factor.)-242(We)]TJ 0 -13.549 Td [(must)-369(find)-369(out,)-398(indeed,)-399(to)-369(how)-369(great)-369(an)-369(extent)-369(power)-369(has)-368(been)]TJ 0 -13.549 Td [(overcome)-225(by)-225(something)-224(higher,)-230(which)-225(it)-225(now)-224(obeys)-225(as)-225(a)-225(tool)-224(and)]TJ 0 -13.549 Td [(instrument.)]TJ 11.956 -13.646 Td [(As)-490(yet,)-551(however,)-550(there)-491(have)-490(been)-491(too)-490(few)-491(eyes)-490(for)-490(such)]TJ -11.956 -13.549 Td [(investigations:)-346(even)-297(in)-298(the)-298(majority)-297(of)-298(cases)-298(the)-298(mere)-297(valuation)]TJ 0 -13.55 Td [(of)-280(genius)-281(has)-280(almost)-281(been)-280(looked)-281(upon)-280(as)-281(blasphemy.)-341(And)-280(thus)]TJ 0 -13.549 Td [(perhaps)-300(everything)-301(that)-300(is)-301(most)-300(beautiful)-301(still)-300(takes)-301(place)-300(in)-300(the)]TJ 0 -13.549 Td [(midst)-311(of)-312(darkness)-311(and)-312(vanishes)-311(in)-312(endless)-311(night)-312(almost)-311(as)-311(soon)]TJ 0 -13.549 Td [(as)-327(it)-327(has)-328(made)-327(its)-327(appearance,)]TJ/F20 10.9091 Tf 133.267 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(I)-654(refer)-327(to)-328(the)-327(spectacle)-327(of)-327(that)]TJ/F16 7.9701 Tf 146.848 0 Td [([380])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(power)-374(which)-374(a)-374(genius)-373(does)-374(not)-374(lay)-374(out)-374(upon)-374(works,)-405(but)-373(upon)]TJ 0 -13.55 Td [(himself)-288(as)-288(a)-289(work,)-298(that)-288(is,)-298(his)-288(own)-288(self-control,)-298(the)-288(purifying)-288(of)]TJ 0 -13.549 Td [(his)-316(own)-317(imagination,)-333(the)-316(order)-317(and)-316(selection)-317(in)-316(his)-316(inspirations)]TJ 0 -13.549 Td [(and)-318(tasks.)-453(The)-317(great)-318(man)-318(ever)-318(remains)-317(invisible)-318(in)-318(the)-317(greatest)]TJ 0 -13.549 Td [(thing)-229(that)-230(claims)-229(worship,)-234(like)-229(some)-229(distant)-230(star:)-240(his)-229(victory)-229(over)]TJ 0 -13.549 Td [(power)-274(remains)-274(without)-274(witnesses,)-281(and)-274(hence)-274(also)-274(without)-274(songs)]TJ 0 -13.55 Td [(and)-224(singers.)-241(The)-223(hierarchy)-224(of)-224(the)-223(great)-224(men)-224(in)-223(all)-224(the)-224(past)-223(history)]TJ 0 -13.549 Td [(of)-250(the)-250(human)-250(race)-250(has)-250(not)-250(yet)-250(been)-250(determined.)]TJ/F16 15.7808 Tf 0 -42.817 Td [(549.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(LIGHT)-727(FROM)]TJ/F16 10.9091 Tf 58.086 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(NE)]TJ/F16 10.9091 Tf 10.624 0 Td [(')]TJ/F16 7.9701 Tf 1.964 0 Td [(S)]TJ/F16 10.9091 Tf 10.229 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(ELF)]TJ/F16 10.9091 Tf 14.171 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Those)-532(sufferers)-532(from)-531(intellectual)]TJ -128.717 -13.549 Td [(spasms)-410(who)-411(are)-410(impatient)-410(towards)-410(themselves)-411(and)-410(look)-410(upon)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1495 0 obj << +/Type /Page +/Contents 1496 0 R +/Resources 1494 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1480 0 R +>> endobj +1497 0 obj << +/D [1495 0 R /XYZ 198.148 260.644 null] +>> endobj +1494 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1500 0 obj << +/Length 4833 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(332)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(themselves)-451(with)-452(a)-451(gloomy)-451(eye)]TJ/F20 10.9091 Tf 140.892 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(such)-451(as)-452(Byron)-451(or)-451(Alfred)-451(de)]TJ -151.801 -13.549 Td [(Musset)]TJ/F20 10.9091 Tf 31.517 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-229(who,)-233(in)-229(everything)-229(that)-229(they)-228(do,)-234(resemble)-228(runaway)]TJ -42.426 -13.549 Td [(horses,)-444(and)-405(from)-405(their)-405(own)-405(works)-405(derive)-405(only)-405(a)-405(transient)-405(joy)]TJ 0 -13.549 Td [(and)-287(an)-286(ardent)-287(passion)-286(which)-287(almost)-287(bursts)-286(their)-287(veins,)-295(followed)]TJ 0 -13.55 Td [(by)-309(sterility)-310(and)-309(disenchantment)]TJ/F20 10.9091 Tf 138.602 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(how)-309(are)-310(they)-309(able)-309(to)-310(bear)-309(up!)]TJ -149.511 -13.549 Td [(They)-232(would)-232(fain)-233(attain)-232(to)-232(something)]TJ/F20 10.9091 Tf 160.036 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(beyond)-232(themselves.)]TJ/F20 10.9091 Tf 85.856 0 Td [(\035)]TJ/F16 10.9091 Tf 7.376 0 Td [(If)-232(we)]TJ -258.112 -13.549 Td [(happen)-287(to)-287(be)-287(Christians,)-296(and)-287(are)-286(seized)-287(by)-287(such)-287(a)-287(desire)-287(as)-286(this,)]TJ 0 -13.549 Td [(we)-258(strive)-259(to)-258(reach)-258(God)-258(and)-258(to)-259(become)-258(one)-258(with)-258(Him;)-263(if)-258(we)-258(are)-258(a)]TJ 0 -13.549 Td [(Shakespeare)-248(we)-248(shall)-248(be)-249(glad)-248(to)-248(perish)-248(in)-248(images)-248(of)-248(a)-248(passionate)]TJ 0 -13.55 Td [(life;)-499(if)-416(we)-417(are)-416(like)-416(Byron)-416(we)-416(long)-416(for)-417(actions,)-457(because)-416(these)]TJ 0 -13.549 Td [(detach)-226(us)-226(from)-225(ourselves)-226(to)-226(an)-225(even)-226(greater)-226(extent)-226(than)-225(thoughts,)]TJ 0 -13.549 Td [(feelings,)-250(and)-250(works.)]TJ 11.956 -13.646 Td [(And)-385(should)-386(the)-385(desire)-385(for)-385(performing)-386(great)-385(deeds)-385(really)-385(be)]TJ -11.956 -13.549 Td [(at)-295(bottom)-295(nothing)-295(but)-294(a)-295(flight)-295(from)-295(our)-295(own)-295(selves?)]TJ/F20 10.9091 Tf 229.545 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(as)-295(Pascal)]TJ -240.454 -13.549 Td [(would)-484(ask)-484(us.)-953(And)-484(indeed)-968(this)-484(assertion)-484(might)-484(be)-484(proved)]TJ/F16 7.9701 Tf -72.755 0 Td [([381])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(by)-309(considering)-310(the)-309(most)-309(noble)-309(representations)-310(of)-309(this)-309(desire)-309(for)]TJ 0 -13.549 Td [(action:)-219(in)-188(this)-188(respect)-188(let)-188(us)-187(remember,)-201(bringing)-188(the)-188(knowledge)-187(of)]TJ 0 -13.549 Td [(an)-208(alienist)-208(to)-209(our)-208(aid,)-216(that)-209(four)-208(of)-208(the)-208(greatest)-209(men)-208(of)-208(all)-208(ages)-208(who)]TJ 0 -13.549 Td [(were)-195(possessed)-196(of)-195(this)-196(lust)-195(for)-196(action)-195(were)-195(epileptics)]TJ/F20 10.9091 Tf 224.285 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Alexander)]TJ -235.194 -13.549 Td [(the)-153(Great,)-172(C\346sar,)-172(Mohammed,)-172(and)-152(Napoleon;)-185(and)-153(Byron)-152(likewise)]TJ 0 -13.549 Td [(was)-250(subject)-250(to)-250(the)-250(same)-250(complaint.)]TJ/F16 15.7808 Tf 0 -42.817 Td [(550.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(K)]TJ/F16 7.9701 Tf 7.877 0 Td [(NOWLEDGE)-405(AND)]TJ/F16 10.9091 Tf 68.876 0 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(EAUTY)]TJ/F16 10.9091 Tf 27.002 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(If)-296(men,)-308(as)-296(they)-296(are)-297(still)-296(in)-296(the)-296(habit)]TJ -124.669 -13.549 Td [(of)-317(doing,)-334(reserve)-317(their)-317(veneration)-317(and)-317(feelings)-317(of)-316(happiness)-317(for)]TJ 0 -13.55 Td [(works)-443(of)-443(fancy)-442(and)-443(imagination,)-491(we)-443(should)-443(not)-443(be)-442(surprised)]TJ 0 -13.549 Td [(if)-495(they)-496(feel)-495(chilled)-495(and)-495(displeased)-495(by)-496(the)-495(contrary)-495(of)-495(fancy)]TJ 0 -13.549 Td [(and)-559(imagination.)-1177(The)-559(rapture)-559(which)-559(arises)-559(from)-559(even)-559(the)]TJ 0 -13.549 Td [(smallest,)-493(sure,)-493(and)-444(definite)-444(step)-444(in)-444(advance)-445(into)-444(insight,)-492(and)]TJ 0 -13.549 Td [(which)-415(our)-414(present)-415(state)-415(of)-414(science)-415(yields)-415(to)-414(so)-415(many)-415(in)-414(such)]TJ 0 -13.55 Td [(abundance)]TJ/F20 10.9091 Tf 46.648 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(this)-346(rapture)-347(is)-346(in)-346(the)-346(meantime)-347(not)-346(believed)-346(in)-346(by)]TJ -57.557 -13.549 Td [(all)-349(those)-349(who)-349(are)-350(in)-349(the)-349(habit)-349(of)-349(feeling)-349(enraptured)-349(only)-349(when)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1499 0 obj << +/Type /Page +/Contents 1500 0 R +/Resources 1498 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1480 0 R +>> endobj +1501 0 obj << +/D [1499 0 R /XYZ 227.167 328.39 null] +>> endobj +1498 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1504 0 obj << +/Length 4684 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(333)]TJ +0 g 0 G + 0 -30.759 Td [(they)-256(leave)-257(reality)-256(altogether)-256(and)-256(plunge)-256(into)-257(the)-256(depths)-256(of)-256(vague)]TJ 0 -13.549 Td [(appearance)]TJ/F20 10.9091 Tf 49.059 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(romanticism.)-722(These)-407(people)-407(look)-407(upon)-407(reality)-407(as)]TJ -59.968 -13.549 Td [(ugly,)-363(but)-340(they)-340(entirely)-340(overlook)-340(the)-339(fact)-340(that)-340(the)-340(knowledge)-340(of)]TJ 0 -13.549 Td [(even)-354(the)-354(ugliest)-355(reality)-354(is)-354(beautiful,)-380(and)-355(that)-354(the)-354(man)-354(who)-354(can)]TJ 0 -13.55 Td [(discern)-319(much)-319(and)-319(often)-318(is)-319(in)-319(the)-319(end)-319(very)-319(far)-319(from)-318(considering)]TJ 0 -13.549 Td [(as)-239(ugly)-238(the)-239(main)-239(items)-238(of)-239(that)-239(reality,)-241(the)-238(discovery)-239(of)-239(which)-238(has)]TJ 0 -13.549 Td [(always)-250(inspired)-250(him)-250(with)-250(the)-250(feeling)-250(of)-250(happiness.)]TJ 11.956 -13.646 Td [(Is)-491(there)-491(anything)]TJ/F20 10.9091 Tf 83.936 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(beautiful)-491(in)-491(itself)]TJ/F20 10.9091 Tf 79.801 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(?)-973(The)-491(happiness)-491(of)]TJ -185.38 -13.549 Td [(those)-479(who)-479(can)-480(recognise)-479(augments)-479(the)-479(beauty)-479(of)-479(the)-479(world,)]TJ 0 -13.549 Td [(bathing)-375(everything)-376(that)-375(exists)-751(in)-375(a)-375(sunnier)-376(light:)-500(discernment)]TJ/F16 7.9701 Tf 291.024 0 Td [([382])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(not)-352(only)-352(envelops)-353(all)-352(things)-352(in)-352(its)-352(own)-352(beauty,)-378(but)-352(in)-352(the)-352(long)]TJ 0 -13.549 Td [(run)-292(permeates)-293(the)-292(things)-292(themselves)-293(with)-292(its)-292(beauty)]TJ/F20 10.9091 Tf 228.361 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(may)-292(ages)]TJ -239.271 -13.549 Td [(to)-475(come)-474(bear)-475(witness)-475(to)-475(the)-474(truth)-475(of)-475(this)-475(statement!)-924(In)-474(the)]TJ 0 -13.549 Td [(meantime)-233(let)-233(us)-233(recall)-233(an)-234(old)-233(experience:)-241(two)-233(men)-233(so)-233(thoroughly)]TJ 0 -13.549 Td [(different)-323(in)-323(every)-323(respect)-324(as)-323(Plato)-323(and)-323(Aristotle)-323(were)-323(agreed)-323(in)]TJ 0 -13.55 Td [(regard)-279(to)-278(what)-279(constituted)-279(superior)-278(happiness)]TJ/F20 10.9091 Tf 199.409 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(not)-279(merely)-278(their)]TJ -210.318 -13.549 Td [(own)-393(and)-393(that)-393(of)-393(men)-393(in)-393(general,)-429(but)-393(happiness)-393(in)-393(itself,)-428(even)]TJ 0 -13.549 Td [(the)-442(happiness)-443(of)-442(the)-443(gods.)-827(They)-443(found)-442(this)-443(happiness)-442(to)-442(lie)]TJ 0 -13.549 Td [(in)-351(knowledge,)-376(in)-351(the)-351(activity)-350(of)-351(a)-351(well)-351(practised)-351(and)-350(inventive)]TJ 0 -13.549 Td [(understanding)-405(\050not)-406(in)]TJ/F20 10.9091 Tf 101.139 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(intuition)]TJ/F20 10.9091 Tf 36.981 0 Td [(\035)]TJ/F16 10.9091 Tf 9.266 0 Td [(like)-405(the)-406(German)-405(theologians)]TJ -152.23 -13.549 Td [(and)-348(semi-theologians;)-396(not)-348(in)-348(visions,)-372(like)-348(the)-347(mystics;)-397(and)-347(not)]TJ 0 -13.55 Td [(in)-322(work,)-340(like)-322(the)-323(merely)-322(practical)-322(men\051.)-466(Similar)-322(opinions)-322(were)]TJ 0 -13.549 Td [(expressed)-231(by)-231(Descartes)-231(and)-230(Spinoza.)-244(What)-231(great)-231(delight)-231(must)-230(all)]TJ 0 -13.549 Td [(these)-232(men)-232(have)-232(felt)-232(in)-232(knowledge!)-244(and)-232(how)-232(great)-232(was)-232(the)-232(danger)]TJ 0 -13.549 Td [(that)-185(their)-185(honesty)-185(might)-186(give)-185(way,)-198(and)-185(that)-185(they)-185(themselves)-185(might)]TJ 0 -13.549 Td [(become)-250(panegyrists)-250(of)-250(things!)]TJ/F16 15.7808 Tf 0 -42.817 Td [(551.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(UTURE)]TJ/F16 10.9091 Tf 33.197 0 Td [(V)]TJ/F16 7.9701 Tf 7.877 0 Td [(IRTUES)]TJ/F16 10.9091 Tf 27.895 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(How)-608(has)-609(it)-608(come)-609(about)-608(that,)-698(the)-608(more)]TJ -88.671 -13.549 Td [(intelligible)-641(the)-641(world)-641(has)-640(become,)-739(the)-641(more)-641(all)-641(kinds)-640(of)]TJ 0 -13.55 Td [(ceremonies)-594(have)-593(diminished?)-1280(Was)-594(fear)-593(so)-594(frequently)-593(the)]TJ 0 -13.549 Td [(fundamental)-367(basis)-368(of)-367(that)-367(awe)-368(which)-367(overcame)-367(us)-368(at)-367(the)-367(sight)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1503 0 obj << +/Type /Page +/Contents 1504 0 R +/Resources 1502 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1506 0 R +>> endobj +1505 0 obj << +/D [1503 0 R /XYZ 183.75 396.136 null] +>> endobj +1502 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1509 0 obj << +/Length 4632 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(334)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(of)-261(anything)-260(hitherto)-261(unknown)-260(and)-261(mysterious,)-263(and)-261(which)-260(taught)]TJ 0 -13.549 Td [(us)-369(to)-369(fall)-369(upon)-369(our)-369(knees)-369(before)-369(the)-369(unintelligible,)-399(and)-368(to)-369(beg)]TJ 0 -13.549 Td [(for)-353(mercy?)-559(And)-353(has)-353(the)-352(world,)-379(perhaps,)-379(through)-353(the)-353(very)-352(fact)]TJ 0 -13.549 Td [(that)-470(we)-471(have)-940(grown)-470(less)-471(timid,)-525(lost)-470(some)-471(of)-470(the)-470(charms)-470(it)]TJ/F16 7.9701 Tf -72.755 0 Td [([383])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(formerly)-294(had)-294(for)-294(us?)-382(Is)-294(it)-294(not)-294(possible)-294(that)-294(our)-294(own)-294(dignity)-293(and)]TJ 0 -13.549 Td [(stateliness,)-207(our)-197(formidable)-197(character,)-207(has)-197(decreased)-197(together)-196(with)]TJ 0 -13.549 Td [(our)-339(spirit)-338(of)-339(dread?)-516(Perhaps)-338(we)-339(value)-339(the)-338(world)-339(and)-338(ourselves)]TJ 0 -13.549 Td [(less)-354(highly)-354(since)-354(we)-353(have)-354(begun)-354(to)-354(think)-354(more)-354(boldly)-354(about)-353(it)]TJ 0 -13.549 Td [(and)-297(ourselves?)-391(Perhaps)-296(there)-297(will)-297(come)-297(a)-297(moment)-297(in)-297(the)-296(future)]TJ 0 -13.55 Td [(when)-251(this)-250(courageous)-251(spirit)-251(of)-250(thinking)-251(will)-251(have)-250(reached)-251(such)-250(a)]TJ 0 -13.549 Td [(point)-330(that)-329(it)-330(will)-329(feel)-330(itself)-329(soaring)-330(in)-329(supreme)-330(pride,)-349(far)-329(above)]TJ 0 -13.549 Td [(men)-216(and)-215(things)]TJ/F20 10.9091 Tf 65.917 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(when)-216(the)-215(wise)-216(man,)-223(being)-215(also)-216(the)-216(boldest,)-222(will)]TJ -76.826 -13.549 Td [(see)-311(himself)-311(and)-311(even)-311(more)-311(particularly)-310(existence,)-327(the)-311(lowest)-310(of)]TJ 0 -13.549 Td [(all)-250(beneath)-250(himself?)]TJ 11.956 -13.646 Td [(This)-210(type)-210(of)-210(courage,)-217(which)-210(is)-210(not)-210(far)-210(removed)-210(from)-209(excessive)]TJ -11.956 -13.549 Td [(generosity,)-225(has)-219(been)-219(lacking)-219(in)-219(humanity)-219(up)-219(to)-219(the)-219(present.)]TJ/F20 10.9091 Tf 253.663 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Oh,)]TJ -264.572 -13.55 Td [(that)-351(our)-351(poets)-350(might)-351(once)-351(again)-350(become)-351(what)-351(they)-351(once)-350(were:)]TJ 0 -13.549 Td [(seers,)-373(telling)-348(us)-348(something)-347(about)-348(what)-348(might)-348(possibly)-348(happen!)]TJ 0 -13.549 Td [(now)-459(that)-459(what)-459(is)-459(real)-459(and)-459(what)-459(is)-459(past)-459(are)-459(being)-458(ever)-459(more)]TJ 0 -13.549 Td [(and)-290(more)-290(taken)-290(from)-290(them,)-300(and)-290(must)-290(continue)-290(to)-290(be)-290(taken)-290(from)]TJ 0 -13.549 Td [(them)]TJ/F20 10.9091 Tf 21.819 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(for)-311(the)-310(time)-311(of)-311(innocent)-310(counterfeiting)-311(is)-311(at)-311(an)-310(end!)-432(Let)]TJ -32.728 -13.55 Td [(them)-295(try)-295(to)-295(enable)-295(us)-295(to)-295(anticipate)-295(future)-294(virtues,)-307(or)-295(virtues)-294(that)]TJ 0 -13.549 Td [(will)-203(never)-202(be)-203(found)-202(on)-202(earth,)-212(although)-203(they)-202(may)-203(exist)-202(somewhere)]TJ 0 -13.549 Td [(in)-343(the)-344(world!)]TJ/F20 10.9091 Tf 58.391 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(purple-glowing)-343(constellations)-343(and)-344(whole)-343(Milky)]TJ -69.3 -13.549 Td [(Ways)-416(of)-417(the)-416(beautiful!)-749(Where)-416(are)-417(ye,)-457(ye)-417(astronomers)-416(of)-416(the)]TJ 0 -13.549 Td [(ideal?)]TJ/F16 15.7808 Tf 0 -42.817 Td [(552.)]TJ/F16 10.9091 Tf 0 -29.742 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(DEAL)]TJ/F16 10.9091 Tf 25.748 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(ELFISHNESS)]TJ/F16 10.9091 Tf 46.498 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Is)-413(there)-412(a)-413(more)-412(sacred)-413(state)-413(than)-412(that)-413(of)]TJ -95.58 -13.549 Td [(pregnancy?)-528(To)-342(perform)-343(every)-684(one)-343(of)-342(our)-343(actions)-342(in)-343(the)-342(silent)]TJ/F16 7.9701 Tf -72.756 0 Td [([384])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(conviction)-278(that)-278(in)-279(one)-278(way)-278(or)-278(another)-278(it)-279(will)-278(be)-278(to)-278(the)-278(benefit)-278(of)]TJ 0 -13.549 Td [(that)-346(which)-346(is)-346(being)-346(generated)-346(within)-346(us)]TJ/F20 10.9091 Tf 177.178 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-346(it)-346(must)-346(augment)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1508 0 obj << +/Type /Page +/Contents 1509 0 R +/Resources 1507 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1506 0 R +>> endobj +1510 0 obj << +/D [1508 0 R /XYZ 158.614 477.528 null] +>> endobj +1511 0 obj << +/D [1508 0 R /XYZ 232.274 93.24 null] +>> endobj +1507 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1514 0 obj << +/Length 5361 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(335)]TJ +0 g 0 G + 0 -30.759 Td [(its)-437(mysterious)-438(value,)-484(the)-437(very)-437(thought)-437(of)-438(which)-437(fills)-437(us)-437(with)]TJ 0 -13.549 Td [(rapture?)-599(At)-366(such)-366(a)-367(time)-366(we)-366(refrain)-367(from)-366(many)-366(things)-366(without)]TJ 0 -13.549 Td [(having)-274(to)-273(force)-274(ourselves)-274(to)-274(do)-273(so:)-298(we)-273(suppress)-274(the)-274(angry)-273(word,)]TJ 0 -13.549 Td [(we)-436(grasp)-435(the)-436(hand)-436(forgivingly;)-528(our)-436(child)-435(must)-436(be)-436(born)-435(from)]TJ 0 -13.55 Td [(all)-383(that)-383(is)-383(best)-383(and)-382(gentlest.)-649(We)-383(shun)-383(our)-383(own)-383(harshness)-382(and)]TJ 0 -13.549 Td [(brusqueness)-350(in)-351(case)-350(it)-350(should)-351(instil)-350(a)-350(drop)-351(of)-350(unhappiness)-350(into)]TJ 0 -13.549 Td [(the)-258(cup)-258(of)-257(the)-258(beloved)-258(unknown.)-273(Everything)-258(is)-258(veiled,)-259(ominous;)]TJ 0 -13.549 Td [(we)-220(know)-219(nothing)-220(about)-219(what)-220(is)-220(going)-219(on,)-226(but)-220(simply)-219(wait)-220(and)-219(try)]TJ 0 -13.549 Td [(to)-288(be)-287(prepared.)-363(During)-288(this)-288(time,)-297(too,)-297(we)-287(experience)-288(a)-288(pure)-287(and)]TJ 0 -13.55 Td [(purifying)-254(feeling)-254(of)-253(profound)-254(irresponsibility,)-255(similar)-254(to)-254(that)-253(felt)]TJ 0 -13.549 Td [(by)-254(a)-254(spectator)-255(before)-254(a)-254(drawn)-254(curtain;)]TJ/F31 10.9091 Tf 167.863 0 Td [(it)]TJ/F16 10.9091 Tf 9.035 0 Td [(is)-254(growing,)]TJ/F31 10.9091 Tf 51.921 0 Td [(it)]TJ/F16 10.9091 Tf 9.035 0 Td [(is)-254(coming)]TJ -237.854 -13.549 Td [(to)-243(light;)-245(we)-243(have)-243(nothing)-243(to)-243(do)-243(with)-243(determining)-243(its)-243(value,)-244(or)-243(the)]TJ 0 -13.549 Td [(hour)-260(of)-260(its)-260(arrival.)-280(We)-260(are)-260(thrown)-260(back)-260(altogether)-260(upon)-259(indirect,)]TJ 0 -13.549 Td [(beneficent)-208(and)-207(defensive)-208(influences.)]TJ/F20 10.9091 Tf 159.924 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Something)-208(greater)-207(than)-208(we)]TJ -164.767 -13.55 Td [(are)-281(is)-281(growing)-281(here)]TJ/F20 10.9091 Tf 84.932 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(such)-281(is)-281(our)-281(most)-281(secret)-282(hope:)-312(we)-281(prepare)]TJ -100.685 -13.549 Td [(everything)-322(with)-321(a)-322(view)-321(to)-321(his)-322(birth)-321(and)-322(prosperity)]TJ/F20 10.9091 Tf 221.978 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(not)-321(merely)]TJ -232.887 -13.549 Td [(everything)-250(that)-250(is)-250(useful,)-250(but)-250(also)-250(the)-250(noblest)-250(gifts)-250(of)-250(our)-250(souls.)]TJ 11.956 -18.459 Td [(We)-223(should,)-229(and)-223(can,)-229(live)-223(under)-224(the)-223(influence)-223(of)-224(such)-223(a)-223(blessed)]TJ -11.956 -13.549 Td [(inspiration!)-238(Whether)-215(what)-215(we)-215(are)-215(looking)-215(forward)-215(to)-215(is)-215(a)-215(thought)]TJ 0 -13.549 Td [(or)-214(a)-214(deed,)-221(our)-214(relationship)-214(to)-214(every)-214(essential)-214(achievement)-214(is)-213(none)]TJ 0 -13.549 Td [(other)-335(than)-334(that)-335(of)-335(pregnancy,)-356(and)-334(all)-335(our)-335(vainglorious)-334(boasting)]TJ 0 -13.55 Td [(about)]TJ/F20 10.9091 Tf 29.5 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(willing)]TJ/F20 10.9091 Tf 30.916 0 Td [(\035)]TJ/F16 10.9091 Tf 10.104 0 Td [(and)]TJ/F20 10.9091 Tf 21.012 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(creating)]TJ/F20 10.9091 Tf 35.138 0 Td [(\035)]TJ/F16 10.9091 Tf 10.104 0 Td [(should)-482(be)-482(cast)-482(to)-483(the)-482(winds!)]TJ -146.462 -13.549 Td [(True)-251(and)-250(ideal)-502(selfishness)-250(consists)-251(in)-251(always)-250(watching)-251(over)-250(and)]TJ/F16 7.9701 Tf 291.024 0 Td [([385])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(restraining)-431(the)-430(soul,)-476(so)-431(that)-431(our)-430(productiveness)-431(may)-431(come)-430(to)]TJ 0 -13.549 Td [(a)-362(beautiful)-361(termination.)-585(Thus)-361(in)-361(this)-362(indirect)-361(manner)-362(we)-361(must)]TJ 0 -13.549 Td [(provide)-388(for)-389(and)-388(watch)-389(over)-388(the)-389(good)-388(of)-389(all;)-457(and)-389(the)-388(frame)-388(of)]TJ 0 -13.549 Td [(mind,)-241(the)-240(mood)-239(in)-239(which)-239(we)-239(live,)-242(is)-239(a)-239(kind)-239(of)-239(soothing)-239(oil)-239(which)]TJ 0 -13.55 Td [(spreads)-222(far)-222(around)-223(us)-222(on)-222(the)-222(restless)-222(souls.)]TJ/F20 10.9091 Tf 183.3 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Still,)-228(these)-222(pregnant)]TJ -194.209 -13.549 Td [(ones)-228(are)-229(funny)-228(people!)-243(let)-228(us)-229(therefore)-228(dare)-229(to)-228(be)-228(funny)-229(also,)-232(and)]TJ 0 -13.549 Td [(not)-345(reproach)-344(others)-345(if)-344(they)-345(must)-344(be)-345(the)-345(same.)-533(And)-345(even)-344(when)]TJ 0 -13.549 Td [(this)-229(phenomenon)-229(becomes)-229(dangerous)-229(and)-229(evil)-229(we)-229(must)-229(not)-228(show)]TJ 0 -13.549 Td [(less)-304(respect)-303(to)-304(that)-303(which)-304(is)-303(generating)-303(within)-304(us)-303(or)-304(others)-303(than)]TJ 0 -13.55 Td [(ordinary)-307(worldly)-308(justice,)-322(which)-307(does)-307(not)-308(allow)-307(the)-308(judge)-307(or)-307(the)]TJ 0 -13.549 Td [(hangman)-250(to)-250(interfere)-250(with)-250(a)-250(pregnant)-250(woman.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1513 0 obj << +/Type /Page +/Contents 1514 0 R +/Resources 1512 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1506 0 R +>> endobj +1515 0 obj << +/D [1513 0 R /XYZ 112.531 215.183 null] +>> endobj +1512 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1518 0 obj << +/Length 4980 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(336)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(553.)]TJ/F16 10.9091 Tf 0 -27.699 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(IRCUITOUS)]TJ/F16 10.9091 Tf 46.49 0 Td [(R)]TJ/F16 7.9701 Tf 7.276 0 Td [(OUTES)]TJ/F16 10.9091 Tf 25.68 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Where)-366(does)-365(all)-365(this)-366(philosophy)-365(mean)-366(to)]TJ -100.359 -13.549 Td [(end)-338(with)-339(its)-338(circuitous)-338(routes?)-516(Does)-338(it)-338(do)-339(more)-338(than)-338(transpose)]TJ 0 -13.549 Td [(into)-405(reason,)-445(so)-405(to)-406(speak,)-444(a)-405(continuous)-406(and)-405(strong)-405(impulse)]TJ/F20 10.9091 Tf 264.877 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)]TJ -275.786 -13.549 Td [(craving)-204(for)-205(a)-204(mild)-205(sun,)-213(a)-205(bright)-204(and)-204(bracing)-205(atmosphere,)-213(southern)]TJ 0 -13.549 Td [(plants,)-464(sea)-421(breezes,)-463(short)-421(meals)-421(of)-421(meat,)-464(eggs,)-464(and)-421(fruit,)-463(hot)]TJ 0 -13.55 Td [(water)-444(to)-443(drink,)-492(quiet)-444(walks)-443(for)-444(days)-444(at)-443(a)-444(time,)-492(little)-443(talking,)]TJ 0 -13.549 Td [(rare)-259(and)-259(cautious)-259(reading,)-261(living)-259(alone,)-261(pure,)-261(simple,)-262(and)-258(almost)]TJ 0 -13.549 Td [(soldier-like)-306(habits)]TJ/F20 10.9091 Tf 79.093 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-306(craving,)-320(in)-306(short,)-321(for)-306(all)-306(things)-306(which)-306(are)]TJ -90.002 -13.549 Td [(suited)-338(to)-338(my)-338(own)-338(personal)-337(taste?)-514(a)-338(philosophy)-338(which)-338(is)-338(in)-337(the)]TJ 0 -13.549 Td [(main)-303(the)-303(instinct)-303(for)-303(a)-303(personal)-303(regimen)]TJ/F20 10.9091 Tf 177.378 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(an)-303(instinct)-303(that)-303(longs)]TJ -188.287 -13.55 Td [(for)-324(my)-324(air,)-342(my)-323(height,)-343(my)-323(temperature,)-343(and)-323(my)-324(kind)-324(of)-323(health,)]TJ 0 -13.549 Td [(and)-250(takes)-250(the)-250(circuitous)-250(route)-250(of)-250(my)-250(head)-250(to)-250(persuade)-250(me)-250(to)-250(it!)]TJ/F16 7.9701 Tf -72.756 0 Td [([386])]TJ/F16 10.9091 Tf 84.711 -13.549 Td [(There)-326(are)-325(many)-326(other)-326(and)-326(certainl)1(y)-326(more)-326(lofty)-326(philosophies,)]TJ -11.955 -13.549 Td [(and)-462(not)-461(only)-462(such)-462(as)-461(are)-462(more)-462(gloomy)-461(and)-462(pretentious)-461(than)]TJ 0 -13.549 Td [(mine)]TJ/F20 10.9091 Tf 21.818 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-376(are)-377(they)-376(perhaps,)-408(taking)-376(them)-377(as)-376(a)-377(whole,)-407(nothing)]TJ -32.727 -13.55 Td [(but)-390(intellectual)-389(circuitous)-389(routes)-390(of)-389(the)-390(same)-389(kind)-390(of)-389(personal)]TJ 0 -13.549 Td [(impulses?)]TJ/F20 10.9091 Tf 43.637 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)-412(the)-411(meantime)-412(I)-411(look)-412(with)-412(a)-411(new)-412(eye)-412(upon)-411(the)]TJ -54.546 -13.549 Td [(mysterious)-373(and)-372(solitary)-373(flight)-373(of)-372(a)-373(butterfly)-373(high)-372(on)-373(the)-372(rocky)]TJ 0 -13.549 Td [(banks)-217(of)-217(the)-216(lake)-217(where)-217(so)-217(many)-217(plants)-217(are)-216(growing:)-234(there)-217(it)-216(flies)]TJ 0 -13.549 Td [(hither)-303(and)-302(thither,)-316(heedless)-302(of)-303(the)-302(fact)-303(that)-302(its)-303(life)-302(will)-303(last)-302(only)]TJ 0 -13.549 Td [(one)-288(more)-288(day,)-298(and)-288(that)-288(the)-288(night)-288(will)-288(be)-288(too)-288(cold)-288(for)-288(its)-288(winged)]TJ 0 -13.55 Td [(fragility.)-708(For)-402(it,)-441(too,)-441(a)-402(philosophy)-403(might)-403(be)-402(found,)-441(though)-402(it)]TJ 0 -13.549 Td [(might)-250(not)-250(be)-250(my)-250(own.)]TJ/F16 15.7808 Tf 0 -54.923 Td [(554.)]TJ/F16 10.9091 Tf 0 -27.699 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(EADING)]TJ/F16 10.9091 Tf 30.541 0 Td [(.)]TJ/F16 7.9701 Tf 2.727 3.959 Td [(18)]TJ/F20 10.9091 Tf 8.469 -3.959 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-231(we)-231(praise)-231(progress)-231(we)-231(only)-231(praise)-231(the)-232(move-)]TJ -59.312 -13.549 Td [(ment)-296(and)-297(those)-296(who)-297(do)-296(not)-297(let)-296(us)-297(remain)-296(on)-296(the)-297(same)-296(spot,)-308(and)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 87.722 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 96.781 80.91 Td [(18)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(The)-391(play)-392(upon)-392(the)-391(words)]TJ/F31 8.9664 Tf 97.738 0 Td [(Vorschritt)]TJ/F16 8.9664 Tf 39.879 0 Td [(\050leading\051)-391(and)]TJ/F31 8.9664 Tf 52.337 0 Td [(Fortschritt)]TJ/F16 8.9664 Tf 42.37 0 Td [(\050progress\051)]TJ -244.28 -10.959 Td [(cannot)-250(be)-250(rendered)-250(in)-250(English.)]TJ/F20 8.9664 Tf 109.318 0 Td [(\024)]TJ/F16 8.9664 Tf 8.967 0 Td [(T)]TJ/F16 7.9701 Tf 5.478 0 Td [(R)]TJ/F16 8.9664 Tf 5.316 0 Td [(.)]TJ/F35 8.9664 Tf 2.242 0 Td [(f)]TJ/F16 7.9701 Tf 4.608 0 Td [(FNS)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1517 0 obj << +/Type /Page +/Contents 1518 0 R +/Resources 1516 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1506 0 R +>> endobj +1519 0 obj << +/D [1517 0 R /XYZ 93.543 339.057 null] +>> endobj +64 0 obj << +/D [1517 0 R /XYZ 93.543 169.757 null] +>> endobj +1516 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R /F35 77 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1522 0 obj << +/Length 3844 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(337)]TJ +0 g 0 G + 0 -30.759 Td [(in)-251(the)-250(circumstances)-251(this)-250(is)-251(certainly)-251(something,)-250(especially)-251(if)-250(we)]TJ 0 -13.549 Td [(live)-345(among)-344(Egyptians.)-533(In)-345(changeable)-344(Europe,)-368(however,)-368(where)]TJ 0 -13.549 Td [(movement)-368(is)]TJ/F20 10.9091 Tf 61.359 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(understood,)]TJ/F20 10.9091 Tf 51.207 0 Td [(\035)]TJ/F16 10.9091 Tf 8.856 0 Td [(to)-368(use)-368(their)-367(own)-368(expression,)]TJ/F20 10.9091 Tf 131.578 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(as)-368(a)]TJ -262.687 -13.549 Td [(matter)-268(of)-267(course)]TJ/F20 10.9091 Tf 71.27 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.752 0 Td [(alas,)-272(if)]TJ/F31 10.9091 Tf 32.241 0 Td [(we)]TJ/F16 10.9091 Tf 15.038 0 Td [(only)-268(understood)-267(something)-268(about)]TJ -134.301 -13.55 Td [(it)-386(too!)]TJ/F20 10.9091 Tf 27.856 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(I)-386(praise)-387(leaders)-386(and)-386(forerunners:)-523(that)-387(is)-386(to)-386(say,)-421(those)]TJ -38.765 -13.549 Td [(who)-427(always)-427(leave)-427(themselves)-426(behind,)-471(and)-427(do)-427(not)-427(care)-427(in)-426(the)]TJ 0 -13.549 Td [(least)-387(whether)-387(any)-388(one)-387(is)-387(following)-387(them)-387(or)-388(not.)]TJ/F20 10.9091 Tf 224.926 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Wherever)-387(I)]TJ -229.77 -13.549 Td [(halt)-290(I)-290(find)-290(myself)-291(alone:)-330(why)-290(should)-290(I)-290(halt!)-371(the)-290(desert)-290(is)-290(still)-290(so)]TJ 0 -13.549 Td [(wide!)]TJ/F20 10.9091 Tf 24.84 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.753 0 Td [(such)-250(is)-250(the)-250(sentiment)-250(of)-250(the)-250(true)-250(leader.)]TJ/F16 7.9701 Tf 250.431 -27.679 Td [([387])]TJ/F16 15.7808 Tf -291.024 -49.34 Td [(555.)]TJ/F16 10.9091 Tf 0 -36.407 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 16.06 0 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(EAST)]TJ/F16 10.9091 Tf 25.361 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(MPORTANT)]TJ/F16 10.9091 Tf 49.272 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(RE)]TJ/F16 10.9091 Tf 15.622 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(UFFICIENT)]TJ/F16 10.9091 Tf 40.735 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-499(ought)-498(to)-499(avoid)]TJ -191.593 -13.549 Td [(events)-445(when)-445(we)-445(know)-445(that)-445(even)-445(the)-445(least)-445(important)-445(of)-445(them)]TJ 0 -13.549 Td [(frequently)-230(enough)-230(leave)-230(a)-230(strong)-230(impression)-230(upon)-230(us)]TJ/F20 10.9091 Tf 229.042 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-230(these)]TJ -239.951 -13.549 Td [(we)-449(cannot)-449(avoid.)]TJ/F20 10.9091 Tf 78.572 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-449(thinker)-449(must)-450(possess)-449(an)-449(approximate)]TJ -89.481 -13.549 Td [(canon)-250(of)-250(all)-250(the)-250(things)-250(he)-250(still)-250(wishes)-250(to)-250(experience.)]TJ/F16 15.7808 Tf 0 -49.482 Td [(556.)]TJ/F16 10.9091 Tf 0 -36.407 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.435 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(OUR)]TJ/F16 10.9091 Tf 20.636 0 Td [(V)]TJ/F16 7.9701 Tf 7.877 0 Td [(IRTUES)]TJ/F16 10.9091 Tf 27.895 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Honest)-349(towards)-350(ourselves,)-374(and)-350(to)-349(all)-350(and)]TJ -97.21 -13.549 Td [(everything)-521(friendly)-520(to)-521(us;)-655(brave)-521(in)-520(the)-521(face)-520(of)-521(our)-520(enemy;)]TJ 0 -13.549 Td [(generous)-238(towards)-239(the)-238(vanquished;)-242(polite)-239(at)-238(all)-239(times:)-244(such)-238(do)-238(the)]TJ 0 -13.549 Td [(four)-250(cardinal)-250(virtues)-250(wish)-250(us)-250(to)-250(be.)]TJ/F16 15.7808 Tf 0 -49.482 Td [(557.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1521 0 obj << +/Type /Page +/Contents 1522 0 R +/Resources 1520 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1506 0 R +>> endobj +1523 0 obj << +/D [1521 0 R /XYZ 46.771 382.103 null] +>> endobj +1520 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1526 0 obj << +/Length 4612 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(338)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(ARCHING)]TJ/F16 10.9091 Tf 39.996 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(GAINST)-463(AN)]TJ/F16 10.9091 Tf 48.113 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(NEMY)]TJ/F16 10.9091 Tf 23.464 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(How)-339(pleasant)-338(is)-339(the)-338(sound)-339(of)]TJ -149.45 -13.549 Td [(even)-425(bad)-425(music)-424(and)-425(bad)-425(motives)-425(when)-424(we)-425(are)-425(setting)-425(out)-424(to)]TJ 0 -13.549 Td [(march)-250(against)-250(an)-250(enemy!)]TJ/F16 15.7808 Tf 0 -41.638 Td [(558.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(OT)]TJ/F16 10.9091 Tf 13.806 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(ONCEALING)]TJ/F16 10.9091 Tf 49.664 0 Td [(O)]TJ/F16 7.9701 Tf 7.877 0 Td [(NE)]TJ/F16 10.9091 Tf 10.624 0 Td [(')]TJ/F16 7.9701 Tf 1.964 0 Td [(S)]TJ/F16 10.9091 Tf 7.613 0 Td [(V)]TJ/F16 7.9701 Tf 7.876 0 Td [(IRTUES)]TJ/F16 10.9091 Tf 27.896 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(I)-292(love)-291(those)-292(men)-292(who)-292(are)-291(as)]TJ -156.109 -13.549 Td [(transparent)-235(as)-234(water,)-238(and)-234(who,)-238(to)-234(use)-235(Pope's)-234(expression,)-238(hide)-234(not)]TJ 0 -13.549 Td [(from)-205(view)-205(the)-205(turbid)-205(bottom)-205(of)-205(their)-205(stream.)-235(Even)-205(they,)-214(however,)]TJ 0 -13.55 Td [(possess)-329(a)-330(certain)-329(vanity,)-349(though)-329(of)-329(a)-330(rare)-329(and)-329(more)-329(sublimated)]TJ 0 -13.549 Td [(kind:)-374(some)-312(of)-312(them)-313(would)-312(wish)-312(us)-312(to)-312(see)-312(nothing)-312(but)-312(the)-312(mud,)]TJ 0 -13.549 Td [(and)-246(to)-246(take)-246(no)-247(noti)1(ce)-247(of)-246(the)-246(clearness)-246(of)-246(the)-246(water)-246(which)-246(enables)]TJ 0 -13.549 Td [(us)-372(to)-373(look)-372(right)-373(to)-372(the)-373(bottom.)-617(No)-372(less)-373(a)-372(man)-373(than)-744(Gautama)]TJ/F16 7.9701 Tf -72.756 0 Td [([388])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(Buddha)-204(has)-205(imagined)-204(the)-204(vanity)-205(of)-204(these)-204(few)-204(in)-205(the)-204(formula,)]TJ/F20 10.9091 Tf 261.245 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Let)]TJ -266.088 -13.55 Td [(your)-251(sins)-250(appear)-251(before)-251(men,)-251(and)-251(conceal)-250(your)-251(virtues.)]TJ/F20 10.9091 Tf 238.789 0 Td [(\035)]TJ/F16 10.9091 Tf 7.579 0 Td [(But)-251(this)]TJ -246.368 -13.549 Td [(would)-223(exhibit)-223(a)-223(disagreeable)-223(spectacle)-223(to)-223(the)-223(world)]TJ/F20 10.9091 Tf 221.221 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(it)-223(would)-223(be)]TJ -232.13 -13.549 Td [(a)-250(sin)-250(against)-250(good)-250(taste.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(559.)]TJ/F16 10.9091 Tf 0 -28.563 Td [("N)]TJ/F16 7.9701 Tf 12.328 0 Td [(OTHING)-1472(IN)]TJ/F16 10.9091 Tf 62.408 0 Td [(E)]TJ/F16 7.9701 Tf 6.665 0 Td [(XCESS)]TJ/F16 10.9091 Tf 24.803 0 Td [(!")]TJ/F20 10.9091 Tf 8.084 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(How)-1076(often)-1076(is)-1076(the)-1076(individual)]TJ -125.197 -13.549 Td [(recommended)-430(to)-430(set)-429(up)-430(a)-430(goal)-430(which)-429(it)-430(is)-430(beyond)-430(his)-429(power)]TJ 0 -13.549 Td [(to)-216(reach,)-222(in)-216(order)-216(that)-216(he)-215(may)-216(at)-216(least)-216(attain)-215(that)-216(which)-216(lies)-215(within)]TJ 0 -13.549 Td [(the)-295(scope)-296(of)-295(his)-295(abilities)-295(and)-296(most)-295(strenuous)-295(efforts!)-386(Is)-295(it)-295(really)]TJ 0 -13.55 Td [(so)-230(desirable,)-234(however,)-235(that)-230(he)-230(should)-230(do)-230(so?)-244(Do)-230(not)-230(the)-230(best)-230(men)]TJ 0 -13.549 Td [(who)-251(try)-250(to)-250(act)-251(according)-250(to)-251(this)-250(doctrine,)-251(together)-250(with)-251(their)-250(best)]TJ 0 -13.549 Td [(deeds,)-225(necessarily)-218(assume)-219(a)-219(somewhat)-218(exaggerated)-219(and)-218(distorted)]TJ 0 -13.549 Td [(appearance)-395(on)-395(account)-394(of)-395(their)-395(excessive)-395(tension?)-684(and)-395(in)-394(the)]TJ 0 -13.549 Td [(future)-330(will)-329(not)-330(a)-329(grey)-330(mist)-329(of)-330(failure)-329(envelop)-330(the)-329(world,)-349(owing)]TJ 0 -13.549 Td [(to)-334(the)-334(fact)-334(that)-335(we)-334(may)-334(see)-334(everywhere)-334(struggling)-334(athletes)-334(and)]TJ 0 -13.55 Td [(tremendous)-233(gestures,)-237(but)-233(nowhere)-233(a)-234(conqueror)-233(crowned)-233(with)-233(the)]TJ 0 -13.549 Td [(laurel,)-250(and)-250(rejoicing)-250(in)-250(his)-250(victory?)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1525 0 obj << +/Type /Page +/Contents 1526 0 R +/Resources 1524 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1506 0 R +>> endobj +1527 0 obj << +/D [1525 0 R /XYZ 330.728 339.581 null] +>> endobj +1524 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1530 0 obj << +/Length 4583 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(339)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(560.)]TJ/F16 10.9091 Tf 0 -28.893 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(HAT)-591(WE)-591(ARE)]TJ/F16 10.9091 Tf 58.84 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(REE)-591(TO)-591(DO)]TJ/F16 10.9091 Tf 46.607 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(We)-432(can)-432(act)-432(as)-432(the)-431(gardeners)-432(of)]TJ -135.449 -13.549 Td [(our)-282(impulses,)-289(and)]TJ/F20 10.9091 Tf 78.043 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(which)-281(few)-282(people)-282(know)]TJ/F20 10.9091 Tf 105.551 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(we)-282(may)-281(cultivate)]TJ -205.412 -13.549 Td [(the)-476(seeds)-475(of)-476(anger,)-532(pity,)-532(vanity,)-532(or)-476(excessive)-475(brooding,)-532(and)]TJ 0 -13.549 Td [(make)-367(these)-367(things)-368(fecund)-367(and)-367(productive,)-397(just)-367(as)-367(we)-367(can)-367(train)]TJ 0 -13.55 Td [(a)-392(beautiful)-391(plant)-392(to)-392(grow)-391(along)-392(trellis-work.)-675(We)-391(may)-392(do)-391(this)]TJ 0 -13.549 Td [(with)-303(the)-302(good)-302(or)-303(bad)-302(taste)-303(of)-302(a)-605(gardener,)-316(and)-302(as)-303(it)-302(were,)-316(in)-302(the)]TJ/F16 7.9701 Tf 291.024 0 Td [([389])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(French,)-425(English,)-425(Dutch,)-425(or)-390(Chinese)-390(style.)-670(We)-389(may)-390(let)-390(nature)]TJ 0 -13.549 Td [(take)-242(its)-242(own)-242(course,)-243(only)-242(trimming)-242(and)-242(embellishing)-242(a)-242(littl)1(e)-242(here)]TJ 0 -13.549 Td [(and)-289(there;)-308(and)-289(finally,)-298(without)-289(any)-289(knowledge)-289(or)-288(consideration,)]TJ 0 -13.55 Td [(we)-344(may)-344(even)-344(allow)-344(the)-344(plants)-344(to)-344(spring)-344(up)-344(in)-344(accordance)-344(with)]TJ 0 -13.549 Td [(their)-455(own)-454(natural)-455(growth)-454(and)-455(limitations,)-506(and)-454(fight)-455(out)-454(their)]TJ 0 -13.549 Td [(battle)-210(among)-209(themselves,)]TJ/F20 10.9091 Tf 109.717 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(nay,)-218(we)-209(can)-210(even)-210(take)-210(delight)-209(in)-210(such)]TJ -120.626 -13.549 Td [(chaos,)-402(though)-372(we)-372(may)-372(possibly)-372(have)-372(a)-372(hard)-372(time)-372(with)-372(it!)-615(All)]TJ 0 -13.549 Td [(this)-398(is)-397(at)-398(our)-398(option:)-545(but)-398(how)-397(many)-398(know)-397(that)-398(it)-398(is?)-693(Do)-397(not)]TJ 0 -13.55 Td [(the)-396(majority)-395(of)-396(people)-396(believe)-396(in)-395(themselves)-396(as)-396(complete)-395(and)]TJ 0 -13.549 Td [(perfect)-306(facts?)-419(and)-306(have)-307(not)-306(the)-306(great)-307(philosophers)-306(set)-306(their)-306(seal)]TJ 0 -13.549 Td [(on)-229(this)-229(prejudice)-229(through)-229(their)-229(doctrine)-229(of)-229(the)-229(unchangeability)-229(of)]TJ 0 -13.549 Td [(character?)]TJ/F16 15.7808 Tf 0 -41.968 Td [(561.)]TJ/F16 10.9091 Tf 0 -28.893 Td [(L)]TJ/F16 7.9701 Tf 6.665 0 Td [(ETTING)-245(OUR)]TJ/F16 10.9091 Tf 49.497 0 Td [(H)]TJ/F16 7.9701 Tf 7.876 0 Td [(APPINESS)-245(ALSO)]TJ/F16 10.9091 Tf 61.468 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(HINE)]TJ/F16 10.9091 Tf 19.033 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(In)-179(the)-179(same)-178(way)-179(as)-179(painters)]TJ -164.24 -13.549 Td [(are)-261(unable)-261(to)-261(reproduce)-260(the)-261(deep)-261(brilliant)-261(hue)-261(of)-261(the)-261(natural)-260(sky,)]TJ 0 -13.549 Td [(and)-369(are)-370(compelled)-369(to)-370(use)-369(all)-369(the)-370(colours)-369(they)-370(require)-369(for)-369(their)]TJ 0 -13.55 Td [(landscapes)-217(a)-217(few)-217(shades)-217(deeper)-217(than)-217(nature)-217(has)-217(made)-217(them)]TJ/F20 10.9091 Tf 253.957 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(just)]TJ -264.866 -13.549 Td [(as)-478(they,)-535(by)-478(means)-479(of)-478(this)-478(trick,)-535(succeed)-478(in)-478(approaching)-478(the)]TJ 0 -13.549 Td [(brilliancy)-263(and)-262(harmony)-263(of)-263(nature's)-263(own)-262(hues,)-266(so)-263(also)-263(must)-262(poets)]TJ 0 -13.549 Td [(and)-476(philosophers,)-533(for)-476(whom)-476(the)-476(luminous)-476(rays)-476(of)-476(happiness)]TJ 0 -13.549 Td [(are)-348(inaccessible,)-373(endeavour)-348(to)-349(find)-348(an)-348(expedient.)-545(By)-348(picturing)]TJ 0 -13.55 Td [(all)-507(things)-508(a)-507(shade)-508(or)-507(two)-508(darker)-507(than)-508(they)-507(really)-508(are,)-571(their)]TJ 0 -13.549 Td [(light,)-583(in)-517(which)-516(they)-517(excel,)-583(will)-517(produce)-516(almost)-517(exactly)-516(the)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1529 0 obj << +/Type /Page +/Contents 1530 0 R +/Resources 1528 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1532 0 R +>> endobj +1531 0 obj << +/D [1529 0 R /XYZ 186.482 421.536 null] +>> endobj +1528 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1535 0 obj << +/Length 4893 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(340)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(same)-344(effect)-345(as)-344(the)-344(sunlight,)-368(and)-345(will)-344(resemble)-344(the)-345(light)-344(of)-344(true)]TJ 0 -13.549 Td [(happiness.)]TJ/F20 10.9091 Tf 45.753 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-373(pessimist,)-404(on)-373(the)-374(other)-373(hand,)-404(who)-373(paints)-746(all)]TJ/F16 7.9701 Tf -129.417 0 Td [([390])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(things)-389(in)-388(the)-389(blackest)-388(and)-389(most)-389(sombre)-388(hues,)-423(only)-389(makes)-388(use)]TJ 0 -13.549 Td [(of)-279(bright)-279(flames,)-287(lightning,)-286(celestial)-279(glories,)-286(and)-279(everything)-279(that)]TJ 0 -13.55 Td [(possesses)-296(a)-295(glaring,)-307(dazzling)-296(power,)-307(and)-296(bewilders)-295(our)-296(eyes:)-341(to)]TJ 0 -13.549 Td [(him)-329(light)-329(only)-330(serves)-329(the)-329(purpose)-329(of)-329(increasing)-329(the)-330(horror,)-348(and)]TJ 0 -13.549 Td [(of)-263(making)-263(us)-263(look)-263(upon)-263(things)-263(as)-263(being)-263(more)-263(dreadful)-263(than)-263(they)]TJ 0 -13.549 Td [(really)-250(are.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(562.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.166 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(ETTLED)-444(AND)-445(THE)]TJ/F16 10.9091 Tf 73.487 0 Td [(F)]TJ/F16 7.9701 Tf 6.065 0 Td [(REE)]TJ/F16 10.9091 Tf 15.056 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-325(is)-325(only)-324(in)-325(the)-325(Underworld)-325(that)]TJ -135.141 -13.549 Td [(we)-227(catch)-228(a)-227(glimpse)-227(of)-227(that)-228(gloomy)-227(background)-227(of)-228(all)-227(that)-227(bliss)-227(of)]TJ 0 -13.549 Td [(adventure)-327(which)-328(forms)-327(an)-327(everlasting)-328(halo)-327(around)-327(Ulysses)-327(and)]TJ 0 -13.55 Td [(his)-318(like,)-335(rivalling)-319(the)-318(eternal)-318(phosphorescence)-318(of)-318(the)-318(sea,)]TJ/F20 10.9091 Tf 253.357 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(that)]TJ -264.267 -13.549 Td [(background)-337(which)-337(we)-337(can)-337(never)-337(forget:)-424(the)-337(mother)-337(of)-336(Ulysses)]TJ 0 -13.549 Td [(died)-188(of)-187(grief)-188(and)-187(yearning)-188(for)-188(her)-187(child.)-229(The)-188(one)-188(is)-187(driven)-188(on)-187(from)]TJ 0 -13.549 Td [(place)-227(to)-228(place,)-231(and)-228(the)-227(heart)-227(of)-228(the)-227(other,)-232(the)-227(tender)-227(stay-at-home)]TJ 0 -13.549 Td [(friend,)-322(breaks)-307(through)-307(it)]TJ/F20 10.9091 Tf 107.467 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(so)-307(it)-308(always)-307(is.)-422(Affliction)-307(breaks)-307(the)]TJ -118.377 -13.55 Td [(hearts)-210(of)-210(those)-210(who)-210(live)-209(to)-210(see)-210(that)-210(those)-210(whom)-210(they)-210(love)-210(best)-209(are)]TJ 0 -13.549 Td [(deserting)-319(their)-318(former)-319(views)-318(and)-319(faith,)]TJ/F20 10.9091 Tf 170.978 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(it)-319(is)-318(a)-319(tragedy)-318(brought)]TJ -181.888 -13.549 Td [(about)-247(by)-248(the)-247(free)-247(spirits,)]TJ/F20 10.9091 Tf 105.624 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-247(tragedy)-248(which,)-247(indeed,)-248(occasionally)]TJ -116.533 -13.549 Td [(comes)-381(to)-380(their)-381(own)-380(knowledge.)-642(Then,)-413(perhaps,)-413(they)-380(too,)-413(like)]TJ 0 -13.549 Td [(Ulysses,)-305(will)-293(be)-294(forced)-293(to)-294(descend)-294(among)-293(the)-294(dead)-294(to)-293(get)-294(rid)-293(of)]TJ 0 -13.549 Td [(their)-250(sorrow)-250(and)-250(to)-250(relieve)-250(their)-250(affliction.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(563.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(T)]TJ/F16 7.9701 Tf 6.666 0 Td [(HE)]TJ/F16 10.9091 Tf 14.765 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(LLUSION)-520(OF)-519(THE)]TJ/F16 10.9091 Tf 72.192 0 Td [(M)]TJ/F16 7.9701 Tf 9.699 0 Td [(ORAL)]TJ/F16 10.9091 Tf 25.836 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(RDER)-520(OF)-519(THE)]TJ/F16 10.9091 Tf 59.361 0 Td [(U)]TJ/F16 7.9701 Tf 7.876 0 Td [(NIVERSE)]TJ/F16 10.9091 Tf 33.65 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)]TJ -255.19 -13.549 Td [(is)-344(no)]TJ/F20 10.9091 Tf 25.694 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(eternal)-344(justice)]TJ/F20 10.9091 Tf 61.921 0 Td [(\035)]TJ/F16 10.9091 Tf 8.598 0 Td [(which)-688(requires)-344(that)-344(every)-345(fault)-344(shall)-344(be)]TJ/F16 7.9701 Tf -173.813 0 Td [([391])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(atoned)-251(and)-250(paid)-251(for,)]TJ/F20 10.9091 Tf 87.273 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-251(belief)-250(that)-251(such)-251(a)-250(justice)-251(existed)-251(was)-250(a)]TJ -98.182 -13.549 Td [(terrible)-270(delusion,)-275(and)-269(useful)-270(only)-270(to)-270(a)-270(limited)-269(extent;)-280(just)-270(as)-270(it)-269(is)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1534 0 obj << +/Type /Page +/Contents 1535 0 R +/Resources 1533 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1532 0 R +>> endobj +1536 0 obj << +/D [1534 0 R /XYZ 359.193 504.626 null] +>> endobj +1537 0 obj << +/D [1534 0 R /XYZ 225.016 93.24 null] +>> endobj +1533 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1540 0 obj << +/Length 3207 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(341)]TJ +0 g 0 G + 0 -30.759 Td [(also)-258(a)-257(delusion)-258(that)-258(everything)-257(is)-258(guilt)-257(which)-258(is)-258(felt)-257(as)-258(such.)-273(It)-257(is)]TJ 0 -13.549 Td [(not)-296(the)-296(things)-297(themselves,)-307(but)-297(the)-296(opinions)-296(about)-296(things)-296(that)-296(do)]TJ 0 -13.549 Td [(not)-250(exist,)-250(which)-250(have)-250(been)-250(such)-250(a)-250(source)-250(of)-250(trouble)-250(to)-250(mankind.)]TJ/F16 15.7808 Tf 0 -47.146 Td [(564.)]TJ/F16 10.9091 Tf 0 -34.07 Td [(B)]TJ/F16 7.9701 Tf 7.277 0 Td [(Y)-546(THE)]TJ/F16 10.9091 Tf 29.953 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(IDE)-546(OF)]TJ/F16 10.9091 Tf 32.169 0 Td [(E)]TJ/F16 7.9701 Tf 6.666 0 Td [(XPERIENCE)]TJ/F16 10.9091 Tf 43.835 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Even)-399(great)-399(intellects)-399(have)-400(only)]TJ -139.602 -13.55 Td [(a)-318(hand-breadth)-319(experience)]TJ/F20 10.9091 Tf 116.593 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(in)-318(the)-319(immediate)-318(proximity)-318(of)-319(this)]TJ -127.502 -13.549 Td [(experience)-503(their)-504(reflection)-503(ceases,)-566(and)-504(its)-503(place)-503(is)-503(taken)-503(by)]TJ 0 -13.549 Td [(unlimited)-250(vacuity)-250(and)-250(stupidity.)]TJ/F16 15.7808 Tf 0 -47.146 Td [(565.)]TJ/F16 10.9091 Tf 0 -34.07 Td [(D)]TJ/F16 7.9701 Tf 7.877 0 Td [(IGNITY)-340(AND)]TJ/F16 10.9091 Tf 50.126 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(GNORANCE)]TJ/F16 10.9091 Tf 44.274 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Wherever)-249(we)-248(understand)-249(we)-248(become)]TJ -119.546 -13.549 Td [(amiable,)-213(happy,)-213(and)-204(ingenious;)-219(and)-204(when)-204(we)-204(have)-204(learnt)-203(enough,)]TJ 0 -13.55 Td [(and)-487(have)-486(trained)-487(our)-487(eyes)-486(and)-487(ears,)-546(our)-486(souls)-487(show)-486(greater)]TJ 0 -13.549 Td [(plasticity)-294(and)-294(charm.)-383(We)-294(understand)-294(so)-294(little,)-305(however,)-305(and)-294(are)]TJ 0 -13.549 Td [(so)-359(insufficiently)-359(informed,)-386(that)-358(it)-359(rarely)-359(happens)-359(that)-359(we)-358(seize)]TJ 0 -13.549 Td [(upon)-287(a)-286(thing)-287(and)-287(make)-286(ourselves)-287(lovable)-287(at)-286(the)-287(same)-286(time,)]TJ/F20 10.9091 Tf 258.812 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(on)]TJ -269.721 -13.549 Td [(the)-441(contrary)-440(we)-441(pass)-441(through)-440(cities,)-489(nature,)-488(and)-441(history)-440(with)]TJ 0 -13.55 Td [(stiffness)-427(and)-427(indifference,)-471(at)-427(the)-426(same)-427(time)-427(taking)-427(a)-427(pride)-426(in)]TJ 0 -13.549 Td [(our)-448(stiff)-448(and)-448(indifferent)-448(attitude,)-497(as)-448(if)-448(it)-448(were)-448(simply)-448(due)-448(to)]TJ 0 -13.549 Td [(superiority.)-794(Thus)-431(our)-432(ignorance)-431(and)-431(our)-432(mediocre)-431(desire)-431(for)]TJ 0 -13.549 Td [(knowledge)-488(understand)-489(quite)-488(well)-488(how)-488(to)-489(assume)-488(a)-488(mask)-488(of)]TJ 0 -13.549 Td [(dignity)-250(and)-250(character.)]TJ/F16 7.9701 Tf 291.024 -28.047 Td [([392])]TJ/F16 15.7808 Tf -291.024 -44.767 Td [(566.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1539 0 obj << +/Type /Page +/Contents 1540 0 R +/Resources 1538 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1532 0 R +>> endobj +1541 0 obj << +/D [1539 0 R /XYZ 46.771 110.909 null] +>> endobj +1538 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1544 0 obj << +/Length 4639 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(342)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(L)]TJ/F16 7.9701 Tf 6.666 0 Td [(IVING)]TJ/F16 10.9091 Tf 25.335 0 Td [(C)]TJ/F16 7.9701 Tf 7.276 0 Td [(HEAPLY)]TJ/F16 10.9091 Tf 31.435 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-253(cheapest)-254(and)-253(most)-253(innocent)-254(mode)-253(of)-254(life)]TJ -84.348 -13.549 Td [(is)-292(that)-291(of)-292(the)-291(thinker;)-313(for,)-302(to)-291(mention)-292(at)-292(once)-291(its)-292(most)-291(important)]TJ 0 -13.549 Td [(feature,)-205(he)-195(has)-194(the)-194(greatest)-194(need)-194(of)-195(those)-194(very)-194(things)-194(which)-194(others)]TJ 0 -13.549 Td [(neglect)-373(and)-373(look)-374(upon)-373(with)-373(contempt.)-620(In)-373(the)-373(second)-373(place)-373(he)]TJ 0 -13.55 Td [(is)-298(easily)-298(pleased)-298(and)-298(has)-298(no)-298(desire)-298(for)-298(any)-298(expensive)-298(pleasures.)]TJ 0 -13.549 Td [(His)-282(task)-281(is)-282(not)-282(difficult,)-289(but,)-290(so)-281(to)-282(speak,)-290(southern;)-297(his)-282(days)-281(and)]TJ 0 -13.549 Td [(nights)-357(are)-356(not)-357(wasted)-357(by)-357(remorse;)-410(he)-356(moves,)-384(eats,)-383(drinks,)-383(and)]TJ 0 -13.549 Td [(sleeps)-380(in)-379(a)-380(manner)-379(suited)-380(to)-380(his)-379(intellect,)-412(in)-380(order)-379(that)-380(it)-379(may)]TJ 0 -13.549 Td [(grow)-310(calmer,)-325(stronger,)-325(and)-310(clearer.)-430(Again,)-325(he)-310(takes)-310(pleasure)-309(in)]TJ 0 -13.55 Td [(his)-233(body)-233(and)-233(has)-233(no)-233(reason)-233(to)-233(fear)-233(it;)-239(he)-233(does)-233(not)-232(require)-233(society,)]TJ 0 -13.549 Td [(except)-223(from)-223(time)-223(to)-223(time)-222(in)-223(order)-223(that)-223(he)-223(may)-223(afterwards)-223(go)-222(back)]TJ 0 -13.549 Td [(to)-315(his)-314(solitude)-315(with)-314(even)-315(greater)-314(delight.)-443(He)-315(seeks)-314(and)-315(finds)-314(in)]TJ 0 -13.549 Td [(the)-329(dead)-330(compensation)-329(for)-329(the)-330(living,)-349(and)-329(can)-330(even)-329(replace)-329(his)]TJ 0 -13.549 Td [(friends)-391(in)-392(this)-391(way)]TJ/F20 10.9091 Tf 85.53 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(viz.,)-427(by)-391(seeking)-392(out)-391(among)-391(the)-392(dead)-391(the)]TJ -96.439 -13.55 Td [(best)-271(who)-271(have)-270(ever)-271(lived.)]TJ/F20 10.9091 Tf 112.092 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Let)-271(us)-271(consider)-270(whether)-271(it)-271(is)-271(not)-270(the)]TJ -123.001 -13.549 Td [(contrary)-417(desires)-418(and)-417(habits)-418(which)-417(have)-418(made)-417(the)-418(life)-417(of)-417(man)]TJ 0 -13.549 Td [(expensive,)-294(and)-284(as)-285(a)-285(consequence)-285(difficult)-285(and)-285(often)-284(unbearable.)]TJ 0 -13.549 Td [(In)-249(another)-250(sense,)-249(however,)-250(the)-249(thinker's)-249(life)-250(is)-249(certainly)-249(the)-249(most)]TJ 0 -13.549 Td [(expensive,)-340(for)-322(nothing)-323(is)-322(too)-322(good)-322(for)-322(him;)-359(and)-322(it)-322(would)-322(be)-322(an)]TJ 0 -13.55 Td [(intolerable)-250(privation)-250(for)-250(him)-250(to)-250(be)-250(deprived)-250(of)-250(the)-250(best.)]TJ/F16 15.7808 Tf 0 -41.637 Td [(567.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(N)-275(THE)]TJ/F16 10.9091 Tf 25.638 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(IELD)]TJ/F16 10.9091 Tf 18.148 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024\034)]TJ/F16 10.9091 Tf 15.753 0 Td [(We)-201(should)-201(take)-202(things)-201(more)-201(cheerfully)-201(than)-202(they)]TJ -71.965 -13.549 Td [(deserve;)-291(especially)-278(because)-277(for)-555(a)-277(very)-278(long)-277(time)-278(we)-277(have)-277(taken)]TJ/F16 7.9701 Tf -72.755 0 Td [([393])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(them)-399(more)-399(seriously)-399(than)-399(they)-399(deserved.)]TJ/F20 10.9091 Tf 184.458 0 Td [(\035)]TJ/F16 10.9091 Tf 9.196 0 Td [(So)-399(speak)-399(the)-399(brave)]TJ -193.654 -13.549 Td [(soldiers)-250(of)-250(knowledge.)]TJ/F16 15.7808 Tf 0 -41.638 Td [(568.)]TJ/F16 10.9091 Tf 0 -28.563 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(OET)-463(AND)]TJ/F16 10.9091 Tf 40.144 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(IRD)]TJ/F16 10.9091 Tf 13.724 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-339(bird)-338(Ph)]TJ/F46 10.9091 Tf 53.446 0 Td [(S)]TJ/F16 10.9091 Tf 7.877 0 Td [(nix)-339(showed)-338(the)-339(poet)-339(a)-338(glowing)]TJ -142.17 -13.549 Td [(scroll)-316(which)-316(was)-317(being)-316(gradually)-316(consumed)-316(in)-317(the)-316(flames.)]TJ/F20 10.9091 Tf 263.666 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Be)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1543 0 obj << +/Type /Page +/Contents 1544 0 R +/Resources 1542 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1532 0 R +>> endobj +1545 0 obj << +/D [1543 0 R /XYZ 233.021 176.99 null] +>> endobj +1542 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F46 1546 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1549 0 obj << +/Length 3687 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(343)]TJ +0 g 0 G + 0 -30.759 Td [(not)-270(alarmed,)]TJ/F20 10.9091 Tf 54.752 0 Td [(\035)]TJ/F16 10.9091 Tf 7.788 0 Td [(said)-270(the)-270(bird,)]TJ/F20 10.9091 Tf 60.094 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(it)-270(is)-270(your)-270(work!)-309(It)-270(does)-270(not)-270(contain)]TJ -127.477 -13.549 Td [(the)-315(spirit)-314(of)-315(the)-314(age,)-331(and)-315(to)-314(a)-315(still)-314(less)-315(extent)-315(the)-314(spirit)-315(of)-314(those)]TJ 0 -13.549 Td [(who)-298(are)-297(against)-298(the)-297(age:)-346(so)-297(it)-298(must)-297(be)-298(burnt.)-393(But)-298(that)-297(is)-298(a)-297(good)]TJ 0 -13.549 Td [(sign.)-250(There)-250(is)-250(many)-250(a)-250(dawn)-250(of)-250(day.)]TJ/F20 10.9091 Tf 152.999 0 Td [(\035)]TJ/F16 15.7808 Tf -152.999 -42.718 Td [(569.)]TJ/F16 10.9091 Tf 0 -29.643 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(O)-305(THE)]TJ/F16 10.9091 Tf 26.114 0 Td [(L)]TJ/F16 7.9701 Tf 6.665 0 Td [(ONELY)]TJ/F16 10.9091 Tf 29.436 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(NES)]TJ/F16 10.9091 Tf 15.056 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(If)-223(we)-223(do)-223(not)-223(respect)-223(the)-223(honour)-223(of)-223(others)]TJ -105.448 -13.549 Td [(in)-267(our)-267(soliloquies)-267(as)-268(well)-267(as)-267(in)-267(what)-267(we)-267(say)-268(publicly,)-271(we)-267(are)-267(not)]TJ 0 -13.549 Td [(gentlemen.)]TJ/F16 15.7808 Tf 0 -42.718 Td [(570.)]TJ/F16 10.9091 Tf 0 -29.643 Td [(L)]TJ/F16 7.9701 Tf 6.665 0 Td [(OSSES)]TJ/F16 10.9091 Tf 23.918 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(There)-265(are)-265(some)-265(losses)-264(which)-265(communicate)-265(to)-265(the)-265(soul)]TJ -44.22 -13.549 Td [(a)-297(sublimity)-296(in)-297(which)-296(it)-297(ceases)-296(from)-297(wailing,)-308(and)-297(wanders)-296(about)]TJ 0 -13.55 Td [(silently,)-250(as)-250(if)-250(in)-250(the)-250(shade)-250(of)-250(some)-250(high)-250(and)-250(dark)-250(cypresses.)]TJ/F16 15.7808 Tf 0 -42.717 Td [(571.)]TJ/F16 10.9091 Tf 0 -29.643 Td [(T)]TJ/F16 7.9701 Tf 6.665 0 Td [(HE)]TJ/F16 10.9091 Tf 13.686 0 Td [(B)]TJ/F16 7.9701 Tf 7.276 0 Td [(ATTLE)]TJ/F16 10.9091 Tf 25.234 0 Td [(-F)]TJ/F16 7.9701 Tf 9.698 0 Td [(IELD)]TJ/F16 10.9091 Tf 21.21 0 Td [(D)]TJ/F16 7.9701 Tf 7.876 0 Td [(ISPENSARY)-384(OF)-384(THE)]TJ/F16 10.9091 Tf 78.263 0 Td [(S)]TJ/F16 7.9701 Tf 6.065 0 Td [(OUL)]TJ/F16 10.9091 Tf 16.379 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(What)-281(is)-280(the)-281(most)]TJ -205.988 -13.549 Td [(efficacious)-250(remedy?)]TJ/F20 10.9091 Tf 88.145 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Victory.)]TJ/F16 15.7808 Tf -99.054 -42.718 Td [(572.)]TJ/F16 10.9091 Tf 0 -29.643 Td [(L)]TJ/F16 7.9701 Tf 6.665 0 Td [(IFE)-332(SHALL)]TJ/F16 10.9091 Tf 42.929 0 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(OMFORT)]TJ/F16 10.9091 Tf 35.858 0 Td [(U)]TJ/F16 7.9701 Tf 7.877 0 Td [(S)]TJ/F16 10.9091 Tf 4.431 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(If,)-244(like)-243(the)-242(thinker,)-245(we)-242(live)-243(habitually)]TJ -118.674 -13.549 Td [(amid)-197(the)-196(great)-197(current)-197(of)-196(ideas)-393(and)-197(feelings,)-207(and)-197(even)-197(our)-196(dreams)]TJ/F16 7.9701 Tf 291.023 0 Td [([394])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(follow)-389(this)-389(current,)-424(we)-389(expect)-389(comfort)-389(and)-389(peacefulness)-389(from)]TJ 0 -13.55 Td [(life,)-197(while)-184(others)-183(wish)-184(to)-183(rest)-184(from)-184(life)-183(when)-184(they)-184(give)-183(themselves)]TJ 0 -13.549 Td [(up)-250(to)-250(meditation.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1548 0 obj << +/Type /Page +/Contents 1549 0 R +/Resources 1547 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1532 0 R +>> endobj +1550 0 obj << +/D [1548 0 R /XYZ 178.999 106.79 null] +>> endobj +1547 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1553 0 obj << +/Length 4129 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(344)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 15.7808 Tf 0 -30.759 Td [(573.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(C)]TJ/F16 7.9701 Tf 7.277 0 Td [(ASTING)]TJ/F16 10.9091 Tf 35.799 0 Td [(O)]TJ/F16 7.9701 Tf 7.876 0 Td [(NE)]TJ/F16 10.9091 Tf 10.624 0 Td [(')]TJ/F16 7.9701 Tf 1.964 0 Td [(S)]TJ/F16 10.9091 Tf 11.011 0 Td [(S)]TJ/F16 7.9701 Tf 6.066 0 Td [(KIN)]TJ/F16 10.9091 Tf 14.163 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-604(snake)-603(that)-604(cannot)-603(cast)-604(its)-603(skin)]TJ -108.416 -13.549 Td [(perishes.)-721(So)-407(too)-407(with)-407(those)-407(minds)-407(which)-407(are)-407(prevented)-407(from)]TJ 0 -13.549 Td [(changing)-250(their)-250(views:)-250(they)-250(cease)-250(to)-250(be)-250(minds.)]TJ/F16 15.7808 Tf 0 -44.055 Td [(574.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(N)]TJ/F16 7.9701 Tf 7.877 0 Td [(EVER)]TJ/F16 10.9091 Tf 24.51 0 Td [(F)]TJ/F16 7.9701 Tf 6.066 0 Td [(ORGET)]TJ/F16 10.9091 Tf 26.564 0 Td [(!)]TJ/F20 10.9091 Tf 3.633 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-339(higher)-340(we)-339(soar)-339(the)-340(smaller)-339(we)-339(appear)-340(to)]TJ -79.559 -13.549 Td [(those)-250(who)-250(cannot)-250(fly.)]TJ/F16 15.7808 Tf 0 -44.055 Td [(575.)]TJ/F16 10.9091 Tf 0 -30.98 Td [(W)]TJ/F16 7.9701 Tf 10.299 0 Td [(E)]TJ/F16 10.9091 Tf 8.471 0 Td [(A)]TJ/F16 7.9701 Tf 7.876 0 Td [(ERONAUTS)-452(OF)-452(THE)]TJ/F16 10.9091 Tf 78.99 0 Td [(I)]TJ/F16 7.9701 Tf 3.633 0 Td [(NTELLECT)]TJ/F16 10.9091 Tf 40.289 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(All)-330(those)-330(daring)-331(birds)-330(that)]TJ -163.194 -13.549 Td [(soar)-405(far)-406(and)-405(ever)-406(farther)-405(into)-406(space,)-444(will)-406(somewhere)-405(or)-405(other)]TJ 0 -13.549 Td [(be)-454(certain)-455(to)-454(find)-454(themselves)-454(unable)-455(to)-454(continue)-454(their)-454(flight,)]TJ 0 -13.549 Td [(and)-319(they)-319(will)-318(perch)-319(on)-319(a)-319(mast)-318(or)-319(some)-319(narrow)-319(ledge)]TJ/F20 10.9091 Tf 233.516 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-319(will)]TJ -244.425 -13.549 Td [(be)-390(grateful)-389(even)-390(for)-389(this)-390(miserable)-389(accommodation!)-669(But)-389(who)]TJ 0 -13.55 Td [(could)-228(conclude)-228(from)-228(this)-228(that)-228(there)-228(was)-228(not)-228(an)-228(endless)-228(free)-228(space)]TJ 0 -13.549 Td [(stretching)-280(far)-280(in)-280(front)-280(of)-280(them,)-287(and)-280(that)-280(they)-280(had)-280(flown)-280(as)-280(far)-279(as)]TJ 0 -13.549 Td [(they)-286(possibly)-286(could?)-359(In)-286(the)-286(end,)-296(however,)-295(all)-286(our)-286(great)-286(teachers)]TJ 0 -13.549 Td [(and)-234(predecessors)-234(have)-234(come)-234(to)-234(a)-234(standstill,)-237(and)-234(it)-234(is)-234(by)-234(no)-234(means)]TJ 0 -13.549 Td [(in)-317(the)-318(noblest)-317(or)-317(most)-317(graceful)-317(attitude)-318(that)-317(their)-317(weariness)-317(has)]TJ 0 -13.55 Td [(brought)-276(them)-276(to)-276(a)-276(pause:)-302(the)-276(same)-276(thing)-276(will)-276(happen)-276(to)-276(you)-275(and)]TJ 0 -13.549 Td [(me!)-383(but)-294(what)-295(does)-294(this)-294(matter)-589(to)-294(either)-295(of)-294(us?)]TJ/F31 10.9091 Tf 209.954 0 Td [(Other)-294(birds)-295(will)]TJ/F16 7.9701 Tf -282.71 0 Td [([395])]TJ/F31 10.9091 Tf 72.756 -13.549 Td [(fly)-322(farther!)]TJ/F16 10.9091 Tf 53.433 0 Td [(Our)-322(minds)-321(and)-322(hopes)-322(vie)-322(with)-321(them)-322(far)-322(out)-322(and)-321(on)]TJ -53.433 -13.549 Td [(high;)-407(they)-355(rise)-355(far)-354(above)-355(our)-355(heads)-354(and)-355(our)-355(failures,)-381(and)-354(from)]TJ 0 -13.549 Td [(this)-208(height)-207(they)-208(look)-207(far)-207(into)-208(the)-207(distant)-208(horizon)-207(and)-208(see)-207(hundreds)]TJ 0 -13.55 Td [(of)-335(birds)-334(much)-335(more)-335(powerful)-335(than)-334(we)-335(are,)-356(striving)-335(whither)-334(we)]TJ 0 -13.549 Td [(ourselves)-213(have)-214(also)-213(striven,)-221(and)-213(where)-213(all)-214(is)-213(sea,)-220(sea,)-221(and)-213(nothing)]TJ 0 -13.549 Td [(but)-250(sea!)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1552 0 obj << +/Type /Page +/Contents 1553 0 R +/Resources 1551 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1532 0 R +>> endobj +1554 0 obj << +/D [1552 0 R /XYZ 229.52 147.437 null] +>> endobj +1551 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1557 0 obj << +/Length 1243 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Book)-250(V.)-20835(345)]TJ +0 g 0 G + 11.956 -30.759 Td [(And)-402(where,)-440(then,)-440(are)-401(we)-402(aiming)-402(at?)-706(Do)-402(we)-402(wish)-402(to)-401(cross)]TJ -11.956 -13.549 Td [(the)-335(sea?)-503(whither)-334(does)-335(this)-334(over-powering)-335(passion)-334(urge)-335(us,)-355(this)]TJ 0 -13.549 Td [(passion)-433(which)-432(we)-433(value)-433(more)-433(highly)-432(than)-433(any)-433(other)-432(delight?)]TJ 0 -13.549 Td [(Why)-298(do)-298(we)-298(fly)-299(precisely)-298(in)-298(this)-298(direction,)-310(where)-298(all)-298(the)-298(suns)-298(of)]TJ 0 -13.55 Td [(humanity)-334(have)-333(hitherto)-334(set?)-501(Is)-334(it)-334(possible)-333(that)-334(people)-334(may)-333(one)]TJ 0 -13.549 Td [(day)-389(say)-389(of)-389(us)-389(that)-389(we)-389(also)-389(steered)-389(westward,)-424(hoping)-388(to)-389(reach)]TJ 0 -13.549 Td [(India)]TJ/F20 10.9091 Tf 22.419 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-248(that)-248(it)-249(was)-248(our)-248(fate)-248(to)-248(be)-248(wrecked)-249(on)-248(the)-248(infinite?)-249(Or,)]TJ -33.328 -13.549 Td [(my)-250(brethren?)-250(or)]TJ/F20 10.9091 Tf 69.677 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(?)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1556 0 obj << +/Type /Page +/Contents 1557 0 R +/Resources 1555 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1558 0 R +>> endobj +1555 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1561 0 obj << +/Length 32 +>> +stream +0 g 0 G +0 g 0 G +0 g 0 G +0 g 0 G +endstream +endobj +1560 0 obj << +/Type /Page +/Contents 1561 0 R +/Resources 1559 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1558 0 R +>> endobj +1559 0 obj << +/ProcSet [ /PDF ] +>> endobj +1562 0 obj +<< /S /GoTo /D (index8) >> +endobj +1565 0 obj +(Footnotes) +endobj +1568 0 obj << +/Length 96 +>> +stream +0 g 0 G +0 g 0 G +0 g 0 G +BT +/F16 18.9589 Tf 46.771 479.321 Td [(Footnotes)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1567 0 obj << +/Type /Page +/Contents 1568 0 R +/Resources 1566 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1558 0 R +>> endobj +1569 0 obj << +/D [1567 0 R /XYZ 46.771 529.134 null] +>> endobj +1563 0 obj << +/D [1567 0 R /XYZ 46.771 529.134 null] +>> endobj +1566 0 obj << +/Font << /F16 7 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1572 0 obj << +/Length 32 +>> +stream +0 g 0 G +0 g 0 G +0 g 0 G +0 g 0 G +endstream +endobj +1571 0 obj << +/Type /Page +/Contents 1572 0 R +/Resources 1570 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1558 0 R +>> endobj +1570 0 obj << +/ProcSet [ /PDF ] +>> endobj +1575 0 obj << +/Length 194 +>> +stream +0 g 0 G +0 g 0 G +BT +/F16 10.9091 Tf 46.771 518.175 Td [(***END)-500(OF)-500(THE)-500(PROJECT)-500(GUTENBERG)-500(EBOOK)-500(THE)]TJ 0 -13.549 Td [(DAWN)-500(OF)-500(DAY***)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1574 0 obj << +/Type /Page +/Contents 1575 0 R +/Resources 1573 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1558 0 R +>> endobj +1576 0 obj << +/D [1574 0 R /XYZ 46.771 529.134 null] +>> endobj +1573 0 obj << +/Font << /F16 7 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1579 0 obj << +/Length 32 +>> +stream +0 g 0 G +0 g 0 G +0 g 0 G +0 g 0 G +endstream +endobj +1578 0 obj << +/Type /Page +/Contents 1579 0 R +/Resources 1577 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1558 0 R +>> endobj +1577 0 obj << +/ProcSet [ /PDF ] +>> endobj +1580 0 obj +<< /S /GoTo /D (index9) >> +endobj +1583 0 obj +(Credits) +endobj +1586 0 obj << +/Length 671 +>> +stream +0 g 0 G +0 g 0 G +BT +/F16 18.9589 Tf 46.771 479.321 Td [(Credits)]TJ/F16 10.9091 Tf 0 -37.877 Td [(June)-250(9,)-250(2012)]TJ 43.637 -19.003 Td [(Project)-250(Gutenberg)-250(TEI)-250(edition)-250(1)]TJ 0 -13.55 Td [(Produced)-641(by)-642(Dianna)-642(Adai)1(r,)-740(Joe)-641(C,)-642(David)-641(King,)]TJ 0 -13.549 Td [(and)-603(the)-602(Online)-603(Distributed)-603(Proofreading)-603(Team)-602(at)]TJ 0 -13.549 Td [(<http://www.pgdp.net/>.)-240(\050This)-222(file)-221(was)-222(produced)-221(from)]TJ 0 -13.549 Td [(images)-510(generously)-511(made)-510(available)-511(by)-510(The)-510(Internet)]TJ 0 -13.549 Td [(Archive/American)-250(Libraries.\051)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1585 0 obj << +/Type /Page +/Contents 1586 0 R +/Resources 1584 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1587 0 R +>> endobj +1581 0 obj << +/D [1585 0 R /XYZ 46.771 529.134 null] +>> endobj +1584 0 obj << +/Font << /F16 7 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1590 0 obj << +/Length 32 +>> +stream +0 g 0 G +0 g 0 G +0 g 0 G +0 g 0 G +endstream +endobj +1589 0 obj << +/Type /Page +/Contents 1590 0 R +/Resources 1588 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1587 0 R +>> endobj +1588 0 obj << +/ProcSet [ /PDF ] +>> endobj +1591 0 obj +<< /S /GoTo /D (index10) >> +endobj +1594 0 obj +(A Word from Project Gutenberg) +endobj +1598 0 obj << +/Length 3056 +>> +stream +0 g 0 G +0 g 0 G +BT +/F16 18.9589 Tf 46.771 479.321 Td [(A)-250(Word)-250(from)-250(Project)-250(Gutenberg)]TJ/F16 10.9091 Tf 0 -32.422 Td [(This)-250(file)-250(should)-250(be)-250(named)-250(39955-pdf.pdf)-250(or)-250(39955-pdf.zip.)]TJ 11.956 -13.549 Td [(This)-291(and)-291(all)-291(associated)-291(files)-291(of)-291(various)-291(formats)-291(will)-291(be)-290(found)]TJ -11.956 -13.549 Td [(in:)]TJ/F16 9.8629 Tf 19.637 -22.64 Td [(http://www.gutenberg.org/dirs/3/9/9/5/39955/)]TJ/F16 10.9091 Tf -7.681 -23.368 Td [(Updated)-447(editions)-446(will)-447(replace)-447(the)-447(previous)-446(one)]TJ/F20 10.9091 Tf 220.746 0 Td [(\024)]TJ/F16 10.9091 Tf 15.782 0 Td [(the)-447(old)]TJ -248.484 -13.549 Td [(editions)-250(will)-250(be)-250(renamed.)]TJ 11.956 -13.549 Td [(Creating)-308(the)-308(works)-308(from)-308(public)-308(domain)-308(print)-308(editions)-308(means)]TJ -11.956 -13.549 Td [(that)-220(no)-220(one)-219(owns)-220(a)-220(United)-220(States)-220(copyright)-219(in)-220(these)-220(works,)-226(so)-219(the)]TJ 0 -13.549 Td [(Foundation)-324(\050and)-325(you!\051)-473(can)-325(copy)-324(and)-325(distribute)-324(it)-325(in)-324(the)-324(United)]TJ 0 -13.55 Td [(States)-163(without)-163(permission)-163(and)-163(without)-163(paying)-163(copyright)-163(royalties.)]TJ 0 -13.549 Td [(Special)-298(rules,)-310(set)-299(forth)-298(in)-298(the)-298(General)-298(Terms)-299(of)-298(Use)-298(part)-298(of)-298(this)]TJ 0 -13.549 Td [(license,)-360(apply)-337(to)-338(copying)-338(and)-337(distributing)-338(Project)-337(Gutenberg)]TJ/F47 10.9091 Tf 269.939 0 Td [(")]TJ/F16 10.9091 Tf -269.939 -13.549 Td [(electronic)-247(works)-246(to)-247(protect)-246(the)-247(Project)-246(Gutenberg)]TJ/F47 10.9091 Tf 214.88 0 Td [(")]TJ/F16 10.9091 Tf 13.381 0 Td [(concept)-247(and)]TJ -228.261 -13.549 Td [(trademark.)-243(Project)-228(Gutenberg)-227(is)-228(a)-228(registered)-228(trademark,)-233(and)-227(may)]TJ 0 -13.55 Td [(not)-394(be)-394(used)-394(if)-393(you)-394(charge)-394(for)-394(the)-394(eBooks,)-430(unless)-394(you)-393(receive)]TJ 0 -13.549 Td [(specific)-377(permission.)-630(If)-377(you)-377(do)-377(not)-377(charge)-377(anything)-377(for)-376(copies)]TJ 0 -13.549 Td [(of)-468(this)-468(eBook,)-523(complying)-468(with)-468(the)-467(rules)-468(is)-468(very)-468(easy.)-904(You)]TJ 0 -13.549 Td [(may)-329(use)-329(this)-329(eBook)-329(for)-329(nearly)-329(any)-329(purpose)-329(such)-329(as)-329(creation)-328(of)]TJ 0 -13.549 Td [(derivative)-251(works,)-252(reports,)-251(performances)-251(and)-251(research.)-253(They)-251(may)]TJ 0 -13.55 Td [(be)-152(modified)-152(and)-152(printed)-153(and)-152(given)-152(away)]TJ/F20 10.9091 Tf 170.977 0 Td [(\024)]TJ/F16 10.9091 Tf 12.569 0 Td [(you)-152(may)-152(do)-152(practically)]TJ/F31 10.9091 Tf -183.546 -13.549 Td [(anything)]TJ/F16 10.9091 Tf 41.786 0 Td [(with)-330(public)-331(domain)-330(eBooks.)-491(Redistribution)-331(is)-330(subject)]TJ -41.786 -13.549 Td [(to)-250(the)-250(trademark)-250(license,)-250(especially)-250(commercial)-250(redistribution.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1597 0 obj << +/Type /Page +/Contents 1598 0 R +/Resources 1596 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1587 0 R +/Annots [ 1595 0 R ] +>> endobj +1595 0 obj << +/Type /Annot + /BS << /Type /Border /S /U >> /H /I /C [1 0.5 0.5] +/Rect [66.408 395.011 247.235 403.936] + /Subtype /Link /A << /Type /Action /S /URI /URI (http://www.gutenberg.org/dirs/3/9/9/5/39955/) >> +>> endobj +1592 0 obj << +/D [1597 0 R /XYZ 46.771 529.134 null] +>> endobj +9 0 obj << +/D [1597 0 R /XYZ 46.771 124.715 null] +>> endobj +1596 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F47 1599 0 R /F31 33 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1600 0 obj +<< /S /GoTo /D (index11) >> +endobj +1603 0 obj +(The Full Project Gutenberg License) +endobj +1609 0 obj << +/Length 3248 +>> +stream +0 g 0 G +0 g 0 G +BT +/F16 18.9589 Tf 93.543 479.321 Td [(The)-250(Full)-250(Project)-250(Gutenberg)-250(License)]TJ/F31 10.9091 Tf 0 -31.684 Td [(Please)-250(read)-250(this)-250(before)-250(you)-250(distribute)-250(or)-250(use)-250(this)-250(work.)]TJ/F16 10.9091 Tf 11.956 -13.55 Td [(To)-269(protect)-269(the)-268(Project)-269(Gutenberg)]TJ/F47 10.9091 Tf 144.428 0 Td [(")]TJ/F16 10.9091 Tf 13.623 0 Td [(mission)-269(of)-269(promoting)-268(the)]TJ -170.007 -13.549 Td [(free)-225(distribution)-225(of)-226(electronic)-225(works,)-230(by)-225(using)-225(or)-225(distributing)-225(this)]TJ 0 -13.549 Td [(work)-304(\050or)-304(any)-303(other)-304(work)-304(associated)-304(in)-303(any)-304(way)-304(with)-304(the)-303(phrase)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Project)-270(Gutenberg)]TJ/F20 10.9091 Tf 79.894 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(\051,)-275(you)-269(agree)-270(to)-270(comply)-269(with)-270(all)-269(the)-270(terms)-270(of)]TJ -89.582 -13.549 Td [(the)-268(Full)-269(Project)-268(Gutenberg)]TJ/F47 10.9091 Tf 116.649 0 Td [(")]TJ/F16 10.9091 Tf 13.618 0 Td [(License)-268(\050available)-268(with)-269(this)-268(file)-268(or)]TJ -130.267 -13.55 Td [(online)-250(at)-250(http://www.gutenberg.org/license\051.)]TJ/F16 15.7808 Tf 0 -35.486 Td [(Section)-250(1.)]TJ/F16 13.1507 Tf 15.58 -44.421 Td [(General)-255(Terms)-254(of)-255(Use)-255(&)-254(Redistributing)-255(Project)]TJ 45.013 -17.095 Td [(Gutenberg)]TJ/F47 13.1507 Tf 55.509 0 Td [(")]TJ/F16 13.1507 Tf 16.415 0 Td [(electronic)-268(works)]TJ -132.517 -41.803 Td [(1.A.)]TJ/F16 10.9091 Tf 0 -25.902 Td [(By)-583(reading)-583(or)-583(using)-583(any)-583(part)-583(of)-583(this)-583(Project)-583(Gutenberg)]TJ/F47 10.9091 Tf 269.939 0 Td [(")]TJ/F16 10.9091 Tf -269.939 -13.549 Td [(electronic)-405(work,)-443(you)-404(indicate)-405(that)-404(you)-405(have)-404(read,)-443(understand,)]TJ 0 -13.549 Td [(agree)-309(to)-309(and)-308(accept)-309(all)-309(the)-309(terms)-308(of)-309(this)-309(license)-309(and)-308(intellectual)]TJ 0 -13.55 Td [(property)-331(\050trademark/copyright\051)-332(agreement.)-493(If)-332(you)-331(do)-331(not)-331(agree)]TJ 0 -13.549 Td [(to)-239(abide)-238(by)-239(all)-239(the)-238(terms)-239(of)-239(this)-238(agreement,)-241(you)-239(must)-239(cease)-238(using)]TJ 0 -13.549 Td [(and)-195(return)-194(or)-195(destroy)-194(all)-194(copies)-195(of)-194(Project)-195(Gutenberg)]TJ/F47 10.9091 Tf 224.803 0 Td [(")]TJ/F16 10.9091 Tf 12.813 0 Td [(electronic)]TJ -237.616 -13.549 Td [(works)-268(in)-269(your)-268(possession.)-305(If)-268(you)-269(paid)-268(a)-268(fee)-269(for)-268(obtaining)-268(a)-268(copy)]TJ 0 -13.549 Td [(of)-210(or)-209(access)-210(to)-210(a)-209(Project)-210(Gutenberg)]TJ/F47 10.9091 Tf 150.044 0 Td [(")]TJ/F16 10.9091 Tf 12.979 0 Td [(electronic)-210(work)-209(and)-210(you)-210(do)]TJ -163.023 -13.55 Td [(not)-307(agree)-307(to)-308(be)-307(bound)-307(by)-307(the)-307(terms)-307(of)-308(this)-307(agreement,)-321(you)-307(may)]TJ 0 -13.549 Td [(obtain)-292(a)-292(refund)-292(from)-293(the)-292(person)-292(or)-292(entity)-292(to)-292(whom)-292(you)-292(paid)-292(the)]TJ 0 -13.549 Td [(fee)-250(as)-250(set)-250(forth)-250(in)-250(paragraph)-250(1.E.8.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1608 0 obj << +/Type /Page +/Contents 1609 0 R +/Resources 1607 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1587 0 R +/Annots [ 1604 0 R 1605 0 R 1606 0 R ] +>> endobj +1604 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [264.296 377.512 362.159 387.232] +/A << /S /GoTo /D (pglicense) >> +>> endobj +1605 0 obj << +/Type /Annot + /BS << /Type /Border /S /U >> /H /I /C [1 0.5 0.5] +/Rect [134.147 363.963 280.798 373.683] + /Subtype /Link /A << /Type /Action /S /URI /URI (http://www.gutenberg.org/license) >> +>> endobj +1606 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [217.743 63.764 243.499 73.484] +/A << /S /GoTo /D (pglicense1E8) >> +>> endobj +1601 0 obj << +/D [1608 0 R /XYZ 93.543 529.134 null] +>> endobj +1610 0 obj << +/D [1608 0 R /XYZ 93.543 363.963 null] +>> endobj +1611 0 obj << +/D [1608 0 R /XYZ 93.543 254.119 null] +>> endobj +1607 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F47 1599 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1617 0 obj << +/Length 4377 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(The)-250(Full)-250(Project)-250(Gutenberg)-250(License)-9893(355)]TJ +0 g 0 G +/F16 13.1507 Tf 0 -30.759 Td [(1.B.)]TJ/F20 10.9091 Tf 0 -27.866 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Project)-352(Gutenberg)]TJ/F20 10.9091 Tf 80.79 0 Td [(\035)]TJ/F16 10.9091 Tf 8.681 0 Td [(is)-352(a)-352(registered)-351(trademark.)-556(It)-351(may)-352(only)-352(be)]TJ -94.315 -13.549 Td [(used)-395(on)-394(or)-395(associated)-394(in)-395(any)-395(way)-394(with)-395(an)-394(electronic)-395(work)-394(by)]TJ 0 -13.549 Td [(people)-347(who)-346(agree)-347(to)-346(be)-347(bound)-347(by)-346(the)-347(terms)-346(of)-347(this)-346(agreement.)]TJ 0 -13.55 Td [(There)-531(are)-531(a)-531(few)-530(things)-531(that)-531(you)-531(can)-531(do)-531(with)-531(most)-530(Project)]TJ 0 -13.549 Td [(Gutenberg)]TJ/F47 10.9091 Tf 46.048 0 Td [(")]TJ/F16 10.9091 Tf 13.674 0 Td [(electronic)-273(works)-274(even)-273(without)-274(complying)-273(with)-274(the)]TJ -59.722 -13.549 Td [(full)-229(terms)-228(of)-229(this)-228(agreement.)-243(See)-229(paragraph)-228(1.C)-229(below.)-243(There)-228(are)]TJ 0 -13.549 Td [(a)-330(lot)-331(of)-330(things)-330(you)-331(can)-330(do)-330(with)-331(Project)-330(Gutenberg)]TJ/F47 10.9091 Tf 223.321 0 Td [(")]TJ/F16 10.9091 Tf 14.295 0 Td [(electronic)]TJ -237.616 -13.549 Td [(works)-193(if)-192(you)-193(follow)-192(the)-193(terms)-193(of)-192(this)-193(agreement)-192(and)-193(help)-192(preserve)]TJ 0 -13.55 Td [(free)-284(future)-283(access)-284(to)-283(Project)-284(Gutenberg)]TJ/F47 10.9091 Tf 171.772 0 Td [(")]TJ/F16 10.9091 Tf 13.784 0 Td [(electronic)-284(works.)-350(See)]TJ -185.556 -13.549 Td [(paragraph)-250(1.E)-250(below.)]TJ/F16 13.1507 Tf 0 -43.303 Td [(1.C.)]TJ/F16 10.9091 Tf 0 -27.866 Td [(The)-686(Project)-687(Gutenberg)-686(Literary)-687(Archive)-686(Foundation)-686(\050)]TJ/F20 10.9091 Tf 262.456 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(the)]TJ -267.299 -13.549 Td [(Foundation)]TJ/F20 10.9091 Tf 49.702 0 Td [(\035)]TJ/F16 10.9091 Tf 8.901 0 Td [(or)-372(PGLAF\051,)-372(owns)-372(a)-372(compilation)-372(copyright)-372(in)-372(the)]TJ -58.603 -13.549 Td [(collection)-340(of)-339(Project)-340(Gutenberg)]TJ/F47 10.9091 Tf 140.176 0 Td [(")]TJ/F16 10.9091 Tf 14.395 0 Td [(electronic)-339(works.)-519(Nearly)-339(all)]TJ -154.571 -13.549 Td [(the)-233(individual)-232(works)-233(in)-233(the)-232(collection)-233(are)-233(in)-232(the)-233(public)-233(domain)-232(in)]TJ 0 -13.549 Td [(the)-289(United)-288(States.)-367(If)-288(an)-289(individual)-289(work)-289(is)-288(in)-289(the)-289(public)-288(domain)]TJ 0 -13.55 Td [(in)-253(the)-252(United)-253(States)-253(and)-253(you)-252(are)-253(located)-253(in)-253(the)-252(United)-253(States,)-253(we)]TJ 0 -13.549 Td [(do)-332(not)-331(claim)-332(a)-331(right)-332(to)-332(prevent)-331(you)-332(from)-331(copying,)-352(distributing,)]TJ 0 -13.549 Td [(performing,)-231(displaying)-226(or)-226(creating)-226(derivative)-226(works)-226(based)-226(on)-225(the)]TJ 0 -13.549 Td [(work)-232(as)-231(long)-232(as)-231(all)-232(references)-231(to)-232(Project)-231(Gutenberg)-232(are)-231(removed.)]TJ 0 -13.549 Td [(Of)-188(course,)-200(we)-187(hope)-188(that)-187(you)-187(will)-188(support)-187(the)-188(Project)-187(Gutenberg)]TJ/F47 10.9091 Tf 269.939 0 Td [(")]TJ/F16 10.9091 Tf -269.939 -13.55 Td [(mission)-334(of)-334(promoting)-335(free)-334(access)-334(to)-334(electronic)-334(works)-334(by)-334(freely)]TJ 0 -13.549 Td [(sharing)-212(Project)-211(Gutenberg)]TJ/F47 10.9091 Tf 113.685 0 Td [(")]TJ/F16 10.9091 Tf 12.999 0 Td [(works)-212(in)-211(compliance)-212(with)-211(the)-212(terms)]TJ -126.684 -13.549 Td [(of)-441(this)-441(agreement)-441(for)-441(keeping)-441(the)-441(Project)-441(Gutenberg)]TJ/F47 10.9091 Tf 241.5 0 Td [(")]TJ/F16 10.9091 Tf 15.501 0 Td [(name)]TJ -257.001 -13.549 Td [(associated)-262(with)-262(the)-262(work.)-286(You)-262(can)-262(easily)-262(comply)-262(with)-262(the)-262(terms)]TJ 0 -13.549 Td [(of)-283(this)-284(agreement)-283(by)-283(keeping)-284(this)-283(work)-283(in)-284(the)-283(same)-283(format)-283(with)]TJ 0 -13.55 Td [(its)-287(attached)-287(full)-287(Project)-287(Gutenberg)]TJ/F47 10.9091 Tf 151.285 0 Td [(")]TJ/F16 10.9091 Tf 13.821 0 Td [(License)-287(when)-287(you)-287(share)-287(it)]TJ -165.106 -13.549 Td [(without)-250(charge)-250(with)-250(others.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1616 0 obj << +/Type /Page +/Contents 1617 0 R +/Resources 1615 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1587 0 R +/Annots [ 1613 0 R 1614 0 R ] +>> endobj +1613 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [236.157 420.185 251.616 429.905] +/A << /S /GoTo /D (pglicense1C) >> +>> endobj +1614 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [93.113 365.988 107.96 375.708] +/A << /S /GoTo /D (pglicense1E) >> +>> endobj +1618 0 obj << +/D [1616 0 R /XYZ 46.771 529.134 null] +>> endobj +1619 0 obj << +/D [1616 0 R /XYZ 46.771 354.098 null] +>> endobj +1620 0 obj << +/D [1616 0 R /XYZ 46.771 66.142 null] +>> endobj +1615 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F47 1599 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1627 0 obj << +/Length 3324 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(356)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 13.1507 Tf 0 -30.759 Td [(1.D.)]TJ/F16 10.9091 Tf 0 -29.35 Td [(The)-468(copyright)-467(laws)-468(of)-467(the)-468(place)-467(where)-468(you)-467(are)-468(located)-467(also)]TJ 0 -13.549 Td [(govern)-267(what)-268(you)-267(can)-267(do)-268(with)-267(this)-267(work.)-302(Copyright)-268(laws)-267(in)-267(most)]TJ 0 -13.549 Td [(countries)-366(are)-366(in)-366(a)-366(constant)-366(state)-366(of)-366(change.)-598(If)-366(you)-366(are)-366(outside)]TJ 0 -13.55 Td [(the)-394(United)-394(States,)-430(check)-395(the)-394(laws)-394(of)-394(your)-394(country)-394(in)-394(addition)]TJ 0 -13.549 Td [(to)-439(the)-440(terms)-439(of)-439(this)-439(agreement)-440(before)-439(downloading,)-486(copying,)]TJ 0 -13.549 Td [(displaying,)-243(performing,)-243(distributing)-241(or)-241(creating)-240(derivative)-241(works)]TJ 0 -13.549 Td [(based)-268(on)-269(this)-268(work)-269(or)-268(any)-269(other)-268(Project)-269(Gutenberg)]TJ/F47 10.9091 Tf 221.57 0 Td [(")]TJ/F16 10.9091 Tf 13.62 0 Td [(work.)-305(The)]TJ -235.19 -13.549 Td [(Foundation)-344(makes)-343(no)-344(representations)-343(concerning)-344(the)-343(copyright)]TJ 0 -13.55 Td [(status)-250(of)-250(any)-250(work)-250(in)-250(any)-250(country)-250(outside)-250(the)-250(United)-250(States.)]TJ/F16 13.1507 Tf 0 -45.973 Td [(1.E.)]TJ/F16 10.9091 Tf 0 -29.351 Td [(Unless)-250(you)-250(have)-250(removed)-250(all)-250(references)-250(to)-250(Project)-250(Gutenberg:)]TJ 0 -27.168 Td [(1.E.1.)]TJ 0 -27.168 Td [(The)-259(following)-260(sentence,)-261(with)-260(active)-259(links)-259(to,)-262(or)-259(other)-259(immediate)]TJ 0 -13.549 Td [(access)-465(to,)-520(the)-465(full)-466(Project)-465(Gutenberg)]TJ/F47 10.9091 Tf 170.488 0 Td [(")]TJ/F16 10.9091 Tf 15.769 0 Td [(License)-465(must)-466(appear)]TJ -186.257 -13.55 Td [(prominently)-274(whenever)-275(any)-274(copy)-274(of)-275(a)-274(Project)-274(Gutenberg)]TJ/F47 10.9091 Tf 244.529 0 Td [(")]TJ/F16 10.9091 Tf 13.683 0 Td [(work)]TJ -258.212 -13.549 Td [(\050any)-421(work)-422(on)-421(which)-421(the)-422(phrase)]TJ/F20 10.9091 Tf 148.755 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Project)-421(Gutenberg)]TJ/F20 10.9091 Tf 81.549 0 Td [(\035)]TJ/F16 10.9091 Tf 9.44 0 Td [(appears,)]TJ -244.587 -13.549 Td [(or)-347(with)-346(which)-347(the)-346(phrase)]TJ/F20 10.9091 Tf 115.849 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Project)-346(Gutenberg)]TJ/F20 10.9091 Tf 80.732 0 Td [(\035)]TJ/F16 10.9091 Tf 8.624 0 Td [(is)-346(associated\051)-347(is)]TJ -210.049 -13.549 Td [(accessed,)-250(displayed,)-250(performed,)-250(viewed,)-250(copied)-250(or)-250(distributed:)]TJ/F16 9.8629 Tf 19.637 -25.35 Td [(This)-432(eBook)-432(is)-432(for)-432(the)-432(use)-433(of)-432(anyone)-432(anywhere)-432(at)-432(no)-432(cost)]TJ 0 -12.822 Td [(and)-345(with)-344(almost)-345(no)-344(restrictions)-345(whatsoever.)-534(You)-345(may)-344(copy)]TJ 0 -12.822 Td [(it,)-437(give)-400(it)-400(away)-400(or)-400(re-use)-400(it)-400(under)-400(the)-399(terms)-400(of)-400(the)-400(Project)]TJ 0 -12.822 Td [(Gutenberg)-476(License)-476(included)-476(with)-476(this)-475(eBook)-476(or)-476(online)-476(at)]TJ 0 -12.821 Td [(http://www.gutenberg.org)]TJ/F16 10.9091 Tf -19.637 -40.246 Td [(1.E.2.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1626 0 obj << +/Type /Page +/Contents 1627 0 R +/Resources 1625 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1587 0 R +/Annots [ 1622 0 R ] +>> endobj +1622 0 obj << +/Type /Annot + /BS << /Type /Border /S /U >> /H /I /C [1 0.5 0.5] +/Rect [113.18 104.237 215.636 113.025] + /Subtype /Link /A << /Type /Action /S /URI /URI (http://www.gutenberg.org) >> +>> endobj +1621 0 obj << +/D [1626 0 R /XYZ 93.543 364.976 null] +>> endobj +1628 0 obj << +/D [1626 0 R /XYZ 93.543 302.729 null] +>> endobj +1629 0 obj << +/D [1626 0 R /XYZ 93.543 91.16 null] +>> endobj +1625 0 obj << +/Font << /F16 7 0 R /F47 1599 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1634 0 obj << +/Length 3638 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(The)-250(Full)-250(Project)-250(Gutenberg)-250(License)-9893(357)]TJ +0 g 0 G + 0 -30.759 Td [(If)-295(an)-295(individual)-295(Project)-295(Gutenberg)]TJ/F47 10.9091 Tf 151.639 0 Td [(")]TJ/F16 10.9091 Tf 13.91 0 Td [(electronic)-295(work)-295(is)-295(derived)]TJ -165.549 -13.549 Td [(from)-228(the)-229(public)-228(domain)-228(\050does)-228(not)-228(contain)-229(a)-228(notice)-228(indicating)-228(that)]TJ 0 -13.549 Td [(it)-184(is)-183(posted)-184(with)-183(permission)-184(of)-183(the)-184(copyright)-184(holder\051,)-196(the)-184(work)-183(can)]TJ 0 -13.549 Td [(be)-256(copied)-256(and)-256(distributed)-256(to)-256(anyone)-256(in)-256(the)-256(United)-256(States)-255(without)]TJ 0 -13.55 Td [(paying)-230(any)-230(fees)-230(or)-230(charges.)-243(If)-230(you)-230(are)-230(redistributing)-230(or)-230(providing)]TJ 0 -13.549 Td [(access)-248(to)-248(a)-248(work)-248(with)-248(the)-248(phrase)]TJ/F20 10.9091 Tf 143.745 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Project)-248(Gutenberg)]TJ/F20 10.9091 Tf 79.658 0 Td [(\035)]TJ/F16 10.9091 Tf 7.548 0 Td [(associated)]TJ -235.794 -13.549 Td [(with)-410(or)-411(appearing)-410(on)-410(the)-411(work,)-450(you)-410(must)-411(comply)-410(either)-410(with)]TJ 0 -13.549 Td [(the)-424(requirements)-425(of)-424(paragraphs)-425(1.E.1)-424(through)-425(1.E.7)-424(or)-424(obtain)]TJ 0 -13.549 Td [(permission)-280(for)-281(the)-280(use)-281(of)-280(the)-281(work)-280(and)-281(the)-280(Project)-280(Gutenberg)]TJ/F47 10.9091 Tf 269.939 0 Td [(")]TJ/F16 10.9091 Tf -269.939 -13.55 Td [(trademark)-250(as)-250(set)-250(forth)-250(in)-250(paragraphs)-250(1.E.8)-250(or)-250(1.E.9.)]TJ 0 -38.607 Td [(1.E.3.)]TJ 0 -26.259 Td [(If)-344(an)-343(individual)-344(Project)-343(Gutenberg)]TJ/F47 10.9091 Tf 153.755 0 Td [(")]TJ/F16 10.9091 Tf 14.439 0 Td [(electronic)-344(work)-343(is)-344(posted)]TJ -168.194 -13.549 Td [(with)-551(the)-551(permission)-550(of)-551(the)-551(copyright)-551(holder,)-626(your)-551(use)-550(and)]TJ 0 -13.549 Td [(distribution)-429(must)-429(comply)-429(with)-429(both)-429(paragraphs)-429(1.E.1)-428(through)]TJ 0 -13.549 Td [(1.E.7)-251(and)-250(any)-251(additional)-250(terms)-250(imposed)-251(by)-250(the)-251(copyright)-250(holder.)]TJ 0 -13.549 Td [(Additional)-524(terms)-524(will)-523(be)-524(linked)-524(to)-524(the)-524(Project)-523(Gutenberg)]TJ/F47 10.9091 Tf 269.939 0 Td [(")]TJ/F16 10.9091 Tf -269.939 -13.55 Td [(License)-212(for)-211(all)-212(works)-212(posted)-211(with)-212(the)-212(permission)-211(of)-212(the)-211(copyright)]TJ 0 -13.549 Td [(holder)-250(found)-250(at)-250(the)-250(beginning)-250(of)-250(this)-250(work.)]TJ 0 -38.608 Td [(1.E.4.)]TJ 0 -26.258 Td [(Do)-275(not)-275(unlink)-275(or)-274(detach)-275(or)-275(remove)-275(the)-275(full)-275(Project)-274(Gutenberg)]TJ/F47 10.9091 Tf 269.939 0 Td [(")]TJ/F16 10.9091 Tf -269.939 -13.549 Td [(License)-330(terms)-329(from)-330(this)-329(work,)-350(or)-329(any)-330(files)-330(containing)-329(a)-330(part)-329(of)]TJ 0 -13.549 Td [(this)-185(work)-185(or)-185(any)-185(other)-185(work)-185(associated)-185(with)-185(Project)-185(Gutenberg)]TJ/F47 10.9091 Tf 267.212 0 Td [(")]TJ/F16 10.9091 Tf 10.691 0 Td [(.)]TJ -277.903 -38.608 Td [(1.E.5.)]TJ 0 -26.258 Td [(Do)-457(not)-457(copy,)-508(display,)-509(perform,)-508(distribute)-457(or)-457(redistribute)-456(this)]TJ 0 -13.55 Td [(electronic)-441(work,)-488(or)-441(any)-441(part)-441(of)-440(this)-441(electronic)-441(work,)-488(without)]TJ 0 -13.549 Td [(prominently)-258(displaying)-257(the)-258(sentence)-258(set)-257(forth)-258(in)-258(paragraph)-257(1.E.1)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1633 0 obj << +/Type /Page +/Contents 1634 0 R +/Resources 1632 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1638 0 R +/Annots [ 1623 0 R 1624 0 R 1630 0 R 1631 0 R ] +>> endobj +1623 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [192.525 420.953 215.554 430.673] +/A << /S /GoTo /D (pglicense1E1) >> +>> endobj +1624 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [206.12 393.854 229.149 403.574] +/A << /S /GoTo /D (pglicense1E8) >> +>> endobj +1630 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [265.755 301.89 288.784 311.61] +/A << /S /GoTo /D (pglicense1E1) >> +>> endobj +1631 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [304.372 63.764 327.401 73.484] +/A << /S /GoTo /D (pglicense1E1) >> +>> endobj +1635 0 obj << +/D [1633 0 R /XYZ 46.771 381.505 null] +>> endobj +1636 0 obj << +/D [1633 0 R /XYZ 46.771 235.344 null] +>> endobj +1637 0 obj << +/D [1633 0 R /XYZ 46.771 143.379 null] +>> endobj +1632 0 obj << +/Font << /F16 7 0 R /F47 1599 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1644 0 obj << +/Length 3797 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(358)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(with)-394(active)-395(links)-394(or)-395(immediate)-394(access)-394(to)-395(the)-394(full)-395(terms)-394(of)-394(the)]TJ 0 -13.549 Td [(Project)-250(Gutenberg)]TJ/F47 10.9091 Tf 79.68 0 Td [(")]TJ/F16 10.9091 Tf 13.418 0 Td [(License.)]TJ -93.098 -34.591 Td [(1.E.6.)]TJ 0 -24.07 Td [(You)-475(may)-476(convert)-475(to)-476(and)-475(distribute)-476(this)-475(work)-476(in)-475(any)-475(binary,)]TJ 0 -13.549 Td [(compressed,)-556(marked)-495(up,)-556(nonproprietary)-495(or)-495(proprietary)-494(form,)]TJ 0 -13.549 Td [(including)-439(any)-439(word)-439(processing)-439(or)-439(hypertext)-439(form.)-817(However,)]TJ 0 -13.55 Td [(if)-595(you)-595(provide)-595(access)-595(to)-595(or)-595(distribute)-595(copies)-595(of)-595(a)-595(Project)]TJ 0 -13.549 Td [(Gutenberg)]TJ/F47 10.9091 Tf 46.048 0 Td [(")]TJ/F16 10.9091 Tf 13.484 0 Td [(work)-256(in)-256(a)-256(format)-256(other)-256(than)]TJ/F20 10.9091 Tf 122.795 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Plain)-256(Vanilla)-256(ASCII)]TJ/F20 10.9091 Tf 88.615 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(or)-253(other)-253(format)-253(used)-254(in)-253(the)-253(official)-253(version)-253(posted)-253(on)-253(the)-253(official)]TJ 0 -13.549 Td [(Project)-361(Gutenberg)]TJ/F47 10.9091 Tf 80.888 0 Td [(")]TJ/F16 10.9091 Tf 14.627 0 Td [(web)-361(site)-360(\050http://www.gutenberg.org\051,)-389(you)]TJ -95.515 -13.549 Td [(must,)-351(at)-331(no)-331(additional)-331(cost,)-351(fee)-331(or)-331(expense)-331(to)-330(the)-331(user,)-351(provide)]TJ 0 -13.55 Td [(a)-357(copy,)-384(a)-358(means)-357(of)-357(exporting)-357(a)-357(copy,)-385(or)-357(a)-357(means)-357(of)-357(obtaining)]TJ 0 -13.549 Td [(a)-344(copy)-345(upon)-344(request,)-368(of)-344(the)-344(work)-344(in)-345(its)-344(original)]TJ/F20 10.9091 Tf 217.486 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Plain)-344(Vanilla)]TJ -222.329 -13.549 Td [(ASCII)]TJ/F20 10.9091 Tf 28.484 0 Td [(\035)]TJ/F16 10.9091 Tf 7.286 0 Td [(or)-224(other)-224(form.)-241(Any)-224(alternate)-224(format)-224(must)-224(include)-224(the)-224(full)]TJ -35.77 -13.549 Td [(Project)-250(Gutenberg)]TJ/F47 10.9091 Tf 79.68 0 Td [(")]TJ/F16 10.9091 Tf 13.418 0 Td [(License)-250(as)-250(specified)-250(in)-250(paragraph)-250(1.E.1.)]TJ -93.098 -34.591 Td [(1.E.7.)]TJ 0 -24.07 Td [(Do)-672(not)-672(charge)-672(a)-671(fee)-672(for)-672(access)-672(to,)-777(viewing,)-777(displaying,)]TJ 0 -13.549 Td [(performing,)-516(copying)-463(or)-463(distributing)-463(any)-463(Project)-462(Gutenberg)]TJ/F47 10.9091 Tf 269.939 0 Td [(")]TJ/F16 10.9091 Tf -269.939 -13.549 Td [(works)-250(unless)-250(you)-250(comply)-250(with)-250(paragraph)-250(1.E.8)-250(or)-250(1.E.9.)]TJ 0 -34.591 Td [(1.E.8.)]TJ 0 -24.07 Td [(You)-440(may)-440(charge)-440(a)-439(reasonable)-440(fee)-440(for)-440(copies)-440(of)-440(or)-439(providing)]TJ 0 -13.55 Td [(access)-361(to)-361(or)-361(distributing)-361(Project)-361(Gutenberg)]TJ/F47 10.9091 Tf 192.388 0 Td [(")]TJ/F16 10.9091 Tf 14.628 0 Td [(electronic)-361(works)]TJ -207.016 -13.549 Td [(provided)-250(that)]TJ/F20 10.9091 Tf 12.546 -18.615 Td [(")]TJ/F16 10.9091 Tf 9.272 0 Td [(You)-218(pay)-218(a)-219(royalty)-218(fee)-218(of)-218(20%)-218(of)-219(the)-218(gross)-218(profits)-218(you)-218(derive)]TJ 0 -13.55 Td [(from)-212(the)-211(use)-212(of)-212(Project)-211(Gutenberg)]TJ/F47 10.9091 Tf 146.666 0 Td [(")]TJ/F16 10.9091 Tf 13 0 Td [(works)-212(calculated)-211(using)]TJ -159.666 -13.549 Td [(the)-431(method)-432(you)-431(already)-432(use)-431(to)-432(calculate)-431(your)-431(applicable)]TJ 0 -13.549 Td [(taxes.)-1231(The)-577(fee)-577(is)-577(owed)-577(to)-577(the)-577(owner)-577(of)-577(the)-576(Project)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1643 0 obj << +/Type /Page +/Contents 1644 0 R +/Resources 1642 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1638 0 R +/Annots [ 1639 0 R 1640 0 R ] +>> endobj +1639 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [334.776 294.546 360.532 304.266] +/A << /S /GoTo /D (pglicense1E1) >> +>> endobj +1640 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [275.943 208.786 298.972 218.506] +/A << /S /GoTo /D (pglicense1E8) >> +>> endobj +1645 0 obj << +/D [1643 0 R /XYZ 93.543 491.727 null] +>> endobj +1646 0 obj << +/D [1643 0 R /XYZ 93.543 284.025 null] +>> endobj +1612 0 obj << +/D [1643 0 R /XYZ 93.543 198.265 null] +>> endobj +1642 0 obj << +/Font << /F16 7 0 R /F47 1599 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1651 0 obj << +/Length 4213 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(The)-250(Full)-250(Project)-250(Gutenberg)-250(License)-9893(359)]TJ +0 g 0 G + 21.819 -30.759 Td [(Gutenberg)]TJ/F47 10.9091 Tf 46.047 0 Td [(")]TJ/F16 10.9091 Tf 17.639 0 Td [(trademark,)-734(but)-637(he)-637(has)-637(agreed)-637(to)-636(donate)]TJ -63.686 -13.549 Td [(royalties)-501(under)-501(this)-501(paragraph)-501(to)-501(the)-500(Project)-501(Gutenberg)]TJ 0 -13.549 Td [(Literary)-576(Archive)-576(Foundation.)-1228(Royalty)-575(payments)-576(must)]TJ 0 -13.549 Td [(be)-538(paid)-537(within)-538(60)-537(days)-538(following)-538(each)-537(date)-538(on)-537(which)]TJ 0 -13.55 Td [(you)-605(prepare)-606(\050or)-605(are)-606(legally)-605(required)-606(to)-605(prepare\051)-605(your)]TJ 0 -13.549 Td [(periodic)-374(tax)-374(returns.)-622(Royalty)-374(payments)-374(should)-374(be)-374(clearly)]TJ 0 -13.549 Td [(marked)-303(as)-304(such)-303(and)-303(sent)-303(to)-304(the)-303(Project)-303(Gutenberg)-303(Literary)]TJ 0 -13.549 Td [(Archive)-517(Foundation)-516(at)-517(the)-516(address)-517(specified)-517(in)-516(Section)]TJ 0 -13.549 Td [(4,)]TJ/F20 10.9091 Tf 12.486 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Information)-366(about)-365(donations)-366(to)-366(the)-365(Project)-366(Gutenberg)]TJ -17.329 -13.55 Td [(Literary)-250(Archive)-250(Foundation.)]TJ/F20 10.9091 Tf 128.159 0 Td [(\035)]TJ -137.432 -14.279 Td [(")]TJ/F16 10.9091 Tf 9.273 0 Td [(You)-425(provide)-425(a)-425(full)-424(refund)-425(of)-425(any)-425(money)-425(paid)-425(by)-425(a)-424(user)]TJ 0 -13.549 Td [(who)-339(notifies)-339(you)-340(in)-339(writing)-339(\050or)-339(by)-340(e-mail\051)-339(within)-339(30)-339(days)]TJ 0 -13.549 Td [(of)-343(receipt)-343(that)-343(s/he)-343(does)-344(not)-343(agree)-343(to)-343(the)-343(terms)-343(of)-343(the)-343(full)]TJ 0 -13.549 Td [(Project)-235(Gutenberg)]TJ/F47 10.9091 Tf 79.514 0 Td [(")]TJ/F16 10.9091 Tf 13.252 0 Td [(License.)-245(You)-235(must)-234(require)-235(such)-235(a)-235(user)]TJ -92.766 -13.549 Td [(to)-324(return)-324(or)-323(destroy)-324(all)-324(copies)-324(of)-323(the)-324(works)-324(possessed)-324(in)-323(a)]TJ 0 -13.55 Td [(physical)-322(medium)-321(and)-322(discontinue)-321(all)-322(use)-322(of)-321(and)-322(all)-321(access)]TJ 0 -13.549 Td [(to)-250(other)-250(copies)-250(of)-250(Project)-250(Gutenberg)]TJ/F47 10.9091 Tf 158.454 0 Td [(")]TJ/F16 10.9091 Tf 13.418 0 Td [(works.)]TJ/F20 10.9091 Tf -181.145 -14.279 Td [(")]TJ/F16 10.9091 Tf 9.273 0 Td [(You)-427(provide,)-472(in)-427(accordance)-428(with)-427(paragraph)-427(1.F.3,)-472(a)-427(full)]TJ 0 -13.549 Td [(refund)-215(of)-216(any)-215(money)-216(paid)-215(for)-216(a)-215(work)-216(or)-215(a)-216(replacement)-215(copy,)]TJ 0 -13.549 Td [(if)-245(a)-246(defect)-245(in)-245(the)-246(electronic)-245(work)-245(is)-246(discovered)-245(and)-245(reported)]TJ 0 -13.55 Td [(to)-250(you)-250(within)-250(90)-250(days)-250(of)-250(receipt)-250(of)-250(the)-250(work.)]TJ/F20 10.9091 Tf -9.273 -14.279 Td [(")]TJ/F16 10.9091 Tf 9.273 0 Td [(You)-278(comply)-279(with)-278(all)-279(other)-278(terms)-279(of)-278(this)-279(agreement)-278(for)-278(free)]TJ 0 -13.549 Td [(distribution)-250(of)-250(Project)-250(Gutenberg)]TJ/F47 10.9091 Tf 144.534 0 Td [(")]TJ/F16 10.9091 Tf 13.418 0 Td [(works.)]TJ -179.77 -41.937 Td [(1.E.9.)]TJ 0 -28.107 Td [(If)-316(you)-315(wish)-316(to)-316(charge)-315(a)-316(fee)-316(or)-315(distribute)-316(a)-316(Project)-315(Gutenberg)]TJ/F47 10.9091 Tf 269.938 0 Td [(")]TJ/F16 10.9091 Tf -269.938 -13.55 Td [(electronic)-233(work)-233(or)-233(group)-233(of)-234(works)-233(on)-233(different)-233(terms)-233(than)-233(are)-233(set)]TJ 0 -13.549 Td [(forth)-346(in)-347(this)-346(agreement,)-371(you)-346(must)-346(obtain)-347(permission)-346(in)-346(writing)]TJ 0 -13.549 Td [(from)-161(both)-160(the)-161(Project)-160(Gutenberg)-161(Literary)-160(Archive)-161(Foundation)-160(and)]TJ 0 -13.549 Td [(Michael)-287(Hart,)-297(the)-287(owner)-287(of)-287(the)-287(Project)-287(Gutenberg)]TJ/F47 10.9091 Tf 219.853 0 Td [(")]TJ/F16 10.9091 Tf 13.824 0 Td [(trademark.)]TJ -233.677 -13.549 Td [(Contact)-250(the)-250(Foundation)-250(as)-250(set)-250(forth)-250(in)-250(Section)-250(3)-250(below.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1650 0 obj << +/Type /Page +/Contents 1651 0 R +/Resources 1649 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1638 0 R +/Annots [ 1641 0 R 1652 0 R 1653 0 R 1647 0 R 1648 0 R ] +>> endobj +1641 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [294.674 420.963 327.401 430.673] +/A << /S /GoTo /D (pglicense4) >> +>> endobj +1652 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [46.771 407.403 327.401 417.156] +/A << /S /GoTo /D (pglicense4) >> +>> endobj +1653 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [46.771 393.854 201.593 403.607] +/A << /S /GoTo /D (pglicense4) >> +>> endobj +1647 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [272.441 284.001 294.87 293.721] +/A << /S /GoTo /D (pglicense1F3) >> +>> endobj +1648 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [213.735 79.971 254.644 87.454] +/A << /S /GoTo /D (pglicense3) >> +>> endobj +1654 0 obj << +/D [1650 0 R /XYZ 46.771 201.696 null] +>> endobj +1655 0 obj << +/D [1650 0 R /XYZ 46.771 66.142 null] +>> endobj +1649 0 obj << +/Font << /F16 7 0 R /F47 1599 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1662 0 obj << +/Length 3477 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(360)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G +/F16 13.1507 Tf 0 -30.759 Td [(1.F.)]TJ/F16 10.9091 Tf 0 -43.517 Td [(1.F.1.)]TJ 0 -27.775 Td [(Project)-1179(Gutenberg)-1179(volunteers)-1179(and)-1179(employees)-1179(expend)]TJ 0 -13.549 Td [(considerable)-684(effort)-684(to)-684(identify,)-792(do)-684(copyright)-684(research)-684(on,)]TJ 0 -13.549 Td [(transcribe)-411(and)-410(proofread)-411(public)-411(domain)-410(works)-411(in)-411(creating)-410(the)]TJ 0 -13.549 Td [(Project)-395(Gutenberg)]TJ/F47 10.9091 Tf 81.258 0 Td [(")]TJ/F16 10.9091 Tf 14.997 0 Td [(collection.)-684(Despite)-395(these)-394(efforts,)-431(Project)]TJ -96.255 -13.549 Td [(Gutenberg)]TJ/F47 10.9091 Tf 46.048 0 Td [(")]TJ/F16 10.9091 Tf 14.444 0 Td [(electronic)-344(works,)-368(and)-344(the)-344(medium)-344(on)-344(which)-344(they)]TJ -60.492 -13.55 Td [(may)-317(be)-316(stored,)-334(may)-317(contain)]TJ/F20 10.9091 Tf 126.832 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Defects,)]TJ/F20 10.9091 Tf 36.044 0 Td [(\035)]TJ/F16 10.9091 Tf 8.299 0 Td [(such)-317(as,)-333(but)-317(not)-316(limited)]TJ -176.018 -13.549 Td [(to,)-274(incomplete,)-275(inaccurate)-269(or)-270(corrupt)-269(data,)-275(transcription)-269(errors,)-274(a)]TJ 0 -13.549 Td [(copyright)-235(or)-235(other)-234(intellectual)-235(property)-235(infringement,)-238(a)-234(defective)]TJ 0 -13.549 Td [(or)-210(damaged)-210(disk)-210(or)-211(other)-210(medium,)-218(a)-210(computer)-210(virus,)-218(or)-210(computer)]TJ 0 -13.549 Td [(codes)-250(that)-250(damage)-250(or)-250(cannot)-250(be)-250(read)-250(by)-250(your)-250(equipment.)]TJ 0 -41.336 Td [(1.F.2.)]TJ 0 -27.774 Td [(LIMITED)-451(WARRANTY,)-451(DISCLAIMER)-451(OF)-451(DAMAGES)]TJ/F20 10.9091 Tf 269.721 0 Td [(\024)]TJ/F16 10.9091 Tf -269.721 -13.549 Td [(Except)-473(for)-473(the)]TJ/F20 10.9091 Tf 71.832 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Right)-473(of)-473(Replacement)-474(or)-473(Refund)]TJ/F20 10.9091 Tf 152.146 0 Td [(\035)]TJ/F16 10.9091 Tf 10.006 0 Td [(described)]TJ -238.827 -13.55 Td [(in)-550(paragraph)-550(1.F.3,)-625(the)-550(Project)-550(Gutenberg)-550(Literary)-549(Archive)]TJ 0 -13.549 Td [(Foundation,)-432(the)-395(owner)-396(of)-395(the)-396(Project)-395(Gutenberg)]TJ/F47 10.9091 Tf 218.673 0 Td [(")]TJ/F16 10.9091 Tf 15.004 0 Td [(trademark,)]TJ -233.677 -13.549 Td [(and)-805(any)-805(other)-806(party)-805(distributing)-805(a)-805(Project)-805(Gutenberg)]TJ/F47 10.9091 Tf 269.939 0 Td [(")]TJ/F16 10.9091 Tf -269.939 -13.549 Td [(electronic)-573(work)-572(under)-573(this)-572(agreement,)-653(disclaim)-573(all)-572(liability)]TJ 0 -13.549 Td [(to)-662(you)-663(for)-662(damages,)-766(costs)-662(and)-663(expenses,)-765(including)-662(legal)]TJ 0 -13.55 Td [(fees.)-1105(YOU)-534(AGREE)-535(THAT)-535(YOU)-534(HAVE)-535(NO)-534(REMEDIES)]TJ 0 -13.549 Td [(FOR)-645(NEGLIGENCE,)-645(STRICT)-645(LIABILITY,)-646(BREACH)-644(OF)]TJ 0 -13.549 Td [(WARRANTY)-812(OR)-811(BREACH)-811(OF)-812(CONTRACT)-811(EXCEPT)]TJ 0 -13.549 Td [(THOSE)-504(PROVIDED)-504(IN)-504(PARAGRAPH)-503(F3.)-1013(YOU)-503(AGREE)]TJ 0 -13.549 Td [(THAT)-423(THE)-424(FOUNDATION,)-424(THE)-423(TRADEMARK)-423(OWNER,)]TJ 0 -13.549 Td [(AND)-590(ANY)-590(DISTRIBUTOR)-590(UNDER)-590(THIS)-589(AGREEMENT)]TJ 0 -13.55 Td [(WILL)-941(NOT)-941(BE)-942(LIABLE)-941(TO)-941(YOU)-941(FOR)-941(ACTUAL,)]TJ 0 -13.549 Td [(DIRECT,)-592(INDIRECT,)-591(CONSEQUENTIAL,)-592(PUNITIVE)-591(OR)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1661 0 obj << +/Type /Page +/Contents 1662 0 R +/Resources 1660 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1638 0 R +/Annots [ 1659 0 R ] +>> endobj +1659 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [108.03 226.354 180.072 236.074] +/A << /S /GoTo /D (pglicense1F3) >> +>> endobj +1663 0 obj << +/D [1661 0 R /XYZ 93.543 502.313 null] +>> endobj +1664 0 obj << +/D [1661 0 R /XYZ 93.543 309.001 null] +>> endobj +1660 0 obj << +/Font << /F16 7 0 R /F47 1599 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1668 0 obj << +/Length 3109 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(The)-250(Full)-250(Project)-250(Gutenberg)-250(License)-9893(361)]TJ +0 g 0 G + 0 -30.759 Td [(INCIDENTAL)-492(DAMAGES)-492(EVEN)-492(IF)-492(YOU)-492(GIVE)-491(NOTICE)]TJ 0 -13.549 Td [(OF)-250(THE)-250(POSSIBILITY)-250(OF)-250(SUCH)-250(DAMAGE.)]TJ 0 -35.704 Td [(1.F.3.)]TJ 0 -24.646 Td [(LIMITED)-421(RIGHT)-421(OF)-422(REPLACEMENT)-421(OR)-421(REFUND)]TJ/F20 10.9091 Tf 257.859 0 Td [(\024)]TJ/F16 10.9091 Tf 15.506 0 Td [(If)]TJ -273.365 -13.549 Td [(you)-434(discover)-434(a)-434(defect)-434(in)-434(this)-434(electronic)-434(work)-434(within)-434(90)-433(days)]TJ 0 -13.549 Td [(of)-335(receiving)-334(it,)-356(you)-335(can)-335(receive)-334(a)-335(refund)-335(of)-334(the)-335(money)-335(\050if)-334(any\051)]TJ 0 -13.549 Td [(you)-369(paid)-369(for)-369(it)-370(by)-369(sending)-369(a)-369(written)-369(explanation)-369(to)-369(the)-369(person)]TJ 0 -13.55 Td [(you)-430(received)-430(the)-431(work)-430(from.)-790(If)-431(you)-430(received)-430(the)-430(work)-430(on)-430(a)]TJ 0 -13.549 Td [(physical)-231(medium,)-236(you)-231(must)-231(return)-232(the)-231(medium)-232(with)-231(your)-231(written)]TJ 0 -13.549 Td [(explanation.)-706(The)-402(person)-402(or)-402(entity)-402(that)-402(provided)-402(you)-402(with)-401(the)]TJ 0 -13.549 Td [(defective)-301(work)-301(may)-301(elect)-300(to)-301(provide)-301(a)-301(replacement)-301(copy)-301(in)-300(lieu)]TJ 0 -13.549 Td [(of)-305(a)-305(refund.)-416(If)-305(you)-306(received)-305(the)-305(work)-305(electronically,)-319(the)-305(person)]TJ 0 -13.55 Td [(or)-348(entity)-347(providing)-348(it)-347(to)-348(you)-347(may)-348(choose)-347(to)-348(give)-347(you)-348(a)-347(second)]TJ 0 -13.549 Td [(opportunity)-226(to)-226(receive)-225(the)-226(work)-226(electronically)-225(in)-226(lieu)-226(of)-226(a)-225(refund.)]TJ 0 -13.549 Td [(If)-315(the)-315(second)-315(copy)-315(is)-315(also)-315(defective,)-331(you)-315(may)-315(demand)-315(a)-314(refund)]TJ 0 -13.549 Td [(in)-250(writing)-250(without)-250(further)-250(opportunities)-250(to)-250(fix)-250(the)-250(problem.)]TJ 0 -35.704 Td [(1.F.4.)]TJ 0 -24.646 Td [(Except)-618(for)-618(the)-618(limited)-618(right)-618(of)-618(replacement)-618(or)-618(refund)-618(set)]TJ 0 -13.549 Td [(forth)-485(in)-485(paragraph)-485(1.F.3,)-543(this)-485(work)-485(is)-485(provided)-485(to)-485(you)-484('AS-)]TJ 0 -13.549 Td [(IS,')-610(WITH)-610(NO)-610(OTHER)-610(WARRANTIES)-610(OF)-610(ANY)-610(KIND,)]TJ 0 -13.549 Td [(EXPRESS)-339(OR)-338(IMPLIED,)-339(INCLUDING)-339(BUT)-339(NOT)-338(LIMITED)]TJ 0 -13.55 Td [(TO)-401(WARRANTIES)-400(OF)-401(MERCHANTIBILITY)-401(OR)-400(FITNESS)]TJ 0 -13.549 Td [(FOR)-250(ANY)-250(PURPOSE.)]TJ 0 -35.704 Td [(1.F.5.)]TJ 0 -24.645 Td [(Some)-155(states)-155(do)-155(not)-155(allow)-155(disclaimers)-155(of)-155(certain)-155(implied)-154(warranties)]TJ 0 -13.55 Td [(or)-541(the)-540(exclusion)-541(or)-541(limitation)-541(of)-540(certain)-541(types)-541(of)-540(damages.)]TJ 0 -13.549 Td [(If)-587(any)-587(disclaimer)-587(or)-587(limitation)-587(set)-587(forth)-587(in)-587(this)-586(agreement)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1667 0 obj << +/Type /Page +/Contents 1668 0 R +/Resources 1666 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1638 0 R +/Annots [ 1665 0 R ] +>> endobj +1665 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [87.045 205.409 158.378 215.129] +/A << /S /GoTo /D (pglicense1F3) >> +>> endobj +1657 0 obj << +/D [1667 0 R /XYZ 46.771 493.425 null] +>> endobj +1669 0 obj << +/D [1667 0 R /XYZ 46.771 268.249 null] +>> endobj +1670 0 obj << +/D [1667 0 R /XYZ 46.771 142.39 null] +>> endobj +1666 0 obj << +/Font << /F16 7 0 R /F20 13 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1676 0 obj << +/Length 3338 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(362)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(violates)-405(the)-405(law)-405(of)-405(the)-405(state)-405(applicable)-405(to)-406(this)-405(agreement,)-443(the)]TJ 0 -13.549 Td [(agreement)-251(shall)-251(be)-250(interpreted)-251(to)-251(make)-251(the)-251(maximum)-250(disclaimer)]TJ 0 -13.549 Td [(or)-210(limitation)-211(permitted)-210(by)-211(the)-210(applicable)-211(state)-210(law.)-237(The)-210(invalidity)]TJ 0 -13.549 Td [(or)-297(unenforceability)-297(of)-297(any)-297(provision)-297(of)-297(this)-297(agreement)-297(shall)-296(not)]TJ 0 -13.55 Td [(void)-250(the)-250(remaining)-250(provisions.)]TJ 0 -34.869 Td [(1.F.6.)]TJ 0 -24.209 Td [(INDEMNITY)]TJ/F20 10.9091 Tf 69.759 0 Td [(\024)]TJ/F16 10.9091 Tf 18.872 0 Td [(You)-730(agree)-730(to)-730(indemnify)-730(and)-730(hold)-730(the)]TJ -88.631 -13.549 Td [(Foundation,)-504(the)-454(trademark)-453(owner,)-505(any)-453(agent)-454(or)-453(employee)-453(of)]TJ 0 -13.55 Td [(the)-213(Foundation,)-220(anyone)-213(providing)-213(copies)-213(of)-213(Project)-212(Gutenberg)]TJ/F47 10.9091 Tf 269.939 0 Td [(")]TJ/F16 10.9091 Tf -269.939 -13.549 Td [(electronic)-436(works)-436(in)-437(accordance)-436(with)-436(this)-436(agreement,)-483(and)-436(any)]TJ 0 -13.549 Td [(volunteers)-691(associated)-690(with)-691(the)-691(production,)-801(promotion)-690(and)]TJ 0 -13.549 Td [(distribution)-339(of)-338(Project)-339(Gutenberg)]TJ/F47 10.9091 Tf 147.433 0 Td [(")]TJ/F16 10.9091 Tf 14.384 0 Td [(electronic)-339(works,)-360(harmless)]TJ -161.817 -13.549 Td [(from)-330(all)-331(liability,)-350(costs)-330(and)-330(expenses,)-351(including)-330(legal)-330(fees,)-350(that)]TJ 0 -13.55 Td [(arise)-284(directly)-284(or)-284(indirectly)-284(from)-284(any)-284(of)-284(the)-284(following)-284(which)-283(you)]TJ 0 -13.549 Td [(do)-461(or)-461(cause)-461(to)-462(occur:)-672(\050a\051)-461(distribution)-461(of)-461(this)-461(or)-461(any)-461(Project)]TJ 0 -13.549 Td [(Gutenberg)]TJ/F47 10.9091 Tf 46.048 0 Td [(")]TJ/F16 10.9091 Tf 14.236 0 Td [(work,)-344(\050b\051)-325(alteration,)-344(modification,)-343(or)-325(additions)-325(or)]TJ -60.284 -13.549 Td [(deletions)-319(to)-319(any)-319(Project)-320(Gutenberg)]TJ/F47 10.9091 Tf 154.511 0 Td [(")]TJ/F16 10.9091 Tf 14.172 0 Td [(work,)-336(and)-320(\050c\051)-319(any)-319(Defect)]TJ -168.683 -13.549 Td [(you)-250(cause.)]TJ/F16 15.7808 Tf 0 -46.635 Td [(Section)-250(2.)]TJ/F16 13.1507 Tf 32.422 -45.398 Td [(Information)-260(about)-259(the)-260(Mission)-260(of)-260(Project)]TJ 73.695 -17.096 Td [(Gutenberg)]TJ/F47 13.1507 Tf 55.509 0 Td [(")]TJ/F16 10.9091 Tf -161.626 -26.391 Td [(Project)-400(Gutenberg)]TJ/F47 10.9091 Tf 81.319 0 Td [(")]TJ/F16 10.9091 Tf 15.057 0 Td [(is)-400(synonymous)-400(with)-401(the)-400(free)-400(distribution)]TJ -96.376 -13.549 Td [(of)-408(electronic)-409(works)-408(in)-408(formats)-408(readable)-409(by)-408(the)-408(widest)-408(variety)]TJ 0 -13.549 Td [(of)-514(computers)-513(including)-514(obsolete,)-580(old,)-579(middle-aged)-514(and)-513(new)]TJ 0 -13.55 Td [(computers.)-1070(It)-524(exists)-523(because)-523(of)-524(the)-523(efforts)-524(of)-523(hundreds)-523(of)]TJ 0 -13.549 Td [(volunteers)-250(and)-250(donations)-250(from)-250(people)-250(in)-250(all)-250(walks)-250(of)-250(life.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1675 0 obj << +/Type /Page +/Contents 1676 0 R +/Resources 1674 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1638 0 R +>> endobj +1677 0 obj << +/D [1675 0 R /XYZ 93.543 450.94 null] +>> endobj +1678 0 obj << +/D [1675 0 R /XYZ 93.543 242.82 null] +>> endobj +1674 0 obj << +/Font << /F16 7 0 R /F20 13 0 R /F47 1599 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1683 0 obj << +/Length 3436 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(The)-250(Full)-250(Project)-250(Gutenberg)-250(License)-9893(363)]TJ +0 g 0 G + 11.956 -30.759 Td [(Volunteers)-162(and)-163(financial)-162(support)-162(to)-163(provide)-162(volunteers)-162(with)-162(the)]TJ -11.956 -13.549 Td [(assistance)-198(they)-199(need,)-209(is)-198(critical)-198(to)-199(reaching)-198(Project)-198(Gutenberg)]TJ/F47 10.9091 Tf 263.732 0 Td [(")]TJ/F16 10.9091 Tf 10.691 0 Td [('s)]TJ -274.423 -13.549 Td [(goals)-309(and)-308(ensuring)-309(that)-309(the)-308(Project)-309(Gutenberg)]TJ/F47 10.9091 Tf 203.205 0 Td [(")]TJ/F16 10.9091 Tf 14.058 0 Td [(collection)-309(will)]TJ -217.263 -13.549 Td [(remain)-382(freely)-381(available)-382(for)-381(generations)-382(to)-382(come.)-644(In)-382(2001,)-414(the)]TJ 0 -13.55 Td [(Project)-350(Gutenberg)-351(Literary)-350(Archive)-350(Foundation)-351(was)-350(created)-350(to)]TJ 0 -13.549 Td [(provide)-302(a)-303(secure)-302(and)-302(permanent)-303(future)-302(for)-302(Project)-302(Gutenberg)]TJ/F47 10.9091 Tf 269.939 0 Td [(")]TJ/F16 10.9091 Tf -269.939 -13.549 Td [(and)-609(future)-609(generations.)-1327(To)-609(learn)-609(more)-609(about)-609(the)-609(Project)]TJ 0 -13.549 Td [(Gutenberg)-414(Literary)-414(Archive)-413(Foundation)-414(and)-414(how)-414(your)-413(efforts)]TJ 0 -13.549 Td [(and)-245(donations)-246(can)-245(help,)-246(see)-246(Sections)-245(3)-245(and)-246(4)-245(and)-245(the)-245(Foundation)]TJ 0 -13.55 Td [(web)-250(page)-250(at)-250(http://www.pglaf.org.)]TJ/F16 15.7808 Tf 0 -53.578 Td [(Section)-250(3.)]TJ/F16 13.1507 Tf 10.376 -52.34 Td [(Information)-253(about)-253(the)-253(Project)-253(Gutenberg)-254(Literary)]TJ 76.986 -17.096 Td [(Archive)-276(Foundation)]TJ/F16 10.9091 Tf -87.362 -30.22 Td [(The)-438(Project)-439(Gutenberg)-438(Literary)-438(Archive)-439(Foundation)-438(is)-438(a)-438(non)]TJ 0 -13.549 Td [(profit)-176(501\050c\051\0503\051)-176(educational)-176(corporation)-176(organized)-176(under)-176(the)-175(laws)]TJ 0 -13.55 Td [(of)-303(the)-304(state)-303(of)-304(Mississippi)-303(and)-303(granted)-304(tax)-303(exempt)-304(status)-303(by)-303(the)]TJ 0 -13.549 Td [(Internal)-319(Revenue)-319(Service.)-457(The)-319(Foundation's)-319(EIN)-319(or)-319(federal)-318(tax)]TJ 0 -13.549 Td [(identification)-179(number)-179(is)-178(64-6221541.)-227(Its)-178(501\050c\051\0503\051)-179(letter)-179(is)-178(posted)]TJ 0 -13.549 Td [(at)-549(http://www.gutenberg.org/fundraising/pglaf.)-1148(Contributions)]TJ 0 -13.549 Td [(to)-404(the)-403(Project)-404(Gutenberg)-404(Literary)-403(Archive)-404(Foundation)-404(are)-403(tax)]TJ 0 -13.55 Td [(deductible)-306(to)-306(the)-306(full)-307(extent)-306(permitted)-306(by)-306(U.S.)-306(federal)-306(laws)-306(and)]TJ 0 -13.549 Td [(your)-250(state's)-250(laws.)]TJ 11.956 -14.265 Td [(The)-214(Foundation's)-214(principal)-213(office)-214(is)-214(located)-214(at)-214(4557)-214(Melan)-213(Dr.)]TJ -11.956 -13.549 Td [(S.)-297(Fairbanks,)-309(AK,)-298(99712.,)-309(but)-297(its)-298(volunteers)-297(and)-297(employees)-297(are)]TJ 0 -13.549 Td [(scattered)-343(throughout)-343(numerous)-344(locations.)-529(Its)-343(business)-343(office)-343(is)]TJ 0 -13.55 Td [(located)-197(at)-197(809)-197(North)-197(1500)-197(West,)-208(Salt)-197(Lake)-197(City,)-208(UT)-197(84116,)-207(\050801\051)]TJ 0 -13.549 Td [(596-1887,)-225(email)-218(business@pglaf.org.)-239(Email)-219(contact)-218(links)-218(and)-218(up)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1682 0 obj << +/Type /Page +/Contents 1683 0 R +/Resources 1681 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1684 0 R +/Annots [ 1671 0 R 1672 0 R 1673 0 R 1679 0 R ] +>> endobj +1671 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [208.573 407.414 214.028 417.123] +/A << /S /GoTo /D (pglicense3) >> +>> endobj +1672 0 obj << +/Type /Annot +/Subtype /Link +/BS << /Type /Border /S /U >> /H /I /C [0 1 1] +/Rect [235.133 407.414 240.587 417.123] +/A << /S /GoTo /D (pglicense4) >> +>> endobj +1673 0 obj << +/Type /Annot + /BS << /Type /Border /S /U >> /H /I /C [1 0.5 0.5] +/Rect [101.6 393.854 193.717 403.574] + /Subtype /Link /A << /Type /Action /S /URI /URI (http://www.pglaf.org) >> +>> endobj +1679 0 obj << +/Type /Annot + /BS << /Type /Border /S /U >> /H /I /C [1 0.5 0.5] +/Rect [60.641 172.873 252.139 182.593] + /Subtype /Link /A << /Type /Action /S /URI /URI (http://www.gutenberg.org/fundraising/pglaf) >> +>> endobj +1658 0 obj << +/D [1682 0 R /XYZ 46.771 380.081 null] +>> endobj +1681 0 obj << +/Font << /F16 7 0 R /F47 1599 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1688 0 obj << +/Length 3081 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(364)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 0 -30.759 Td [(to)-227(date)-227(contact)-227(information)-227(can)-227(be)-227(found)-227(at)-227(the)-227(Foundation's)-227(web)]TJ 0 -13.549 Td [(site)-250(and)-250(official)-250(page)-250(at)-250(http://www.pglaf.org)]TJ 11.956 -13.549 Td [(For)-250(additional)-250(contact)-250(information:)]TJ/F16 9.8629 Tf 7.681 -22.095 Td [(Dr.)-250(Gregory)-250(B.)-250(Newby)]TJ 0 -12.822 Td [(Chief)-250(Executive)-250(and)-250(Director)]TJ 0 -12.822 Td [(gbnewby@pglaf.org)]TJ/F16 15.7808 Tf -19.637 -58.864 Td [(Section)-250(4.)]TJ/F16 13.1507 Tf 26.999 -44.805 Td [(Information)-258(about)-258(Donations)-258(to)-258(the)-259(Project)]TJ 8.106 -17.096 Td [(Gutenberg)-261(Literary)-260(Archive)-261(Foundation)]TJ/F16 10.9091 Tf -35.105 -26.095 Td [(Project)-329(Gutenberg)]TJ/F47 10.9091 Tf 80.543 0 Td [(")]TJ/F16 10.9091 Tf 14.28 0 Td [(depends)-329(upon)-329(and)-329(cannot)-329(survive)-329(without)]TJ -94.823 -13.549 Td [(wide)-217(spread)-217(public)-217(support)-217(and)-217(donations)-217(to)-217(carry)-217(out)-217(its)-217(mission)]TJ 0 -13.549 Td [(of)-334(increasing)-334(the)-334(number)-334(of)-334(public)-334(domain)-334(and)-334(licensed)-334(works)]TJ 0 -13.549 Td [(that)-192(can)-193(be)-192(freely)-193(distributed)-192(in)-192(machine)-193(readable)-192(form)-192(accessible)]TJ 0 -13.549 Td [(by)-261(the)-261(widest)-261(array)-261(of)-261(equipment)-261(including)-261(outdated)-261(equipment.)]TJ 0 -13.55 Td [(Many)-303(small)-302(donations)-303(\050$1)-303(to)-302($5,000\051)-303(are)-303(particularly)-302(important)]TJ 0 -13.549 Td [(to)-250(maintaining)-250(tax)-250(exempt)-250(status)-250(with)-250(the)-250(IRS.)]TJ 11.956 -13.549 Td [(The)-460(Foundation)-461(is)-460(committed)-461(to)-460(complying)-461(with)-460(the)-460(laws)]TJ -11.956 -13.549 Td [(regulating)-353(charities)-352(and)-353(charitable)-352(donations)-352(in)-353(all)-352(50)-353(states)-352(of)]TJ 0 -13.549 Td [(the)-430(United)-429(States.)-789(Compliance)-430(requirements)-429(are)-430(not)-429(uniform)]TJ 0 -13.55 Td [(and)-389(it)-389(takes)-389(a)-389(considerable)-389(effort,)-424(much)-389(paperwork)-389(and)-389(many)]TJ 0 -13.549 Td [(fees)-489(to)-489(meet)-489(and)-489(keep)-489(up)-489(with)-489(these)-489(requirements.)-967(We)-489(do)]TJ 0 -13.549 Td [(not)-396(solicit)-395(donations)-396(in)-396(locations)-396(where)-395(we)-396(have)-396(not)-395(received)]TJ 0 -13.549 Td [(written)-234(confirmation)-233(of)-234(compliance.)-244(To)-233(SEND)-234(DONATIONS)-233(or)]TJ 0 -13.549 Td [(determine)-309(the)-310(status)-309(of)-310(compliance)-309(for)-309(any)-310(particular)-309(state)-309(visit)]TJ 0 -13.55 Td [(http://www.gutenberg.org/fundraising/donate)]TJ 11.956 -13.549 Td [(While)-305(we)-304(cannot)-305(and)-304(do)-305(not)-305(solicit)-304(contributions)-305(from)-304(states)]TJ -11.956 -13.549 Td [(where)-323(we)-323(have)-322(not)-323(met)-323(the)-323(solicitation)-323(requirements,)-341(we)-322(know)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1687 0 obj << +/Type /Page +/Contents 1688 0 R +/Resources 1686 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1684 0 R +/Annots [ 1680 0 R 1685 0 R ] +>> endobj +1680 0 obj << +/Type /Annot + /BS << /Type /Border /S /U >> /H /I /C [1 0.5 0.5] +/Rect [198.063 502.248 290.179 511.968] + /Subtype /Link /A << /Type /Action /S /URI /URI (http://www.pglaf.org) >> +>> endobj +1685 0 obj << +/Type /Annot + /BS << /Type /Border /S /U >> /H /I /C [1 0.5 0.5] +/Rect [93.543 90.862 291.707 100.582] + /Subtype /Link /A << /Type /Action /S /URI /URI (http://www.gutenberg.org/fundraising/donate) >> +>> endobj +1656 0 obj << +/D [1687 0 R /XYZ 93.543 420.153 null] +>> endobj +1686 0 obj << +/Font << /F16 7 0 R /F47 1599 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1692 0 obj << +/Length 3277 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(The)-250(Full)-250(Project)-250(Gutenberg)-250(License)-9893(365)]TJ +0 g 0 G + 0 -30.759 Td [(of)-366(no)-365(prohibition)-366(against)-366(accepting)-365(unsolicited)-366(donations)-365(from)]TJ 0 -13.549 Td [(donors)-250(in)-250(such)-250(states)-250(who)-250(approach)-250(us)-250(with)-250(offers)-250(to)-250(donate.)]TJ 11.956 -14.186 Td [(International)-237(donations)-237(are)-237(gratefully)-238(accepted,)-239(but)-237(we)-237(cannot)]TJ -11.956 -13.549 Td [(make)-533(any)-532(statements)-533(concerning)-533(tax)-532(treatment)-533(of)-532(donations)]TJ 0 -13.549 Td [(received)-256(from)-255(outside)-256(the)-255(United)-256(States.)-267(U.S.)-255(laws)-256(alone)-255(swamp)]TJ 0 -13.549 Td [(our)-250(small)-250(staff.)]TJ 11.956 -14.186 Td [(Please)-413(check)-413(the)-412(Project)-413(Gutenberg)-413(Web)-413(pages)-413(for)-412(current)]TJ -11.956 -13.549 Td [(donation)-467(methods)-467(and)-467(addresses.)-900(Donations)-467(are)-467(accepted)-466(in)]TJ 0 -13.549 Td [(a)-517(number)-516(of)-517(other)-517(ways)-517(including)-516(checks,)-584(online)-516(payments)]TJ 0 -13.55 Td [(and)-884(credit)-884(card)-885(donations.)-2152(To)-884(donate,)-1043(please)-884(visit:)]TJ 0 -13.549 Td [(http://www.gutenberg.org/fundraising/donate)]TJ/F16 15.7808 Tf 0 -52.862 Td [(Section)-250(5.)]TJ/F16 13.1507 Tf 12.158 -51.624 Td [(General)-254(Information)-253(About)-254(Project)-254(Gutenberg)]TJ/F47 13.1507 Tf 243.427 0 Td [(")]TJ/F16 13.1507 Tf -160.742 -17.096 Td [(electronic)-279(works.)]TJ/F16 10.9091 Tf -94.843 -29.823 Td [(Professor)-596(Michael)-597(S.)-596(Hart)-596(is)-596(the)-597(originator)-596(of)-596(the)-596(Project)]TJ 0 -13.549 Td [(Gutenberg)]TJ/F47 10.9091 Tf 46.048 0 Td [(")]TJ/F16 10.9091 Tf 13.755 0 Td [(concept)-281(of)-281(a)-281(library)-281(of)-281(electronic)-281(works)-281(that)-281(could)]TJ -59.803 -13.549 Td [(be)-436(freely)-436(shared)-436(with)-436(anyone.)-807(For)-436(thirty)-436(years,)-483(he)-435(produced)]TJ 0 -13.549 Td [(and)-357(distributed)-357(Project)-358(Gutenberg)]TJ/F47 10.9091 Tf 151.064 0 Td [(")]TJ/F16 10.9091 Tf 14.588 0 Td [(eBooks)-357(with)-357(only)-358(a)-357(loose)]TJ -165.652 -13.549 Td [(network)-250(of)-250(volunteer)-250(support.)]TJ 11.956 -14.186 Td [(Project)-379(Gutenberg)]TJ/F47 10.9091 Tf 81.091 0 Td [(")]TJ/F16 10.9091 Tf 14.829 0 Td [(eBooks)-379(are)-380(often)-379(created)-379(from)-380(several)]TJ -107.876 -13.549 Td [(printed)-248(editions,)-248(all)-248(of)-247(which)-248(are)-248(confirmed)-247(as)-248(Public)-248(Domain)-247(in)]TJ 0 -13.549 Td [(the)-303(U.S.)-302(unless)-303(a)-303(copyright)-303(notice)-302(is)-303(included.)-408(Thus,)-316(we)-303(do)-302(not)]TJ 0 -13.55 Td [(necessarily)-216(keep)-217(eBooks)-216(in)-216(compliance)-217(with)-216(any)-216(particular)-216(paper)]TJ 0 -13.549 Td [(edition.)]TJ 11.956 -14.185 Td [(Each)-355(eBook)-356(is)-355(in)-356(a)-355(subdirectory)-356(of)-355(the)-356(same)-355(number)-356(as)-355(the)]TJ -11.956 -13.55 Td [(eBook's)-266(eBook)-266(number,)-269(often)-266(in)-266(several)-266(formats)-266(including)-265(plain)]TJ 0 -13.549 Td [(vanilla)-250(ASCII,)-250(compressed)-250(\050zipped\051,)-250(HTML)-250(and)-250(others.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1691 0 obj << +/Type /Page +/Contents 1692 0 R +/Resources 1690 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1684 0 R +/Annots [ 1689 0 R ] +>> endobj +1689 0 obj << +/Type /Annot + /BS << /Type /Border /S /U >> /H /I /C [1 0.5 0.5] +/Rect [46.771 379.032 244.935 388.752] + /Subtype /Link /A << /Type /Action /S /URI /URI (http://www.gutenberg.org/fundraising/donate) >> +>> endobj +1693 0 obj << +/D [1691 0 R /XYZ 46.771 365.577 null] +>> endobj +1690 0 obj << +/Font << /F16 7 0 R /F47 1599 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1697 0 obj << +/Length 1625 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(366)-17032(The)-250(Dawn)-250(of)-250(Day)]TJ +0 g 0 G + 11.956 -30.759 Td [(Corrected)]TJ/F31 10.9091 Tf 45.766 0 Td [(editions)]TJ/F16 10.9091 Tf 37.301 0 Td [(of)-252(our)-252(eBooks)-253(replace)-252(the)-252(old)-253(fil)1(e)-253(and)-252(take)]TJ -95.023 -13.549 Td [(over)-285(the)-286(old)-285(filename)-286(and)-285(etext)-286(number.)-356(The)-286(replaced)-285(older)-285(file)]TJ 0 -13.549 Td [(is)-367(renamed.)]TJ/F31 10.9091 Tf 58.126 0 Td [(Versions)]TJ/F16 10.9091 Tf 42.185 0 Td [(based)-367(on)-367(separate)-367(sources)-367(are)-367(treated)-367(as)]TJ -100.311 -13.549 Td [(new)-250(eBooks)-250(receiving)-250(new)-250(filenames)-250(and)-250(etext)-250(numbers.)]TJ 11.956 -13.55 Td [(Most)-416(people)-416(start)-416(at)-416(our)-416(Web)-416(site)-416(which)-416(has)-416(the)-416(main)-415(PG)]TJ -11.956 -13.549 Td [(search)-250(facility:)]TJ/F16 9.8629 Tf 19.637 -22.64 Td [(http://www.gutenberg.org)]TJ/F16 10.9091 Tf -7.681 -23.367 Td [(This)-1077(Web)-1077(site)-1078(includes)-1077(information)-1077(about)-1077(Project)]TJ -11.956 -13.549 Td [(Gutenberg)]TJ/F47 10.9091 Tf 46.048 0 Td [(")]TJ/F16 10.9091 Tf 10.691 0 Td [(,)-418(including)-384(how)-384(to)-384(make)-385(donations)-384(to)-384(the)-384(Project)]TJ -56.739 -13.549 Td [(Gutenberg)-397(Literary)-396(Archive)-397(Foundation,)-433(how)-396(to)-397(help)-396(produce)]TJ 0 -13.55 Td [(our)-230(new)-230(eBooks,)-234(and)-230(how)-230(to)-230(subscribe)-230(to)-230(our)-230(email)-230(newsletter)-229(to)]TJ 0 -13.549 Td [(hear)-250(about)-250(new)-250(eBooks.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +1696 0 obj << +/Type /Page +/Contents 1697 0 R +/Resources 1695 0 R +/MediaBox [0 0 419.528 595.276] +/Parent 1684 0 R +/Annots [ 1694 0 R ] +>> endobj +1694 0 obj << +/Type /Annot + /BS << /Type /Border /S /U >> /H /I /C [1 0.5 0.5] +/Rect [113.18 425.639 215.636 434.427] + /Subtype /Link /A << /Type /Action /S /URI /URI (http://www.gutenberg.org) >> +>> endobj +1695 0 obj << +/Font << /F16 7 0 R /F31 33 0 R /F47 1599 0 R >> +/ProcSet [ /PDF /Text ] +>> endobj +1699 0 obj +[980] +endobj +1700 0 obj << +/Type /FontDescriptor +/FontName /Times-Roman +/Flags 34 +/FontBBox [0 0 1000 0] +/Ascent 0 +/CapHeight 0 +/Descent 0 +/ItalicAngle 0 +/StemV 0 +/XHeight 450 +>> endobj +1702 0 obj +[722] +endobj +1703 0 obj << +/Type /FontDescriptor +/FontName /Times-Roman +/Flags 34 +/FontBBox [0 0 1000 0] +/Ascent 0 +/CapHeight 0 +/Descent 0 +/ItalicAngle 0 +/StemV 0 +/XHeight 450 +>> endobj +1704 0 obj +[944] +endobj +1705 0 obj << +/Type /FontDescriptor +/FontName /Times-Italic +/Flags 98 +/FontBBox [0 0 1000 0] +/Ascent 0 +/CapHeight 0 +/Descent 0 +/ItalicAngle 0 +/StemV 0 +/XHeight 441 +>> endobj +1706 0 obj +[525 525 525 525 669 669 834 844 805 805 669 669 420 420 420 420 420 420 0 0 683 683 847 857 818 818 0 0 534 534 534 534 534 534 534 534 840 840 1005 1015 976 976 840 840 294 294 294 294 294 294 294 294 494 494 659 668 629 629 494 494 498 498 498 498 498 498 0 0 762 762 927 937 849 849 0 0 507 507 507 507 507 507 507 507 0 818 0 993 0 954 0 818 700 700 700 700 700 700 700 700 788 788 952 962 874 874 788 788 525 525 420 420 534 534 294 294 498 498 507 507 700 700 0 0 525 525 525 525 525 525 525 525 964 964 1129 1139 1100 1100 964 964 534 534 534 534 534 534 534 534 1135 1135 1300 1310 1270 1270 1135 1135 700 700 700 700 700 700 700 700 1083 1083 1247 1257 1218 1218 1083 1083 525 525 525 525 525 0 525 525 595 595 704 708 890 187] +endobj +1707 0 obj << +/Length1 8136 +/Length 8136 +>> +stream + + +
$-3 +LF<mS1=kV[&486v4Uk6,Y\Gi@&>hrTvO/
;@ DpQ9omlǗZ I: + +w
#E=!&P.0$* +
$-3 + + + + + + + + + + + + + + + + + + + + + + + + + + +w
# ++V#'.' AM\7"G$' ;6$=:;!#b\iF ITS 1T>#>nV#820
9=;4; (#0KH4 + >7AB + K? +mHD 9Y<4B&( ) (EP) + - +$(& }L $I +& +9Zy +by +{ +b + + + +
uni1F04uni1F14uni1F73uni1F75uni1F76uni1F77uni1F7Buni1FBDalphauni1FCEepsilonuni1FFDetaiotauni1FEFupsilon +endstream +endobj +1708 0 obj << +/Type /FontDescriptor +/FontName /WEROYB+Gentium +/Flags 4 +/FontBBox [-519 -297 1297 1059] +/Ascent 858 +/CapHeight 698 +/Descent -275 +/ItalicAngle 0 +/StemV 280 +/XHeight 454 +/FontFile2 1707 0 R +>> endobj +809 0 obj << +/Type /Font +/Subtype /TrueType +/BaseFont /WEROYB+Gentium +/FontDescriptor 1708 0 R +/FirstChar 4 +/LastChar 189 +/Widths 1706 0 R +>> endobj +1709 0 obj +[578 595 806 648 516 600 629 522 0 519 550 583 654 615 688 632 317 583 525 420 534 294 507 525 498 475 479 420 399 534 499 294 510 528 539 507 438 498 526 478 408 478 430 507 638 486 660 700] +endobj +1710 0 obj << +/Length1 12696 +/Length 12696 +>> +stream + + +LF<mS1=kV[&486v4Uk6,Y\Gi@&>hrTvO/
;@ DpQ9omlǗZ I: + + + + + + + + + + + + + + + + + + + + + + + + + + + ++V#'.' AM\7"G$' ;6$=:;!#b\iF ITS 1T>#>nV#820
9=;4; (#0KH4 + >7AB + K? +mHD 9Y<4B&( ) (EP) + - +"yF$ 2W,M@EfyfE +\9B@n 8du!>Jg}C"&33E*3aa - + + + + + + + + + + + + + + + + + + + + + + + + + + +9DC +( 3 2// 89: y*H 4i0A +" $0"n+7 *MnE [~irH{7
&DPiώ
$#<, HMQN[T'
, +`k8-g{kG{hL* + 2(Lm + qύHJz + + + + + + + + + + + + + + + + + + + + + + + + + + +901#".#" .'>54.'.54>7>32 3263 1%&#
)9H+*C3% >`B<gK+5P7 +70)CT+:?>1 1M76|@ :;<" +}.(! *EY^[$8WF9-8H1 P_i6 C.&7* (:Nd?Gv/-2 + + + + +)Ic:2bM0;aDHxt> #j +3 L B
S +by +{ +b +4 + + + + +
+ + +endstream +endobj +1711 0 obj << +/Type /FontDescriptor +/FontName /JJQCOX+Gentium +/Flags 4 +/FontBBox [-519 -297 1297 1059] +/Ascent 858 +/CapHeight 0 +/Descent -275 +/ItalicAngle 0 +/StemV 0 +/XHeight 454 +/FontFile2 1710 0 R +>> endobj +808 0 obj << +/Type /Font +/Subtype /TrueType +/BaseFont /JJQCOX+Gentium +/FontDescriptor 1711 0 R +/FirstChar 154 +/LastChar 201 +/Widths 1709 0 R +>> endobj +1713 0 obj +[556 556] +endobj +1714 0 obj << +/Type /FontDescriptor +/FontName /Times-Italic +/Flags 98 +/FontBBox [0 0 1000 0] +/Ascent 0 +/CapHeight 0 +/Descent 0 +/ItalicAngle 0 +/StemV 0 +/XHeight 441 +>> endobj +1715 0 obj +[513.9] +endobj +1717 0 obj +[333 420 500 500 833 778 214 333 333 500 675 250 333 250 278 500 500 500 500 500 500 500 500 500 500 333 333 675 675 675 500 920 611 611 667 722 611 611 722 722 333 444 667 556 833 667 722 611 722 611 500 556 722 611 833 611 556 556 389 278 389 422 500 333 500 500 444 500 444 278 500 500 278 278 444 278 722 500 500 500 500 389 389 278 500 444 667 444 444 389 400 0 400 541 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 389 500 500 500 500 275 500 333 760 276 500 675 0 760 0 400 675 300 300 333 0 523 250 333 300 310 500 750 750 750 500 611 611 611 611 611 611 889 667 611 611 611 611 333 333 333 333 722 667 722 722 722 722 722 675 722 722 722 722 722 556 611 500 500 500 500 500 500 500 667 444 444 444 444 444 278 278 278 278 500 500 500 500 500 500 500 675 500 500 500 500 500] +endobj +1718 0 obj << +/Type /FontDescriptor +/FontName /Times-Italic +/Flags 98 +/FontBBox [0 -207 1000 683] +/Ascent 683 +/CapHeight 661 +/Descent -207 +/ItalicAngle 0 +/StemV 83 +/XHeight 441 +>> endobj +1719 0 obj +[1000 0 0 0 333 333 333 0 444 444 444 0 500 500 350] +endobj +1720 0 obj << +/Type /FontDescriptor +/FontName /Times-Roman +/Flags 34 +/FontBBox [0 0 1000 0] +/Ascent 0 +/CapHeight 0 +/Descent 0 +/ItalicAngle 0 +/StemV 0 +/XHeight 450 +>> endobj +1721 0 obj +[333 408 500 500 833 778 180 333 333 500 564 250 333 250 278 500 500 500 500 500 500 500 500 500 500 278 278 564 564 564 444 921 722 667 667 722 611 556 722 722 333 389 722 611 889 722 722 556 722 667 556 611 722 722 944 722 722 611 333 278 333 469 500 333 444 500 444 500 444 333 500 500 278 278 500 278 778 500 500 500 500 333 389 278 500 500 722 500 500 444 480 0 480 541 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 333 500 500 500 500 200 500 333 760 276 500 564 0 760 0 400 564 300 300 333 0 453 250 333 300 310 500 750 750 750 444 722 722 722 722 722 722 889 667 611 611 611 611 333 333 333 333 722 722 722 722 722 722 722 564 722 722 722 722 722 722 556 500 444 444 444 444 444 444 667 444 444 444 444 444 278 278 278 278 500 500 500 500 500] +endobj +1722 0 obj << +/Type /FontDescriptor +/FontName /Times-Roman +/Flags 34 +/FontBBox [0 -218 1000 673] +/Ascent 673 +/CapHeight 673 +/Descent -218 +/ItalicAngle 0 +/StemV 83 +/XHeight 450 +>> endobj +1723 0 obj << +/Length1 1399 +/Length2 6026 +/Length3 0 +/Length 7425 +>> +stream +%!PS-AdobeFont-1.0: CMSY9 003.002 +%%Title: CMSY9 +%Version: 003.002 +%%CreationDate: Mon Jul 13 16:17:00 2009 +%%Creator: David M. Jones +%Copyright: Copyright (c) 1997, 2009 American Mathematical Society +%Copyright: (<http://www.ams.org>), with Reserved Font Name CMSY9. +% This Font Software is licensed under the SIL Open Font License, Version 1.1. +% This license is in the accompanying file OFL.txt, and is also +% available with a FAQ at: http://scripts.sil.org/OFL. +%%EndComments +FontDirectory/CMSY9 known{/CMSY9 findfont dup/UniqueID known{dup +/UniqueID get 5096650 eq exch/FontType get 1 eq and}{pop false}ifelse +{save true}{false}ifelse}{false}ifelse +11 dict begin +/FontType 1 def +/FontMatrix [0.001 0 0 0.001 0 0 ]readonly def +/FontName /VLNUTF+CMSY9 def +/FontBBox {-29 -958 1146 777 }readonly def +/UniqueID 5096650 def +/PaintType 0 def +/FontInfo 9 dict dup begin +/version (003.002) readonly def +/Notice (Copyright \050c\051 1997, 2009 American Mathematical Society \050<http://www.ams.org>\051, with Reserved Font Name CMSY9.) readonly def +/FullName (CMSY9) readonly def +/FamilyName (Computer Modern) readonly def +/Weight (Medium) readonly def +/ItalicAngle -14.04 def +/isFixedPitch false def +/UnderlinePosition -100 def +/UnderlineThickness 50 def +end readonly def +/Encoding 256 array +0 1 255 {1 index exch /.notdef put} for +dup 102 /braceleft put +readonly def +currentdict end +currentfile eexec +oc;jAw-ᾉYň5t&נ{hLGqB`d˗Pة|*x\ޖHt +"N-1
]UӶy^ٷL@U OA43m|+ݻb8%1jy 6| ͷGߩ)?s61ua-SH ˿OŽfu빕̡n LpxlJM @{ZzW +wzRMa:~z`t8gGyſ +,qu7_6u4p +٬f M|tI=,| Y R\(`B%hP,L# 2#!=yǝ:f0,,5] ~oFlZq-nz9w nZ +ULаYŸMD![Fmw_|67>J~XXU BB PW KJW5H#I9g"p8،zzIϨFbQ֍hULɔރF9e|P <npiEŗa1 o˭\EtB +B@!' E 7YyJcJ)=lSbAS&cP=YHiVf=jp9X*?afeZ]3I9@PRJg^kKs +"T~lg'<x$OJ8)dH 3/ 5J;E s*M_sXAJ-^5-} +W߃2t`4ewboC/Fr~ֈ1 C#"{tIgbrϬmeǷj'x >\)$h=Gn0Crrcñxm虒xIvA Y붮C }/i0sLm4I :e[#F3S 4^r7q"P y?9n0 +58mȱRUUtg:SQ *
HNk87 %4j:>0T}
y(t [Ѽy-hwuw#z,tΧ\>%VUkFlֿ(_q<R3}zD@:_u $uӱ~ ~- )^x6k +Zpl]C~6w4yW㵀
tniPmlTa0ФegLehvszUzQ˵xaj=jtV4Jr%dΆIB +C +_XE#w4;s DGɉyʄ]o3tܶ5 D"Ǐ* W#W=IȽpphE + ? reqnŊ `wvʅ7,ک[R3!dqTPbkv) t@髀^VX .aGG<r |A_\TeGGw gjpEg$Iozrod$ãWZdZ!VO~Y
^;M h"ZG}x їpDJ8IV$k +í:F \sdlX ?jr[iYs*?ﾸ|WJ@W ٢GCU G!>v <{bƴ"`LQ($jL/xR`N~~##3vQf +Xl4
%:2gtCJOҟ[=^c^ˁq4Ojo#zaYVtwn_L Ja$N`hC0m' t~BotH9\s6X +s<(雓~bx|:# +@ hQS;+> '0Mu6{ a u&^{:j:Wh:;ԳboSct73?hr +p6I GO"{5]z?Ub` H(Hu}O:G3+RrBWT]ukщf2g$S
{[hչkz39iڤ>A0Jr6d{wJB̍>!GW:uZ' qrU $yСG6@9D6qxuwqvcm֨(A>IZ*7aP[ eUSxw UA-k >
IQ-csC9l1%(NN^VCT4)nih>n9yIBt96VWBuXuy442AV >T8 7<K֡2ݛ͋ +g}eh˗NV '27/9FO%-y{ V ٣HetgPC&Ut˅ӷ1:g?.]j)2g?rlj8~ +&1(Ր Ka vI=EzZ=9"v~^WuY i 8U6 ơ1%Fz.OD
ѴE
A/Twbcqrl;9,Uc83Gf;zp%[
i(̮d$ƴk簌 d_(LcvWo +i8LD߸e1 +C|Pp%0Rɶ Nӟ1h c) 4qA& P L? K"i'[`1수^[ڔ<gnQ{aX[r
'ys{ϓFSo rye@E} Jېb"cyH3dD֕ Vy. + +]t!lpC~$ɒ|dYUg}' kd -u{:i!$|eq $ڃMkU'桨*#䁞@t<cBmksع;:!Ŝ(kFB@
`kW+4m4wi4n44[hŶ]<x~@nm. :71On^ϥ| +흽 .9ioߑ l)tP(Y1: S 5#l(
}jJǦ?7ۀjaL|~Gn=fvs%X9UKeY[G<Yy 5פ< V/6_r)LЊr&c~98U: +LSl;q3 ӱvi n 8jvP
[cD4FLGM6*^_g]NIx_:2ŢX݀k*kI \/USAU +endstream +endobj +1724 0 obj << +/Type /FontDescriptor +/FontName /VLNUTF+CMSY9 +/Flags 4 +/FontBBox [-29 -958 1146 777] +/Ascent 750 +/CapHeight 683 +/Descent -194 +/ItalicAngle -14 +/StemV 43 +/XHeight 431 +/CharSet (/braceleft) +/FontFile 1723 0 R +>> endobj +1716 0 obj << +/Type /Encoding +/Differences [33/exclam/quotedbl 36/dollar/percent/ampersand/quotesingle/parenleft/parenright/asterisk 44/comma/hyphen/period/slash/zero/one/two/three/four/five/six/seven/eight/nine/colon/semicolon/less 62/greater/question/at/A/B/C/D/E/F/G/H/I/J/K/L/M/N/O/P/Q/R/S/T/U/V/W/X/Y/Z/bracketleft 93/bracketright 97/a/b/c/d/e/f/g/h/i/j/k/l/m/n/o/p/q/r/s/t/u/v/w/x/y/z 198/AE 200/Egrave/Eacute 207/Idieresis 230/ae 232/egrave/eacute 239/idieresis 244/ocircumflex 252/udieresis] +>> endobj +1701 0 obj << +/Type /Encoding +/Differences [82/OE/oe] +>> endobj +1712 0 obj << +/Type /Encoding +/Differences [20/emdash 24/quoteleft/quoteright 28/quotedblleft/quotedblright 34/bullet] +>> endobj +1698 0 obj << +/Type /Encoding +/Differences [34/trademark] +>> endobj +77 0 obj << +/Type /Font +/Subtype /Type1 +/BaseFont /VLNUTF+CMSY9 +/FontDescriptor 1724 0 R +/FirstChar 102 +/LastChar 102 +/Widths 1715 0 R +>> endobj +33 0 obj << +/Type /Font +/Subtype /Type1 +/BaseFont /Times-Italic +/FontDescriptor 1718 0 R +/FirstChar 33 +/LastChar 252 +/Widths 1717 0 R +/Encoding 1716 0 R +>> endobj +944 0 obj << +/Type /Font +/Subtype /Type1 +/BaseFont /Times-Italic +/FontDescriptor 1705 0 R +/FirstChar 82 +/LastChar 82 +/Widths 1704 0 R +/Encoding 1701 0 R +>> endobj +121 0 obj << +/Type /Font +/Subtype /Type1 +/BaseFont /Times-Italic +/FontDescriptor 1714 0 R +/FirstChar 28 +/LastChar 29 +/Widths 1713 0 R +/Encoding 1712 0 R +>> endobj +7 0 obj << +/Type /Font +/Subtype /Type1 +/BaseFont /Times-Roman +/FontDescriptor 1722 0 R +/FirstChar 33 +/LastChar 244 +/Widths 1721 0 R +/Encoding 1716 0 R +>> endobj +1546 0 obj << +/Type /Font +/Subtype /Type1 +/BaseFont /Times-Roman +/FontDescriptor 1703 0 R +/FirstChar 83 +/LastChar 83 +/Widths 1702 0 R +/Encoding 1701 0 R +>> endobj +13 0 obj << +/Type /Font +/Subtype /Type1 +/BaseFont /Times-Roman +/FontDescriptor 1720 0 R +/FirstChar 20 +/LastChar 34 +/Widths 1719 0 R +/Encoding 1712 0 R +>> endobj +1599 0 obj << +/Type /Font +/Subtype /Type1 +/BaseFont /Times-Roman +/FontDescriptor 1700 0 R +/FirstChar 34 +/LastChar 34 +/Widths 1699 0 R +/Encoding 1698 0 R +>> endobj +8 0 obj << +/Type /Pages +/Count 6 +/Parent 1725 0 R +/Kids [4 0 R 11 0 R 15 0 R 18 0 R 21 0 R 31 0 R] +>> endobj +41 0 obj << +/Type /Pages +/Count 6 +/Parent 1725 0 R +/Kids [38 0 R 44 0 R 50 0 R 59 0 R 66 0 R 74 0 R] +>> endobj +82 0 obj << +/Type /Pages +/Count 6 +/Parent 1725 0 R +/Kids [79 0 R 84 0 R 88 0 R 93 0 R 97 0 R 101 0 R] +>> endobj +113 0 obj << +/Type /Pages +/Count 6 +/Parent 1725 0 R +/Kids [110 0 R 115 0 R 119 0 R 124 0 R 128 0 R 132 0 R] +>> endobj +140 0 obj << +/Type /Pages +/Count 6 +/Parent 1725 0 R +/Kids [137 0 R 142 0 R 146 0 R 150 0 R 154 0 R 159 0 R] +>> endobj +166 0 obj << +/Type /Pages +/Count 6 +/Parent 1725 0 R +/Kids [163 0 R 168 0 R 172 0 R 176 0 R 181 0 R 185 0 R] +>> endobj +192 0 obj << +/Type /Pages +/Count 6 +/Parent 1726 0 R +/Kids [189 0 R 194 0 R 198 0 R 203 0 R 207 0 R 211 0 R] +>> endobj +218 0 obj << +/Type /Pages +/Count 6 +/Parent 1726 0 R +/Kids [215 0 R 220 0 R 225 0 R 229 0 R 233 0 R 237 0 R] +>> endobj +245 0 obj << +/Type /Pages +/Count 6 +/Parent 1726 0 R +/Kids [241 0 R 247 0 R 251 0 R 255 0 R 259 0 R 264 0 R] +>> endobj +271 0 obj << +/Type /Pages +/Count 6 +/Parent 1726 0 R +/Kids [268 0 R 273 0 R 277 0 R 281 0 R 285 0 R 289 0 R] +>> endobj +297 0 obj << +/Type /Pages +/Count 6 +/Parent 1726 0 R +/Kids [294 0 R 299 0 R 303 0 R 307 0 R 311 0 R 315 0 R] +>> endobj +323 0 obj << +/Type /Pages +/Count 6 +/Parent 1726 0 R +/Kids [320 0 R 325 0 R 329 0 R 333 0 R 338 0 R 342 0 R] +>> endobj +349 0 obj << +/Type /Pages +/Count 6 +/Parent 1727 0 R +/Kids [346 0 R 351 0 R 356 0 R 360 0 R 364 0 R 368 0 R] +>> endobj +376 0 obj << +/Type /Pages +/Count 6 +/Parent 1727 0 R +/Kids [373 0 R 378 0 R 382 0 R 386 0 R 390 0 R 394 0 R] +>> endobj +402 0 obj << +/Type /Pages +/Count 6 +/Parent 1727 0 R +/Kids [398 0 R 404 0 R 408 0 R 412 0 R 416 0 R 425 0 R] +>> endobj +432 0 obj << +/Type /Pages +/Count 6 +/Parent 1727 0 R +/Kids [428 0 R 434 0 R 438 0 R 442 0 R 446 0 R 450 0 R] +>> endobj +458 0 obj << +/Type /Pages +/Count 6 +/Parent 1727 0 R +/Kids [455 0 R 460 0 R 464 0 R 469 0 R 473 0 R 477 0 R] +>> endobj +485 0 obj << +/Type /Pages +/Count 6 +/Parent 1727 0 R +/Kids [481 0 R 487 0 R 491 0 R 495 0 R 499 0 R 504 0 R] +>> endobj +511 0 obj << +/Type /Pages +/Count 6 +/Parent 1728 0 R +/Kids [508 0 R 513 0 R 518 0 R 522 0 R 526 0 R 530 0 R] +>> endobj +538 0 obj << +/Type /Pages +/Count 6 +/Parent 1728 0 R +/Kids [535 0 R 540 0 R 544 0 R 548 0 R 552 0 R 556 0 R] +>> endobj +564 0 obj << +/Type /Pages +/Count 6 +/Parent 1728 0 R +/Kids [560 0 R 566 0 R 570 0 R 574 0 R 579 0 R 583 0 R] +>> endobj +590 0 obj << +/Type /Pages +/Count 6 +/Parent 1728 0 R +/Kids [587 0 R 592 0 R 597 0 R 601 0 R 605 0 R 609 0 R] +>> endobj +616 0 obj << +/Type /Pages +/Count 6 +/Parent 1728 0 R +/Kids [613 0 R 618 0 R 623 0 R 627 0 R 631 0 R 635 0 R] +>> endobj +643 0 obj << +/Type /Pages +/Count 6 +/Parent 1728 0 R +/Kids [640 0 R 645 0 R 649 0 R 657 0 R 661 0 R 665 0 R] +>> endobj +672 0 obj << +/Type /Pages +/Count 6 +/Parent 1729 0 R +/Kids [669 0 R 674 0 R 678 0 R 682 0 R 686 0 R 690 0 R] +>> endobj +698 0 obj << +/Type /Pages +/Count 6 +/Parent 1729 0 R +/Kids [695 0 R 700 0 R 704 0 R 708 0 R 713 0 R 717 0 R] +>> endobj +724 0 obj << +/Type /Pages +/Count 6 +/Parent 1729 0 R +/Kids [721 0 R 726 0 R 730 0 R 735 0 R 739 0 R 743 0 R] +>> endobj +750 0 obj << +/Type /Pages +/Count 6 +/Parent 1729 0 R +/Kids [747 0 R 752 0 R 756 0 R 761 0 R 765 0 R 769 0 R] +>> endobj +777 0 obj << +/Type /Pages +/Count 6 +/Parent 1729 0 R +/Kids [773 0 R 779 0 R 783 0 R 787 0 R 791 0 R 796 0 R] +>> endobj +803 0 obj << +/Type /Pages +/Count 6 +/Parent 1729 0 R +/Kids [800 0 R 805 0 R 811 0 R 815 0 R 820 0 R 824 0 R] +>> endobj +832 0 obj << +/Type /Pages +/Count 6 +/Parent 1730 0 R +/Kids [828 0 R 834 0 R 838 0 R 842 0 R 846 0 R 851 0 R] +>> endobj +858 0 obj << +/Type /Pages +/Count 6 +/Parent 1730 0 R +/Kids [855 0 R 860 0 R 864 0 R 869 0 R 873 0 R 882 0 R] +>> endobj +889 0 obj << +/Type /Pages +/Count 6 +/Parent 1730 0 R +/Kids [885 0 R 891 0 R 895 0 R 899 0 R 903 0 R 907 0 R] +>> endobj +915 0 obj << +/Type /Pages +/Count 6 +/Parent 1730 0 R +/Kids [912 0 R 917 0 R 921 0 R 925 0 R 929 0 R 932 0 R] +>> endobj +940 0 obj << +/Type /Pages +/Count 6 +/Parent 1730 0 R +/Kids [937 0 R 942 0 R 947 0 R 951 0 R 955 0 R 959 0 R] +>> endobj +966 0 obj << +/Type /Pages +/Count 6 +/Parent 1730 0 R +/Kids [963 0 R 968 0 R 972 0 R 977 0 R 981 0 R 984 0 R] +>> endobj +991 0 obj << +/Type /Pages +/Count 6 +/Parent 1731 0 R +/Kids [988 0 R 993 0 R 997 0 R 1002 0 R 1006 0 R 1010 0 R] +>> endobj +1017 0 obj << +/Type /Pages +/Count 6 +/Parent 1731 0 R +/Kids [1014 0 R 1019 0 R 1023 0 R 1027 0 R 1031 0 R 1035 0 R] +>> endobj +1042 0 obj << +/Type /Pages +/Count 6 +/Parent 1731 0 R +/Kids [1039 0 R 1044 0 R 1048 0 R 1052 0 R 1056 0 R 1060 0 R] +>> endobj +1068 0 obj << +/Type /Pages +/Count 6 +/Parent 1731 0 R +/Kids [1065 0 R 1070 0 R 1074 0 R 1078 0 R 1082 0 R 1086 0 R] +>> endobj +1093 0 obj << +/Type /Pages +/Count 6 +/Parent 1731 0 R +/Kids [1090 0 R 1095 0 R 1099 0 R 1104 0 R 1108 0 R 1112 0 R] +>> endobj +1119 0 obj << +/Type /Pages +/Count 6 +/Parent 1731 0 R +/Kids [1116 0 R 1121 0 R 1125 0 R 1129 0 R 1133 0 R 1137 0 R] +>> endobj +1144 0 obj << +/Type /Pages +/Count 6 +/Parent 1732 0 R +/Kids [1141 0 R 1146 0 R 1150 0 R 1154 0 R 1158 0 R 1162 0 R] +>> endobj +1169 0 obj << +/Type /Pages +/Count 6 +/Parent 1732 0 R +/Kids [1166 0 R 1171 0 R 1175 0 R 1179 0 R 1183 0 R 1187 0 R] +>> endobj +1194 0 obj << +/Type /Pages +/Count 6 +/Parent 1732 0 R +/Kids [1191 0 R 1196 0 R 1200 0 R 1204 0 R 1208 0 R 1212 0 R] +>> endobj +1223 0 obj << +/Type /Pages +/Count 6 +/Parent 1732 0 R +/Kids [1220 0 R 1225 0 R 1229 0 R 1233 0 R 1237 0 R 1242 0 R] +>> endobj +1249 0 obj << +/Type /Pages +/Count 6 +/Parent 1732 0 R +/Kids [1246 0 R 1251 0 R 1255 0 R 1259 0 R 1263 0 R 1267 0 R] +>> endobj +1274 0 obj << +/Type /Pages +/Count 6 +/Parent 1732 0 R +/Kids [1271 0 R 1276 0 R 1280 0 R 1285 0 R 1289 0 R 1293 0 R] +>> endobj +1300 0 obj << +/Type /Pages +/Count 6 +/Parent 1733 0 R +/Kids [1297 0 R 1302 0 R 1306 0 R 1310 0 R 1314 0 R 1319 0 R] +>> endobj +1326 0 obj << +/Type /Pages +/Count 6 +/Parent 1733 0 R +/Kids [1323 0 R 1328 0 R 1332 0 R 1336 0 R 1340 0 R 1344 0 R] +>> endobj +1351 0 obj << +/Type /Pages +/Count 6 +/Parent 1733 0 R +/Kids [1348 0 R 1353 0 R 1358 0 R 1362 0 R 1366 0 R 1370 0 R] +>> endobj +1377 0 obj << +/Type /Pages +/Count 6 +/Parent 1733 0 R +/Kids [1374 0 R 1379 0 R 1383 0 R 1387 0 R 1391 0 R 1395 0 R] +>> endobj +1402 0 obj << +/Type /Pages +/Count 6 +/Parent 1733 0 R +/Kids [1399 0 R 1404 0 R 1408 0 R 1412 0 R 1416 0 R 1420 0 R] +>> endobj +1427 0 obj << +/Type /Pages +/Count 6 +/Parent 1733 0 R +/Kids [1424 0 R 1429 0 R 1434 0 R 1438 0 R 1442 0 R 1446 0 R] +>> endobj +1454 0 obj << +/Type /Pages +/Count 6 +/Parent 1734 0 R +/Kids [1450 0 R 1456 0 R 1460 0 R 1464 0 R 1468 0 R 1473 0 R] +>> endobj +1480 0 obj << +/Type /Pages +/Count 6 +/Parent 1734 0 R +/Kids [1477 0 R 1482 0 R 1486 0 R 1490 0 R 1495 0 R 1499 0 R] +>> endobj +1506 0 obj << +/Type /Pages +/Count 6 +/Parent 1734 0 R +/Kids [1503 0 R 1508 0 R 1513 0 R 1517 0 R 1521 0 R 1525 0 R] +>> endobj +1532 0 obj << +/Type /Pages +/Count 6 +/Parent 1734 0 R +/Kids [1529 0 R 1534 0 R 1539 0 R 1543 0 R 1548 0 R 1552 0 R] +>> endobj +1558 0 obj << +/Type /Pages +/Count 6 +/Parent 1734 0 R +/Kids [1556 0 R 1560 0 R 1567 0 R 1571 0 R 1574 0 R 1578 0 R] +>> endobj +1587 0 obj << +/Type /Pages +/Count 6 +/Parent 1734 0 R +/Kids [1585 0 R 1589 0 R 1597 0 R 1608 0 R 1616 0 R 1626 0 R] +>> endobj +1638 0 obj << +/Type /Pages +/Count 6 +/Parent 1735 0 R +/Kids [1633 0 R 1643 0 R 1650 0 R 1661 0 R 1667 0 R 1675 0 R] +>> endobj +1684 0 obj << +/Type /Pages +/Count 4 +/Parent 1735 0 R +/Kids [1682 0 R 1687 0 R 1691 0 R 1696 0 R] +>> endobj +1725 0 obj << +/Type /Pages +/Count 36 +/Parent 1736 0 R +/Kids [8 0 R 41 0 R 82 0 R 113 0 R 140 0 R 166 0 R] +>> endobj +1726 0 obj << +/Type /Pages +/Count 36 +/Parent 1736 0 R +/Kids [192 0 R 218 0 R 245 0 R 271 0 R 297 0 R 323 0 R] +>> endobj +1727 0 obj << +/Type /Pages +/Count 36 +/Parent 1736 0 R +/Kids [349 0 R 376 0 R 402 0 R 432 0 R 458 0 R 485 0 R] +>> endobj +1728 0 obj << +/Type /Pages +/Count 36 +/Parent 1736 0 R +/Kids [511 0 R 538 0 R 564 0 R 590 0 R 616 0 R 643 0 R] +>> endobj +1729 0 obj << +/Type /Pages +/Count 36 +/Parent 1736 0 R +/Kids [672 0 R 698 0 R 724 0 R 750 0 R 777 0 R 803 0 R] +>> endobj +1730 0 obj << +/Type /Pages +/Count 36 +/Parent 1736 0 R +/Kids [832 0 R 858 0 R 889 0 R 915 0 R 940 0 R 966 0 R] +>> endobj +1731 0 obj << +/Type /Pages +/Count 36 +/Parent 1737 0 R +/Kids [991 0 R 1017 0 R 1042 0 R 1068 0 R 1093 0 R 1119 0 R] +>> endobj +1732 0 obj << +/Type /Pages +/Count 36 +/Parent 1737 0 R +/Kids [1144 0 R 1169 0 R 1194 0 R 1223 0 R 1249 0 R 1274 0 R] +>> endobj +1733 0 obj << +/Type /Pages +/Count 36 +/Parent 1737 0 R +/Kids [1300 0 R 1326 0 R 1351 0 R 1377 0 R 1402 0 R 1427 0 R] +>> endobj +1734 0 obj << +/Type /Pages +/Count 36 +/Parent 1737 0 R +/Kids [1454 0 R 1480 0 R 1506 0 R 1532 0 R 1558 0 R 1587 0 R] +>> endobj +1735 0 obj << +/Type /Pages +/Count 10 +/Parent 1737 0 R +/Kids [1638 0 R 1684 0 R] +>> endobj +1736 0 obj << +/Type /Pages +/Count 216 +/Parent 1738 0 R +/Kids [1725 0 R 1726 0 R 1727 0 R 1728 0 R 1729 0 R 1730 0 R] +>> endobj +1737 0 obj << +/Type /Pages +/Count 154 +/Parent 1738 0 R +/Kids [1731 0 R 1732 0 R 1733 0 R 1734 0 R 1735 0 R] +>> endobj +1738 0 obj << +/Type /Pages +/Count 370 +/Kids [1736 0 R 1737 0 R] +>> endobj +1739 0 obj << +/Type /Outlines +/First 26 0 R +/Last 1602 0 R +/Count 11 +>> endobj +1602 0 obj << +/Title 1603 0 R +/A 1600 0 R +/Parent 1739 0 R +/Prev 1593 0 R +>> endobj +1593 0 obj << +/Title 1594 0 R +/A 1591 0 R +/Parent 1739 0 R +/Prev 1582 0 R +/Next 1602 0 R +>> endobj +1582 0 obj << +/Title 1583 0 R +/A 1580 0 R +/Parent 1739 0 R +/Prev 1564 0 R +/Next 1593 0 R +>> endobj +1564 0 obj << +/Title 1565 0 R +/A 1562 0 R +/Parent 1739 0 R +/Prev 1217 0 R +/Next 1582 0 R +>> endobj +1217 0 obj << +/Title 1218 0 R +/A 1215 0 R +/Parent 1739 0 R +/Prev 879 0 R +/Next 1564 0 R +>> endobj +879 0 obj << +/Title 880 0 R +/A 877 0 R +/Parent 1739 0 R +/Prev 654 0 R +/Next 1217 0 R +>> endobj +654 0 obj << +/Title 655 0 R +/A 652 0 R +/Parent 1739 0 R +/Prev 422 0 R +/Next 879 0 R +>> endobj +422 0 obj << +/Title 423 0 R +/A 420 0 R +/Parent 1739 0 R +/Prev 107 0 R +/Next 654 0 R +>> endobj +107 0 obj << +/Title 108 0 R +/A 105 0 R +/Parent 1739 0 R +/Prev 71 0 R +/Next 422 0 R +>> endobj +71 0 obj << +/Title 72 0 R +/A 69 0 R +/Parent 1739 0 R +/Prev 26 0 R +/Next 107 0 R +>> endobj +26 0 obj << +/Title 27 0 R +/A 24 0 R +/Parent 1739 0 R +/Next 71 0 R +>> endobj +1740 0 obj << +/Names [(Pg001) 68 0 R (Pg002) 76 0 R (Pg003) 81 0 R (Pg004) 86 0 R (Pg005) 90 0 R (Pg006) 91 0 R] +/Limits [(Pg001) (Pg006)] +>> endobj +1741 0 obj << +/Names [(Pg007) 95 0 R (Pg008) 99 0 R (Pg009) 103 0 R (Pg011) 104 0 R (Pg012) 112 0 R (Pg013) 117 0 R] +/Limits [(Pg007) (Pg013)] +>> endobj +1742 0 obj << +/Names [(Pg014) 122 0 R (Pg015) 126 0 R (Pg016) 130 0 R (Pg017) 134 0 R (Pg018) 135 0 R (Pg019) 139 0 R] +/Limits [(Pg014) (Pg019)] +>> endobj +1743 0 obj << +/Names [(Pg020) 144 0 R (Pg021) 148 0 R (Pg022) 152 0 R (Pg023) 156 0 R (Pg024) 157 0 R (Pg025) 161 0 R] +/Limits [(Pg020) (Pg025)] +>> endobj +1744 0 obj << +/Names [(Pg026) 165 0 R (Pg027) 170 0 R (Pg028) 174 0 R (Pg029) 178 0 R (Pg030) 179 0 R (Pg031) 183 0 R] +/Limits [(Pg026) (Pg031)] +>> endobj +1745 0 obj << +/Names [(Pg032) 187 0 R (Pg033) 191 0 R (Pg034) 196 0 R (Pg035) 200 0 R (Pg036) 201 0 R (Pg037) 205 0 R] +/Limits [(Pg032) (Pg037)] +>> endobj +1746 0 obj << +/Names [(Pg038) 209 0 R (Pg039) 213 0 R (Pg040) 217 0 R (Pg041) 222 0 R (Pg042) 223 0 R (Pg043) 227 0 R] +/Limits [(Pg038) (Pg043)] +>> endobj +1747 0 obj << +/Names [(Pg044) 231 0 R (Pg045) 235 0 R (Pg046) 239 0 R (Pg047) 243 0 R (Pg048) 244 0 R (Pg049) 249 0 R] +/Limits [(Pg044) (Pg049)] +>> endobj +1748 0 obj << +/Names [(Pg050) 253 0 R (Pg051) 257 0 R (Pg052) 261 0 R (Pg053) 262 0 R (Pg054) 266 0 R (Pg055) 270 0 R] +/Limits [(Pg050) (Pg055)] +>> endobj +1749 0 obj << +/Names [(Pg056) 275 0 R (Pg057) 279 0 R (Pg058) 283 0 R (Pg059) 287 0 R (Pg060) 291 0 R (Pg061) 292 0 R] +/Limits [(Pg056) (Pg061)] +>> endobj +1750 0 obj << +/Names [(Pg062) 296 0 R (Pg063) 301 0 R (Pg064) 305 0 R (Pg065) 309 0 R (Pg066) 313 0 R (Pg067) 317 0 R] +/Limits [(Pg062) (Pg067)] +>> endobj +1751 0 obj << +/Names [(Pg068) 318 0 R (Pg069) 322 0 R (Pg070) 327 0 R (Pg071) 331 0 R (Pg072) 335 0 R (Pg073) 336 0 R] +/Limits [(Pg068) (Pg073)] +>> endobj +1752 0 obj << +/Names [(Pg074) 340 0 R (Pg075) 344 0 R (Pg076) 348 0 R (Pg077) 353 0 R (Pg078) 354 0 R (Pg079) 358 0 R] +/Limits [(Pg074) (Pg079)] +>> endobj +1753 0 obj << +/Names [(Pg080) 362 0 R (Pg081) 366 0 R (Pg082) 370 0 R (Pg083) 371 0 R (Pg084) 375 0 R (Pg085) 380 0 R] +/Limits [(Pg080) (Pg085)] +>> endobj +1754 0 obj << +/Names [(Pg086) 384 0 R (Pg087) 388 0 R (Pg088) 392 0 R (Pg089) 396 0 R (Pg090) 400 0 R (Pg091) 401 0 R] +/Limits [(Pg086) (Pg091)] +>> endobj +1755 0 obj << +/Names [(Pg092) 406 0 R (Pg093) 410 0 R (Pg094) 414 0 R (Pg095) 418 0 R (Pg097) 419 0 R (Pg098) 430 0 R] +/Limits [(Pg092) (Pg098)] +>> endobj +1756 0 obj << +/Names [(Pg099) 431 0 R (Pg100) 436 0 R (Pg101) 440 0 R (Pg102) 444 0 R (Pg103) 448 0 R (Pg104) 452 0 R] +/Limits [(Pg099) (Pg104)] +>> endobj +1757 0 obj << +/Names [(Pg105) 453 0 R (Pg106) 457 0 R (Pg107) 462 0 R (Pg108) 466 0 R (Pg109) 467 0 R (Pg110) 471 0 R] +/Limits [(Pg105) (Pg110)] +>> endobj +1758 0 obj << +/Names [(Pg111) 475 0 R (Pg112) 479 0 R (Pg113) 483 0 R (Pg114) 484 0 R (Pg115) 489 0 R (Pg116) 493 0 R] +/Limits [(Pg111) (Pg116)] +>> endobj +1759 0 obj << +/Names [(Pg117) 497 0 R (Pg118) 501 0 R (Pg119) 502 0 R (Pg120) 506 0 R (Pg121) 510 0 R (Pg122) 515 0 R] +/Limits [(Pg117) (Pg122)] +>> endobj +1760 0 obj << +/Names [(Pg123) 516 0 R (Pg124) 520 0 R (Pg125) 524 0 R (Pg126) 528 0 R (Pg127) 532 0 R (Pg128) 533 0 R] +/Limits [(Pg123) (Pg128)] +>> endobj +1761 0 obj << +/Names [(Pg129) 537 0 R (Pg130) 542 0 R (Pg131) 546 0 R (Pg132) 550 0 R (Pg133) 554 0 R (Pg134) 558 0 R] +/Limits [(Pg129) (Pg134)] +>> endobj +1762 0 obj << +/Names [(Pg135) 562 0 R (Pg136) 563 0 R (Pg137) 568 0 R (Pg138) 572 0 R (Pg139) 576 0 R (Pg140) 577 0 R] +/Limits [(Pg135) (Pg140)] +>> endobj +1763 0 obj << +/Names [(Pg141) 581 0 R (Pg142) 585 0 R (Pg143) 589 0 R (Pg144) 594 0 R (Pg145) 595 0 R (Pg146) 599 0 R] +/Limits [(Pg141) (Pg146)] +>> endobj +1764 0 obj << +/Names [(Pg147) 603 0 R (Pg148) 607 0 R (Pg149) 611 0 R (Pg150) 615 0 R (Pg151) 620 0 R (Pg152) 621 0 R] +/Limits [(Pg147) (Pg152)] +>> endobj +1765 0 obj << +/Names [(Pg153) 625 0 R (Pg154) 629 0 R (Pg155) 633 0 R (Pg156) 637 0 R (Pg157) 638 0 R (Pg158) 642 0 R] +/Limits [(Pg153) (Pg158)] +>> endobj +1766 0 obj << +/Names [(Pg159) 647 0 R (Pg161) 651 0 R (Pg162) 659 0 R (Pg163) 663 0 R (Pg164) 667 0 R (Pg165) 671 0 R] +/Limits [(Pg159) (Pg165)] +>> endobj +1767 0 obj << +/Names [(Pg166) 676 0 R (Pg167) 680 0 R (Pg168) 684 0 R (Pg169) 688 0 R (Pg170) 692 0 R (Pg171) 693 0 R] +/Limits [(Pg166) (Pg171)] +>> endobj +1768 0 obj << +/Names [(Pg172) 697 0 R (Pg173) 702 0 R (Pg174) 706 0 R (Pg175) 710 0 R (Pg176) 711 0 R (Pg177) 715 0 R] +/Limits [(Pg172) (Pg177)] +>> endobj +1769 0 obj << +/Names [(Pg178) 719 0 R (Pg179) 723 0 R (Pg180) 728 0 R (Pg181) 732 0 R (Pg182) 733 0 R (Pg183) 737 0 R] +/Limits [(Pg178) (Pg183)] +>> endobj +1770 0 obj << +/Names [(Pg184) 741 0 R (Pg185) 745 0 R (Pg186) 749 0 R (Pg187) 754 0 R (Pg188) 758 0 R (Pg189) 759 0 R] +/Limits [(Pg184) (Pg189)] +>> endobj +1771 0 obj << +/Names [(Pg190) 763 0 R (Pg191) 767 0 R (Pg192) 771 0 R (Pg193) 775 0 R (Pg194) 776 0 R (Pg195) 781 0 R] +/Limits [(Pg190) (Pg195)] +>> endobj +1772 0 obj << +/Names [(Pg196) 785 0 R (Pg197) 789 0 R (Pg198) 793 0 R (Pg199) 794 0 R (Pg200) 798 0 R (Pg201) 802 0 R] +/Limits [(Pg196) (Pg201)] +>> endobj +1773 0 obj << +/Names [(Pg202) 807 0 R (Pg203) 813 0 R (Pg204) 817 0 R (Pg205) 818 0 R (Pg206) 822 0 R (Pg207) 826 0 R] +/Limits [(Pg202) (Pg207)] +>> endobj +1774 0 obj << +/Names [(Pg208) 830 0 R (Pg209) 831 0 R (Pg210) 836 0 R (Pg211) 840 0 R (Pg212) 844 0 R (Pg213) 848 0 R] +/Limits [(Pg208) (Pg213)] +>> endobj +1775 0 obj << +/Names [(Pg214) 849 0 R (Pg215) 853 0 R (Pg216) 857 0 R (Pg217) 862 0 R (Pg218) 866 0 R (Pg219) 867 0 R] +/Limits [(Pg214) (Pg219)] +>> endobj +1776 0 obj << +/Names [(Pg220) 871 0 R (Pg221) 875 0 R (Pg223) 876 0 R (Pg224) 887 0 R (Pg225) 888 0 R (Pg226) 893 0 R] +/Limits [(Pg220) (Pg226)] +>> endobj +1777 0 obj << +/Names [(Pg227) 897 0 R (Pg228) 901 0 R (Pg229) 905 0 R (Pg230) 909 0 R (Pg231) 910 0 R (Pg232) 914 0 R] +/Limits [(Pg227) (Pg232)] +>> endobj +1778 0 obj << +/Names [(Pg233) 919 0 R (Pg234) 923 0 R (Pg235) 927 0 R (Pg236) 934 0 R (Pg237) 935 0 R (Pg238) 939 0 R] +/Limits [(Pg233) (Pg238)] +>> endobj +1779 0 obj << +/Names [(Pg239) 945 0 R (Pg240) 949 0 R (Pg241) 953 0 R (Pg242) 957 0 R (Pg243) 961 0 R (Pg244) 965 0 R] +/Limits [(Pg239) (Pg244)] +>> endobj +1780 0 obj << +/Names [(Pg245) 970 0 R (Pg246) 974 0 R (Pg247) 975 0 R (Pg248) 979 0 R (Pg249) 986 0 R (Pg250) 990 0 R] +/Limits [(Pg245) (Pg250)] +>> endobj +1781 0 obj << +/Names [(Pg251) 995 0 R (Pg252) 999 0 R (Pg253) 1000 0 R (Pg254) 1004 0 R (Pg255) 1008 0 R (Pg256) 1012 0 R] +/Limits [(Pg251) (Pg256)] +>> endobj +1782 0 obj << +/Names [(Pg257) 1016 0 R (Pg258) 1021 0 R (Pg259) 1025 0 R (Pg260) 1029 0 R (Pg261) 1033 0 R (Pg262) 1037 0 R] +/Limits [(Pg257) (Pg262)] +>> endobj +1783 0 obj << +/Names [(Pg263) 1041 0 R (Pg264) 1046 0 R (Pg265) 1050 0 R (Pg266) 1054 0 R (Pg267) 1058 0 R (Pg268) 1062 0 R] +/Limits [(Pg263) (Pg268)] +>> endobj +1784 0 obj << +/Names [(Pg269) 1063 0 R (Pg270) 1067 0 R (Pg271) 1072 0 R (Pg272) 1076 0 R (Pg273) 1080 0 R (Pg274) 1084 0 R] +/Limits [(Pg269) (Pg274)] +>> endobj +1785 0 obj << +/Names [(Pg275) 1088 0 R (Pg276) 1092 0 R (Pg277) 1097 0 R (Pg278) 1101 0 R (Pg279) 1102 0 R (Pg280) 1106 0 R] +/Limits [(Pg275) (Pg280)] +>> endobj +1786 0 obj << +/Names [(Pg281) 1110 0 R (Pg282) 1114 0 R (Pg283) 1118 0 R (Pg284) 1123 0 R (Pg285) 1127 0 R (Pg286) 1131 0 R] +/Limits [(Pg281) (Pg286)] +>> endobj +1787 0 obj << +/Names [(Pg287) 1135 0 R (Pg288) 1139 0 R (Pg289) 1143 0 R (Pg290) 1148 0 R (Pg291) 1152 0 R (Pg292) 1156 0 R] +/Limits [(Pg287) (Pg292)] +>> endobj +1788 0 obj << +/Names [(Pg293) 1160 0 R (Pg294) 1164 0 R (Pg295) 1168 0 R (Pg296) 1173 0 R (Pg297) 1177 0 R (Pg298) 1181 0 R] +/Limits [(Pg293) (Pg298)] +>> endobj +1789 0 obj << +/Names [(Pg299) 1185 0 R (Pg300) 1189 0 R (Pg301) 1193 0 R (Pg302) 1198 0 R (Pg303) 1202 0 R (Pg304) 1206 0 R] +/Limits [(Pg299) (Pg304)] +>> endobj +1790 0 obj << +/Names [(Pg305) 1210 0 R (Pg307) 1214 0 R (Pg308) 1222 0 R (Pg309) 1227 0 R (Pg310) 1231 0 R (Pg311) 1235 0 R] +/Limits [(Pg305) (Pg311)] +>> endobj +1791 0 obj << +/Names [(Pg312) 1239 0 R (Pg313) 1240 0 R (Pg314) 1244 0 R (Pg315) 1248 0 R (Pg316) 1253 0 R (Pg317) 1257 0 R] +/Limits [(Pg312) (Pg317)] +>> endobj +1792 0 obj << +/Names [(Pg318) 1261 0 R (Pg319) 1265 0 R (Pg320) 1269 0 R (Pg321) 1273 0 R (Pg322) 1278 0 R (Pg323) 1282 0 R] +/Limits [(Pg318) (Pg323)] +>> endobj +1793 0 obj << +/Names [(Pg324) 1283 0 R (Pg325) 1287 0 R (Pg326) 1291 0 R (Pg327) 1295 0 R (Pg328) 1299 0 R (Pg329) 1304 0 R] +/Limits [(Pg324) (Pg329)] +>> endobj +1794 0 obj << +/Names [(Pg330) 1308 0 R (Pg331) 1312 0 R (Pg332) 1316 0 R (Pg333) 1317 0 R (Pg334) 1321 0 R (Pg335) 1325 0 R] +/Limits [(Pg330) (Pg335)] +>> endobj +1795 0 obj << +/Names [(Pg336) 1330 0 R (Pg337) 1334 0 R (Pg338) 1338 0 R (Pg339) 1342 0 R (Pg340) 1346 0 R (Pg341) 1350 0 R] +/Limits [(Pg336) (Pg341)] +>> endobj +1796 0 obj << +/Names [(Pg342) 1355 0 R (Pg343) 1356 0 R (Pg344) 1360 0 R (Pg345) 1364 0 R (Pg346) 1368 0 R (Pg347) 1372 0 R] +/Limits [(Pg342) (Pg347)] +>> endobj +1797 0 obj << +/Names [(Pg348) 1376 0 R (Pg349) 1381 0 R (Pg350) 1385 0 R (Pg351) 1389 0 R (Pg352) 1393 0 R (Pg353) 1397 0 R] +/Limits [(Pg348) (Pg353)] +>> endobj +1798 0 obj << +/Names [(Pg354) 1401 0 R (Pg355) 1406 0 R (Pg356) 1410 0 R (Pg357) 1414 0 R (Pg358) 1418 0 R (Pg359) 1422 0 R] +/Limits [(Pg354) (Pg359)] +>> endobj +1799 0 obj << +/Names [(Pg360) 1426 0 R (Pg361) 1431 0 R (Pg362) 1432 0 R (Pg363) 1436 0 R (Pg364) 1440 0 R (Pg365) 1444 0 R] +/Limits [(Pg360) (Pg365)] +>> endobj +1800 0 obj << +/Names [(Pg366) 1448 0 R (Pg367) 1452 0 R (Pg368) 1453 0 R (Pg369) 1458 0 R (Pg370) 1462 0 R (Pg371) 1466 0 R] +/Limits [(Pg366) (Pg371)] +>> endobj +1801 0 obj << +/Names [(Pg372) 1470 0 R (Pg373) 1471 0 R (Pg374) 1475 0 R (Pg375) 1479 0 R (Pg376) 1484 0 R (Pg377) 1488 0 R] +/Limits [(Pg372) (Pg377)] +>> endobj +1802 0 obj << +/Names [(Pg378) 1492 0 R (Pg379) 1493 0 R (Pg380) 1497 0 R (Pg381) 1501 0 R (Pg382) 1505 0 R (Pg383) 1510 0 R] +/Limits [(Pg378) (Pg383)] +>> endobj +1803 0 obj << +/Names [(Pg384) 1511 0 R (Pg385) 1515 0 R (Pg386) 1519 0 R (Pg387) 1523 0 R (Pg388) 1527 0 R (Pg389) 1531 0 R] +/Limits [(Pg384) (Pg389)] +>> endobj +1804 0 obj << +/Names [(Pg390) 1536 0 R (Pg391) 1537 0 R (Pg392) 1541 0 R (Pg393) 1545 0 R (Pg394) 1550 0 R (Pg395) 1554 0 R] +/Limits [(Pg390) (Pg395)] +>> endobj +1805 0 obj << +/Names [(Pgix) 52 0 R (Pgv) 23 0 R (Pgvi) 34 0 R (Pgvii) 40 0 R (Pgviii) 46 0 R (Pgx) 53 0 R] +/Limits [(Pgix) (Pgx)] +>> endobj +1806 0 obj << +/Names [(Pgxi) 61 0 R (Sect_103) 54 0 R (Sect_272) 47 0 R (Sect_50) 62 0 R (Sect_554) 64 0 R (Sect_63) 63 0 R] +/Limits [(Pgxi) (Sect_63)] +>> endobj +1807 0 obj << +/Names [(Sect_68) 35 0 R (Sect_84) 42 0 R (footnotes) 1569 0 R (index1) 25 0 R (index10) 1592 0 R (index11) 1601 0 R] +/Limits [(Sect_68) (index11)] +>> endobj +1808 0 obj << +/Names [(index2) 70 0 R (index3) 106 0 R (index4) 421 0 R (index5) 653 0 R (index6) 878 0 R (index7) 1216 0 R] +/Limits [(index2) (index7)] +>> endobj +1809 0 obj << +/Names [(index8) 1563 0 R (index9) 1581 0 R (pgfooter) 1576 0 R (pgheader) 6 0 R (pglicense) 9 0 R (pglicense1) 1610 0 R] +/Limits [(index8) (pglicense1)] +>> endobj +1810 0 obj << +/Names [(pglicense1A) 1611 0 R (pglicense1B) 1618 0 R (pglicense1C) 1619 0 R (pglicense1D) 1620 0 R (pglicense1E) 1621 0 R (pglicense1E1) 1628 0 R] +/Limits [(pglicense1A) (pglicense1E1)] +>> endobj +1811 0 obj << +/Names [(pglicense1E2) 1629 0 R (pglicense1E3) 1635 0 R (pglicense1E4) 1636 0 R (pglicense1E5) 1637 0 R (pglicense1E6) 1645 0 R (pglicense1E7) 1646 0 R] +/Limits [(pglicense1E2) (pglicense1E7)] +>> endobj +1812 0 obj << +/Names [(pglicense1E8) 1612 0 R (pglicense1E9) 1654 0 R (pglicense1F) 1655 0 R (pglicense1F1) 1663 0 R (pglicense1F2) 1664 0 R (pglicense1F3) 1657 0 R] +/Limits [(pglicense1E8) (pglicense1F3)] +>> endobj +1813 0 obj << +/Names [(pglicense1F4) 1669 0 R (pglicense1F5) 1670 0 R (pglicense1F6) 1677 0 R (pglicense2) 1678 0 R (pglicense3) 1658 0 R (pglicense4) 1656 0 R] +/Limits [(pglicense1F4) (pglicense4)] +>> endobj +1814 0 obj << +/Names [(pglicense5) 1693 0 R] +/Limits [(pglicense5) (pglicense5)] +>> endobj +1815 0 obj << +/Kids [1740 0 R 1741 0 R 1742 0 R 1743 0 R 1744 0 R 1745 0 R] +/Limits [(Pg001) (Pg037)] +>> endobj +1816 0 obj << +/Kids [1746 0 R 1747 0 R 1748 0 R 1749 0 R 1750 0 R 1751 0 R] +/Limits [(Pg038) (Pg073)] +>> endobj +1817 0 obj << +/Kids [1752 0 R 1753 0 R 1754 0 R 1755 0 R 1756 0 R 1757 0 R] +/Limits [(Pg074) (Pg110)] +>> endobj +1818 0 obj << +/Kids [1758 0 R 1759 0 R 1760 0 R 1761 0 R 1762 0 R 1763 0 R] +/Limits [(Pg111) (Pg146)] +>> endobj +1819 0 obj << +/Kids [1764 0 R 1765 0 R 1766 0 R 1767 0 R 1768 0 R 1769 0 R] +/Limits [(Pg147) (Pg183)] +>> endobj +1820 0 obj << +/Kids [1770 0 R 1771 0 R 1772 0 R 1773 0 R 1774 0 R 1775 0 R] +/Limits [(Pg184) (Pg219)] +>> endobj +1821 0 obj << +/Kids [1776 0 R 1777 0 R 1778 0 R 1779 0 R 1780 0 R 1781 0 R] +/Limits [(Pg220) (Pg256)] +>> endobj +1822 0 obj << +/Kids [1782 0 R 1783 0 R 1784 0 R 1785 0 R 1786 0 R 1787 0 R] +/Limits [(Pg257) (Pg292)] +>> endobj +1823 0 obj << +/Kids [1788 0 R 1789 0 R 1790 0 R 1791 0 R 1792 0 R 1793 0 R] +/Limits [(Pg293) (Pg329)] +>> endobj +1824 0 obj << +/Kids [1794 0 R 1795 0 R 1796 0 R 1797 0 R 1798 0 R 1799 0 R] +/Limits [(Pg330) (Pg365)] +>> endobj +1825 0 obj << +/Kids [1800 0 R 1801 0 R 1802 0 R 1803 0 R 1804 0 R 1805 0 R] +/Limits [(Pg366) (Pgx)] +>> endobj +1826 0 obj << +/Kids [1806 0 R 1807 0 R 1808 0 R 1809 0 R 1810 0 R 1811 0 R] +/Limits [(Pgxi) (pglicense1E7)] +>> endobj +1827 0 obj << +/Kids [1812 0 R 1813 0 R 1814 0 R] +/Limits [(pglicense1E8) (pglicense5)] +>> endobj +1828 0 obj << +/Kids [1815 0 R 1816 0 R 1817 0 R 1818 0 R 1819 0 R 1820 0 R] +/Limits [(Pg001) (Pg219)] +>> endobj +1829 0 obj << +/Kids [1821 0 R 1822 0 R 1823 0 R 1824 0 R 1825 0 R 1826 0 R] +/Limits [(Pg220) (pglicense1E7)] +>> endobj +1830 0 obj << +/Kids [1827 0 R] +/Limits [(pglicense1E8) (pglicense5)] +>> endobj +1831 0 obj << +/Kids [1828 0 R 1829 0 R 1830 0 R] +/Limits [(Pg001) (pglicense5)] +>> endobj +1832 0 obj << +/Dests 1831 0 R +>> endobj +1833 0 obj << +/Type /Catalog +/Pages 1738 0 R +/Outlines 1739 0 R +/Names 1832 0 R +>> endobj +1834 0 obj << +/Producer (pdfTeX-1.40.10) + /Author (Friedrich Wilhelm Nietzsche) /Title (The Dawn of Day) +/Creator (TeX) +/CreationDate (D:20120609145359-07'00') +/ModDate (D:20120609145359-07'00') +/Trapped /False +/PTEX.Fullbanner (This is pdfTeX, Version 3.1415926-1.40.10-2.2 (TeX Live 2009/Debian) kpathsea version 5.0.0) +>> endobj +xref +0 1835 +0000000000 65535 f +0000001399 00000 n +0000001568 00000 n +0000001839 00000 n +0000001263 00000 n +0000000015 00000 n +0000001782 00000 n +0001760121 00000 n +0001760769 00000 n +0001670310 00000 n +0000003342 00000 n +0000003227 00000 n +0000001907 00000 n +0001760445 00000 n +0000005673 00000 n +0000005558 00000 n +0000003423 00000 n +0000005947 00000 n +0000005832 00000 n +0000005742 00000 n +0000006309 00000 n +0000006135 00000 n +0000005987 00000 n +0000006250 00000 n +0000006378 00000 n +0000011843 00000 n +0001770875 00000 n +0000006421 00000 n +0000011677 00000 n +0000017463 00000 n +0000011962 00000 n +0000011543 00000 n +0000006453 00000 n +0001759632 00000 n +0000011902 00000 n +0000314983 00000 n +0000023677 00000 n +0000017690 00000 n +0000017328 00000 n +0000012055 00000 n +0000017631 00000 n +0001760878 00000 n +0000394277 00000 n +0000023905 00000 n +0000023542 00000 n +0000017783 00000 n +0000023846 00000 n +0001083775 00000 n +0000029567 00000 n +0000029853 00000 n +0000029432 00000 n +0000023998 00000 n +0000029734 00000 n +0000029793 00000 n +0000454431 00000 n +0000036574 00000 n +0000036741 00000 n +0000036908 00000 n +0000037136 00000 n +0000036425 00000 n +0000029934 00000 n +0000037076 00000 n +0000265726 00000 n +0000305383 00000 n +0001625488 00000 n +0000038044 00000 n +0000037869 00000 n +0000037229 00000 n +0000037985 00000 n +0000038125 00000 n +0000042627 00000 n +0001770785 00000 n +0000038168 00000 n +0000042746 00000 n +0000042511 00000 n +0000038204 00000 n +0000042686 00000 n +0001759487 00000 n +0000048614 00000 n +0000048439 00000 n +0000042839 00000 n +0000048555 00000 n +0001760989 00000 n +0000054892 00000 n +0000054716 00000 n +0000048707 00000 n +0000054832 00000 n +0000061169 00000 n +0000060936 00000 n +0000054985 00000 n +0000061052 00000 n +0000061111 00000 n +0000067276 00000 n +0000067100 00000 n +0000061262 00000 n +0000067216 00000 n +0000072921 00000 n +0000072745 00000 n +0000067369 00000 n +0000072861 00000 n +0000077528 00000 n +0000077286 00000 n +0000073014 00000 n +0000077405 00000 n +0000077467 00000 n +0000077622 00000 n +0000080970 00000 n +0001770692 00000 n +0000077666 00000 n +0000081093 00000 n +0000080850 00000 n +0000077693 00000 n +0000081031 00000 n +0001761101 00000 n +0000085650 00000 n +0000085468 00000 n +0000081187 00000 n +0000085588 00000 n +0000089982 00000 n +0000089801 00000 n +0000085756 00000 n +0001759958 00000 n +0000089921 00000 n +0000095918 00000 n +0000095737 00000 n +0000090089 00000 n +0000095857 00000 n +0000101602 00000 n +0000101420 00000 n +0000096012 00000 n +0000101540 00000 n +0000107271 00000 n +0000107028 00000 n +0000101696 00000 n +0000107148 00000 n +0000107210 00000 n +0000112268 00000 n +0000112086 00000 n +0000107365 00000 n +0000112206 00000 n +0001761219 00000 n +0000117252 00000 n +0000117070 00000 n +0000112362 00000 n +0000117190 00000 n +0000122797 00000 n +0000122615 00000 n +0000117346 00000 n +0000122735 00000 n +0000128260 00000 n +0000128078 00000 n +0000122891 00000 n +0000128198 00000 n +0000133217 00000 n +0000132975 00000 n +0000128354 00000 n +0000133095 00000 n +0000133157 00000 n +0000137879 00000 n +0000137697 00000 n +0000133311 00000 n +0000137817 00000 n +0000143449 00000 n +0000143267 00000 n +0000137973 00000 n +0000143387 00000 n +0001761337 00000 n +0000148649 00000 n +0000148467 00000 n +0000143543 00000 n +0000148587 00000 n +0000153024 00000 n +0000152843 00000 n +0000148743 00000 n +0000152963 00000 n +0000157890 00000 n +0000157647 00000 n +0000153118 00000 n +0000157767 00000 n +0000157829 00000 n +0000163443 00000 n +0000163261 00000 n +0000157984 00000 n +0000163381 00000 n +0000168394 00000 n +0000168213 00000 n +0000163537 00000 n +0000168333 00000 n +0000174057 00000 n +0000173875 00000 n +0000168488 00000 n +0000173995 00000 n +0001761455 00000 n +0000179346 00000 n +0000179164 00000 n +0000174139 00000 n +0000179284 00000 n +0000184270 00000 n +0000184030 00000 n +0000179440 00000 n +0000184150 00000 n +0000184211 00000 n +0000189595 00000 n +0000189413 00000 n +0000184364 00000 n +0000189533 00000 n +0000194652 00000 n +0000194470 00000 n +0000189689 00000 n +0000194590 00000 n +0000199490 00000 n +0000199308 00000 n +0000194746 00000 n +0000199428 00000 n +0000204551 00000 n +0000204370 00000 n +0000199572 00000 n +0000204490 00000 n +0001761573 00000 n +0000209634 00000 n +0000209391 00000 n +0000204645 00000 n +0000209511 00000 n +0000209573 00000 n +0000214273 00000 n +0000214093 00000 n +0000209728 00000 n +0000214213 00000 n +0000219537 00000 n +0000219356 00000 n +0000214355 00000 n +0000219476 00000 n +0000224318 00000 n +0000224137 00000 n +0000219631 00000 n +0000224257 00000 n +0000229659 00000 n +0000229478 00000 n +0000224412 00000 n +0000229598 00000 n +0000235120 00000 n +0000234877 00000 n +0000229753 00000 n +0000234997 00000 n +0000235059 00000 n +0001761691 00000 n +0000240965 00000 n +0000240783 00000 n +0000235226 00000 n +0000240903 00000 n +0000246156 00000 n +0000245974 00000 n +0000241059 00000 n +0000246094 00000 n +0000251096 00000 n +0000250915 00000 n +0000246250 00000 n +0000251035 00000 n +0000255797 00000 n +0000255555 00000 n +0000251190 00000 n +0000255675 00000 n +0000255737 00000 n +0000260681 00000 n +0000260499 00000 n +0000255891 00000 n +0000260619 00000 n +0000265847 00000 n +0000265606 00000 n +0000260775 00000 n +0000265786 00000 n +0001761809 00000 n +0000270657 00000 n +0000270475 00000 n +0000265954 00000 n +0000270595 00000 n +0000275354 00000 n +0000275172 00000 n +0000270751 00000 n +0000275292 00000 n +0000280201 00000 n +0000280020 00000 n +0000275436 00000 n +0000280140 00000 n +0000285387 00000 n +0000285206 00000 n +0000280295 00000 n +0000285326 00000 n +0000290438 00000 n +0000290195 00000 n +0000285481 00000 n +0000290315 00000 n +0000290377 00000 n +0000295504 00000 n +0000295322 00000 n +0000290532 00000 n +0000295442 00000 n +0001761927 00000 n +0000300671 00000 n +0000300490 00000 n +0000295598 00000 n +0000300610 00000 n +0000305442 00000 n +0000305204 00000 n +0000300765 00000 n +0000305324 00000 n +0000310080 00000 n +0000309898 00000 n +0000305536 00000 n +0000310018 00000 n +0000315043 00000 n +0000314801 00000 n +0000310174 00000 n +0000314921 00000 n +0000320843 00000 n +0000320599 00000 n +0000315125 00000 n +0000320719 00000 n +0000320781 00000 n +0000326714 00000 n +0000326532 00000 n +0000320937 00000 n +0000326652 00000 n +0001762045 00000 n +0000332903 00000 n +0000332721 00000 n +0000326808 00000 n +0000332841 00000 n +0000337722 00000 n +0000337540 00000 n +0000332997 00000 n +0000337660 00000 n +0000343186 00000 n +0000342942 00000 n +0000337804 00000 n +0000343062 00000 n +0000343124 00000 n +0000348449 00000 n +0000348267 00000 n +0000343280 00000 n +0000348387 00000 n +0000353876 00000 n +0000353694 00000 n +0000348543 00000 n +0000353814 00000 n +0000358563 00000 n +0000358381 00000 n +0000353970 00000 n +0000358501 00000 n +0001762163 00000 n +0000363975 00000 n +0000363734 00000 n +0000358657 00000 n +0000363854 00000 n +0000363915 00000 n +0000368790 00000 n +0000368609 00000 n +0000364069 00000 n +0000368729 00000 n +0000374483 00000 n +0000374302 00000 n +0000368872 00000 n +0000374422 00000 n +0000379866 00000 n +0000379684 00000 n +0000374577 00000 n +0000379804 00000 n +0000385234 00000 n +0000384992 00000 n +0000379948 00000 n +0000385112 00000 n +0000385174 00000 n +0000389387 00000 n +0000389206 00000 n +0000385328 00000 n +0000389326 00000 n +0001762281 00000 n +0000394398 00000 n +0000394157 00000 n +0000389469 00000 n +0000394337 00000 n +0000399530 00000 n +0000399348 00000 n +0000394480 00000 n +0000399468 00000 n +0000403922 00000 n +0000403740 00000 n +0000399624 00000 n +0000403860 00000 n +0000409360 00000 n +0000409179 00000 n +0000404004 00000 n +0000409299 00000 n +0000415065 00000 n +0000414886 00000 n +0000409454 00000 n +0000415006 00000 n +0000420063 00000 n +0000419824 00000 n +0000415159 00000 n +0000419944 00000 n +0000420003 00000 n +0001762399 00000 n +0000425670 00000 n +0000425488 00000 n +0000420157 00000 n +0000425608 00000 n +0000430480 00000 n +0000430298 00000 n +0000425764 00000 n +0000430418 00000 n +0000436224 00000 n +0000436042 00000 n +0000430574 00000 n +0000436162 00000 n +0000440853 00000 n +0000440610 00000 n +0000436318 00000 n +0000440730 00000 n +0000440792 00000 n +0000440947 00000 n +0000443547 00000 n +0001770598 00000 n +0000440991 00000 n +0000443608 00000 n +0000443427 00000 n +0000441019 00000 n +0000449151 00000 n +0000448909 00000 n +0000443702 00000 n +0000449029 00000 n +0000449091 00000 n +0001762517 00000 n +0000454553 00000 n +0000454311 00000 n +0000449245 00000 n +0000454491 00000 n +0000459305 00000 n +0000459123 00000 n +0000454647 00000 n +0000459243 00000 n +0000464578 00000 n +0000464397 00000 n +0000459399 00000 n +0000464517 00000 n +0000469643 00000 n +0000469461 00000 n +0000464672 00000 n +0000469581 00000 n +0000474847 00000 n +0000474603 00000 n +0000469737 00000 n +0000474723 00000 n +0000474785 00000 n +0000479836 00000 n +0000479655 00000 n +0000474941 00000 n +0000479775 00000 n +0001762635 00000 n +0000484946 00000 n +0000484764 00000 n +0000479918 00000 n +0000484884 00000 n +0000489947 00000 n +0000489705 00000 n +0000485028 00000 n +0000489825 00000 n +0000489887 00000 n +0000494749 00000 n +0000494568 00000 n +0000490041 00000 n +0000494688 00000 n +0000500385 00000 n +0000500203 00000 n +0000494831 00000 n +0000500323 00000 n +0000505711 00000 n +0000505529 00000 n +0000500479 00000 n +0000505649 00000 n +0000510401 00000 n +0000510159 00000 n +0000505793 00000 n +0000510279 00000 n +0000510340 00000 n +0001762753 00000 n +0000515654 00000 n +0000515472 00000 n +0000510483 00000 n +0000515592 00000 n +0000520508 00000 n +0000520326 00000 n +0000515736 00000 n +0000520446 00000 n +0000525716 00000 n +0000525534 00000 n +0000520590 00000 n +0000525654 00000 n +0000530959 00000 n +0000530715 00000 n +0000525798 00000 n +0000530835 00000 n +0000530897 00000 n +0000535963 00000 n +0000535781 00000 n +0000531041 00000 n +0000535901 00000 n +0000542006 00000 n +0000541825 00000 n +0000536045 00000 n +0000541945 00000 n +0001762871 00000 n +0000547605 00000 n +0000547363 00000 n +0000542088 00000 n +0000547483 00000 n +0000547544 00000 n +0000552554 00000 n +0000552373 00000 n +0000547699 00000 n +0000552493 00000 n +0000557286 00000 n +0000557104 00000 n +0000552648 00000 n +0000557224 00000 n +0000562535 00000 n +0000562353 00000 n +0000557368 00000 n +0000562473 00000 n +0000567983 00000 n +0000567740 00000 n +0000562617 00000 n +0000567860 00000 n +0000567922 00000 n +0000572667 00000 n +0000572485 00000 n +0000568077 00000 n +0000572605 00000 n +0001762989 00000 n +0000576683 00000 n +0000576503 00000 n +0000572749 00000 n +0000576623 00000 n +0000581999 00000 n +0000581817 00000 n +0000576765 00000 n +0000581937 00000 n +0000586500 00000 n +0000586318 00000 n +0000582093 00000 n +0000586438 00000 n +0000591557 00000 n +0000591375 00000 n +0000586582 00000 n +0000591495 00000 n +0000596525 00000 n +0000596344 00000 n +0000591639 00000 n +0000596464 00000 n +0000601840 00000 n +0000601597 00000 n +0000596607 00000 n +0000601717 00000 n +0000601779 00000 n +0001763107 00000 n +0000607660 00000 n +0000607479 00000 n +0000601922 00000 n +0000607599 00000 n +0000612203 00000 n +0000612022 00000 n +0000607742 00000 n +0000612142 00000 n +0000617638 00000 n +0000617396 00000 n +0000612285 00000 n +0000617516 00000 n +0000617578 00000 n +0000622355 00000 n +0000622173 00000 n +0000617720 00000 n +0000622293 00000 n +0000628219 00000 n +0000628038 00000 n +0000622437 00000 n +0000628158 00000 n +0000633723 00000 n +0000633541 00000 n +0000628301 00000 n +0000633661 00000 n +0001763225 00000 n +0000639203 00000 n +0000638961 00000 n +0000633805 00000 n +0000639081 00000 n +0000639143 00000 n +0000643952 00000 n +0000643770 00000 n +0000639285 00000 n +0000643890 00000 n +0000648747 00000 n +0000648565 00000 n +0000644034 00000 n +0000648685 00000 n +0000653778 00000 n +0000653596 00000 n +0000648829 00000 n +0000653716 00000 n +0000658591 00000 n +0000658409 00000 n +0000653860 00000 n +0000658529 00000 n +0000662763 00000 n +0000662582 00000 n +0000658673 00000 n +0000662702 00000 n +0001763343 00000 n +0000668029 00000 n +0000667785 00000 n +0000662845 00000 n +0000667905 00000 n +0000667967 00000 n +0000673231 00000 n +0000673049 00000 n +0000668123 00000 n +0000673169 00000 n +0000678084 00000 n +0000677902 00000 n +0000673313 00000 n +0000678022 00000 n +0000682671 00000 n +0000682489 00000 n +0000678178 00000 n +0000682609 00000 n +0000688001 00000 n +0000687759 00000 n +0000682753 00000 n +0000687879 00000 n +0000687940 00000 n +0000693050 00000 n +0000692868 00000 n +0000688083 00000 n +0000692988 00000 n +0001763461 00000 n +0000698422 00000 n +0000698240 00000 n +0000693132 00000 n +0000698360 00000 n +0000699629 00000 n +0000699448 00000 n +0000698504 00000 n +0000699568 00000 n +0000699699 00000 n +0000704123 00000 n +0001770504 00000 n +0000699743 00000 n +0000704246 00000 n +0000704003 00000 n +0000699772 00000 n +0000704184 00000 n +0000709088 00000 n +0000708907 00000 n +0000704328 00000 n +0000709027 00000 n +0000713545 00000 n +0000713363 00000 n +0000709170 00000 n +0000713483 00000 n +0000717807 00000 n +0000717626 00000 n +0000713639 00000 n +0000717746 00000 n +0001763579 00000 n +0000722271 00000 n +0000722089 00000 n +0000717901 00000 n +0000722209 00000 n +0000726574 00000 n +0000726392 00000 n +0000722353 00000 n +0000726512 00000 n +0000731255 00000 n +0000731073 00000 n +0000726656 00000 n +0000731193 00000 n +0000735795 00000 n +0000735613 00000 n +0000731337 00000 n +0000735733 00000 n +0000741330 00000 n +0000741087 00000 n +0000735877 00000 n +0000741207 00000 n +0000741269 00000 n +0000746679 00000 n +0000746497 00000 n +0000741412 00000 n +0000746617 00000 n +0001763697 00000 n +0000751697 00000 n +0000751515 00000 n +0000746773 00000 n +0000751635 00000 n +0000756386 00000 n +0000756204 00000 n +0000751779 00000 n +0000756324 00000 n +0000761734 00000 n +0000761493 00000 n +0000756480 00000 n +0000761613 00000 n +0000761675 00000 n +0000767158 00000 n +0000766977 00000 n +0000761828 00000 n +0000767097 00000 n +0000772527 00000 n +0000772345 00000 n +0000767252 00000 n +0000772465 00000 n +0000777315 00000 n +0000777134 00000 n +0000772621 00000 n +0000777254 00000 n +0001763815 00000 n +0000781821 00000 n +0000781640 00000 n +0000777409 00000 n +0000781760 00000 n +0000787607 00000 n +0000787365 00000 n +0000781903 00000 n +0000787485 00000 n +0000787547 00000 n +0000791260 00000 n +0000791080 00000 n +0000787689 00000 n +0000791200 00000 n +0000796548 00000 n +0000796367 00000 n +0000791342 00000 n +0000796487 00000 n +0000800645 00000 n +0000800463 00000 n +0000796630 00000 n +0000800583 00000 n +0000805718 00000 n +0000805536 00000 n +0000800727 00000 n +0000805656 00000 n +0001763933 00000 n +0000810718 00000 n +0000810536 00000 n +0000805812 00000 n +0000810656 00000 n +0000816139 00000 n +0000815895 00000 n +0000810800 00000 n +0000816015 00000 n +0000816077 00000 n +0000821194 00000 n +0000821012 00000 n +0000816221 00000 n +0000821132 00000 n +0000826030 00000 n +0000825851 00000 n +0000821276 00000 n +0000825971 00000 n +0000830780 00000 n +0000830598 00000 n +0000826112 00000 n +0000830718 00000 n +0000836320 00000 n +0000836078 00000 n +0000830874 00000 n +0000836198 00000 n +0000836260 00000 n +0001764051 00000 n +0000841094 00000 n +0000840913 00000 n +0000836414 00000 n +0000841033 00000 n +0000847324 00000 n +0000847142 00000 n +0000841176 00000 n +0000847262 00000 n +0000852384 00000 n +0000852202 00000 n +0000847418 00000 n +0000852322 00000 n +0000857656 00000 n +0000857413 00000 n +0000852466 00000 n +0000857533 00000 n +0000857595 00000 n +0000862731 00000 n +0000862549 00000 n +0000857738 00000 n +0000862669 00000 n +0000867519 00000 n +0000867337 00000 n +0000862813 00000 n +0000867457 00000 n +0001764169 00000 n +0000875131 00000 n +0000874950 00000 n +0000867601 00000 n +0000875070 00000 n +0001748348 00000 n +0001735008 00000 n +0000879783 00000 n +0000879601 00000 n +0000875263 00000 n +0000879721 00000 n +0000884782 00000 n +0000884539 00000 n +0000879865 00000 n +0000884659 00000 n +0000884721 00000 n +0000890021 00000 n +0000889839 00000 n +0000884864 00000 n +0000889959 00000 n +0000895340 00000 n +0000895158 00000 n +0000890115 00000 n +0000895278 00000 n +0000900639 00000 n +0000900397 00000 n +0000895422 00000 n +0000900517 00000 n +0000900578 00000 n +0001764287 00000 n +0000905808 00000 n +0000905626 00000 n +0000900721 00000 n +0000905746 00000 n +0000910809 00000 n +0000910627 00000 n +0000905890 00000 n +0000910747 00000 n +0000915813 00000 n +0000915631 00000 n +0000910903 00000 n +0000915751 00000 n +0000920785 00000 n +0000920546 00000 n +0000915907 00000 n +0000920666 00000 n +0000920725 00000 n +0000925626 00000 n +0000925445 00000 n +0000920867 00000 n +0000925565 00000 n +0000930939 00000 n +0000930758 00000 n +0000925720 00000 n +0000930878 00000 n +0001764405 00000 n +0000936064 00000 n +0000935882 00000 n +0000931033 00000 n +0000936002 00000 n +0000941520 00000 n +0000941277 00000 n +0000936146 00000 n +0000941397 00000 n +0000941459 00000 n +0000946901 00000 n +0000946719 00000 n +0000941602 00000 n +0000946839 00000 n +0000951364 00000 n +0000951121 00000 n +0000946983 00000 n +0000951241 00000 n +0000951303 00000 n +0000951458 00000 n +0000955937 00000 n +0001770409 00000 n +0000951502 00000 n +0000955998 00000 n +0000955817 00000 n +0000951530 00000 n +0000960881 00000 n +0000960638 00000 n +0000956104 00000 n +0000960758 00000 n +0000960819 00000 n +0001764523 00000 n +0000965552 00000 n +0000965370 00000 n +0000960975 00000 n +0000965490 00000 n +0000970917 00000 n +0000970736 00000 n +0000965634 00000 n +0000970856 00000 n +0000975454 00000 n +0000975273 00000 n +0000971011 00000 n +0000975393 00000 n +0000979901 00000 n +0000979720 00000 n +0000975548 00000 n +0000979840 00000 n +0000984806 00000 n +0000984563 00000 n +0000979983 00000 n +0000984683 00000 n +0000984745 00000 n +0000989266 00000 n +0000989084 00000 n +0000984900 00000 n +0000989204 00000 n +0001764641 00000 n +0000993557 00000 n +0000993376 00000 n +0000989348 00000 n +0000993496 00000 n +0000997274 00000 n +0000997093 00000 n +0000993651 00000 n +0000997213 00000 n +0001001748 00000 n +0001001567 00000 n +0000997356 00000 n +0001001687 00000 n +0001005371 00000 n +0001005251 00000 n +0001001842 00000 n +0001009992 00000 n +0001009749 00000 n +0001005465 00000 n +0001009869 00000 n +0001009931 00000 n +0001015165 00000 n +0001014984 00000 n +0001010074 00000 n +0001015104 00000 n +0001764759 00000 n +0001020468 00000 n +0001020286 00000 n +0001015247 00000 n +0001759795 00000 n +0001020406 00000 n +0001024886 00000 n +0001024705 00000 n +0001020575 00000 n +0001024825 00000 n +0001029644 00000 n +0001029462 00000 n +0001024968 00000 n +0001029582 00000 n +0001033658 00000 n +0001033477 00000 n +0001029726 00000 n +0001033597 00000 n +0001037197 00000 n +0001037015 00000 n +0001033740 00000 n +0001037135 00000 n +0001041734 00000 n +0001041552 00000 n +0001037279 00000 n +0001041672 00000 n +0001764877 00000 n +0001047217 00000 n +0001047035 00000 n +0001041828 00000 n +0001047155 00000 n +0001052543 00000 n +0001052301 00000 n +0001047311 00000 n +0001052421 00000 n +0001052482 00000 n +0001056395 00000 n +0001056215 00000 n +0001052637 00000 n +0001056335 00000 n +0001059746 00000 n +0001059626 00000 n +0001056477 00000 n +0001064197 00000 n +0001064015 00000 n +0001059828 00000 n +0001064135 00000 n +0001068147 00000 n +0001067966 00000 n +0001064303 00000 n +0001068086 00000 n +0001764995 00000 n +0001073148 00000 n +0001072966 00000 n +0001068229 00000 n +0001073086 00000 n +0001078371 00000 n +0001078129 00000 n +0001073242 00000 n +0001078249 00000 n +0001078310 00000 n +0001083900 00000 n +0001083652 00000 n +0001078453 00000 n +0001083836 00000 n +0001088633 00000 n +0001088446 00000 n +0001084007 00000 n +0001088569 00000 n +0001092972 00000 n +0001092785 00000 n +0001088728 00000 n +0001092908 00000 n +0001097018 00000 n +0001096831 00000 n +0001093055 00000 n +0001096955 00000 n +0001765116 00000 n +0001101136 00000 n +0001100948 00000 n +0001097101 00000 n +0001101072 00000 n +0001105906 00000 n +0001105718 00000 n +0001101231 00000 n +0001105842 00000 n +0001110500 00000 n +0001110312 00000 n +0001106001 00000 n +0001110436 00000 n +0001115231 00000 n +0001115044 00000 n +0001110595 00000 n +0001115168 00000 n +0001118906 00000 n +0001118719 00000 n +0001115314 00000 n +0001118843 00000 n +0001124063 00000 n +0001123876 00000 n +0001118989 00000 n +0001124000 00000 n +0001765241 00000 n +0001128824 00000 n +0001128636 00000 n +0001124158 00000 n +0001128760 00000 n +0001133353 00000 n +0001133165 00000 n +0001128919 00000 n +0001133289 00000 n +0001137445 00000 n +0001137258 00000 n +0001133436 00000 n +0001137382 00000 n +0001141642 00000 n +0001141455 00000 n +0001137528 00000 n +0001141579 00000 n +0001145963 00000 n +0001145713 00000 n +0001141725 00000 n +0001145837 00000 n +0001145901 00000 n +0001150516 00000 n +0001150329 00000 n +0001146046 00000 n +0001150453 00000 n +0001765366 00000 n +0001154355 00000 n +0001154168 00000 n +0001150599 00000 n +0001154292 00000 n +0001158125 00000 n +0001157938 00000 n +0001154438 00000 n +0001158062 00000 n +0001162898 00000 n +0001162710 00000 n +0001158208 00000 n +0001162834 00000 n +0001167625 00000 n +0001167437 00000 n +0001162981 00000 n +0001167561 00000 n +0001172373 00000 n +0001172185 00000 n +0001167708 00000 n +0001172309 00000 n +0001176691 00000 n +0001176504 00000 n +0001172456 00000 n +0001176628 00000 n +0001765491 00000 n +0001181180 00000 n +0001180992 00000 n +0001176774 00000 n +0001181116 00000 n +0001185064 00000 n +0001184814 00000 n +0001181263 00000 n +0001184938 00000 n +0001185002 00000 n +0001189589 00000 n +0001189401 00000 n +0001185147 00000 n +0001189525 00000 n +0001193984 00000 n +0001193798 00000 n +0001189684 00000 n +0001193922 00000 n +0001197907 00000 n +0001197720 00000 n +0001194067 00000 n +0001197844 00000 n +0001202328 00000 n +0001202141 00000 n +0001197990 00000 n +0001202265 00000 n +0001765616 00000 n +0001205877 00000 n +0001205690 00000 n +0001202411 00000 n +0001205814 00000 n +0001209968 00000 n +0001209780 00000 n +0001205972 00000 n +0001209904 00000 n +0001214164 00000 n +0001213977 00000 n +0001210051 00000 n +0001214101 00000 n +0001218062 00000 n +0001217875 00000 n +0001214247 00000 n +0001217999 00000 n +0001221494 00000 n +0001221307 00000 n +0001218145 00000 n +0001221431 00000 n +0001225724 00000 n +0001225537 00000 n +0001221577 00000 n +0001225661 00000 n +0001765741 00000 n +0001229816 00000 n +0001229629 00000 n +0001225807 00000 n +0001229753 00000 n +0001234652 00000 n +0001234464 00000 n +0001229899 00000 n +0001234588 00000 n +0001238919 00000 n +0001238732 00000 n +0001234735 00000 n +0001238856 00000 n +0001242812 00000 n +0001242624 00000 n +0001239002 00000 n +0001242748 00000 n +0001248244 00000 n +0001248056 00000 n +0001242895 00000 n +0001248180 00000 n +0001252412 00000 n +0001252224 00000 n +0001248339 00000 n +0001252348 00000 n +0001765866 00000 n +0001256617 00000 n +0001256429 00000 n +0001252495 00000 n +0001256553 00000 n +0001261382 00000 n +0001261194 00000 n +0001256712 00000 n +0001261318 00000 n +0001265426 00000 n +0001265238 00000 n +0001261477 00000 n +0001265362 00000 n +0001268644 00000 n +0001268457 00000 n +0001265509 00000 n +0001268581 00000 n +0001271937 00000 n +0001271750 00000 n +0001268727 00000 n +0001271874 00000 n +0001275813 00000 n +0001275626 00000 n +0001272020 00000 n +0001275750 00000 n +0001765991 00000 n +0001279305 00000 n +0001279117 00000 n +0001275908 00000 n +0001279241 00000 n +0001283203 00000 n +0001283017 00000 n +0001279388 00000 n +0001283141 00000 n +0001287012 00000 n +0001286825 00000 n +0001283286 00000 n +0001286949 00000 n +0001291225 00000 n +0001291037 00000 n +0001287107 00000 n +0001291161 00000 n +0001293453 00000 n +0001293267 00000 n +0001291320 00000 n +0001293391 00000 n +0001293536 00000 n +0001297829 00000 n +0001770311 00000 n +0001293581 00000 n +0001297955 00000 n +0001297705 00000 n +0001293609 00000 n +0001297892 00000 n +0001766116 00000 n +0001302851 00000 n +0001302663 00000 n +0001298038 00000 n +0001302787 00000 n +0001307542 00000 n +0001307354 00000 n +0001302934 00000 n +0001307478 00000 n +0001312719 00000 n +0001312531 00000 n +0001307625 00000 n +0001312655 00000 n +0001318168 00000 n +0001317919 00000 n +0001312814 00000 n +0001318043 00000 n +0001318106 00000 n +0001322733 00000 n +0001322545 00000 n +0001318251 00000 n +0001322669 00000 n +0001326822 00000 n +0001326634 00000 n +0001322816 00000 n +0001326758 00000 n +0001766241 00000 n +0001331257 00000 n +0001331070 00000 n +0001326905 00000 n +0001331194 00000 n +0001335649 00000 n +0001335462 00000 n +0001331352 00000 n +0001335586 00000 n +0001339515 00000 n +0001339328 00000 n +0001335732 00000 n +0001339452 00000 n +0001344189 00000 n +0001344001 00000 n +0001339598 00000 n +0001344125 00000 n +0001348166 00000 n +0001347978 00000 n +0001344284 00000 n +0001348102 00000 n +0001352744 00000 n +0001352558 00000 n +0001348249 00000 n +0001352682 00000 n +0001766366 00000 n +0001357726 00000 n +0001357538 00000 n +0001352851 00000 n +0001357662 00000 n +0001362877 00000 n +0001362626 00000 n +0001357809 00000 n +0001362750 00000 n +0001362814 00000 n +0001367324 00000 n +0001367136 00000 n +0001362960 00000 n +0001367260 00000 n +0001371351 00000 n +0001371164 00000 n +0001367407 00000 n +0001371288 00000 n +0001375737 00000 n +0001375549 00000 n +0001371446 00000 n +0001375673 00000 n +0001380652 00000 n +0001380464 00000 n +0001375832 00000 n +0001380588 00000 n +0001766491 00000 n +0001385625 00000 n +0001385437 00000 n +0001380747 00000 n +0001385561 00000 n +0001390252 00000 n +0001390064 00000 n +0001385720 00000 n +0001390188 00000 n +0001394869 00000 n +0001394682 00000 n +0001390335 00000 n +0001394806 00000 n +0001399932 00000 n +0001399681 00000 n +0001394964 00000 n +0001399805 00000 n +0001399869 00000 n +0001404794 00000 n +0001404607 00000 n +0001400015 00000 n +0001404731 00000 n +0001409251 00000 n +0001409064 00000 n +0001404877 00000 n +0001409188 00000 n +0001766616 00000 n +0001413973 00000 n +0001413785 00000 n +0001409346 00000 n +0001413909 00000 n +0001418599 00000 n +0001418411 00000 n +0001414080 00000 n +0001418535 00000 n +0001422576 00000 n +0001422388 00000 n +0001418694 00000 n +0001422512 00000 n +0001427764 00000 n +0001427576 00000 n +0001422671 00000 n +0001427700 00000 n +0001431952 00000 n +0001431765 00000 n +0001427847 00000 n +0001431889 00000 n +0001436684 00000 n +0001436496 00000 n +0001432047 00000 n +0001436620 00000 n +0001766741 00000 n +0001440934 00000 n +0001440683 00000 n +0001436779 00000 n +0001440807 00000 n +0001440871 00000 n +0001445665 00000 n +0001445478 00000 n +0001441017 00000 n +0001445602 00000 n +0001450225 00000 n +0001450037 00000 n +0001445748 00000 n +0001450161 00000 n +0001454695 00000 n +0001454510 00000 n +0001450320 00000 n +0001454634 00000 n +0001460149 00000 n +0001459961 00000 n +0001454790 00000 n +0001460085 00000 n +0001464586 00000 n +0001464399 00000 n +0001460232 00000 n +0001464523 00000 n +0001766866 00000 n +0001469136 00000 n +0001468949 00000 n +0001464669 00000 n +0001469073 00000 n +0001474283 00000 n +0001474095 00000 n +0001469231 00000 n +0001474219 00000 n +0001478761 00000 n +0001478574 00000 n +0001474366 00000 n +0001478698 00000 n +0001483598 00000 n +0001483410 00000 n +0001478844 00000 n +0001483534 00000 n +0001487983 00000 n +0001487795 00000 n +0001483681 00000 n +0001487919 00000 n +0001492631 00000 n +0001492443 00000 n +0001488078 00000 n +0001492567 00000 n +0001766991 00000 n +0001496607 00000 n +0001496420 00000 n +0001492726 00000 n +0001496544 00000 n +0001500981 00000 n +0001500793 00000 n +0001496690 00000 n +0001500917 00000 n +0001505263 00000 n +0001505075 00000 n +0001501064 00000 n +0001505199 00000 n +0001509305 00000 n +0001509118 00000 n +0001505358 00000 n +0001509242 00000 n +0001513316 00000 n +0001513129 00000 n +0001509400 00000 n +0001513253 00000 n +0001517684 00000 n +0001517496 00000 n +0001513399 00000 n +0001517620 00000 n +0001767116 00000 n +0001522713 00000 n +0001522462 00000 n +0001517767 00000 n +0001522586 00000 n +0001522650 00000 n +0001527988 00000 n +0001527800 00000 n +0001522796 00000 n +0001527924 00000 n +0001531930 00000 n +0001531742 00000 n +0001528071 00000 n +0001531866 00000 n +0001537309 00000 n +0001537122 00000 n +0001532013 00000 n +0001537246 00000 n +0001542443 00000 n +0001542255 00000 n +0001537404 00000 n +0001542379 00000 n +0001547326 00000 n +0001547075 00000 n +0001542538 00000 n +0001547199 00000 n +0001547263 00000 n +0001767241 00000 n +0001552490 00000 n +0001552303 00000 n +0001547421 00000 n +0001552427 00000 n +0001557855 00000 n +0001557668 00000 n +0001552573 00000 n +0001557792 00000 n +0001563263 00000 n +0001563076 00000 n +0001557950 00000 n +0001563200 00000 n +0001568455 00000 n +0001568204 00000 n +0001563346 00000 n +0001568328 00000 n +0001568392 00000 n +0001573377 00000 n +0001573190 00000 n +0001568538 00000 n +0001573314 00000 n +0001578952 00000 n +0001578764 00000 n +0001573472 00000 n +0001578888 00000 n +0001767366 00000 n +0001583528 00000 n +0001583340 00000 n +0001579035 00000 n +0001583464 00000 n +0001588654 00000 n +0001588468 00000 n +0001583611 00000 n +0001588592 00000 n +0001593688 00000 n +0001593437 00000 n +0001588737 00000 n +0001593561 00000 n +0001593624 00000 n +0001599272 00000 n +0001599084 00000 n +0001593771 00000 n +0001599208 00000 n +0001604435 00000 n +0001604248 00000 n +0001599355 00000 n +0001604372 00000 n +0001609449 00000 n +0001609262 00000 n +0001604518 00000 n +0001609386 00000 n +0001767491 00000 n +0001614474 00000 n +0001614224 00000 n +0001609532 00000 n +0001614348 00000 n +0001614412 00000 n +0001620166 00000 n +0001619978 00000 n +0001614557 00000 n +0001620102 00000 n +0001625549 00000 n +0001625301 00000 n +0001620261 00000 n +0001625425 00000 n +0001629747 00000 n +0001629560 00000 n +0001625656 00000 n +0001629684 00000 n +0001634702 00000 n +0001634514 00000 n +0001629842 00000 n +0001634638 00000 n +0001639616 00000 n +0001639428 00000 n +0001634785 00000 n +0001639552 00000 n +0001767616 00000 n +0001644902 00000 n +0001644652 00000 n +0001639699 00000 n +0001644776 00000 n +0001644840 00000 n +0001648439 00000 n +0001648252 00000 n +0001644985 00000 n +0001648376 00000 n +0001653408 00000 n +0001653221 00000 n +0001648522 00000 n +0001653345 00000 n +0001760282 00000 n +0001657439 00000 n +0001657252 00000 n +0001653505 00000 n +0001657376 00000 n +0001661898 00000 n +0001661711 00000 n +0001657522 00000 n +0001661835 00000 n +0001663420 00000 n +0001663296 00000 n +0001661993 00000 n +0001767741 00000 n +0001663719 00000 n +0001663595 00000 n +0001663503 00000 n +0001663761 00000 n +0001664179 00000 n +0001770212 00000 n +0001663806 00000 n +0001664242 00000 n +0001663992 00000 n +0001663836 00000 n +0001664116 00000 n +0001664529 00000 n +0001664405 00000 n +0001664313 00000 n +0001665012 00000 n +0001664825 00000 n +0001664571 00000 n +0001664949 00000 n +0001665299 00000 n +0001665175 00000 n +0001665083 00000 n +0001665341 00000 n +0001666269 00000 n +0001770113 00000 n +0001665386 00000 n +0001666332 00000 n +0001666145 00000 n +0001665414 00000 n +0001767866 00000 n +0001666619 00000 n +0001666495 00000 n +0001666403 00000 n +0001666661 00000 n +0001670247 00000 n +0001770014 00000 n +0001666707 00000 n +0001670018 00000 n +0001670370 00000 n +0001669873 00000 n +0001666757 00000 n +0001760606 00000 n +0001670479 00000 n +0001674614 00000 n +0001769930 00000 n +0001670525 00000 n +0001674051 00000 n +0001674223 00000 n +0001674441 00000 n +0001674803 00000 n +0001673888 00000 n +0001670580 00000 n +0001674677 00000 n +0001674740 00000 n +0001693494 00000 n +0001679503 00000 n +0001679677 00000 n +0001680037 00000 n +0001679349 00000 n +0001674912 00000 n +0001679849 00000 n +0001679912 00000 n +0001679975 00000 n +0001683872 00000 n +0001683663 00000 n +0001688026 00000 n +0001688201 00000 n +0001684059 00000 n +0001683518 00000 n +0001680134 00000 n +0001683935 00000 n +0001683998 00000 n +0001688375 00000 n +0001688548 00000 n +0001688910 00000 n +0001687854 00000 n +0001684156 00000 n +0001688721 00000 n +0001688784 00000 n +0001688847 00000 n +0001767991 00000 n +0001693018 00000 n +0001693193 00000 n +0001698108 00000 n +0001693557 00000 n +0001692864 00000 n +0001689007 00000 n +0001693368 00000 n +0001693431 00000 n +0001698625 00000 n +0001698799 00000 n +0001699095 00000 n +0001697927 00000 n +0001693654 00000 n +0001698281 00000 n +0001698453 00000 n +0001698970 00000 n +0001699033 00000 n +0001719094 00000 n +0001706759 00000 n +0001715218 00000 n +0001702874 00000 n +0001703174 00000 n +0001702729 00000 n +0001699192 00000 n +0001703048 00000 n +0001703111 00000 n +0001706585 00000 n +0001706947 00000 n +0001706440 00000 n +0001703271 00000 n +0001706822 00000 n +0001706885 00000 n +0001714441 00000 n +0001714614 00000 n +0001714787 00000 n +0001710676 00000 n +0001710428 00000 n +0001707030 00000 n +0001710552 00000 n +0001710614 00000 n +0001714991 00000 n +0001718661 00000 n +0001715281 00000 n +0001714269 00000 n +0001710773 00000 n +0001768116 00000 n +0001718867 00000 n +0001719157 00000 n +0001718507 00000 n +0001715366 00000 n +0001722724 00000 n +0001723015 00000 n +0001722579 00000 n +0001719242 00000 n +0001722952 00000 n +0001724930 00000 n +0001725139 00000 n +0001724785 00000 n +0001723100 00000 n +0001759419 00000 n +0001725236 00000 n +0001725260 00000 n +0001759226 00000 n +0001725433 00000 n +0001725457 00000 n +0001725630 00000 n +0001725654 00000 n +0001725828 00000 n +0001726584 00000 n +0001734795 00000 n +0001735157 00000 n +0001735367 00000 n +0001748139 00000 n +0001759290 00000 n +0001748499 00000 n +0001748527 00000 n +0001748701 00000 n +0001758716 00000 n +0001748727 00000 n +0001749551 00000 n +0001749738 00000 n +0001749809 00000 n +0001749982 00000 n +0001750774 00000 n +0001750960 00000 n +0001758485 00000 n +0001768223 00000 n +0001768339 00000 n +0001768459 00000 n +0001768579 00000 n +0001768699 00000 n +0001768819 00000 n +0001768939 00000 n +0001769064 00000 n +0001769190 00000 n +0001769316 00000 n +0001769442 00000 n +0001769532 00000 n +0001769659 00000 n +0001769777 00000 n +0001769851 00000 n +0001770951 00000 n +0001771100 00000 n +0001771253 00000 n +0001771408 00000 n +0001771563 00000 n +0001771718 00000 n +0001771873 00000 n +0001772028 00000 n +0001772183 00000 n +0001772338 00000 n +0001772493 00000 n +0001772648 00000 n +0001772803 00000 n +0001772958 00000 n +0001773113 00000 n +0001773268 00000 n +0001773423 00000 n +0001773578 00000 n +0001773733 00000 n +0001773888 00000 n +0001774043 00000 n +0001774198 00000 n +0001774353 00000 n +0001774508 00000 n +0001774663 00000 n +0001774818 00000 n +0001774973 00000 n +0001775128 00000 n +0001775283 00000 n +0001775438 00000 n +0001775593 00000 n +0001775748 00000 n +0001775903 00000 n +0001776058 00000 n +0001776213 00000 n +0001776368 00000 n +0001776523 00000 n +0001776678 00000 n +0001776833 00000 n +0001776988 00000 n +0001777143 00000 n +0001777298 00000 n +0001777457 00000 n +0001777618 00000 n +0001777779 00000 n +0001777940 00000 n +0001778101 00000 n +0001778262 00000 n +0001778423 00000 n +0001778584 00000 n +0001778745 00000 n +0001778906 00000 n +0001779067 00000 n +0001779228 00000 n +0001779389 00000 n +0001779550 00000 n +0001779711 00000 n +0001779872 00000 n +0001780033 00000 n +0001780194 00000 n +0001780355 00000 n +0001780516 00000 n +0001780677 00000 n +0001780838 00000 n +0001780999 00000 n +0001781160 00000 n +0001781301 00000 n +0001781463 00000 n +0001781635 00000 n +0001781798 00000 n +0001781976 00000 n +0001782187 00000 n +0001782404 00000 n +0001782620 00000 n +0001782829 00000 n +0001782920 00000 n +0001783032 00000 n +0001783144 00000 n +0001783256 00000 n +0001783368 00000 n +0001783480 00000 n +0001783592 00000 n +0001783704 00000 n +0001783816 00000 n +0001783928 00000 n +0001784040 00000 n +0001784150 00000 n +0001784268 00000 n +0001784365 00000 n +0001784477 00000 n +0001784596 00000 n +0001784675 00000 n +0001784765 00000 n +0001784805 00000 n +0001784895 00000 n +trailer +<< /Size 1835 +/Root 1833 0 R +/Info 1834 0 R +/ID [<C6384B359FBD802C7033C42A356D173B> <C6384B359FBD802C7033C42A356D173B>] >> +startxref +1785228 +%%EOF diff --git a/39955-pdf.zip b/39955-pdf.zip Binary files differnew file mode 100644 index 0000000..3cc4c67 --- /dev/null +++ b/39955-pdf.zip diff --git a/39955-tei.zip b/39955-tei.zip Binary files differnew file mode 100644 index 0000000..829c56e --- /dev/null +++ b/39955-tei.zip diff --git a/39955-tei/39955-tei.tei b/39955-tei/39955-tei.tei new file mode 100644 index 0000000..41f704f --- /dev/null +++ b/39955-tei/39955-tei.tei @@ -0,0 +1,17375 @@ +<?xml version="1.0" encoding="utf-8" ?> + +<!DOCTYPE TEI.2 SYSTEM "http://www.gutenberg.org/tei/marcello/0.4/dtd/pgtei.dtd" [ + +<!ENTITY u5 "http://www.tei-c.org/Lite/"> + +]> + +<TEI.2 lang="en"> +<teiHeader> + <fileDesc> + <titleStmt> + <title>The Dawn of Day</title> + <author><name reg="Nietzsche, Friedrich Wilhelm">Friedrich Wilhelm Nietzsche</name></author> + <respStmt><resp>Translated by</resp> <name>John McFarland Kennedy</name></respStmt> + </titleStmt> + <editionStmt> + <edition n="1">Edition 1</edition> + </editionStmt> + <publicationStmt> + <publisher>Project Gutenberg</publisher> + <date>June 9, 2012</date> + <idno type="etext-no">39955</idno> + <availability> + <p>This eBook is for the use of anyone anywhere at no cost and + with almost no restrictions whatsoever. You may copy it, give it + away or re-use it under the terms of the Project Gutenberg + License online at www.gutenberg.org/license</p> + </availability> + </publicationStmt> + <sourceDesc> + <bibl> + Created electronically. + </bibl> + </sourceDesc> + </fileDesc> + <encodingDesc> + </encodingDesc> + <profileDesc> + <langUsage> + <language id="en"></language> + <language id="fr"></language> + <language id="la"></language> + <language id="it"></language> + <language id="de"></language> + </langUsage> + </profileDesc> + <revisionDesc> + <change> + <date value="2012-06-09">June 9, 2012</date> + <respStmt> + <name> + Produced by Dianna Adair, Joe C, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. + (This file was produced from images generously made + available by The Internet Archive/American Libraries.) + </name> + </respStmt> + <item>Project Gutenberg TEI edition 1</item> + </change> + </revisionDesc> +</teiHeader> + +<pgExtensions> + <pgStyleSheet> + .boxed { x-class: boxed } + .shaded { x-class: shaded } + .rules { x-class: rules; rules: all } + .indent { margin-left: 2 } + .bold { font-weight: bold } + .italic { font-style: italic } + .smallcaps { font-variant: small-caps } + </pgStyleSheet> + + <pgCharMap formats="txt.iso-8859-1"> + <char id="U0x2014"> + <charName>mdash</charName> + <desc>EM DASH</desc> + <mapping>--</mapping> + </char> + <char id="U0x2003"> + <charName>emsp</charName> + <desc>EM SPACE</desc> + <mapping> </mapping> + </char> + <char id="U0x2026"> + <charName>hellip</charName> + <desc>HORIZONTAL ELLIPSIS</desc> + <mapping>...</mapping> + </char> + </pgCharMap> +</pgExtensions> + +<text lang="en"> + <front> + <div> + <divGen type="pgheader" /> + </div> + <div> + <divGen type="encodingDesc" /> + </div> + + <div rend="page-break-before: always"> + <p rend="font-size: x-large; text-align: center">Friedrich Nietzsche</p> + <p rend="font-size: xx-large; text-align: center">The Dawn of Day</p> + <p rend="font-size: large; text-align: center">Translated by</p> + <p rend="font-size: x-large; text-align: center">John McFarland Kennedy</p> + <p rend="font-size: xx-large; text-align: center">Author of <q>The Quintessence of Nietzsche</q>, <q>Religions and Philosophers of the East</q></p> + <p rend="text-align: center">There are many dawns which have yet to shed their light.—<hi rend='smallcaps'>Rig-Veda</hi>.</p> + <p rend="text-align: center">New York</p> + <p rend="text-align: center">The MacMillan Company</p> + <p rend="text-align: center">1911</p> + </div> + <div rend="page-break-before: always"> + <head>Contents</head> + <divGen type="toc" /> + </div> + + </front> +<body> + +<pb n='v'/><anchor id='Pgv'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Introduction.</head> + +<p> +When Nietzsche called his book <hi rend='italic'>The Dawn of Day</hi>, +he was far from giving it a merely fanciful title to +attract the attention of that large section of the +public which judges books by their titles rather than +by their contents. <hi rend='italic'>The Dawn of Day</hi> represents, +figuratively, the dawn of Nietzsche's own philosophy. +Hitherto he had been considerably influenced +in his outlook, if not in his actual thoughts, +by Schopenhauer, Wagner, and perhaps also Comte. +<hi rend='italic'>Human, all-too-Human</hi>, belongs to a period of transition. +After his rupture with Bayreuth, Nietzsche +is, in both parts of that work, trying to stand on his +own legs, and to regain his spiritual freedom; he is +feeling his way to his own philosophy. <hi rend='italic'>The Dawn +of Day</hi>, written in 1881 under the invigorating influence +of a Genoese spring, is the dawn of this new +Nietzsche. <q>With this book I open my campaign +against morality,</q> he himself said later in his autobiography, +the <hi rend='italic'>Ecce Homo</hi>. +</p> + +<p> +Just as in the case of the books written in his +prime—<hi rend='italic'>The Joyful Wisdom</hi>, <hi rend='italic'>Zarathustra</hi>, <hi rend='italic'>Beyond +Good and Evil</hi>, and <hi rend='italic'>The Genealogy of Morals</hi>—we +cannot fail to be impressed in this work by +Nietzsche's deep psychological insight, the insight +that showed him to be a powerful judge of men and +things unequalled in the nineteenth or, perhaps, any +<pb n='vi'/><anchor id='Pgvi'/> +other century. One example of this is seen in his +searching analysis of the Apostle Paul (Aphorism +<ref target='Sect_68'>68</ref>), in which the soul of the <q>First Christian</q> +is ruthlessly and realistically laid bare to us. +Nietzsche's summing-up of the Founder of Christianity—for +of course, as is now generally recognised, +it was Paul, and not Christ, who founded the Christian +Church—has not yet called forth those bitter +attacks from theologians that might have been expected, +though one reason for this apparent neglect +is no doubt that the portrait is so true, and in these +circumstances silence is certainly golden on the part +of defenders of the faith, who are otherwise, as a +rule, loquacious enough. Nor has the taunt in +Aphorism <ref target='Sect_84'>84</ref> elicited an answer from the quarter +whither it was directed; and the <q>free</q> (not to say +dishonest) interpretation of the Bible by Christian +scholars and theologians, which is still proceeding +merrily, is now being turned to Nietzsche's own +writings. For the philosopher's works are now being +<q>explained away</q> by German theologians in a +most naïve and daring fashion, and with an ability +which has no doubt been acquired as the result of +centuries of skilful interpretation of the Holy Writ. +</p> + +<p> +Nor are professional theologians the only ones +who have failed to answer Nietzsche; for in other +than religious matters the majority of savants +have not succeeded in plumbing his depths. There +is, for example, the question of race. Ten years +ago, twenty years after the publication of <hi rend='italic'>The +Dawn of Day</hi>, Nietzsche's countrymen enthusiastically +hailed a book which has recently been translated +into English, Chamberlain's <hi rend='italic'>Foundations of +<pb n='vii'/><anchor id='Pgvii'/> +the Nineteenth Century</hi>. In this book the Teutons +are said to be superior to all the other peoples in the +world, the reason given being that they have kept +their race pure. It is due to this purity of race that +they have produced so many great men; for every +<q>good</q> man in history is a Teuton, and every bad +man something else. Considerable skill is exhibited +by the author in filching from his opponents the +Latins their best trump cards, and likewise <emph>the</emph> +trump card, Jesus Christ, from the Jews; for Jesus +Christ, according to Chamberlain's very plausible +argument, was not a Jew but an Aryan, <hi rend='italic'>i.e.</hi> a member +of that great family of which the Teutons are +a branch. +</p> + +<p> +What would Nietzsche have said to this legerdemain? +He has constantly pointed out that the +Teutons are so far from being a pure race that they +have, on the contrary, done everything in their power +to ruin even the idea of a pure race for ever. For +the Teutons, through their Reformation and their +Puritan revolt in England, and the philosophies +developed by the democracies that necessarily followed, +were the spiritual forbears of the French +Revolution and of the Socialistic régime under +which we are beginning to suffer nowadays. Thus +this noble race has left nothing undone to blot out +the last remnant of race in Europe, and it even +stands in the way of the creation of a new race. And +with such a record in history the Germans write +books, eulogising themselves as the salt of the earth, +the people of peoples, the race of races, while in truth +they are nothing else than <foreign lang='fr' rend='italic'>nouveaux-riches</foreign> endeavouring +to draw up a decent pedigree for themselves. +<pb n='viii'/><anchor id='Pgviii'/> +We know that honesty is not a prerequisite +of such pedigrees, and that patriotism may be considered +as a good excuse even for a wrong pedigree; +but the race-pandemonium that followed the publication +of Mr. Chamberlain's book in Germany was +really a very unwise proceeding in view of the false +and misleading document produced. What, it may +be asked again, would Nietzsche have said if he had +heard his countrymen screaming odes to their own +glory as the <q>flower of Europe</q>? He would assuredly +have dismissed their exalted pretensions with a +good-natured smile; for his study of history had +shown him that even slaves must have their saturnalia +now and then. But as to his philosophical +answer there can be no doubt; for in Aphorism <ref target='Sect_272'>272</ref> +of <hi rend='italic'>The Dawn of Day</hi> there is a single sentence which +completely refutes the view of modern racemongers +like Chamberlain and his followers: <q>It is probable,</q> +we read, <q>that there are no pure races, but +only races which have become purified, and even +these are extremely rare.</q> There are even stronger +expressions to be met with in <q>Peoples and Countries</q> +(Aphorism 20; see the <hi rend='italic'>Genealogy of Morals</hi>, +p. 226): <q>What quagmires and mendacity must +there be about if it is possible, in the modern +European hotch-potch, to raise the question of +<q>race</q>!</q> and again, in Aphorism 21: <q>Maxim—to +associate with no man who takes any part in the +mendacious race-swindle.</q> +</p> + +<p> +A man like Nietzsche, who makes so little impression +upon mankind in general, is certainly not, +as some people have thought and openly said, a +public danger, so the guardians of the State need not +<pb n='ix'/><anchor id='Pgix'/> +be uneasy. There is little danger of Nietzsche's revolutionising +either the masses or the classes; for, +as Goethe used to say, <q>Seulement celui qui ressemble +le peuple, l'émeut.</q> Nietzsche's voice has as +yet hardly been lifted in this country; and, until it is +fully heard, both masses and classes will calmly proceed +on their way to the extremes of democracy and +anarchy, as they now appear to be doing. Anarchy, +though, may be too strong a word; for there is some +doubt whether, throughout Europe and America at +all events, the people are not now too weak even for +anarchy. A revolt is a sign of strength in a slave; +but our modern slaves have no strength left. +</p> + +<p> +In the meantime, however, it will have become +clear that Nietzsche tried to stop this threatening +degradation of the human race, that he endeavoured +to supplant the morality of altruism—the cause of +this degradation—by another, a super-Christian +morality, and that he has succeeded in this aim, if +not where the masses and the classes are concerned, +at any rate in the case of that small minority of +thinkers to which he really wished to appeal. And +this minority is naturally grateful to the philosopher +for having supplied them with a morality which +enables them to be <q>good</q> without being fools—an +unpleasant combination which, unfortunately, the +Nazarene morality is seldom able to avoid. This +Nazarene morality has doubtless its own merits, and +its <q>good</q> and <q>evil</q> in many cases coincide with +ours; but common sense and certain intellectual +qualities are not too highly appreciated in the table +of Christian values (see, for instance, 1 Cor. iii. 19), +whence it will be observed that the enlightenment +<pb n='x'/><anchor id='Pgx'/> +of a Christian is not always quite equal to his +otherwise excellent intentions. We Nietzschians, +however, must show that patience to them which +they always pretend to show to their opponents. +Nietzsche himself, indeed, recommends this in Aphorism +<ref target='Sect_103'>103</ref> of this book, an aphorism which is almost +too well known to need repetition; for it likewise +disproves the grotesque though widely circulated +supposition that all kinds of immorality would be +indulged in under the sway of the <q>Immoralistic</q> +philosopher: +</p> + +<p> +<q>I should not, of course, deny—unless I were a +fool—that many actions which are called immoral +should be avoided and resisted; and in the same way +that many which are called moral should be performed +and encouraged; but I hold that in both +cases these actions should be performed from +motives other than those which have prevailed up +to the present time. We must learn anew in order +that at last, perhaps very late in the day, we may be +able to do something more: feel anew.</q> +</p> + +<p> +In regard to the translation itself—which owes +a good deal to many excellent suggestions made +by Mr. Thomas Common—it adheres, as a rule, +closely to the German text; and in only two or +three instances has a slightly freer rendering been +adopted in order to make the sense quite clear. +There are one or two cases in which a punning or +double meaning could not be adequately rendered +in English: <hi rend='italic'>e.g.</hi> Aphorism <ref target='Sect_50'>50</ref>, where the German +word <q>Rausch</q> means both <q>intoxication</q> and also +<q>elation</q> (<hi rend='italic'>i.e.</hi> the exalted feelings of the religious +fanatic). Again, we have <q>Einleid,</q> <q>Einleidigkeit,</q> +<pb n='xi'/><anchor id='Pgxi'/> +in Aphorism <ref target='Sect_63'>63</ref>—words which do not quite +correspond to pity, compassion, or fellow-feeling, +and which, indeed, are not yet known to German +lexicographers. A literal translation, <q>one-feeling,</q> +would be almost meaningless. What is actually +signified is that both sufferer and sympathiser have +nerves and feelings in common: an experience which +Schopenhauer, as Nietzsche rightly points out, mistook +for compassion or pity (<q>Mitleid</q>), and which +lacked a word, even in German, until the later +psychologist coined <q>Einleid.</q> Again, in Aphorism +<ref target='Sect_554'>554</ref> we have a play upon the words <q>Vorschritt</q> +(leading, guidance) and <q>Fortschritt</q> (progress). +</p> + +<p> +All these, however, are trifling matters in comparison +with the substance of the book, and they are of +more interest to philologists than to psychologists. +It is for psychologists that this book was written; +and such minds, somewhat rare in our time, may +read in it with much profit. +</p> + +<p> +J. M. Kennedy. +</p> + +<p> +<hi rend='smallcaps'>London</hi>, <hi rend='italic'>September</hi> 1911. +</p> + +</div> + +<pb n='001'/><anchor id='Pg001'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Author's Preface.</head> + +<p> +In this book we find a <q>subterrestrial</q> at work, +digging, mining, undermining. You can see him, +always provided that you have eyes for such deep +work,—how he makes his way slowly, cautiously, +gently but surely, without showing signs of the +weariness that usually accompanies a long privation +of light and air. He might even be called happy, +despite his labours in the dark. Does it not seem +as if some faith were leading him on, some solace +recompensing him for his toil? Or that he himself +desires a long period of darkness, an unintelligible, +hidden, enigmatic something, knowing as he does +that he will in time have his own morning, his +own redemption, his own rosy dawn?—Yea, verily +he will return: ask him not what he seeketh in the +depths; for he himself will tell you, this apparent +Trophonius and subterrestrial, whensoever he once +again becomes man. One easily unlearns how to +hold one's tongue when one has for so long been a +mole, and all alone, like him.— +</p> + +<div> +<head>2.</head> + +<p> +Indeed, my indulgent friends, I will tell you—here, +in this late preface,<note place='foot'>The book was first published in 1881, the preface being +added to the second edition, 1886.—<hi rend='smallcaps'>Tr.</hi></note> which might easily have +<pb n='002'/><anchor id='Pg002'/> +become an obituary or a funeral oration—what +I sought in the depths below: for I have come +back, and—I have escaped. Think not that I will +urge you to run the same perilous risk! or that I +will urge you on even to the same solitude! For +whoever proceeds on his own path meets nobody: +this is the feature of one's <q>own path.</q> No one +comes to help him in his task: he must face everything +quite alone—danger, bad luck, wickedness, +foul weather. He goes his own way; and, as is +only right, meets with bitterness and occasional +irritation because he pursues this <q>own way</q> of +his: for instance, the knowledge that not even his +friends can guess who he is and whither he is going, +and that they ask themselves now and then: <q>Well? +Is he really moving at all? Has he still ... a +path before him?</q>—At that time I had undertaken +something which could not have been done by +everybody: I went down into the deepest depths; +I tunnelled to the very bottom; I started to investigate +and unearth an old <emph>faith</emph> which for thousands +of years we philosophers used to build on as the +safest of all foundations—which we built on again +and again although every previous structure fell +in: I began to undermine our <emph>faith in morals</emph>. +But ye do not understand me?— +</p> + +</div> + +<div> +<head>3.</head> + +<p> +So far it is on Good and Evil that we have +meditated least profoundly: this was always too +dangerous a subject. Conscience, a good reputation, +hell, and at times even the police, have not +<pb n='003'/><anchor id='Pg003'/> +allowed and do not allow of impartiality; in the +presence of morality, as before all authority, we +<emph>must</emph> not even think, much less speak: here we +must obey! Ever since the beginning of the world, +no authority has permitted itself to be made the +subject of criticism; and to criticise morals—to +look upon morality as a problem, as problematic—what! +was that not—<emph>is</emph> that not—immoral?—But +morality has at its disposal not only every means +of intimidation wherewith to keep itself free from +critical hands and instruments of torture: its +security lies rather in a certain art of enchantment, +in which it is a past master—it knows how to +<q>enrapture.</q> It can often paralyse the critical +will with a single look, or even seduce it to itself: +yea, there are even cases where morality can turn +the critical will against itself; so that then, like the +scorpion, it thrusts the sting into its own body. +Morality has for ages been an expert in all kinds +of devilry in the art of convincing: even at the +present day there is no orator who would not turn +to it for assistance (only hearken to our anarchists, +for instance: how morally they speak when they +would fain convince! In the end they even call +themselves <q>the good and the just</q>). Morality +has shown herself to be the greatest mistress of +seduction ever since men began to discourse and +persuade on earth—and, what concerns us philosophers +even more, she is the veritable <emph>Circe of +philosophers</emph>. For, to what is it due that, from +Plato onwards, all the philosophic architects in +Europe have built in vain? that everything which +they themselves honestly believed to be <foreign lang='la' rend='italic'>aere perennius</foreign> +<pb n='004'/><anchor id='Pg004'/> +threatens to subside or is already laid in ruins? +Oh, how wrong is the answer which, even in our own +day, rolls glibly off the tongue when this question is +asked: <q>Because they have all neglected the prerequisite, +the examination of the foundation, a +critique of all reason</q>—that fatal answer made by +Kant, who has certainly not thereby attracted us +modern philosophers to firmer and less treacherous +ground! (and, one may ask apropos of this, was it +not rather strange to demand that an instrument +should criticise its own value and effectiveness? +that the intellect itself should <q>recognise</q> its own +worth, power, and limits? was it not even just a +little ridiculous?) The right answer would rather +have been, that all philosophers, including Kant +himself were building under the seductive influence +of morality—that they aimed at certainty and +<q>truth</q> only in appearance; but that in reality +their attention was directed towards <q><emph>majestic moral +edifices</emph>,</q> to use once more Kant's innocent mode of +expression, who deems it his <q>less brilliant, but +not undeserving</q> task and work <q>to level the +ground and prepare a solid foundation for the +erection of those majestic moral edifices</q> (<hi rend='italic'>Critique +of Pure Reason</hi>, ii. 257). Alas! He did not +succeed in his aim, quite the contrary—as we must +acknowledge to-day. With this exalted aim, Kant +was merely a true son of his century, which more +than any other may justly be called the century +of exaltation: and this he fortunately continued +to be in respect to the more valuable side of this +century (with that solid piece of sensuality, for +example, which he introduced into his theory of +<pb n='005'/><anchor id='Pg005'/> +knowledge). He, too, had been bitten by the moral +tarantula, Rousseau; he, too, felt weighing on his +soul that moral fanaticism of which another disciple +of Rousseau's, Robespierre, felt and proclaimed +himself to be the executor: <foreign lang='fr' rend='italic'>de fonder sur la terre +l'empire de la sagesse, de la justice, et de la vertu</foreign>. +(Speech of June 4th, 1794.) On the other hand, +with such a French fanaticism in his heart, no one +could have cultivated it in a less French, more +deep, more thorough and more German manner—if +the word German is still permissible in this +sense—than Kant did: in order to make room for +<emph>his</emph> <q>moral kingdom,</q> he found himself compelled +to add to it an indemonstrable world, a logical +<q>beyond</q>—that was why he required his critique +of pure reason! In other words, <emph>he would not have +wanted it</emph>, if he had not deemed one thing to be +more important than all the others: to render his +moral kingdom unassailable by—or, better still, +invisible to, reason,—for he felt too strongly the +vulnerability of a moral order of things in the face +of reason. For, when confronted with nature and +history, when confronted with the ingrained <emph>immorality</emph> +of nature and history, Kant was, like all +good Germans from the earliest times, a pessimist: +he believed in morality, not because it is demonstrated +through nature and history, but despite its +being steadily contradicted by them. To understand +this <q>despite,</q> we should perhaps recall a +somewhat similar trait in Luther, that other great +pessimist, who once urged it upon his friends with +true Lutheran audacity: <q>If we could conceive by +reason alone how that God who shows so much +<pb n='006'/><anchor id='Pg006'/> +wrath and malignity could be merciful and just, +what use should we have for faith?</q> For, from +the earliest times, nothing has ever made a deeper +impression upon the German soul, nothing has +ever <q>tempted</q> it more, than that deduction, the +most dangerous of all, which for every true Latin +is a sin against the intellect: <foreign lang='la' rend='italic'>credo quia absurdum +est</foreign>.—With it German logic enters for the first time +into the history of Christian dogma; but even to-day, +a thousand years later, we Germans of the present, +late Germans in every way, catch the scent of truth, +a <emph>possibility</emph> of truth, at the back of the famous +fundamental principle of dialectics with which +Hegel secured the victory of the German spirit +over Europe—<q>contradiction moves the world; all +things contradict themselves.</q> We are pessimists—even +in logic. +</p> + +</div> + +<div> +<head>4.</head> + +<p> +But logical judgments are not the deepest and +most fundamental to which the daring of our +suspicion descends: the confidence in reason which +is inseparable from the validity of these judgments, +is, as confidence, a <emph>moral</emph> phenomenon ... perhaps +German pessimism has yet to take its last step? +Perhaps it has once more to draw up its <q>credo</q> +opposite its <q>absurdum</q> in a terrible manner? +And if this book is pessimistic even in regard to +morals, even above the confidence in morals—should +it not be a German book for that very reason? +For, in fact, it represents a contradiction, and one +which it does not fear: in it confidence in morals +is retracted—but why? Out of <emph>morality</emph>! Or how +<pb n='007'/><anchor id='Pg007'/> +shall we call that which takes place in it—in <emph>us</emph>? +for our taste inclines to the employment of more +modest phrases. But there is no doubt that to us +likewise there speaketh a <q>thou shalt</q>; we likewise +obey a strict law which is set above us—and this +is the last cry of morals which is still audible to us, +which we too must <emph>live</emph>: here, if anywhere, are we +still <emph>men of conscience</emph>, because, to put the matter in +plain words, we will not return to that which we look +upon as decayed, outlived, and superseded, we will +not return to something <q>unworthy of belief,</q> +whether it be called God, virtue, truth, justice, love +of one's neighbour, or what not; we will not permit +ourselves to open up a lying path to old ideals; +we are thoroughly and unalterably opposed to +anything that would intercede and mingle with us; +opposed to all forms of present-day faith and +Christianity; opposed to the lukewarmness of all +romanticism and fatherlandism; opposed also to the +artistic sense of enjoyment and lack of principle +which would fain make us worship where we no +longer believe—for we are artists—opposed, in +short, to all this European feminism (or idealism, +if this term be thought preferable) which everlastingly +<q>draws upward,</q> and which in consequence +everlastingly <q>lowers</q> and <q>degrades.</q> Yet, being +men of <emph>this</emph> conscience, we feel that we are related +to that German uprightness and piety which dates +back thousands of years, although we immoralists +and atheists may be the late and uncertain offspring +of these virtues—yea, we even consider ourselves, +in a certain respect, as their heirs, the executors of +their inmost will: a pessimistic will, as I have already +<pb n='008'/><anchor id='Pg008'/> +pointed out, which is not afraid to deny itself, +because it denies itself with <emph>joy</emph>! In us is consummated, +if you desire a formula—<emph>the autosuppression +of morals</emph>. +</p> + +</div> + +<div> +<head>5.</head> + +<p> +But, after all, why must we proclaim so loudly +and with such intensity what we are, what we want, +and what we do not want? Let us look at this more +calmly and wisely; from a higher and more distant +point of view. Let us proclaim it, as if among ourselves, +in so low a tone that all the world fails to +hear it and <emph>us</emph>! Above all, however, let us say it +<emph>slowly</emph>.... This preface comes late, but not too late: +what, after all, do five or six years matter? Such a +book, and such a problem, are in no hurry; besides, +we are friends of the <foreign lang='it' rend='italic'>lento</foreign>, I and my book. I have +not been a philologist in vain—perhaps I am one +yet: a teacher of slow reading. I even come to +write slowly. At present it is not only my habit, +but even my taste—a perverted taste, maybe—to +write nothing but what will drive to despair every +one who is <q>in a hurry.</q> For philology is that venerable +art which exacts from its followers one thing +above all—to step to one side, to leave themselves +spare moments, to grow silent, to become slow—the +leisurely art of the goldsmith applied to language: +an art which must carry out slow, fine work, and +attains nothing if not <foreign lang='it' rend='italic'>lento</foreign>. For this very reason +philology is now more desirable than ever before; +for this very reason it is the highest attraction and +incitement in an age of <q>work</q>: that is to say, of +haste, of unseemly and immoderate hurry-skurry, +<pb n='009'/><anchor id='Pg009'/> +which is intent upon <q>getting things done</q> at once, +even every book, whether old or new. Philology +itself, perhaps, will not <q>get things done</q> so +hurriedly: it teaches how to read <emph>well</emph>: <hi rend='italic'>i.e.</hi> slowly, +profoundly, attentively, prudently, with inner +thoughts, with the mental doors ajar, with delicate +fingers and eyes ... my patient friends, this book +appeals only to perfect readers and philologists: +<emph>learn</emph> to read me well! +</p> + +<p> +<hi rend='smallcaps'>Ruta, near Genoa</hi>, +</p> + +<p> +<hi rend='italic'>Autumn</hi>, 1886. +</p> + +</div> + +</div> + +<pb n='011'/><anchor id='Pg011'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Book I.</head> + +<div> +<head>1.</head> + +<p> +<hi rend='smallcaps'>Subsequent Judgment.</hi>—All things that endure +for a long time are little by little so greatly +permeated by reason that their origin in unreason +becomes improbable. Does not almost every exact +statement of an origin strike us as paradoxical and +sacrilegious? Indeed, does not the true historian +constantly contradict? +</p> + +</div> + +<div> +<head>2.</head> + +<p> +<hi rend='smallcaps'>Prejudice of the Learned.</hi>—Savants are +quite correct in maintaining the proposition that +men in all ages believed that they <emph>knew</emph> what was +good and evil, praiseworthy and blamable. But it +is a prejudice of the learned to say <emph>that we now +know it better</emph> than any other age. +</p> + +</div> + +<div> +<head>3.</head> + +<p> +<hi rend='smallcaps'>A Time for Everything.</hi>—When man assigned +a sex to all things, he did not believe that he +<pb n='012'/><anchor id='Pg012'/> +was merely playing; but he thought, on the contrary, +that he had acquired a profound insight:—it +was only at a much later period, and then only partly, +that he acknowledged the enormity of his error. In +the same way, man has attributed a moral relationship +to everything that exists, throwing the cloak of +<emph>ethical significance</emph> over the world's shoulders. One +day all that will be of just as much value, and no +more, as the amount of belief existing to-day in the +masculinity or femininity of the sun.<note place='foot'>This refers, of course, to the different genders of the +nouns in other languages. In German, for example, the +sun is feminine, and in French masculine.—<hi rend='smallcaps'>Tr.</hi></note> +</p> + +</div> + +<div> +<head>4.</head> + +<p> +<hi rend='smallcaps'>Against the Fanciful Disharmony of the +Spheres.</hi>—We must once more sweep out of the +world all this <emph>false</emph> grandeur, for it is contrary to +the justice that all things about us may claim. +And for this reason we must not see or wish the +world to be more disharmonic than it is! +</p> + +</div> + +<div> +<head>5.</head> + +<p> +<hi rend='smallcaps'>Be Thankful!</hi>—The most important result of +the past efforts of humanity is that we need no +longer go about in continual fear of wild beasts, +barbarians, gods, and our own dreams. +</p> + +</div> + +<div> +<head>6.</head> + +<p> +<hi rend='smallcaps'>The Juggler and his Counterpart.</hi>—That +which is wonderful in science is contrary to that +<pb n='013'/><anchor id='Pg013'/> +which is wonderful in the art of the juggler. For +the latter would wish to make us believe that we +see a very simple causality, where, in reality, an +exceedingly complex causality is in operation. +Science, on the other hand, forces us to give up our +belief in the simple causality exactly where everything +looks so easily comprehensible and we are +merely the victims of appearances. The simplest +things are <emph>very <q>complicated</q></emph>—we can never be +sufficiently astonished at them! +</p> + +</div> + +<div> +<head>7.</head> + +<p> +<hi rend='smallcaps'>Reconceiving Our Feeling of Space.</hi>—Is +it real or imaginary things which have built up the +greater proportion of man's happiness? It is +certain, at all events, that the extent of the distance +between the highest point of happiness and the +lowest point of unhappiness has been established +only with the help of imaginary things. As a consequence, +<emph>this</emph> kind of a conception of space is +always, under the influence of science, becoming +smaller and smaller: in the same way as science +has taught us, and is still teaching us, to look upon +the earth as small—yea, to look upon the entire +solar system as a mere point. +</p> + +</div> + +<div> +<head>8.</head> + +<p> +<hi rend='smallcaps'>Transfiguration.</hi>—Perplexed sufferers, confused +dreamers, the hysterically ecstatic—here we +have the three classes into which Raphael divided +mankind. We no longer consider the world in this +<pb n='014'/><anchor id='Pg014'/> +light—and Raphael himself dare not do so: his own +eyes would show him a new transfiguration. +</p> + +</div> + +<div> +<head>9.</head> + +<p> +<hi rend='smallcaps'>Conception of the Morality of Custom.</hi>—In +comparison with the mode of life which prevailed +among men for thousands of years, we men of the +present day are living in a very immoral age: the +power of custom has been weakened to a remarkable +degree, and the sense of morality is so refined and +elevated that we might almost describe it as volatilised. +That is why we late comers experience such +difficulty in obtaining a fundamental conception of +the origin of morality: and even if we do obtain it, +our words of explanation stick in our throats, so +coarse would they sound if we uttered them! or to +so great an extent would they seem to be a slander +upon morality! Thus, for example, the fundamental +clause: morality is nothing else (and, above +all, nothing more) than obedience to customs, of +whatsoever nature they may be. But customs are +simply the traditional way of acting and valuing. +Where there is no tradition there is no morality; +and the less life is governed by tradition, the +narrower the circle of morality. The free man is +immoral, because it is his <emph>will</emph> to depend upon himself +and not upon tradition: in all the primitive +states of humanity <q>evil</q> is equivalent to <q>individual,</q> +<q>free,</q> <q>arbitrary,</q> <q>unaccustomed,</q> +<q>unforeseen,</q> <q>incalculable.</q> In such primitive +conditions, always measured by this standard, any +action performed—<emph>not</emph> because tradition commands +<pb n='015'/><anchor id='Pg015'/> +it, but for other reasons (<hi rend='italic'>e.g.</hi> on account of its individual +utility), even for the same reasons as had +been formerly established by custom—is termed +immoral, and is felt to be so even by the very man +who performs it, for it has not been done out of +obedience to the tradition. +</p> + +<p> +What is tradition? A higher authority, which +is obeyed, not because it commands what is +useful to us, but merely because it commands. +And in what way can this feeling for tradition +be distinguished from a general feeling of fear? +It is the fear of a higher intelligence which commands, +the fear of an incomprehensible power, +of something that is more than personal—there +is <emph>superstition</emph> in this fear. In primitive times +the domain of morality included education and +hygienics, marriage, medicine, agriculture, war, +speech and silence, the relationship between man +and man, and between man and the gods—morality +required that a man should observe her prescriptions +without thinking of <emph>himself</emph> as individual. +Everything, therefore, was originally custom, and +whoever wished to raise himself above it, had first +of all to make himself a kind of lawgiver and +medicine-man, a sort of demi-god—in other words, +he had to create customs, a dangerous and fearful +thing to do!—Who is the most moral man? On +the one hand, he who most frequently obeys the +law: <hi rend='italic'>e.g.</hi> he who, like the Brahmins, carries a consciousness +of the law about with him wherever he +may go, and introduces it into the smallest divisions +of time, continually exercising his mind in finding +opportunities for obeying the law. On the other +<pb n='016'/><anchor id='Pg016'/> +hand, he who obeys the law in the most difficult +cases. The most moral man is he who makes the +greatest <emph>sacrifices</emph> to morality; but what are the +greatest sacrifices? In answering this question +several different kinds of morality will be developed: +but the distinction between the morality +of the <emph>most frequent obedience</emph> and the morality of +the <emph>most difficult obedience</emph> is of the greatest importance. +Let us not be deceived as to the motives of +that moral law which requires, as an indication of +morality, obedience to custom in the most difficult +cases! Self-conquest is required, not by reason +of its useful consequences for the individual; but +that custom and tradition may appear to be dominant, +in spite of all individual counter desires and +advantages. The individual shall sacrifice himself—so +demands the morality of custom. +</p> + +<p> +On the other hand, those moralists who, like the +followers of Socrates, recommend self-control and +sobriety to the <emph>individual</emph> as his greatest possible +advantage and the key to his greatest personal +happiness, are <emph>exceptions</emph>—and if we ourselves do +not think so, this is simply due to our having been +brought up under their influence. They all take a +new path, and thereby bring down upon themselves +the utmost disapproval of all the representatives of +the morality of custom. They sever their connection +with the community, as immoralists, and are, +in the fullest sense of the word, evil ones. In the +same way, every Christian who <q>sought, above all +things, his <emph>own</emph> salvation,</q> must have seemed evil +to a virtuous Roman of the old school. Wherever +a community exists, and consequently also a +<pb n='017'/><anchor id='Pg017'/> +morality of custom, the feeling prevails that any +punishment for the violation of a custom is inflicted, +above all, on the community: this punishment is +a supernatural punishment, the manifestations +and limits of which are so difficult to understand, +and are investigated with such superstitious fear. +The community can compel any one member of it +to make good, either to an individual or to the +community itself, any ill consequences which may +have followed upon such a member's action. It can +also call down a sort of vengeance upon the head of +the individual by endeavouring to show that, as the +result of his action, a storm of divine anger has burst +over the community,—but, above all, it regards the +guilt of the individual more particularly as <emph>its own</emph> +guilt, and bears the punishment of the isolated individual +as its own punishment—<q>Morals,</q> they bewail +in their innermost heart, <q>morals have grown +lax, if such deeds as these are possible.</q> And every +individual action, every individual mode of thinking, +causes dread. It is impossible to determine +how much the more select, rare, and original minds +must have suffered in the course of time by being +considered as evil and dangerous, <emph>yea, because they +even looked upon themselves as such</emph>. Under the +dominating influence of the morality of custom, +originality of every kind came to acquire a bad +conscience; and even now the sky of the best minds +seems to be more overcast by this thought than it +need be. +</p> + +</div> + +<div> +<head>10.</head> + +<p> +<hi rend='smallcaps'>Counter-motion between the Sense of +Morality and the Sense of Causality.</hi>—As +<pb n='018'/><anchor id='Pg018'/> +the sense of causality increases, so does the extent +of the domain of morality decrease: for every time +one has been able to grasp the necessary effects, and +to conceive them as distinct from all incidentals and +chance possibilities (<foreign lang='la' rend='italic'>post hoc</foreign>), one has, at the same +time, destroyed an enormous number of <emph>imaginary +causalities</emph>, which had hitherto been believed in +as the basis of morals—the real world is much +smaller than the world of our imagination—and +each time also one casts away a certain amount +of one's anxiousness and coercion, and some of +our reverence for the authority of custom is lost: +morality in general undergoes a diminution. He +who, on the other hand, wishes to increase it must +know how to prevent results from becoming controllable. +</p> + +</div> + +<div> +<head>11.</head> + +<p> +<hi rend='smallcaps'>Morals and Medicines of the People.</hi>—Every +one is continuously occupied in bringing +more or less influence to bear upon the morals which +prevail in a community: most of the people bring +forward example after example to show the <emph>alleged +relationship between cause and effect</emph>, guilt and +punishment, thus upholding it as well founded and +adding to the belief in it. A few make new observations +upon the actions and their consequences, +drawing conclusions therefrom and laying down +laws; a smaller number raise objections and allow +belief in these things to become weakened.—But +they are all alike in the crude and <emph>unscientific</emph> +manner in which they set about their work: if it is +a question of objections to a law, or examples or +<pb n='019'/><anchor id='Pg019'/> +observations of it, or of its proof, confirmation, expression +or refutation, we always find the material +and method entirely valueless, as valueless as the +material and form of all popular medicine. Popular +medicines and popular morals are closely related, +and should not be considered and valued, as is still +customary, in so different a way: both are most +dangerous and make-believe sciences. +</p> + +</div> + +<div> +<head>12.</head> + +<p> +<hi rend='smallcaps'>Consequence as Adjuvant Cause.</hi>—Formerly +the consequences of an action were considered, +not as the result of that action, but a voluntary +adjuvant—<hi rend='italic'>i.e.</hi> on the part of God. Can a +greater confusion be imagined? Entirely different +practices and means have to be brought into use for +actions and effects! +</p> + +</div> + +<div> +<head>13.</head> + +<p> +<hi rend='smallcaps'>Towards the New Education of Mankind.</hi>—Help +us, all ye who are well-disposed and willing +to assist, lend your aid in the endeavour to do away +with that conception of punishment which has swept +over the whole world! No weed more harmful than +this! It is not only to the consequences of our +actions that this conception has been applied—and +how horrible and senseless it is to confuse cause and +effect with cause and punishment!—but worse has +followed: the pure accidentality of events has been +robbed of its innocence by this execrable manner +of interpreting conception of punishment. Yea, +they have even pushed their folly to such extremes +<pb n='020'/><anchor id='Pg020'/> +that they would have us look upon existence itself +as a punishment—from which it would appear that +the education of mankind had hitherto been confided +to cranky gaolers and hangmen. +</p> + +</div> + +<div> +<head>14.</head> + +<p> +<hi rend='smallcaps'>The Signification of Madness in the +History of Morality.</hi>—If, despite that formidable +pressure of the <q>morality of custom,</q> under +which all human communities lived—thousands of +years before our own era, and during our own era +up to the present day (we ourselves are dwelling in +the small world of exceptions, and, as it were, in an +evil zone):—if, I say, in spite of all this, new and +divergent ideas, valuations, and impulses have made +their appearance time after time, this state of things +has been brought about only with the assistance of +a dreadful associate: it was insanity almost everywhere +that paved the way for the new thought and +cast off the spell of an old custom and superstition. +Do ye understand why this had to be done through +insanity? by something which is in both voice and +appearance as horrifying and incalculable as the +demoniac whims of wind and sea, and consequently +calling for like dread and respect? by something +bearing upon it the signs of entire lack of consciousness +as clearly as the convulsions and foam of the +epileptic, which appeared to typify the insane +person as the mask and speaking-trumpet of some +divine being? by something that inspired even the +bearer of the new thought with awe and fear of +himself, and that, suppressing all remorse, drove +<pb n='021'/><anchor id='Pg021'/> +him on to become its prophet and martyr?—Well, +in our own time, we continually hear the statement +reiterated that genius is tinctured with madness +instead of good sense. Men of earlier ages were +far more inclined to believe that, wherever traces +of insanity showed themselves, a certain proportion +of genius and wisdom was likewise present—something +<q>divine,</q> as they whispered to one another. +More than this, they expressed their opinions on +the point with sufficient emphasis. <q>All the greatest +benefits of Greece have sprung from madness,</q> +said Plato, setting on record the opinion of the +entire ancient world. Let us take a step further: all +those superior men, who felt themselves irresistibly +urged on to throw off the yoke of some morality +or other, had no other resource—<emph>if they were not +really mad</emph>—than to feign madness, or actually to +become insane. And this holds good for innovators +in every department of life, and not only in religion +and politics. Even the reformer of the poetic metre +was forced to justify himself by means of madness. +(Thus even down to gentler ages madness remained +a kind of convention in poets, of which Solon, for instance, +took advantage when urging the Athenians +to reconquer Salamis.)—<q>How can one make one's +self mad when one is not mad and dare not feign to +be so?</q> Almost all the eminent men of antiquity +have given themselves up to this dreadful mode of +reasoning: a secret doctrine of artifices and dietetic +jugglery grew up around this subject and was +handed down from generation to generation, together +with the feeling of the innocence, even sanctity, of +such plans and meditations. The means of becoming +<pb n='022'/><anchor id='Pg022'/> +a medicine-man among the Indians, a saint +among Christians of the Middle Ages, an angecok +among Greenlanders, a Pagee among Brazilians, +are the same in essence: senseless fasting, continual +abstention from sexual intercourse, isolation +in a wilderness, ascending a mountain or a pillar, +<q>sitting on an aged willow that looks out upon a +lake,</q> and thinking of absolutely nothing but what +may give rise to ecstasy or mental derangements. +</p> + +<p> +Who would dare to glance at the desert of the +bitterest and most superfluous agonies of spirit, in +which probably the most productive men of all ages +have pined away? Who could listen to the sighs of +those lonely and troubled minds: <q>O ye heavenly +powers, grant me madness! Madness, that I at +length may believe in myself! Vouchsafe delirium +and convulsions, sudden flashes of light and periods +of darkness; frighten me with such shivering and +feverishness as no mortal ever experienced before, +with clanging noises and haunting spectres; let me +growl and whine and creep about like a beast, if +only I can come to believe in myself! I am devoured +by doubt. I have slain the law, and I now +dread the law as a living person dreads a corpse. +If I am not <emph>above</emph> the law, I am the most abandoned +of wretches. Whence cometh this new spirit that +dwelleth within me but from you? Prove to me, +then, that I am one of you—nothing but madness +will prove it to me.</q> And only too often does +such a fervour attain its object: at the very time +when Christianity was giving the greatest proof of +its fertility in the production of saints and martyrs, +believing that it was thus proving itself, Jerusalem +<pb n='023'/><anchor id='Pg023'/> +contained large lunatic asylums for shipwrecked +saints, for those whose last spark of good sense +had been quenched by the floods of insanity. +</p> + +</div> + +<div> +<head>15.</head> + +<p> +<hi rend='smallcaps'>The most Ancient Means of Solace.</hi>—First +stage: In every misfortune or discomfort +man sees something for which he must make somebody +else suffer, no matter who—in this way he +finds out the amount of power still remaining to +him; and this consoles him. Second stage: In +every misfortune or discomfort, man sees a punishment, +<hi rend='italic'>i.e.</hi> an expiation of guilt and the means by +which he may get rid of the malicious enchantment +of a real or apparent wrong. When he perceives +the <emph>advantage</emph> which misfortune bring with it, he +believes he need no longer make another person +suffer for it—he gives up this kind of satisfaction, +because he now has another. +</p> + +</div> + +<div> +<head>16.</head> + +<p> +<hi rend='smallcaps'>First Principle of Civilisation.</hi>—Among +savage tribes there is a certain category of customs +which appear to aim at nothing but custom. They +therefore lay down strict, and, on the whole, superfluous +regulations (<hi rend='italic'>e.g.</hi> the rules of the Kamchadales, +which forbid snow to be scraped off the boots +with a knife, coal to be stuck on the point of a +knife, or a piece of iron to be put into the fire—and +death to be the portion of every one who shall +act contrariwise!) Yet these laws serve to keep +people continually reminded of the custom, and +<pb n='024'/><anchor id='Pg024'/> +the imperative necessity on their parts to conform +to it: and all this in support of the great principle +which stands at the beginning of all civilisation: +any custom is better than none. +</p> + +</div> + +<div> +<head>17.</head> + +<p> +<hi rend='smallcaps'>Goodness and Malignity.</hi>—At first men imposed +their own personalities on Nature: everywhere +they saw themselves and their like, <hi rend='italic'>i.e.</hi> their +own evil and capricious temperaments, hidden, as +it were, behind clouds, thunder-storms, wild beasts, +trees, and plants: it was then that they declared +Nature was evil. Afterwards there came a time, +that of Rousseau, when they sought to distinguish +themselves from Nature: they were so +tired of each other that they wished to have +separate little hiding-places where man and his +misery could not penetrate: then they invented +<q>nature is good.</q> +</p> + +</div> + +<div> +<head>18.</head> + +<p> +<hi rend='smallcaps'>The Morality of Voluntary Suffering.</hi>—What +is the highest enjoyment for men living in +a state of war in a small community, the existence +of which is continually threatened, and the morality +of which is the strictest possible? <hi rend='italic'>i.e.</hi> for souls which +are vigorous, vindictive, malicious, full of suspicion, +ready to face the direst events, hardened by privation +and morality? The enjoyment of cruelty: +just as, in such souls and in such circumstances, it +would be regarded as a virtue to be ingenious and +insatiable in cruelty. Such a community would +<pb n='025'/><anchor id='Pg025'/> +find its delight in performing cruel deeds, casting +aside, for once, the gloom of constant anxiety and +precaution. Cruelty is one of the most ancient +enjoyments at their festivities. As a consequence +it is believed that the gods likewise are pleased by +the sight of cruelty and rejoice at it—and in this +way the belief is spread that <emph>voluntary suffering</emph>, +self-chosen martyrdom, has a high signification +and value of its own. In the community custom +gradually brings about a practice in conformity +with this belief: henceforward people become more +suspicious of all exuberant well-being, and more +confident as they find themselves in a state of great +pain; they think that the gods may be unfavourable +to them on account of happiness, and favourable +on account of pain—not compassionate! For +compassion is looked upon with contempt, and unworthy +of a strong and awe-inspiring soul—but +agreeable to them, because the sight of human +suffering put these gods into good humour and +makes them feel powerful, and a cruel mind revels +in the sensation of power. It was thus that the +<q>most moral man</q> of the community was considered +as such by virtue of his frequent suffering, +privation, laborious existence, and cruel mortification—not, +to repeat it again and again, as a means +of discipline or self-control or a desire for individual +happiness—but a a virtue which renders +the evil gods well-disposed towards the community, +a virtue which continually wafts up to them the +odour of an expiatory sacrifice. All those intellectual +leaders of the nations who reached the +point of being able to stir up the sluggish though +<pb n='026'/><anchor id='Pg026'/> +prolific mire of their customs had to possess this +factor of voluntary martyrdom as well as insanity +in order to obtain belief—especially, and above all, +as is always the case, belief in themselves! The +more their minds followed new paths, and were +consequently tormented by pricks of conscience, +the more cruelly they battled against their own flesh, +their own desires, and their own health—as if they +were offering the gods a compensation in pleasure, +lest these gods should wax wroth at the neglect of +ancient customs and the setting up of new aims. +</p> + +<p> +Let no one be too hasty in thinking that we have +now entirely freed ourselves from such a logic of +feeling! Let the most heroic souls among us +question themselves on this very point. The least +step forward in the domain of free thought and +individual life has been achieved in all ages to the +accompaniment of physical and intellectual tortures: +and not only the mere step forward, no! but every +form of movement and change has rendered necessary +innumerable martyrs, throughout the entire +course of thousands of years which sought their +paths and laid down their foundation-stones, years, +however, which we do not think of when we speak +about <q>world-history,</q> that ridiculously small +division of mankind's existence. And even in this +so-called world-history, which in the main is merely +a great deal of noise about the latest novelties, +there is no more important theme than the old, +old tragedy of the martyrs <emph>who tried to move the +mire</emph>. Nothing has been more dearly bought than +the minute portion of human reason and feeling of +liberty upon which we now pride ourselves. But +<pb n='027'/><anchor id='Pg027'/> +it is this very pride which makes it almost impossible +for us to-day to be conscious of that +enormous lapse of time, preceding the period of +<q>world-history</q> when <q>morality of custom</q> held +the field, and to consider this lapse of time as <emph>the +real and decisive epoch that established the character +of mankind</emph>: an epoch when suffering was considered +as a virtue, cruelty as a virtue, hypocrisy +as a virtue, revenge as a virtue, and the denial of +the reason as a virtue, whereas, on the other hand, +well-being was regarded as a danger, longing for +knowledge as a danger, peace as a danger, compassion +as a danger: an epoch when being pitied +was looked upon as an insult, work as an insult, +madness as a divine attribute, and every kind of +change as immoral and pregnant with ruin! You +imagine that all this has changed, and that +humanity must likewise have changed its character? +Oh, ye poor psychologists, learn to know yourselves +better! +</p> + +</div> + +<div> +<head>19.</head> + +<p> +<hi rend='smallcaps'>Morality and Stupefaction.</hi>—Custom represents +the experiences of men of earlier times in +regard to what they considered as useful and harmful; +but the <emph>feeling of custom</emph> (morality) does not +relate to these feelings as such, but to the age, the +sanctity, and the unquestioned authority of the +custom. Hence this feeling hinders our acquiring +new experiences and amending morals: <hi rend='italic'>i.e.</hi> morality +is opposed to the formation of new and better +morals: it stupefies. +</p> + +</div> + +<pb n='028'/><anchor id='Pg028'/> + +<div> +<head>20.</head> + +<p> +<hi rend='smallcaps'>Free-doers and Free-thinkers.</hi>—Compared +with free-thinkers, free-doers are at a disadvantage, +because it is evident that men suffer +more from the consequences of actions than of +thoughts. If we remember, however, that both +seek their own satisfaction, and that free-thinkers +have already found their satisfaction in reflection +upon and utterance of forbidden things, there is +no difference in the motives; but in respect of +the consequences the issue will be decided against +the free-thinker, provided that it be not judged +from the most superficial and vulgar external +appearance, <hi rend='italic'>i.e.</hi> not as every one would judge it. +We must make up for a good deal of the calumny +with which men have covered all those who have, +by their actions, broken away from the authority of +some custom—they are generally called criminals. +Every one who has hitherto overthrown a law of +established morality has always at first been considered +as a <emph>wicked man</emph>: but when it was afterwards +found impossible to re-establish the law, and +people gradually became accustomed to the change, +the epithet was changed by slow degrees. History +deals almost exclusively with these <emph>wicked men</emph>, +who later on came to be recognised as <emph>good men</emph>. +</p> + +</div> + +<div> +<head>21.</head> + +<p> +<q><hi rend='smallcaps'>Fulfilment of the Law.</hi></q>—In cases where +the observance of a moral precept has led to +different consequence from that expected and +<pb n='029'/><anchor id='Pg029'/> +promised, and does not bestow upon the moral man +the happiness he had hoped for, but leads rather to +misfortune and misery, the conscientious and timid +man has always his excuse ready: <q>Something +was lacking in the proper <emph>carrying out</emph> of the law.</q> +If the worst comes to the worst, a deeply-suffering +and down-trodden humanity will even decree: <q>It +is impossible to carry out the precept faithfully: +we are too weak and sinful, and, in the depths of +our soul, incapable of morality: consequently we +have no claim to happiness and success. Moral +precepts and promises have been given for better +beings than ourselves.</q> +</p> + +</div> + +<div> +<head>22.</head> + +<p> +<hi rend='smallcaps'>Works and Faith.</hi>—Protestant teachers are +still spreading the fundamental error that faith +only is of consequence, and that works must follow +naturally upon faith. This doctrine is certainly +not true, but it is so seductive in appearance that +it has succeeded in fascinating quite other intellects +than that of Luther (<hi rend='italic'>e.g.</hi> the minds of Socrates and +Plato): though the plain evidence and experience +of our daily life prove the contrary. The most +assured knowledge and faith cannot give us either +the strength or the dexterity required for action, +or the practice in that subtle and complicated +mechanism which is a prerequisite for anything to +be changed from an idea into action. Then, I say, +let us first and foremost have works! and this +means practice! practice! practice! The necessary +faith will come later—be certain of that! +</p> + +</div> + +<pb n='030'/><anchor id='Pg030'/> + +<div> +<head>23.</head> + +<p> +<hi rend='smallcaps'>In what Respect we are most Subtle.</hi>—By +the fact that, for thousands of years, <emph>things</emph> +(nature, tools, property of all kinds) were thought +to be alive and to possess souls, and able to hinder +and interfere with the designs of man, the feeling +of impotence among men has become greater and +more frequent than it need have been: for one +had to secure one's things like men and beasts, +by means of force, compulsion, flattery, treaties, +sacrifices—and it is here that we may find the +origin of the greater number of superstitious +customs, <hi rend='italic'>i.e.</hi> of an important, <emph>perhaps paramount</emph>, +and nevertheless wasted and useless division of +mankind's activity!—But since the feeling of impotence +and fear was so strong, and for such a +length of time in a state of constant stimulation, +the feeling of <emph>power</emph> in man has been developed in +so subtle a manner that, in this respect, he can +compare favourably with the most delicately-adjusted +balance. This feeling has become his +strongest propensity: and the means he discovered +for creating it form almost the entire history of +culture. +</p> + +</div> + +<div> +<head>24.</head> + +<p> +<hi rend='smallcaps'>The Proof of a Precept.</hi>—The worth or +worthlessness of a recipe—that for baking bread, +for example—is proved, generally speaking, by +the result expected coming to pass or not, provided, +of course, that the directions given have been carefully +<pb n='031'/><anchor id='Pg031'/> +followed. The case is different, however, +when we come to deal with moral precepts, for +here the results cannot be ascertained, interpreted, +and divined. These precepts, indeed, are based +upon hypotheses of but little scientific value, the +proof or refutation of which by means of results is +impossible:—but in former ages, when all science +was crude and primitive, and when a matter was +<emph>taken for granted</emph> on the smallest evidence, then +the worth or worthlessness of a moral recipe was +determined as we now determine any other precept: +by reference to the results. If the natives of Alaska +believe in a command which says: <q>Thou shalt not +throw a bone into the fire or give it to a dog,</q> this +will be proved by the warning: <q>If thou dost thou +wilt have no luck when hunting.</q> Yet, in one +sense or another, it almost invariably happens that +one has <q>no luck when hunting.</q> It is no easy +matter to <emph>refute</emph> the worth of the precept in this +way, the more so as it is the community, and not +the individual, which is regarded as the bearer of +the punishment; and, again, some occurrence is +almost certain to happen which seems to prove the +rule. +</p> + +</div> + +<div> +<head>25.</head> + +<p> +<hi rend='smallcaps'>Customs and Beauty.</hi>—In justice to custom +it must not be overlooked that, in the case of all +those who conform to it whole-heartedly from the +very start, the organs of attack and defence, both +physical and intellectual, begin to waste away; <hi rend='italic'>i.e.</hi> +these individuals gradually become more beautiful! +For it is the exercise of these organs and their corresponding +<pb n='032'/><anchor id='Pg032'/> +feelings that brings about ugliness and +helps to preserve it. It is for this reason that the +old baboon is uglier than the young one, and that +the young female baboon most closely resembles +man, and is hence the most handsome.—Let us +draw from this our own conclusions as to the origin +of female beauty! +</p> + +</div> + +<div> +<head>26.</head> + +<p> +<hi rend='smallcaps'>Animals and Morals.</hi>—The rules insisted +upon in polite society, such, for example, as the +avoidance of everything ridiculous, fantastic, presumptuous; +the suppression of one's virtues just as +much as of one's most violent desires, the instant +bringing of one's self down to the general level, submitting +one's self to etiquette and self-depreciation: +all this, generally speaking, is to be found, as a +social morality, even in the lowest scale of the +animal world—and it is only in this low scale that +we see the innermost plan of all these amiable precautionary +regulations: one wishes to escape from +one's pursuers and to be aided in the search for +plunder. Hence animals learn to control and to +disguise themselves to such an extent that some +of them can even adapt the colour of their +bodies to that of their surroundings (by means +of what is known as the <q>chromatic function</q>). +Others can simulate death, or adopt the forms +and colours of other animals, or of sand, leaves, +moss, or fungi (known to English naturalists as +<q>mimicry</q>). +</p> + +<p> +It is in this way that an individual conceals himself +behind the universality of the generic term +<pb n='033'/><anchor id='Pg033'/> +<q>man</q> or <q>society,</q> or adapts and attaches himself +to princes, castes, political parties, current +opinions of the time, or his surroundings: and we +may easily find the animal equivalent of all those +subtle means of making ourselves happy, thankful, +powerful, and fascinating. Even that sense of truth, +which is at bottom merely the sense of security, is +possessed by man in common with the animals: we +do not wish to be deceived by others or by ourselves; +we hear with some suspicion the promptings +of our own passions, we control ourselves and +remain on the watch against ourselves. Now, the +animal does all this as well as man; and in the +animal likewise self-control originates in the sense +of reality (prudence). In the same way, the animal +observes the effects it exercises on the imagination +of other beasts: it thus learns to view itself from +their position, to consider itself <q>objectively</q>; it +has its own degree of self-knowledge. The animal +judges the movements of its friends and foes, it +learns their peculiarities by heart and acts accordingly: +it gives up, once and for all, the struggle +against individual animals of certain species, and it +likewise recognises, in the approach of certain +varieties, whether their intentions are agreeable and +peaceful. The beginnings of justice, like those of +wisdom—in short, everything which we know as +the <emph>Socratic virtues</emph>—are of an <emph>animal</emph> nature: a +consequence of those instincts which teach us to +search for food and to avoid our enemies. If we +remember that the higher man has merely raised +and refined himself in the <emph>quality</emph> of his food and in +the conception of what is contrary to his nature, it +<pb n='034'/><anchor id='Pg034'/> +may not be going too far to describe the entire +moral phenomenon as of an animal origin. +</p> + +</div> + +<div> +<head>27.</head> + +<p> +<hi rend='smallcaps'>The Value of the Belief in Superhuman +Passions.</hi>—The institution of marriage stubbornly +upholds the belief that love, although a passion, is +nevertheless capable of duration as such, yea, that +lasting, lifelong love may be taken as a general +rule. By means of the tenacity of a noble belief, +in spite of such frequent and almost customary +refutations—thereby becoming a <foreign rend='italic'>pia fraus</foreign>—marriage +has elevated love to a higher rank. +Every institution which has conceded to a passion +the <emph>belief in the duration of the latter</emph>, and responsibility +for this duration, in spite of the nature of +the passion itself, has raised the passion to a higher +level: and he who is thenceforth seized with such +a passion does not, as formerly, think himself +lowered in the estimation of others or brought into +danger on that account, but on the contrary believes +himself to be raised, both in the opinion of himself +and of his equals. Let us recall institutions and +customs which, out of the fiery devotion of a +moment, have created eternal fidelity; out of the +pleasure of anger, eternal vengeance; out of despair, +eternal mourning; out of a single hasty word, +eternal obligation. A great deal of hypocrisy and +falsehood came into the world as the result of such +transformations; but each time, too, at the cost of +such disadvantages, a new and <emph>superhuman</emph> conception +which elevates mankind. +</p> + +</div> + +<pb n='035'/><anchor id='Pg035'/> + +<div> +<head>28.</head> + +<p> +<hi rend='smallcaps'>State of Mind as Argument.</hi>—Whence +arises within us a cheerful readiness for action?—such +is the question which has greatly occupied the +attention of men. The most ancient answer, and +one which we still hear, is: God is the cause; in +this way He gives us to understand that He approves +of our actions. When, in former ages, people +consulted the oracles, they did so that they might +return home strengthened by this cheerful readiness; +and every one answered the doubts which +came to him, if alternative actions suggested themselves, +by saying: <q>I shall do whatever brings +about that feeling.</q> They did not decide, in other +words, for what was most reasonable, but upon some +plan the conception of which imbued the soul with +courage and hope. A cheerful outlook was placed +in the scales as an argument and proved to be +heavier than reasonableness; for the state of mind +was interpreted in a superstitious manner as the +action of a god who promises success; and who, +by this argument, lets his reason speak as the +highest reasonableness. Now, let the consequences +of such a prejudice be considered when shrewd men, +thirsting for power, availed themselves of it—and +still do so! <q>Bring about the right state of mind!</q>—in +this way you can do without all arguments and +overcome every objection! +</p> + +</div> + +<div> +<head>29.</head> + +<p> +<hi rend='smallcaps'>Actors of Virtue and Sin.</hi>—Among the +ancients who became celebrated for their virtue +<pb n='036'/><anchor id='Pg036'/> +there were many, it would seem, <emph>who acted to themselves</emph>, +especially the Greeks, who, being actors by +nature, must have acted quite unconsciously, seeing +no reason why they should not do so. In addition, +every one was striving to outdo some one else's +virtue with his own, so why should they not have +made use of every artifice to show off their virtues, +especially among themselves, if only for the sake of +practice! Of what use was a virtue which one could +not display, and which did not know how to display +itself!—Christianity put an end to the career of +these actors of virtue; instead it devised the disgusting +ostentation and parading of sins: it brought +into the world a state of <emph>mendacious sinfulness</emph> (even +at the present day this is considered as <foreign rend='italic'>bon ton</foreign> +among orthodox Christians). +</p> + +</div> + +<div> +<head>30.</head> + +<p> +<hi rend='smallcaps'>Refined Cruelty as Virtue.</hi>—Here we have +a morality which is based entirely upon our thirst +for distinction—do not therefore entertain too high +an opinion of it! Indeed, we may well ask what +kind of an impulse it is, and what is its fundamental +signification? It is sought, by our appearance, to +grieve our neighbour, to arouse his envy, and to +awaken his feelings of impotence and degradation; +we endeavour to make him taste the bitterness of +his fate by dropping a little of <emph>our</emph> honey on his +tongue, and, while conferring this supposed benefit on +him, looking sharply and triumphantly into his eyes. +</p> + +<p> +Behold such a man, now become humble, and +perfect in his humility—and seek those for whom, +through his humility, he has for a long time been +<pb n='037'/><anchor id='Pg037'/> +preparing a torture; for you are sure to find them! +Here is another man who shows mercy towards +animals, and is admired for doing so—but there +are certain people on whom he wishes to vent his +cruelty by this very means. Look at that great +artist: the pleasure he enjoyed beforehand in conceiving +the envy of the rivals he had outstripped, +refused to let his powers lie dormant until he became +a great man—how many bitter moments in the +souls of other men has he asked for as payment for +his own greatness! The nun's chastity: with what +threatening eyes she looks into the faces of other +women who live differently from her! what a vindictive +joy shines in those eyes! The theme is +short, and its variations, though they might well be +innumerable, could not easily become tiresome—for +it is still too paradoxical a novelty, and almost a +painful one, to affirm that the morality of distinction +is nothing, at bottom, but joy in refined cruelty. +When I say <q>at bottom,</q> I mean here, every time +in the first generation. For, when the habit of some +distinguished action becomes <emph>hereditary</emph>, its root, so +to speak, is not transmitted, but only its fruits (for +only feelings, and not thoughts, can become hereditary): +and, if we presuppose that this root is not +reintroduced by education, in the second generation +the joy in the cruelty is no longer felt: but only +pleasure in the habit as such. <emph>This</emph> joy, however, +is the first degree of the <q>good.</q> +</p> + +</div> + +<div> +<head>31.</head> + +<p> +<hi rend='smallcaps'>Pride in Spirit.</hi>—The pride of man, which +strives to oppose the theory of our own descent +<pb n='038'/><anchor id='Pg038'/> +from animals and establishes a wide gulf between +nature and man himself—this pride is founded +upon a prejudice as to what the mind is; and this +prejudice is relatively recent. In the long prehistorical +period of humanity it was supposed that +the mind was everywhere, and men did not look +upon it as a particular characteristic of their own. +Since, on the contrary, everything spiritual (including +all impulses, maliciousness, and inclinations) +was regarded as common property, and consequently +accessible to everybody, primitive mankind +was not ashamed of being descended from animals +or trees (the noble races thought themselves +honoured by such legends), and saw in the spiritual +that which unites us with nature, and not that which +severs us from her. Thus man was brought up in +modesty—and this likewise was the result of a +prejudice. +</p> + +</div> + +<div> +<head>32.</head> + +<p> +<hi rend='smallcaps'>The Brake.</hi>—To suffer morally, and then to +learn afterwards that this kind of suffering was +founded upon an error, shocks us. For there is a +unique consolation in acknowledging, by our suffering, +a <q>deeper world of truth</q> than any other world, +and we would much rather suffer and feel ourselves +above reality by doing so (through the feeling that, +in this way, we approach nearer to that <q>deeper +world of truth</q>), than live without suffering and +hence without this feeling of the sublime. Thus +it is pride, and the habitual fashion of satisfying it, +which opposes this new interpretation of morality. +What power, then, must we bring into operation to +<pb n='039'/><anchor id='Pg039'/> +get rid of this brake? Greater pride? A new +pride? +</p> + +</div> + +<div> +<head>33.</head> + +<p> +<hi rend='smallcaps'>The Contempt of Causes, Consequences, +and Reality.</hi>—Those unfortunate occurrences +which take place at times in the community, such +as sudden storms, bad harvests, or plagues, lead +members of the community to suspect that offences +against custom have been committed, or that new +customs must be invented to appease a new demoniac +power and caprice. Suspicion and reasoning +of this kind, however, evade an inquiry into the +real and natural causes, and take the demoniac cause +for granted. This is one source of the hereditary +perversion of the human intellect; and the other +one follows in its train, for, proceeding on the same +principle, people paid much less attention to the real +and natural consequences of an action than to the +supernatural consequences (the so-called punishments +and mercies of the Divinity). It is commanded, +for instance, that certain baths are to be +taken at certain times: and the baths are taken, +not for the sake of cleanliness, but because the command +has been made. We are not taught to avoid +the real consequences of dirt, but merely the supposed +displeasure of the gods because a bath has +been omitted. Under the pressure of superstitious +fear, people began to suspect that these ablutions +were of much greater importance than they seemed; +they ascribed inner and supplementary meanings to +them, gradually lost their sense of and pleasure in +reality, and finally reality is considered as valuable +<pb n='040'/><anchor id='Pg040'/> +<emph>only to the extent that it is a symbol.</emph> Hence a man +who is under the influence of the morality of +custom comes to despise causes first of all, secondly +consequences, and thirdly reality, and weaves all his +higher feelings (reverence, sublimity, pride, gratitude, +love) <emph>into an imaginary world</emph>: the so-called +higher world. And even to-day we can see the +consequences of this: wherever, and in whatever +fashion, man's feelings are raised, that imaginary +world is in evidence. It is sad to have to say it; +but for the time being <emph>all higher sentiments</emph> must +be looked upon with suspicion by the man of +science, to so great an extent are they intermingled +with illusion and extravagance. Not that they +need necessarily be suspected <foreign lang='la' rend='italic'>per se</foreign> and for ever; +but there is no doubt that, of all the gradual <emph>purifications</emph> +which await humanity, the purification of +the higher feelings will be one of the slowest. +</p> + +</div> + +<div> +<head>34.</head> + +<p> +<hi rend='smallcaps'>Moral Feelings and Conceptions.</hi>—It is +clear that moral feelings are transmitted in such a +way that children perceive in adults violent predilections +and aversions for certain actions, and +then, like born apes, imitate such likes and dislikes. +Later on in life, when they are thoroughly +permeated by these acquired and well-practised +feelings, they think it a matter of propriety and +decorum to provide a kind of justification for +these predilections and aversions. These <q>justifications,</q> +however, are in no way connected with the +origin or the degree of the feeling: people simply +<pb n='041'/><anchor id='Pg041'/> +accommodate themselves to the rule that, as rational +beings, they must give reasons for their pros and +cons, reasons which must be assignable and acceptable +into the bargain. Up to this extent the history +of the moral feelings is entirely different from the +history of moral conceptions. The first-mentioned +are powerful <emph>before</emph> the action, and the latter +especially after it, in view of the necessity for making +one's self clear in regard to them. +</p> + +</div> + +<div> +<head>35.</head> + +<p> +<hi rend='smallcaps'>Feelings and their Descent from Judgments.</hi>—<q>Trust +in your feelings!</q> But feelings +comprise nothing final, original; feelings are based +upon the judgments and valuations which are transmitted +to us in the shape of feelings (inclinations, +dislikes). The inspiration which springs from a +feeling is the grandchild of a judgment—often an +erroneous judgment!—and certainly not one's own +judgment! Trusting in our feelings simply means +obeying our grandfather and grandmother more +than the gods within <emph>ourselves</emph>: our reason and +experience. +</p> + +</div> + +<div> +<head>36.</head> + +<p> +<hi rend='smallcaps'>A Foolish Piety, with <foreign lang='fr' rend='italic'>Arrière-pensées</foreign>.</hi>—What! +the inventors of ancient civilisations, the +first makers of tools and tape lines, the first builders +of vehicles, ships, and houses, the first observers of +the laws of the heavens and the multiplication tables—is +it contended that they were entirely different +from the inventors and observers of our own time, +<pb n='042'/><anchor id='Pg042'/> +and superior to them? And that the first slow +steps forward were of a value which has not been +equalled by the discoveries we have made with all +our travels and circumnavigations of the earth? +It is the voice of prejudice that speaks thus, and +argues in this way to depreciate the importance of +the modern mind. And yet it is plain to be seen +that, in former times, hazard was the greatest of +all discoverers and observers and the benevolent +prompter of these ingenious ancients, and that, in +the case of the most insignificant invention now +made, a greater intellect, discipline, and scientific +imagination are required than formerly existed +throughout long ages. +</p> + +</div> + +<div> +<head>37.</head> + +<p> +<hi rend='smallcaps'>Wrong Conclusions From Usefulness.</hi>—When +we have demonstrated the highest utility of +a thing, we have nevertheless made no progress +towards an explanation of its origin; in other words, +we can never explain, by mere utility, the necessity +of existence. But precisely the contrary opinion +has been maintained up to the present time, even +in the domain of the most exact science. In +astronomy, for example, have we not heard it +stated that the (supposed) usefulness of the system +of satellites—(replacing the light which is diminished +in intensity by the greater distance of the +sun, in order that the inhabitants of the various +celestial bodies should not want for light)—was +the final object of this system and explained its +origin? Which may remind us of the conclusions +of Christopher Columbus The earth has been +<pb n='043'/><anchor id='Pg043'/> +created for man, ergo, if there are countries, they +must be inhabited. <q>Is it probable that the sun +would throw his rays on nothing, and that the +nocturnal vigils of the stars should be wasted upon +untravelled seas and unpeopled countries?</q> +</p> + +</div> + +<div> +<head>38.</head> + +<p> +<hi rend='smallcaps'>Impulses Transformed by Moral Judgments.</hi>—The +same impulse, under the impression +of the blame cast upon it by custom, develops into +the painful feeling of cowardice, or else the pleasurable +feeling of <emph>humility</emph>, in case a morality, like +that of Christianity, has taken it to its heart and +called it <emph>good</emph>. In other words, this instinct will +fall under the influence of either a good conscience +or a bad one! In itself, <emph>like every instinct</emph>, it does +not possess either this or indeed any other moral +character and name, or even a definite accompanying +feeling of pleasure or displeasure; it does not +acquire all these qualities as its second nature until +it comes into contact with impulses which have +already been baptized as good and evil, or has been +recognised as the attribute of beings already weighed +and valued by the people from a moral point of +view. Thus the ancient conception of envy differed +entirely from ours. Hesiod reckons it among the +qualities of the <emph>good</emph>, benevolent Eris, and it was +not considered as offensive to attribute some kind +of envy even to the gods. This is easy to understand +in a state of things inspired mainly by emulation, +but emulation was looked upon as good, +and valued accordingly. +</p> + +<pb n='044'/><anchor id='Pg044'/> + +<p> +The Greeks were likewise different from us in +the value they set upon hope: they conceived it as +blind and deceitful. Hesiod in one of his poems +has made a strong reference to it—a reference so +strong, indeed, that no modern commentator has +quite understood it; for it runs contrary to the +modern mind, which has learnt from Christianity +to look upon hope as a virtue. Among the Greeks, +on the other hand, the portal leading to a knowledge +of the future seemed only partly closed, and, +in innumerable instances, it was impressed upon +them as a religious obligation to inquire into the +future, in those cases where we remain satisfied with +hope. It thus came about that the Greeks, thanks +to their oracles and seers, held hope in small esteem, +and even lowered it to the level of an evil and a +danger. +</p> + +<p> +The Jews, again, took a different view of anger +from that held by us, and sanctified it: hence they +have placed the sombre majesty of the wrathful +man at an elevation so high that a European cannot +conceive it. They moulded their wrathful and +holy Jehovah after the images of their wrathful +and holy prophets. Compared with them, all the +Europeans who have exhibited the greatest wrath +are, so to speak, only second-hand creatures. +</p> + +</div> + +<div> +<head>39.</head> + +<p> +<hi rend='smallcaps'>The Prejudice concerning <q>Pure Spirit.</q></hi>—Wherever +the doctrine of <emph>pure spirituality</emph> has +prevailed, its excesses have resulted in the destruction +of the tone of the nerves: it taught that the +<pb n='045'/><anchor id='Pg045'/> +body should be despised, neglected, or tormented, +and that, on account of his impulses, man himself +should be tortured and regarded with contempt. +It gave rise to gloomy, strained, and downcast +souls—who, besides, thought they knew the reason +of their misery and how it might possibly be relieved! +<q>It <emph>must</emph> be in the body! For it still +<emph>thrives</emph> too well!</q>—such was their conclusion, +whilst the fact was that the body, through its +agonies, protested time after time against this +never-ending mockery. Finally, a universal and +chronic hyper-nervousness seized upon those +virtuous representatives of the pure spirit: they +learned to recognise joy only in the shape of +ecstasies and other preliminary symptoms of insanity—and +their system reached its climax when +it came to look upon ecstasy as the highest aim +of life, and as the standard by which all earthly +things must be <emph>condemned</emph>. +</p> + +</div> + +<div> +<head>40.</head> + +<p> +<hi rend='smallcaps'>Meditations upon Observances.</hi>—Numerous +moral precepts, carelessly drawn from +a single event, quickly became incomprehensible; +it was as difficult a matter to deduce their intentions +with any degree of certainty as it was to +recognise the punishment which was to follow the +breaking of the rule. Doubts were even held regarding +the order of the ceremonies; but, while +people guessed at random about such matters, +the object of their investigations increased in importance, +it was precisely the greatest absurdity +<pb n='046'/><anchor id='Pg046'/> +of an observance that developed into a holy of +holies. Let us not think too little of the energy +wasted by man in this regard throughout thousands +of years, and least of all of the effects of +such <emph>meditations upon observances</emph>! Here we find +ourselves on the wide training-ground of the intellect—not +only do religions develop and continue +to increase within its boundaries: but here +also is the venerable, though dreadful, primeval +world of science; here grow up the poet, the +thinker, the physician, the lawgiver. The dread +of the unintelligible, which, in an ambiguous +fashion, demanded ceremonies from us, gradually +assumed the charm of the intricate, and where +man could not unravel he learnt to create. +</p> + +</div> + +<div> +<head>41.</head> + +<p> +<hi rend='smallcaps'>To Determine the Value of the <foreign lang='la' rend='italic'>Vita +Contemplativa</foreign>.</hi>—Let us not forget, as men leading +a contemplative life, what kind of evil and +misfortunes have overtaken the men of the <foreign lang='la' rend='italic'>vita +activa</foreign> as the result of contemplation—in short, +what sort of contra-account the <foreign lang='la' rend='italic'>vita activa</foreign> has to +offer <emph>us</emph>, if we exhibit too much boastfulness before +it with respect to our good deeds. It would show +us, in the first place, those so-called religious +natures, who predominate among the lovers of +contemplation and consequently represent their +commonest type. They have at all times acted in +such a manner as to render life difficult to practical +men, and tried to make them disgusted with it, +if possible: to darken the sky, to obliterate the +<pb n='047'/><anchor id='Pg047'/> +sun, to cast suspicion upon joy, to depreciate hope, +to paralyse the active hand—all this they knew +how to do, just as, for miserable times and feelings, +they had their consolations, alms, blessings, and +benedictions. In the second place, it can show us +the artists, a species of men leading the <foreign lang='la' rend='italic'>vita contemplativa</foreign>, +rarer than the religious element, but +still often to be met with. As beings, these people +are usually intolerable, capricious, jealous, violent, +quarrelsome: this, however, must be deduced +from the joyous and exalting effects of their +works. +</p> + +<p> +Thirdly, we have the philosophers, men who +unite religious and artistic qualities, combined, +however, with a third element, namely, dialectics +and the love of controversy. They are the authors +of evil in the same sense as the religious men and +artists, in addition to which they have wearied many +of their fellow-men with their passion for dialectics, +though their number has always been very small. +Fourthly, the thinkers and scientific workers. +They but rarely strove after effects, and contented +themselves with silently sticking to their own +groove. Thus they brought about little envy and +discomfort, and often, as objects of mockery and +derision, they served, without wishing to do so, to +make life easier for the men of the <foreign lang='la' rend='italic'>vita activa</foreign>. +Lastly, science ended by becoming of much advantage +to all; and if, <emph>on account of this utility</emph>, many +of the men who were destined for the <foreign lang='la' rend='italic'>vita activa</foreign> +are now slowly making their way along the road +to science in the sweat of their brow, and not without +brain-racking and maledictions, this is not the +<pb n='048'/><anchor id='Pg048'/> +fault of the crowd of thinkers and scientific workers: +it is <q>self-wrought pain.</q><note place='foot'>M. Henri Albert points out that this refers to a line of Paul +Gerhardt's well-known song: <q>Befiel du deine Wege.</q> <hi rend='smallcaps'>Tr.</hi></note> +</p> + +</div> + +<div> +<head>42.</head> + +<p> +<hi rend='smallcaps'>Origin of the <foreign lang='la' rend='italic'>Vita Contemplativa</foreign>.</hi>—During +barbarous ages, when pessimistic judgments +held sway over men and the world, the individual, +in the consciousness of his full power, always endeavoured +to act in conformity with such judgments, +that is to say, he put his ideas into action +by means of hunting, robbery, surprise attacks, +brutality, and murder: including the weaker forms +of such acts, as far as they are tolerated within the +community. When his strength declines, however, +and he feels tired, ill, melancholy, or satiated—consequently +becoming temporarily void of wishes +or desires—he is a relatively better man, that is +to say, less dangerous; and his pessimistic ideas +will now discharge themselves only in words and +reflections—upon his companions, for example, or +his wife, his life, his gods,—his judgments will be +<emph>evil</emph> ones. In this frame of mind he develops into +a thinker and prophet, or he adds to his superstitions +and invents new observances, or mocks his +enemies. Whatever he may devise, however, all +the productions of his brain will necessarily reflect +his frame of mind, such as the increase of fear and +weariness, and the lower value he attributes to +action and enjoyment. The substance of these +productions must correspond to the substance of +<pb n='049'/><anchor id='Pg049'/> +these poetic, thoughtful, and priestly moods; the +evil judgment must be supreme. +</p> + +<p> +In later years, all those who acted continuously +as this man did in those special circumstances—<hi rend='italic'>i.e.</hi> +those who gave out pessimistic judgments, and +lived a melancholy life, poor in action—were called +poets, thinkers, priests, or <q>medicine-men.</q> The +general body of men would have liked to disregard +such people, because they were not active enough, +and to turn them out of the community; but there +was a certain risk in doing so: these inactive men +had found out and were following the tracks of +superstition and divine power, and no one doubted +that they had unknown means of power at their +disposal. This was the value which was set upon +<emph>the ancient race of contemplative natures</emph>—despised +as they were in just the same degree as they were +not dreaded! In such a masked form, in such an +ambiguous aspect, with an evil heart and often with +a troubled head, did Contemplation make its first +appearance on earth: both weak and terrible at +the same time, despised in secret, and covered in +public with every mark of superstitious veneration. +Here, as always, we must say: <foreign rend='italic'>pudenda origo</foreign>! +</p> + +</div> + +<div> +<head>43.</head> + +<p> +<hi rend='smallcaps'>How many Forces must now be united +in a Thinker.</hi>—To rise superior to considerations +of the senses, to raise one's self to abstract contemplations: +this is what was formerly regarded +as <emph>elevation</emph>; but now it is not practicable for us +to share the same feelings. Luxuriating in the +<pb n='050'/><anchor id='Pg050'/> +most shadowy images of words and things; playing +with those invisible, inaudible, imperceptible +beings, was considered as existence in another +and <emph>higher</emph> world, a world that sprang from the deep +contempt felt for the world which was perceptible +to the senses, this seductive and wicked world +of ours. <q>These <foreign rend='italic'>abstracta</foreign> no longer mislead us, +but they may lead us</q>—with such words men +soared aloft. It was not the <emph>substance</emph> of these +intellectual sports, but the sports themselves, which +was looked upon as <q>the higher thing</q> in the +primeval ages of science. Hence we have Plato's +admiration for dialectics, and his enthusiastic belief +in the necessary relationship of dialectics to the +good man who has risen superior to the considerations +of his senses. It was not only knowledge +that was discovered little by little, but also the +different means of acquiring it, the conditions and +operations which precede knowledge in man. And +it always seemed as if the newly-discovered operation +or the newly-experienced condition were not +a means of acquiring knowledge, but was even the +substance, goal, and sum-total of everything that +was worth knowing. What does the thinker require?—imagination, +inspiration, abstraction, +spirituality, invention, presentiment, induction, +dialectics, deduction, criticism, ability to collect +materials, an impersonal mode of thinking, contemplation, +comprehensiveness, and lastly, but not +least, justice, and love for everything that exists—but +each one of these means was at one time considered, +in the history of the <foreign lang='la' rend='italic'>vita contemplativa</foreign>, as +a goal and final purpose, and they all secured for +<pb n='051'/><anchor id='Pg051'/> +their inventors that perfect happiness which fills +the human soul when its final purpose dawns upon +it. +</p> + +</div> + +<div> +<head>44.</head> + +<p> +<hi rend='smallcaps'>Origin and Meaning.</hi>—Why does this +thought come into my mind again and again, +always in more and more vivid colours?—that, in +former times, investigators, in the course of their +search for the origin of things, always thought that +they found something which would be of the highest +importance for all kinds of action and judgment: +yea, that they even invariably postulated that the +salvation of mankind depended upon <emph>insight into +the origin of things</emph>—whereas now, on the other +hand, the more we examine into origins, the less +do they concern our interests: on the contrary, +all the valuations and interestedness which we +have placed upon things begin to lose their meaning, +the more we retrogress where knowledge is +concerned and approach the things themselves. +<emph>The origin becomes of less significance in proportion +as we acquire insight into it</emph>; whilst things nearest +to ourselves, around and within us, gradually begin +to manifest their wealth of colours, beauties, +enigmas, and diversity of meaning, of which earlier +humanity never dreamed. In former ages thinkers +used to move furiously about, like wild animals in +cages, steadily glaring at the bars which hemmed +them in, and at times springing up against them +in a vain endeavour to break through them: and +happy indeed was he who could look through a +gap to the outer world and could fancy that +<pb n='052'/><anchor id='Pg052'/> +he saw something of what lay beyond and afar +off. +</p> + +</div> + +<div> +<head>45.</head> + +<p> +<hi rend='smallcaps'>A Tragic Termination to Knowledge.</hi>—Of +all the means of exaltation, human sacrifices +have at times done most to elevate man. And +perhaps the one powerful thought—the idea of +<emph>self-sacrificing humanity</emph>—might be made to prevail +over every other aspiration, and thus to prove +the victor over even the most victorious. But to +whom should the sacrifice be made? We may +already swear that, if ever the constellation of such +an idea appeared on the horizon, the knowledge of +truth would remain the single but enormous object +with which a sacrifice of such a nature would be +commensurate—because no sacrifice is too great +for it. In the meantime the problem has never +been expounded as to how far humanity, considered +as a whole, could take steps to encourage +the advancement of knowledge; and even less as +to what thirst for knowledge could impel humanity +to the point of sacrificing itself with the light of an +anticipated wisdom in its eyes. When, perhaps, with +a view to the advancement of knowledge, we are +able to enter into communication with the inhabitants +of other stars, and when, during thousands of +years, wisdom will have been carried from star to +star, the enthusiasm of knowledge may rise to such +a dizzy height! +</p> + +</div> + +<div> +<head>46.</head> + +<p> +<hi rend='smallcaps'>Doubt in Doubt.</hi>—<q>What a good pillow doubt +is for a well-balanced head!</q> This saying of +<pb n='053'/><anchor id='Pg053'/> +Montaigne always made Pascal angry, for nobody +ever wanted a good pillow so much as he did. +Whatever was the matter with him? +</p> + +</div> + +<div> +<head>47.</head> + +<p> +<hi rend='smallcaps'>Words block up our Path.</hi>—Wherever +primitive men put down a word, they thought they +had made a discovery. How different the case +really was!—they had come upon a problem, and, +while they thought they had solved it, they had in +reality placed an obstacle in the way of its solution. +Now, with every new piece of knowledge, we stumble +over petrified words and mummified conceptions, and +would rather break a leg than a word in doing so. +</p> + +</div> + +<div> +<head>48.</head> + +<p> +<hi rend='smallcaps'><q>Know Thyself</q> is the Whole of Science.</hi>—Only +when man shall have acquired a knowledge +of all things will he be able to know himself. For +things are but the boundaries of man. +</p> + +</div> + +<div> +<head>49.</head> + +<p> +<hi rend='smallcaps'>The New Fundamental Feeling: our +Final Corruptibility.</hi>—In former times people +sought to show the feeling of man's greatness by +pointing to his divine descent. This, however, has +now become a forbidden path, for the ape stands at +its entrance, and likewise other fearsome animals, +showing their teeth in a knowing fashion, as if to +say, No further this way! Hence people now try the +opposite direction: the road along which humanity +is proceeding shall stand as an indication of their +<pb n='054'/><anchor id='Pg054'/> +greatness and their relationship to God. But alas! +this, too, is useless! At the far end of this path +stands the funeral urn of the last man and grave-digger +(with the inscription, <foreign lang='la' rend='italic'>Nihil humani a me +alienum puto</foreign>). To whatever height mankind may +have developed—and perhaps in the end it will not +be so high as when they began!—there is as little +prospect of their attaining to a higher order as there +is for the ant and the earwig to enter into kinship +with God and eternity at the end of their career on +earth. What is to come will drag behind it that +which has passed: why should any little star, or +even any little species on that star, form an exception +to that eternal drama? Away with such sentimentalities! +</p> + +</div> + +<div> +<anchor id='Sect_50'/> +<head>50.</head> + +<p> +<hi rend='smallcaps'>Belief in Inebriation.</hi>—Those men who have +moments of sublime ecstasy, and who, on ordinary +occasions, on account of the contrast and the excessive +wearing away of their nervous forces, usually +feel miserable and desolate, come to consider such +moments as the true manifestation of their real +selves, of their <q>ego,</q> and their misery and dejection, +on the other hand, as the <emph>effect of the <q>non-ego</q></emph>. +This is why they think of their environment, +the age in which they live, and the whole world in +which they have their being, with feelings of +vindictiveness. This intoxication appears to them +as their true life, their actual ego; and everywhere +else they see only those who strive to oppose and +prevent this intoxication, whether of an intellectual, +moral, religious, or artistic nature. +</p> + +<pb n='055'/><anchor id='Pg055'/> + +<p> +Humanity owes no small part of its evils to these +fantastic enthusiasts; for they are the insatiable +sowers of the weed of discontent with one's self and +one's neighbour, of contempt for the world and the +age, and, above all, of world-lassitude. An entire +hell of criminals could not, perhaps, bring about +such unfortunate and far-reaching consequences, +such heavy and disquieting effects that corrupt +earth and sky, as are brought about by that +<q>noble</q> little community of unbridled, fantastic, +half-mad people—of geniuses, too—who cannot +control themselves, or experience any inward joy, +until they have lost themselves completely: while, +on the other hand, the criminal often gives a proof +of his admirable self-control, sacrifice, and wisdom, +and thus maintains these qualities in those who fear +him. Through him life's sky may at times seem +overcast and threatening, but the atmosphere ever +remains brisk and vigorous.—Furthermore, these +enthusiasts bring their entire strength to bear on +the task of imbuing mankind with belief in inebriation +as in life itself: a dreadful belief! As savages +are now quickly corrupted and ruined by <q>fire-water,</q> +so likewise has mankind in general been +slowly though thoroughly corrupted by these +spiritual <q>fire-waters</q> of intoxicating feelings and +by those who keep alive the craving for them. It +may yet be ruined thereby. +</p> + +</div> + +<div> +<head>51.</head> + +<p> +<hi rend='smallcaps'>Such as we still are.</hi>—<q>Let us be indulgent +to the great one-eyed!</q> said Stuart Mill, as if it +<pb n='056'/><anchor id='Pg056'/> +were necessary to ask for indulgence when we are +willing to believe and almost to worship them. I +say: Let us be indulgent towards the two-eyed, +both great and small; for, <emph>such as we are now</emph>, we +shall never rise beyond indulgence! +</p> + +</div> + +<div> +<head>52.</head> + +<p> +<hi rend='smallcaps'>Where are the New Physicians of the +Soul?</hi>—It is the means of consolation which have +stamped life with that fundamental melancholy +character in which we now believe: the worst +disease of mankind has arisen from the struggle +against diseases, and apparent remedies have in the +long run brought about worse conditions than those +which it was intended to remove by their use. Men, +in their ignorance, used to believe that the stupefying +and intoxicating means, which appeared to act +immediately, the so-called <q>consolations,</q> were the +true healing powers: they even failed to observe +that they had often to pay for their immediate relief +by a general and profound deterioration in health, +that the sick ones had to suffer from the after-effects +of the intoxication, then from the absence of the +intoxication, and, later on, from a feeling of disquietude, +depression, nervous starts, and ill-health. +Again, men whose illness had advanced to a certain +extent never recovered from it—those physicians +of the soul, universally believed in and worshipped +as they were, took care of that. +</p> + +<p> +It has been justly said of Schopenhauer that he +was one who again took the sufferings of humanity +seriously: where is the man who will at length take +<pb n='057'/><anchor id='Pg057'/> +the antidotes against these sufferings seriously, and +who will pillory the unheard-of quackery with which +men, even up to our own age, and in the most +sublime nomenclature, have been wont to treat +the illnesses of their souls? +</p> + +</div> + +<div> +<head>53.</head> + +<p> +<hi rend='smallcaps'>Abuse of the Conscientious Ones.</hi>—It is +the conscientious, and not the unscrupulous, who +have suffered so greatly from exhortations to +penitence and the fear of hell, especially if they +happened to be men of imagination. In other words, +a gloom has been cast over the lives of those who +had the greatest need of cheerfulness and agreeable +images—not only for the sake of their own consolation +and recovery from themselves, but that +humanity itself might take delight in them and +absorb a ray of their beauty. Alas, how much +superfluous cruelty and torment have been brought +about by those religions which invented sin! and +by those men who, by means of such religions, +desired to reach the highest enjoyment of their +power! +</p> + +</div> + +<div> +<head>54.</head> + +<p> +<hi rend='smallcaps'>Thoughts on Disease.</hi>—To soothe the imagination +of the patient, in order that he may at +least no longer keep on thinking about his illness, +and thus suffer more from such thoughts than from +the complaint itself, which has been the case +hitherto—that, it seems to me, is something! and +it is by no means a trifle! And now do ye understand +our task? +</p> + +</div> + +<pb n='058'/><anchor id='Pg058'/> + +<div> +<head>55.</head> + +<p> +<hi rend='smallcaps'>The <q>Ways.</q></hi>—So-called <q>short cuts</q> have +always led humanity to run great risks: on hearing +the <q>glad tidings</q> that a <q>short cut</q> had been +found, they always left the straight path—<emph>and lost +their way</emph>. +</p> + +</div> + +<div> +<head>56.</head> + +<p> +<hi rend='smallcaps'>The Apostate of the Free Spirit.</hi>—Is +there any one, then, who seriously dislikes pious +people who hold formally to their belief? Do we +not, on the contrary, regard them with silent esteem +and pleasure, deeply regretting at the same time +that these excellent people do not share our own +feelings? But whence arises that sudden, profound, +and unreasonable dislike for the man who, having +at one time possessed freedom of spirit, finally +becomes a <q>believer</q>? In thinking of him we +involuntarily experience the sensation of having +beheld some loathsome spectacle, which we must +quickly efface from our recollection. Should we +not turn our backs upon even the most venerated +man if we entertained the least suspicion of him +in this regard? Not, indeed, from a moral point +of view, but because of sudden disgust and horror! +Whence comes this sharpness of feeling? Perhaps +we shall be given to understand that, at bottom, +we are not quite certain of our own selves? Or +that, early in life, we build round ourselves hedges +of the most pointed contempt, in order that, when +old age makes us weak and forgetful, we may not +feel inclined to brush our own contempt away from +us? +</p> + +<pb n='059'/><anchor id='Pg059'/> + +<p> +Now, speaking frankly, this suspicion is quite +erroneous, and whoever forms it knows nothing of +what agitates and determines the free spirit: how +little, to him, does the <emph>changing</emph> of an opinion seem +contemptible <foreign lang='la' rend='italic'>per se</foreign>! On the contrary, how highly +he prizes the <emph>ability</emph> to change an opinion as a rare +and valuable distinction, especially if he can retain +it far into old age! And his pride (not his pusillanimity) +even reaches so high as to be able to +pluck the fruits of the <foreign rend='italic'>spernere se sperni</foreign> and the +<foreign rend='italic'>spernere se ipsum</foreign>: without his being troubled by +the sensation of fear of vain and easy-going men. +Furthermore, the doctrine of the innocence of all +opinions appears to him to be as certain as the +doctrine of the innocence of all actions: how could +he act as judge and hangman before the apostate +of intellectual liberty! On the contrary, the sight +of such a person would disgust him as much as +the sight of a nauseous illness disgusts the physician: +the physical repulsion caused by everything +spongy, soft, and suppurating momentarily overcomes +reason and the desire to help. Hence our +goodwill is overcome by the conception of the +monstrous dishonesty which must have gained the +upper hand in the apostate from the free spirit: +by the conception of a general gnawing which is +eating its way down even to the framework of the +character. +</p> + +</div> + +<div> +<head>57.</head> + +<p> +<hi rend='smallcaps'>Other Fears, other Safeties.</hi>—Christianity +overspread life with a new and unlimited +<emph>insecurity</emph>, thereby creating new safeties, enjoyments +<pb n='060'/><anchor id='Pg060'/> +and recreations, and new valuations of all +things. Our own century denies the existence of +this insecurity, and does so with a good conscience, +yet it clings to the old habit of Christian +certainties, enjoyments, recreations, and valuations!—even +in its noblest arts and philosophies. How +feeble and worn out must all this now seem, how +imperfect and clumsy, how arbitrarily fanatical, +and, above all, how uncertain: now that its horrible +contrast has been taken away—the ever-present +fear of the Christian for his <emph>eternal</emph> salvation! +</p> + +</div> + +<div> +<head>58.</head> + +<p> +<hi rend='smallcaps'>Christianity and the Emotions.</hi>—In Christianity +we may see a great popular protest against +philosophy: the reasoning of the sages of antiquity +had withdrawn men from the influence of the +emotions, but Christianity would fain give men +their emotions back again. With this aim in view, +it denies any moral value to virtue such as philosophers +understood it—as a victory of the reason +over the passions—generally condemns every kind +of goodness, and calls upon the passions to manifest +themselves in their full power and glory: as <emph>love</emph> of +God, <emph>fear</emph> of God, fanatic <emph>belief</emph> in God, blind <emph>hope</emph> +in God. +</p> + +</div> + +<div> +<head>59.</head> + +<p> +<hi rend='smallcaps'>Error as a Cordial.</hi>—Let people say what +they will, it is nevertheless certain that it was the +aim of Christianity to deliver mankind from the +yoke of moral engagements by indicating what it +<pb n='061'/><anchor id='Pg061'/> +believed to be the <emph>shortest way to perfection</emph>: exactly +in the same manner as a few philosophers thought +they could dispense with tedious and laborious +dialectics, and the collection of strictly-proved +facts, and point out a royal road to truth. It +was an error in both cases, but nevertheless a great +cordial for those who were worn out and despairing +in the wilderness. +</p> + +</div> + +<div> +<head>60.</head> + +<p> +<hi rend='smallcaps'>All Spirit finally becomes Visible.</hi>—Christianity +has assimilated the entire spirituality +of an incalculable number of men who were by +nature submissive, all those enthusiasts of humiliation +and reverence, both refined and coarse. It has +in this way freed itself from its own original rustic +coarseness—of which we are vividly reminded when +we look at the oldest image of St. Peter the Apostle—and +has become a very intellectual religion, +with thousands of wrinkles, <foreign lang='fr' rend='italic'>arrière-pensées</foreign>, and +masks on its face. It has made European humanity +more clever, and not only cunning from a theological +standpoint. By the spirit which it has thus +given to European humanity—in conjunction with +the power of abnegation, and very often in conjunction +with the profound conviction and loyalty of +that abnegation—it has perhaps chiselled and shaped +the most subtle individualities which have ever +existed in human society: the individualities of the +higher ranks of the Catholic clergy, especially when +these priests have sprung from a noble family, and +have brought to their work, from the very beginning, +the innate grace of gesture, the dominating glance +<pb n='062'/><anchor id='Pg062'/> +of the eye, and beautiful hands and feet. Here the +human face acquires that spiritualisation brought +about by the continual ebb and flow of two kinds +of happiness (the feeling of power and the feeling +of submission) after a carefully-planned manner +of living has conquered the beast in man. Here +an activity, which consists in blessing, forgiving +sins, and representing the Almighty, ever keeps +alive in the soul, <emph>and even in the body</emph>, the consciousness +of a supreme mission; here we find that noble +contempt concerning the perishable nature of the +body, of well-being, and of happiness, peculiar to +born soldiers: their <emph>pride</emph> lies in obedience, a distinctly +aristocratic trait; their excuse and their +idealism arise from the enormous impossibility of +their task. The surpassing beauty and subtleties +of these princes of the Church have always proved +to the people the truth of the Church; a momentary +brutalisation of the clergy (such as came about in +Luther's time) always tended to encourage the contrary +belief. And would it be maintained that this +result of beauty and human subtlety, shown in +harmony of figure, intellect, and task, would come +to an end with religions? and that nothing higher +could be obtained, or even conceived? +</p> + +</div> + +<div> +<head>61.</head> + +<p> +<hi rend='smallcaps'>The Needful Sacrifice.</hi>—Those earnest, +able, and just men of profound feelings, who +are still Christians at heart, owe it to themselves +to make one attempt to live for a certain space +of time without Christianity! they owe it <emph>to their +faith</emph> that they should thus for once take up their +<pb n='063'/><anchor id='Pg063'/> +abode <q>in the wilderness</q>—if for no other reason +than that of being able to pronounce on the question +as to whether Christianity is needful. So far, +however, they have confined themselves to their +own narrow domain and insulted every one who +happened to be outside of it: yea, they even become +highly irritated when it is suggested to them +that beyond this little domain of theirs lies the great +world, and that Christianity is, after all, only a corner +of it! No; your evidence on the question will be +valueless until you have lived year after year without +Christianity, and with the inmost desire to +continue to exist without it: until, indeed, you have +withdrawn far, far away from it. It is not when +your nostalgia urges you back again, but when your +judgment, based on a strict comparison, drives you +back, that your homecoming has any significance!—Men +of coming generations will deal in this +manner with all the valuations of the past; they +must be voluntarily <emph>lived</emph> over again, together with +their contraries, in order that such men may finally +acquire the right of shifting them. +</p> + +</div> + +<div> +<head>62.</head> + +<p> +<hi rend='smallcaps'>On the Origin of Religions.</hi>—How can +any one regard his own opinion of things as a revelation? +This is the problem of the formation +of religions: there has always been some man in +whom this phenomenon was possible. A postulate +is that such a man already believed in revelations. +Suddenly, however, a new idea occurs to him one +day, <emph>his</emph> idea; and the entire blessedness of a great +<pb n='064'/><anchor id='Pg064'/> +personal hypothesis, which embraces all existence +and the whole world, penetrates with such force +into his conscience that he dare not think himself +the creator of such blessedness, and he therefore +attributes to his God the cause of this new idea and +likewise the cause of the cause, believing it to be +the revelation of his God. How could a man be +the author of so great a happiness? ask his pessimistic +doubts. But other levers are secretly at +work: an opinion may be strengthened by one's +self if it be considered as a revelation; and in this +way all its hypothetic nature is removed; the matter +is set beyond criticism and even beyond doubt: it +is sanctified. It is true that, in this way, a man +lowers himself to playing the rôle of <q>mouthpiece,</q> +but his thought will end by being victorious as a +divine thought—the feeling of finally gaining the +victory conquers the feeling of degradation. There +is also another feeling in the background: if a man +raises his products above himself, and thus apparently +detracts from his own worth, there nevertheless +remains a kind of joyfulness, paternal love, and +paternal pride, which compensates man—more than +compensates man—for everything. +</p> + +</div> + +<div> +<anchor id='Sect_63'/> +<head>63.</head> + +<p> +<hi rend='smallcaps'>Hatred of One's Neighbour.</hi>—Supposing +that we felt towards our neighbour as he does himself—Schopenhauer +calls this compassion, though it +would be more correct to call it auto-passion, fellow-feeling—we +should be compelled to hate him, if, like +Pascal, he thought himself hateful. And this was +<pb n='065'/><anchor id='Pg065'/> +probably the general feeling of Pascal regarding +mankind, and also that of ancient Christianity, +which, under Nero, was <q>convicted</q> of <foreign lang='la' rend='italic'>odium +generis humani</foreign>, as Tacitus has recorded. +</p> + +</div> + +<div> +<head>64.</head> + +<p> +<hi rend='smallcaps'>The Broken-Hearted Ones.</hi>—Christianity +has the instinct of a hunter for finding out all those +who may by hook or by crook be driven to despair—only +a very small number of men can be brought +to this despair. Christianity lies in wait for such +as those, and pursues them. Pascal made an attempt +to find out whether it was not possible, with the +help of the very subtlest knowledge, to drive everybody +into despair. He failed: to his second despair. +</p> + +</div> + +<div> +<head>65.</head> + +<p> +<hi rend='smallcaps'>Brahminism and Christianity.</hi>—There are +certain precepts for obtaining a consciousness of +power: on the one hand, for those who already +know how to control themselves, and who are therefore +already quite used to the feeling of power; and, +on the other hand, for those who cannot control +themselves. Brahminism has given its care to the +former type of man; Christianity to the latter. +</p> + +</div> + +<div> +<head>66.</head> + +<p> +<hi rend='smallcaps'>The Faculty of Vision.</hi>—During the whole +of the Middle Ages it was believed that the real distinguishing +trait of higher men was the faculty of +<pb n='066'/><anchor id='Pg066'/> +having visions—that is to say, of having a grave +mental trouble. And, in fact, the rules of life of all +the higher natures of the Middle Ages (the religiosi) +were drawn up with the object of making man capable +of vision! Little wonder, then, that the exaggerated +esteem for these half-mad fanatics, so-called +men of genius, has continued even to our own days. +<q>They have seen things that others do not see</q>—no +doubt! and this fact should inspire us with caution +where they are concerned, and not with belief! +</p> + +</div> + +<div> +<head>67.</head> + +<p> +<hi rend='smallcaps'>The Price of Believers.</hi>—He who sets such +a value on being believed in has to promise heaven +in recompense for this belief: and every one, even +a thief on the Cross, must have suffered from a +terrible doubt and experienced crucifixion in every +form: otherwise he would not buy his followers so +dearly. +</p> + +</div> + +<div> +<anchor id='Sect_68'/> +<head>68.</head> + +<p> +<hi rend='smallcaps'>The First Christian.</hi>—The whole world still +believes in the literary career of the <q>Holy Ghost,</q> +or is still influenced by the effects of this belief: +when we look into our Bibles we do so for the +purpose of <q>edifying ourselves,</q> to find a few words +of comfort for our misery, be it great or small—in +short, we read ourselves into it and out of it. +But who—apart from a few learned men—know +that it likewise records the history of one of the +most ambitious and importunate souls that ever +<pb n='067'/><anchor id='Pg067'/> +existed, of a mind full of superstition and cunning: +the history of the Apostle Paul? Nevertheless, +without this singular history, without the tribulations +and passions of such a mind, and of such a +soul, there would have been no Christian kingdom; +we should have scarcely have even heard of a little +Jewish sect, the founder of which died on the Cross. +It is true that, if this history had been understood +in time, if we had read, <emph>really read</emph>, the writings of +St. Paul, not as the revelations of the <q>Holy +Ghost,</q> but with honest and independent minds, +oblivious of all our personal troubles—there were +no such readers for fifteen centuries—it would have +been all up with Christianity long ago: so searchingly +do these writings of the Jewish Pascal lay bare +the origins of Christianity, just as the French Pascal +let us see its destiny and how it will ultimately +perish. That the ship of Christianity threw overboard +no inconsiderable part of its Jewish ballast, +that it was able to sail into the waters of the heathen +and actually did do so: this is due to the history +of one single man, this apostle who was so greatly +troubled in mind and so worthy of pity, but who +was also very disagreeable to himself and to others. +</p> + +<p> +This man suffered from a fixed idea, or rather +a fixed question, an ever-present and ever-burning +question: what was the <emph>meaning</emph> of the Jewish Law? +and, more especially, <emph>the fulfilment of this Law</emph>? +In his youth he had done his best to satisfy it, thirsting +as he did for that highest distinction which the +Jews could imagine—this people, which raised the +imagination of moral loftiness to a greater elevation +than any other people, and which alone succeeded +<pb n='068'/><anchor id='Pg068'/> +in uniting the conception of a holy God with the idea +of sin considered as an offence against this holiness. +St. Paul became at once the fanatic defender and +guard-of-honour of this God and His Law. Ceaselessly +battling against and lying in wait for all +transgressors of this Law and those who presumed +to doubt it, he was pitiless and cruel towards all evil-doers, +whom he would fain have punished in the +most rigorous fashion possible. +</p> + +<p> +Now, however, he was aware in his own person +of the fact that such a man as himself—violent, +sensual, melancholy, and malicious in his hatred—<emph>could</emph> +not fulfil the Law; and furthermore, what +seemed strangest of all to him, he saw that his +boundless craving for power was continually +provoked to break it, and that he could not help +yielding to this impulse. Was it really <q>the flesh</q> +which made him a trespasser time and again? Was +it not rather, as it afterwards occurred to him, +the Law itself, which continually showed itself +to be impossible to fulfil, and seduced men into +transgression with an irresistible charm? But +at that time he had not thought of this means of +escape. As he suggests here and there, he had +many things on his conscience—hatred, murder, +sorcery, idolatry, debauchery, drunkenness, and +orgiastic revelry,—and to however great an extent +he tried to soothe his conscience, and, even more, +his desire for power, by the extreme fanaticism of +his worship for and defence of the Law, there were +times when the thought struck him: <q>It is all in +vain! The anguish of the unfulfilled Law cannot be +overcome.</q> Luther must have experienced similar +<pb n='069'/><anchor id='Pg069'/> +feelings, when, in his cloister, he endeavoured to +become the ideal man of his imagination; and, as +Luther one day began to hate the ecclesiastical ideal, +and the Pope, and the saints, and the whole clergy, +with a hatred which was all the more deadly as he +could not avow it even to himself, an analogous +feeling took possession of St. Paul. The Law was +the Cross on which he felt himself crucified. How +he hated it! What a grudge he owed it! How he +began to look round on all sides to find a means for +its total annihilation, that he might no longer be +obliged to fulfil it himself! And at last a liberating +thought, together with a vision—which was only to +be expected in the case of an epileptic like himself—flashed +into his mind: to him, the stern upholder +of the Law—who, in his innermost heart, was tired +to death of it—there appeared on the lonely path +that Christ, with the divine effulgence on His countenance, +and Paul heard the words: <q>Why persecutest +thou Me?</q> +</p> + +<p> +What actually took place, then, was this: his +mind was suddenly enlightened, and he said to +himself: <q>It is unreasonable to persecute this +Jesus Christ! Here is my means of escape, here +is my complete vengeance, here and nowhere else +have I the destroyer of the Law in my hands!</q> +The sufferer from anguished pride felt himself +restored to health all at once, his moral despair +disappeared in the air; for morality itself was +blown away, annihilated—that is to say, <emph>fulfilled</emph>, +there on the Cross! Up to that time that ignominious +death had seemed to him to be the +principal argument against the <q>Messiahship</q> +<pb n='070'/><anchor id='Pg070'/> +proclaimed by the followers of the new doctrine: +but what if it were necessary for doing away with +the Law? The enormous consequences of this +thought, of this solution of the enigma, danced +before his eyes, and he at once became the happiest +of men. The destiny of the Jews, yea, of all +mankind, seemed to him to be intertwined with this +instantaneous flash of enlightenment: he held the +thought of thoughts, the key of keys, the light of +lights; history would henceforth revolve round him! +For from that time forward he would be the apostle +of the <emph>annihilation of the Law</emph>! To be dead to sin—that +meant to be dead to the Law also; to be +in the flesh—that meant to be under the Law! +To be one with Christ—that meant to have become, +like Him, the destroyer of the Law; to be dead +with Him—that meant likewise to be dead to the +Law. Even if it were still possible to sin, it would +not at any rate be possible to sin against the Law: +<q>I am above the Law,</q> thinks Paul; adding, <q>If I +were now to acknowledge the Law again and to +submit to it, I should make Christ an accomplice +in the sin</q>; for the Law was there for the purpose +of producing sin and setting it in the foreground, +as an emetic produces sickness. God could not +have decided upon the death of Christ had it been +possible to fulfil the Law without it; henceforth, +not only are all sins expiated, but sin itself is +abolished; henceforth the Law is dead; henceforth +<q>the flesh</q> in which it dwelt is dead—or at all +events dying, gradually wasting away. To live for +a short time longer amid this decay!—this is the +Christian's fate, until the time when, having become +<pb n='071'/><anchor id='Pg071'/> +one with Christ, he arises with Him, sharing with +Christ the divine glory, and becoming, like Christ, +a <q>Son of God.</q> Then Paul's exaltation was at its +height, and with it the importunity of his soul—the +thought of union with Christ made him lose all +shame, all submission, all constraint, and his ungovernable +ambition was shown to be revelling in +the expectation of divine glories. +</p> + +<p> +Such was the first Christian, the inventor of +Christianity! before him there were only a few +Jewish sectaries. +</p> + +</div> + +<div> +<head>69.</head> + +<p> +<hi rend='smallcaps'>Inimitable.</hi>—There is an enormous strain and +distance between envy and friendship, between self-contempt +and pride: the Greek lived in the former, +the Christian in the latter. +</p> + +</div> + +<div> +<head>70.</head> + +<p> +<hi rend='smallcaps'>The Use of a Coarse Intellect.</hi>—The +Christian Church is an encyclopædia of primitive +cults and views of the most varied origin; and is, +in consequence, well adapted to missionary work: +in former times she could—and still does—go +wherever she would, and in doing so always found +something resembling herself, to which she could +assimilate herself and gradually substitute her own +spirit for it. It is not to what is Christian in her +usages, but to what is universally pagan in them, +that we have to attribute the development of this +universal religion. Her thoughts, which have their +origin at once in the Judaic and in the Hellenic +spirit, were able from the very beginning to raise +<pb n='072'/><anchor id='Pg072'/> +themselves above the exclusiveness and subtleties +of races and nations, as above prejudices. Although +we may admire the power which makes even the +most difficult things coalesce, we must nevertheless +not overlook the contemptible qualities of this power—the +astonishing coarseness and narrowness of the +Church's intellect when it was in process of formation, +a coarseness which permitted it to accommodate +itself to any diet, and to digest contradictions like +pebbles. +</p> + +</div> + +<div> +<head>71.</head> + +<p> +<hi rend='smallcaps'>The Christian Vengeance against Rome.</hi>—Perhaps +nothing is more fatiguing than the sight +of a continual conqueror: for more than two +hundred years the world had seen Rome overcoming +one nation after another, the circle was +closed, all future seemed to be at an end, everything +was done with a view to its lasting for all +time—yea, when the Empire built anything it was +erected with a view to being <foreign lang='la' rend='italic'>aere perennius</foreign>. We, +who know only the <q>melancholy of ruins,</q> can +scarcely understand that totally different <emph>melancholy +of eternal buildings</emph>, from which men endeavoured +to save themselves as best they could—with the +light-hearted fancy of a Horace, for example. +Others sought different consolations for the weariness +which was closely akin to despair, against the +deadening knowledge that from henceforth all +progress of thought and heart would be hopeless, +that the huge spider sat everywhere and mercilessly +continued to drink all the blood within +its reach, no matter where it might spring forth. +<pb n='073'/><anchor id='Pg073'/> +This mute, century-old hatred of the wearied spectators +against Rome, wherever Rome's domination +extended, was at length vented in Christianity, +which united Rome, <q>the world,</q> and <q>sin</q> into a +single conception. The Christians took their revenge +on Rome by proclaiming the immediate and +sudden destruction of the world; by once more +introducing a future—for Rome had been able to +transform everything into the history of its <emph>own</emph> +past and present—a future in which Rome was no +longer the most important factor; and by dreaming +of the last judgment—while the crucified Jew, as +the symbol of salvation, was the greatest derision +on the superb Roman prætors in the provinces; +for now they seemed to be only the symbols of +ruin and a <q>world</q> ready to perish. +</p> + +</div> + +<div> +<head>72.</head> + +<p> +<hi rend='smallcaps'>The <q>Life after Death.</q></hi>—Christianity +found the idea of punishment in hell in the entire +Roman Empire: for the numerous mystic cults have +hatched this idea with particular satisfaction as +being the most fecund egg of their power. Epicurus +thought he could do nothing better for his followers +than to tear this belief up by the roots: his triumph +found its finest echo in the mouth of one of his +disciples, the Roman Lucretius, a poet of a gloomy, +though afterwards enlightened, temperament. +Alas! his triumph had come too soon: Christianity +took under its special protection this belief +in subterranean horrors, which was already beginning +to die away in the minds of men; and that +<pb n='074'/><anchor id='Pg074'/> +was clever of it. For, without this audacious leap +into the most complete paganism, how could it +have proved itself victorious over the popularity +of Mithras and Isis? In this way it managed +to bring timorous folk over to its side—the most +enthusiastic adherents of a new faith! The Jews, +being a people which, like the Greeks, and even in +a greater degree than the Greeks, loved and still +love life, had not cultivated that idea to any great +extent: the thought of final death as the punishment +of the sinner, death without resurrection as an +extreme menace: this was sufficient to impress these +peculiar men, who did not wish to get rid of their +bodies, but hoped, with their refined Egypticism, +to preserve them for ever. (A Jewish martyr, +about whom we may read in the Second Book of +the Maccabees, would not think of giving up his +intestines, which had been torn out: he wanted to +have them at the resurrection: quite a Jewish +characteristic!) +</p> + +<p> +Thoughts of eternal damnation were far from the +minds of the early Christians: they thought they +were <emph>delivered</emph> from death, and awaited a transformation +from day to day, but not death. (What +a curious effect the first death must have produced +on these expectant people! How many different +feelings must have been mingled together—astonishment, +exultation, doubt, shame, and passion! +Verily, a subject worthy of a great artist!) St. +Paul could say nothing better in praise of his +Saviour than that he had opened the gates of immortality +to everybody—he did not believe in the +resurrection of those who had not been saved: more +<pb n='075'/><anchor id='Pg075'/> +than this, by reason of his doctrine of the impossibility +of carrying out the Law, and of death considered +as a consequence of sin, he even suspected +that, up to that time, no one had become immortal +(or at all events only a very few, solely owing to +special grace and not to any merits of their own): +it was only in his time that immortality had begun +to open its gates—and only a few of the elect would +finally gain admittance, as the pride of the elect cannot +help saying. +</p> + +<p> +In other places, where the impulse towards life +was not so strong as among the Jews and the +Christian Jews, and where the prospect of immortality +did not appear to be more valuable than +the prospect of a final death, that pagan, yet not +altogether un-Jewish addition of Hell became a very +useful tool in the hands of the missionaries: then +arose the new doctrine that even the sinners and +the unsaved are immortal, the doctrine of eternal +damnation, which was more powerful than the idea +of a <emph>final death</emph>, which thereafter began to fade +away. It was science alone which could overcome +this idea, at the same time brushing aside all other +ideas about death and an after-life. We are poorer +in one particular: the <q>life after death</q> has no +further interest for us! an indescribable blessing, +which is as yet too recent to be considered as such +throughout the world. And Epicurus is once more +triumphant. +</p> + +</div> + +<div> +<head>73.</head> + +<p> +<hi rend='smallcaps'>For the <q>Truth</q>!</hi>—<q>The truth of Christianity +was attested by the virtuous lives of the +<pb n='076'/><anchor id='Pg076'/> +Christians, their firmness in suffering, their unshakable +belief and above all by the spread and +increase of the faith in spite of all calamities.</q>—That's +how you talk even now. The more's the +pity. Learn, then, that all this proves nothing +either in favour of truth or against it; that truth +must be demonstrated differently from conscientiousness, +and that the latter is in no respect whatever +an argument in favour of the former. +</p> + +</div> + +<div> +<head>74.</head> + +<p> +<hi rend='smallcaps'>A Christian <foreign lang='fr' rend='italic'>Arrière-pensée</foreign>.</hi>—Would not +this have been a general reservation among +Christians of the first century: <q>It is better to +persuade ourselves into the belief that we are guilty +rather than that we are innocent; for it is impossible +to ascertain the disposition of so powerful a judge—but +it is to be feared that he is looking out only +for those who are conscious of guilt. Bearing in +mind his great power, it is more likely that he will +pardon a guilty person than admit that any one is +innocent, in his presence.</q> This was the feeling of +poor provincial folk in the presence of the Roman +prætor: <q>He is too proud for us to dare to be innocent.</q> +And may not this very sentiment have made +its influence felt when the Christians endeavoured +to picture to themselves the aspect of the Supreme +Judge? +</p> + +</div> + +<div> +<head>75.</head> + +<p> +<hi rend='smallcaps'>Neither European nor Noble.</hi>—There is +something Oriental and feminine in Christianity, and +<pb n='077'/><anchor id='Pg077'/> +this is shown in the thought, <q>Whom the Lord +loveth, He chasteneth</q>; for women in the Orient +consider castigations and the strict seclusion of their +persons from the world as a sign of their husband's +love, and complain if these signs of love cease. +</p> + +</div> + +<div> +<head>76.</head> + +<p> +<hi rend='smallcaps'>If you think it Evil, you make it Evil.</hi>—The +passions become evil and malignant when +regarded with evil and malignant eyes. It is in this +way that Christianity has succeeded in transforming +Eros and Aphrodite—sublime powers, capable of +idealisation—into hellish genii and phantom +goblins, by means of the pangs which every sexual +impulse was made to raise in the conscience of the +believers. Is it not a dreadful thing to transform +necessary and regular sensations into a source of +inward misery, and thus arbitrarily to render interior +misery necessary and regular <emph>in the case of every +man</emph>! Furthermore, this misery remains secret +with the result that it is all the more deeply rooted, +for it is not all men who have the courage, which +Shakespeare shows in his sonnets, of making public +their Christian gloom on this point. +</p> + +<p> +Must a feeling, then, always be called evil against +which we are forced to struggle, which we must +restrain even within certain limits, or, in given cases, +banish entirely from our minds? Is it not the habit +of vulgar souls always to call an <emph>enemy</emph> evil! and +must we call Eros an enemy? The sexual feelings, +like the feelings of pity and adoration, possess the +particular characteristic that, in their case, one being +<pb n='078'/><anchor id='Pg078'/> +gratifies another by the pleasure he enjoys—it is but +rarely that we meet with such a benevolent arrangement +in nature. And yet we calumniate and corrupt +it all by our bad conscience! We connect the procreation +of man with a bad conscience! +</p> + +<p> +But the outcome of this diabolisation of Eros is +a mere farce: the <q>demon</q> Eros becomes an object +of greater interest to mankind than all the angels +and saints put together, thanks to the mysterious +Mumbo-Jumboism of the Church in all things +erotic: it is due to the Church that love stories, +even in our own time, have become the one common +interest which appeals to all classes of people—with +an exaggeration which would be incomprehensible +to antiquity, and which will not fail to +provoke roars of laughter in coming generations. +All our poetising and thinking, from the highest to +the lowest, is marked, and more than marked, by +the exaggerated importance bestowed upon the love +story as the principal item of our existence. +Posterity may perhaps, on this account, come to +the conclusion that its entire legacy of Christian +culture is tainted with narrowness and insanity. +</p> + +</div> + +<div> +<head>77.</head> + +<p> +<hi rend='smallcaps'>The Tortures of the Soul.</hi>—The whole +world raises a shout of horror at the present day if +one man presumes to torture the body of another: +the indignation against such a being bursts forth +almost spontaneously. Nay; we tremble even at +the very thought of torture being inflicted on a +man or an animal, and we undergo unspeakable +<pb n='079'/><anchor id='Pg079'/> +misery when we hear of such an act having been +accomplished. But the same feeling is experienced +in a very much lesser degree and extent when it +is a question of the tortures of the soul and the +dreadfulness of their infliction. Christianity has +introduced such tortures on an unprecedented scale, +and still continues to preach this kind of martyrdom—yea, +it even complains innocently of backsliding +and indifference when it meets with a state +of soul which is free from such agonies. From all +this it now results that humanity, in the face of +spiritual racks, tortures of the mind, and instruments +of punishment, behaves even to-day with the +same awesome patience and indecision which it exhibited +in former times in the presence of the +cruelties practised on the bodies of men or animals. +Hell has certainly not remained merely an empty +sound; and a new kind of pity has been devised +to correspond to the newly-created fears of hell—a +horrible and ponderous compassion, hitherto unknown; +with people <q>irrevocably condemned to +hell,</q> as, for example, the Stony Guest gave Don +Juan to understand, and which, during the Christian +era, should often have made the very stones weep. +</p> + +<p> +Plutarch presents us with a gloomy picture of the +state of mind of a superstitious man in pagan times: +but this picture pales when compared with that of +a Christian of the Middle Ages, who <emph>supposes</emph> that +nothing can save him from <q>torments everlasting.</q> +Dreadful omens appear to him: perhaps he sees a +stork holding a snake in his beak and hesitating to +swallow it. Or all nature suddenly becomes pale; +or bright, fiery colours appear across the surface +<pb n='080'/><anchor id='Pg080'/> +of the earth. Or the ghosts of his dead relations +approach him, with features showing traces of +dreadful sufferings. Or the dark walls of the room +in which the man is sleeping are suddenly lighted +up, and there, amidst a yellow flame, he perceives +instruments of torture and a motley horde of snakes +and devils. Christianity has surely turned this +world of ours into a fearful habitation by raising +the crucifix in all parts and thereby proclaiming +the earth to be a place <q>where the just man is +tortured to death!</q> And when the ardour of +some great preacher for once disclosed to the public +the secret sufferings of the individual, the agonies +of the lonely souls, when, for example, Whitefield +preached <q>like a dying man to the dying,</q> now +bitterly weeping, now violently stamping his feet, +speaking passionately, in abrupt and incisive tones, +without fearing to turn the whole force of his attack +upon any one individual present, excluding him +from the assembly with excessive harshness—then +indeed did it seem as if the earth were being transformed +into a <q>field of evil.</q> The huge crowds +were then seen to act as if seized with a sudden +attack of madness: many were in fits of anguish; +others lay unconscious and motionless; others, +again, trembled or rent the air with their piercing +shrieks. Everywhere there was a loud breathing, +as of half-choked people who were gasping for the +breath of life. <q>Indeed,</q> said an eye-witness once, +<q>almost all the noises appeared to come from people +who were dying in the bitterest agony.</q> +</p> + +<p> +Let us never forget that it was Christianity which +first turned the death-bed into a bed of agony, and +<pb n='081'/><anchor id='Pg081'/> +that, by the scenes which took place there, and the +terrifying sounds which were made possible there +for the first time, it has poisoned the senses and the +blood of innumerable witnesses and their children. +Imagine the ordinary man who can never efface +the recollection of words like these: <q>Oh, eternity! +Would that I had no soul! Would that I had +never been born! My soul is damned, damned; +lost for ever! Six days ago you might have +helped me. But now all is over. I belong to the +devil, and with him I will go down to hell. Break, +break, ye poor hearts of stone! Ye will not break? +What more can be done for hearts of stone? I am +damned that ye may be saved! There he is! +Yea; there he is! Come, good devil! Come!</q> +</p> + +</div> + +<div> +<head>78.</head> + +<p> +<hi rend='smallcaps'>Avenging Justice.</hi>—Misfortune and guilt: +these two things have been put on one scale by +Christianity; so that, when the misfortune which +follows a fault is a serious one, this fault is always +judged accordingly to be a very heinous one. But +this was not the valuation of antiquity, and that +is why Greek tragedy—in which misfortune and +punishment are discussed at length, and yet in +another sense—forms part of the great liberators +of the mind to an extent which even the ancients +themselves could not realise. They remained ingenuous +enough not to set up an <q>adequate relation</q> +between guilt and misfortune. The guilt of +their tragic heroes is, indeed, the little pebble that +makes them stumble, and on which account they +<pb n='082'/><anchor id='Pg082'/> +sometimes happen to break an arm or knock out +an eye. Upon this the feeling of antiquity made +the comment, <q>Well, he should have gone his way +with more caution and less pride.</q> It was reserved +for Christianity, however, to say: <q>Here we have +a great misfortune, and behind this great misfortune +there must lie a great fault, an equally <emph>serious fault</emph>, +though we cannot clearly see it! If, wretched man, +you do not feel it, it is because your heart is hardened—and +worse than this will happen to you!</q> +</p> + +<p> +Besides this, antiquity could point to examples +of real misfortunes, misfortunes that were pure +and innocent; it was only with the advent of +Christianity that all punishment became well-merited +punishment: in addition to this it renders +the imagination of the sufferer still more suffering, +so that the victim, in the midst of his distress, is +seized with the feeling that he has been morally +reproved and cast away. Poor humanity! The +Greeks had a special word to stand for the feeling of +indignation which was experienced at the misfortune +of another: among Christian peoples this feeling +was prohibited and was not permitted to develop; +hence the reason why they have no name for this +<emph>more virile</emph> brother of pity. +</p> + +</div> + +<div> +<head>79.</head> + +<p> +<hi rend='smallcaps'>A Proposal.</hi>—If, according to the arguments +of Pascal and Christianity, our ego is always hateful, +how can we permit and suppose other people, +whether God or men, to love it? It would be +contrary to all good principles to let ourselves be +<pb n='083'/><anchor id='Pg083'/> +loved when we know very well that we deserve +nothing but hatred—not to speak of other repugnant +feelings. <q>But this is the very Kingdom of +Grace.</q> Then you look upon your love for your +neighbour as a grace? Your pity as a grace? +Well, then, if you can do all this, there is no reason +why you should not go a step further: love yourselves +through grace, and then you will no longer +find your God necessary, and the entire drama of +the Fall and Redemption of mankind will reach its +last act in yourselves! +</p> + +</div> + +<div> +<head>80.</head> + +<p> +<hi rend='smallcaps'>The Compassionate Christian.</hi>—A +Christian's compassion in the presence of his +neighbour's suffering has another side to it: viz. +his profound suspicion of all the joy of his neighbour, +of his neighbour's joy in everything that he +wills and is able to do. +</p> + +</div> + +<div> +<head>81.</head> + +<p> +<hi rend='smallcaps'>The Saint's Humanity.</hi>—A saint had fallen +into the company of believers, and could no longer +stand their continually expressed hatred for sin. +At last he said to them: <q>God created all things, +except sin: therefore it is no wonder that He does +not like it. But man has created sin, and why, +then, should he disown this only child of his merely +because it is not regarded with a friendly eye by +God, its grandfather? Is that human? Honour +to whom honour is due—but one's heart and duty +must speak, above all, in favour of the child—and +only in the second place for the honour of the +grandfather!</q> +</p> + +</div> + +<pb n='084'/><anchor id='Pg084'/> + +<div> +<head>82.</head> + +<p> +<hi rend='smallcaps'>The Theological Attack.</hi>—<q>You must +arrange that with yourself; for your life is at +stake!</q>—Luther it is who suddenly springs upon +us with these words and imagines that we feel the +knife at our throats. But we throw him off with +the words of one higher and more considerate than +he: <q>We need form no opinion in regard to this +or that matter, and thus save our souls from trouble. +For, by their very nature, the things themselves +cannot compel us to express an opinion.</q> +</p> + +</div> + +<div> +<head>83.</head> + +<p> +<hi rend='smallcaps'>Poor Humanity!</hi>—A single drop of blood too +much or too little in the brain may render our life +unspeakably miserable and difficult, and we may +suffer more from this single drop of blood than +Prometheus from his vulture. But the worst is when +we do not know that this drop is causing our sufferings—and +we think it is <q>the devil!</q> Or <q>sin!</q> +</p> + +</div> + +<div> +<anchor id='Sect_84'/> +<head>84.</head> + +<p> +<hi rend='smallcaps'>The Philology of Christianity.</hi>—How +little Christianity cultivates the sense of honesty +can be inferred from the character of the writings +of its learned men. They set out their conjectures +as audaciously as if they were dogmas, and are but +seldom at a disadvantage in regard to the interpretation +of Scripture. Their continual cry is: <q>I +am right, for it is written</q>—and then follows an +explanation so shameless and capricious that a +<pb n='085'/><anchor id='Pg085'/> +philologist, when he hears it, must stand stock-still +between anger and laughter, asking himself again +and again: Is it possible? Is it honest? Is it even +decent? +</p> + +<p> +It is only those who never—or always—attend +church that underestimate the dishonesty with +which this subject is still dealt in Protestant +pulpits; in what a clumsy fashion the preacher +takes advantage of his security from interruption; +how the Bible is pinched and squeezed; and how +the people are made acquainted with every form of +<emph>the art of false reading</emph>. +</p> + +<p> +When all is said and done, however, what can +be expected from the effects of a religion which, +during the centuries when it was being firmly +established, enacted that huge philological farce +concerning the Old Testament? I refer to that +attempt to tear the Old Testament from the hands +of the Jews under the pretext that it contained only +Christian doctrines and <emph>belonged</emph> to the Christians +as the true people of Israel, while the Jews had +merely arrogated it to themselves without authority. +This was followed by a mania of would-be interpretation +and falsification, which could not under +any circumstances have been allied with a good +conscience. However strongly Jewish savants protested, +it was everywhere sedulously asserted that +the Old Testament alluded everywhere to Christ, +and nothing but Christ, more especially His Cross, +and thus, wherever reference was made to wood, a +rod, a ladder, a twig, a tree, a willow, or a staff, +such a reference could not but be a prophecy relating +to the wood of the Cross: even the setting-up +<pb n='086'/><anchor id='Pg086'/> +of the Unicorn and the Brazen Serpent, even +Moses stretching forth his hands in prayer—yea, +the very spits on which the Easter lambs were +roasted: all these were allusions to the Cross, and, +as it were, preludes to it! Did any one who kept +on asserting these things ever <emph>believe</emph> in them? +Let it not be forgotten that the Church did not +shrink from putting interpolations in the text of the +Septuagint (<hi rend='italic'>e.g.</hi> Ps. xcvi. 10), in order that she might +later on make use of these interpolated passages +as Christian prophecies. They were engaged in a +struggle, and thought of their foes rather than of +honesty. +</p> + +</div> + +<div> +<head>85.</head> + +<p> +<hi rend='smallcaps'>Subtlety in Penury.</hi>—Take care not to laugh +at the mythology of the Greeks merely because it +so little resembles your own profound metaphysics! +You should admire a people who checked their quick +intellect at this point, and for a long time afterwards +had tact enough to avoid the danger of +scholasticism and hair-splitting superstition. +</p> + +</div> + +<div> +<head>86.</head> + +<p> +<hi rend='smallcaps'>The Christian Interpreters of the Body.</hi>—Whatever +originates in the stomach, the intestines, +the beating of the heart, the nerves, the bile, +the seed—all those indispositions, debilities, irritations, +and the whole contingency of that machine +about which we know so little—a Christian like +Pascal considers it all as a moral and religious +phenomenon, asking himself whether God or the +<pb n='087'/><anchor id='Pg087'/> +devil, good or evil, salvation or damnation, is the +cause. Alas for the unfortunate interpreter! How +he must distort and worry his system! How he +must distort and worry himself in order to gain +his point! +</p> + +</div> + +<div> +<head>87.</head> + +<p> +<hi rend='smallcaps'>The Moral Miracle.</hi>—In the domain of +morality, Christianity knows of nothing but the +miracle; the sudden change in all valuations, the +sudden renouncement of all habits, the sudden and +irresistible predilection for new things and persons. +Christianity looks upon this phenomenon as the +work of God, and calls it the act of regeneration, +thus giving it a unique and incomparable value. +Everything else which is called morality, and which +bears no relation to this miracle, becomes in consequence +a matter of indifference to the Christian, +and indeed, so far as it is a feeling of well-being +and pride, an object of fear. The canon of virtue, +of the fulfilled law, is established in the New +Testament, but in such a way as to be the canon +of <emph>impossible virtue</emph>: men who still aspire to moral +perfections must come to understand, in the face +of this canon, that they are further and further +<emph>removed</emph> from their aim; they must <emph>despair</emph> of +virtue, and end by throwing themselves at the feet +of the Merciful One. +</p> + +<p> +It is only in reaching a conclusion like this that +moral efforts on the part of the Christian can still +be regarded as possessing any value: the condition +that these efforts shall always remain sterile, painful, +and melancholy is therefore indispensable; and it +<pb n='088'/><anchor id='Pg088'/> +is in this way that those efforts could still avail to +bring about that moment of ecstasy when man experiences +the <q>overflow of grace</q> and the moral +miracle. This struggle for morality is, however, +not <emph>necessary</emph>; for it is by no means uncommon for +this miracle to happen to the sinner at the very +moment when he is, so to speak, wallowing in the +mire of sin: yea, the leap from the deepest and +most abandoned sinfulness into its contrary seems +easier, and, as a clear proof of the miracle, even +more desirable. +</p> + +<p> +What, for the rest, may be the signification of +such a sudden, unreasonable, and irresistible revolution, +such a change from the depths of misery +into the heights of happiness? (might it be a +disguised epilepsy?) This should at all events +be considered by alienists, who have frequent opportunities +of observing similar <q>miracles</q>—for +example, the mania of murder or suicide. The +relatively <q>more pleasant consequences</q> in the case +of the Christian make no important difference. +</p> + +</div> + +<div> +<head>88.</head> + +<p> +<hi rend='smallcaps'>Luther, the Great Benefactor.</hi>—Luther's +most important result is the suspicion which he +awakened against the saints and the entire Christian +<foreign lang='la' rend='italic'>vita contemplativa</foreign>; only since his day has an un-Christian +<foreign lang='la' rend='italic'>vita contemplativa</foreign> again become possible +in Europe, only since then has contempt for laymen +and worldly activity ceased. Luther continued to +be an honest miner's son even after he had been +shut up in a monastery, and there, for lack of other +<pb n='089'/><anchor id='Pg089'/> +depths and <q>borings,</q> he descended into himself, +and bored terrifying and dark passages through his +own depths—finally coming to recognise that an +introspective and saintly life was impossible to him, +and that his innate <q>activity</q> in body and soul +would end by being his ruin. For a long time, +too long, indeed, he endeavoured to find the way +to holiness through castigations; but at length he +made up his mind, and said to himself: <q>There is +no real <foreign lang='la' rend='italic'>vita contemplativa</foreign>! We have been deceived. +The saints were no better than the rest of us.</q> +This was truly a rustic way of gaining one's case; +but for the Germans of that period it was the only +proper way. How edified they felt when they could +read in their Lutheran catechism: <q>Apart from the +Ten Commandments there is no work which could +find favour in the eyes of God—these much-boasted +spiritual works of the saints are purely imaginary!</q> +</p> + +</div> + +<div> +<head>89.</head> + +<p> +<hi rend='smallcaps'>Doubt As Sin.</hi>—Christianity has done all it +possibly could to draw a circle round itself, and has +even gone so far as to declare doubt itself to be +a sin. We are to be precipitated into faith by a +miracle, without the help of reason, after which we +are to float in it as the clearest and least equivocal +of elements—a mere glance at some solid ground, +the thought that we exist for some purpose other +than floating, the least movement of our amphibious +nature: all this is a sin! Let it be noted that, +following this decision, the proofs and demonstration +of the faith, and all meditations upon its origin, +<pb n='090'/><anchor id='Pg090'/> +are prohibited as sinful. Christianity wants blindness +and frenzy and an eternal swan-song above +the waves under which reason has been drowned! +</p> + +</div> + +<div> +<head>90.</head> + +<p> +<hi rend='smallcaps'>Egoism <hi rend='italic'>versus</hi> Egoism.</hi>—How many are there +who still come to the conclusion: <q>Life would be +intolerable were there no God!</q> Or, as is said in +idealistic circles: <q>Life would be intolerable if its +ethical signification were lacking.</q> Hence there +must be a God—or an ethical signification of +existence! In reality the case stands thus: He +who is accustomed to conceptions of this sort does +not desire a life without them, hence these conceptions +are necessary for him and his preservation—but +what a presumption it is to assert that everything +necessary for my preservation must exist +<emph>in reality</emph>! As if my preservation were really +necessary! What if others held the contrary +opinion? if they did not care to live under the +conditions of these two articles of faith, and did not +regard life as worth living if they were realised!—And +that is the present position of affairs. +</p> + +</div> + +<div> +<head>91.</head> + +<p> +<hi rend='smallcaps'>The Honesty of God.</hi>—An omniscient and +omnipotent God who does not even take care that +His intentions shall be understood by His creatures—could +He be a God of goodness? A God, who, +for thousands of years, has permitted innumerable +doubts and scruples to continue unchecked as if +they were of no importance in the salvation of mankind, +<pb n='091'/><anchor id='Pg091'/> +and who, nevertheless, announces the most +dreadful consequences for any one who mistakes his +truth? Would he not be a cruel god if, being himself +in possession of the truth, he could calmly contemplate +mankind, in a state of miserable torment, +worrying its mind as to what was truth? +</p> + +<p> +Perhaps, however, he really is a God of goodness, +and was unable to express Himself more clearly? +Perhaps he lacked intelligence enough for this? +Or eloquence? All the worse! For in such a +case he may have been deceived himself in regard +to what he calls his <q>truth,</q> and may not be far +from being another <q>poor, deceived devil!</q> Must +he not therefore experience all the torments of hell +at seeing His creatures suffering so much here below—and +even more, suffering through all eternity—when +he himself can neither advise nor help them, +except as a deaf and dumb person, who makes all +kinds of equivocal signs when his child or his dog +is threatened with the most fearful danger? A distressed +believer who argues thus might be pardoned +if his pity for the suffering God were greater than +his pity for his <q>neighbours</q>; for they are his +neighbours no longer if that most solitary and +primeval being is also the greatest sufferer and +stands most in need of consolation. +</p> + +<p> +Every religion shows some traits of the fact that +it owes its origin to a state of human intellectuality +which was as yet too young and immature: they +all make light of the necessity for speaking the +truth: as yet they know nothing of the <emph>duty of +God</emph>, the duty of being clear and truthful in His +communications with men. No one was more +<pb n='092'/><anchor id='Pg092'/> +eloquent than Pascal in speaking of the <q>hidden +God</q> and the reasons why He had to keep Himself +hidden, all of which indicates clearly enough that +Pascal himself could never make his mind easy on +this point: but he speaks with such confidence that +one is led to imagine that he must have been let +into the secret at some time or other. He seemed +to have some idea that the <foreign lang='la' rend='italic'>deus absconditus</foreign> bore +a few slight traces of immorality; and he felt too +much ashamed and afraid of acknowledging this +to himself: consequently, like a man who is afraid, +he spoke as loudly as he could. +</p> + +</div> + +<div> +<head>92.</head> + +<p> +<hi rend='smallcaps'>At the Death-bed of Christianity.</hi>—All +truly active men now do without inward Christianity, +and the most moderate and thoughtful men of +the intellectual middle classes possess only a kind +of modified Christianity; that is, a peculiarly simplified +Christianity. A God who, in his love, ordains +everything so that it may be best for us, a God who +gives us our virtue and our happiness and then +takes them away from us, so that everything at +length goes on smoothly and there is no reason +left why we should take life ill or grumble about it: +in short, resignation and modesty raised to the rank +of divinities—that is the best and most lifelike +remnant of Christianity now left to us. It must +be remembered, however, that in this way Christianity +has developed into a soft <emph>moralism</emph>: instead +of <q>God, freedom, and immortality,</q> we have now +a kind of benevolence and honest sentiments, and +the belief that, in the entire universe, benevolence +<pb n='093'/><anchor id='Pg093'/> +and honest sentiments will finally prevail: this is +the euthanasia of Christianity. +</p> + +</div> + +<div> +<head>93.</head> + +<p> +<hi rend='smallcaps'>What is Truth?</hi>—Who will not be pleased +with the conclusions which the faithful take such +delight in coming to?—<q>Science cannot be true; +for it denies God. Hence it does not come from +God; and consequently it cannot be true—for God +is truth.</q> It is not the deduction but the premise +which is fallacious. What if God were not exactly +truth, and if this were proved? And if he were +instead the vanity, the desire for power, the ambitions, +the fear, and the enraptured and terrified +folly of mankind? +</p> + +</div> + +<div> +<head>94.</head> + +<p> +<hi rend='smallcaps'>Remedy for the Displeased.</hi>—Even Paul +already believed that some sacrifice was necessary +to take away the deep displeasure which God +experienced concerning sin: and ever since then +Christians have never ceased to vent the ill-humour +which they felt with themselves upon some victim +or another—whether it was <q>the world,</q> or +<q>history,</q> or <q>reason,</q> or joy, or the tranquillity +of other men—something good, no matter what, +had to die for <emph>their</emph> sins (even if only <foreign rend='italic'>in effigie</foreign>)! +</p> + +</div> + +<div> +<head>95.</head> + +<p> +<hi rend='smallcaps'>The Historical Refutation as the Decisive +One.</hi>—Formerly it was sought to prove +that there was no God—now it is shown how the +belief that a God existed could have <emph>originated</emph>, +<pb n='094'/><anchor id='Pg094'/> +and by what means this belief gained authority +and importance: in this way the counterproof that +there is no God becomes unnecessary and superfluous.—In +former times, when the <q>evidences of +the existence of God</q> which had been brought +forward were refuted, a doubt still remained, viz. +whether better proofs could not be found than those +which had just been refuted: at that time the atheists +did not understand the art of making a <foreign lang='la' rend='italic'>tabula +rasa</foreign>. +</p> + +</div> + +<div> +<head>96.</head> + +<p> +<q><hi rend='smallcaps'>In hoc signo vinces.</hi></q>—To whatever degree +of progress Europe may have attained in other +respects, where religious affairs are concerned it +has not yet reached the liberal naïveté of the +ancient Brahmins, which proves that, in India, four +thousand years ago, people meditated more profoundly +and transmitted to their descendants more +pleasure in meditating than is the case in our own +days. For those Brahmins believed in the first +place that the priests were more powerful than the +gods, and in the second place that it was observances +which constituted the power of the priests: +as a result of which their poets were never tired of +glorifying those observances (prayers, ceremonies, +sacrifices, chants, improvised melodies) as the real +dispensers of all benefits. Although a certain +amount of superstition and poetry was mingled +with all this, the principles were <emph>true</emph>! A step +further, and the gods were cast aside—which +Europe likewise will have to do before very long! +One more step further, and priests and intermediaries +<pb n='095'/><anchor id='Pg095'/> +could also be dispensed with—and then +Buddha, the teacher of the religion of self-redemption, +appeared. How far Europe is still removed +from this degree of culture! When at length all +the customs and observances, upon which rests the +power of gods, priests, and saviours, shall have been +destroyed, when as a consequence morality, in the +old sense, will be dead, then there will come ... +yea, what will come then? But let us refrain from +speculating; let us rather make certain that Europe +will retrieve that which, in India, amidst this people +of thinkers, was carried out thousands of years ago +as a commandment of thought! +</p> + +<p> +Scattered among the different nations of Europe +there are now from ten to twenty millions of men +who no longer <q>believe in God</q>—is it too much +to ask that they should give each other some +indication or password? As soon as they recognise +each other in this way, they will also make +themselves known to each other; and they will +immediately become a power in Europe, and, +happily, a power <emph>among</emph> the nations! among the +classes! between rich and poor! between those +who command, and those who obey! between the +most restless and the most tranquil, tranquillising +people! +</p> + +</div> + +</div> + +<pb n='097'/><anchor id='Pg097'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Book II.</head> + +<div> +<head>97.</head> + +<p> +<hi rend='smallcaps'>One becomes Moral</hi>—but not because one is +moral! Submission to morals may be due to +slavishness or vanity, egoism or resignation, dismal +fanaticism or thoughtlessness. It may, again, +be an act of despair, such as submission to the +authority of a ruler; but there is nothing moral +about it <foreign lang='la' rend='italic'>per se</foreign>. +</p> + +</div> + +<div> +<head>98.</head> + +<p> +<hi rend='smallcaps'>Alterations in Morals.</hi>—Morals are constantly +undergoing changes and transformations, +occasioned by successful crimes. (To these, for example, +belong all innovations in moral judgments.) +</p> + +</div> + +<div> +<head>99.</head> + +<p> +<hi rend='smallcaps'>Wherein we are all Irrational.</hi>—We still +continue to draw conclusions from judgments which +we consider as false, or doctrines in which we no +longer believe,—through our feelings. +</p> + +</div> + +<div> +<head>100.</head> + +<p> +<hi rend='smallcaps'>Awaking from a Dream.</hi>—Noble and wise +men once upon a time believed in the music of the +<pb n='098'/><anchor id='Pg098'/> +spheres; there are still noble and wise men who +believe in <q>the moral significance of existence,</q> but +there will come a day when this music of the spheres +also will no longer be audible to them. They will +awake and perceive that their ears have been dreaming. +</p> + +</div> + +<div> +<head>101.</head> + +<p> +<hi rend='smallcaps'>Open to Doubt.</hi>—To accept a belief simply because +it is customary implies that one is dishonest, +cowardly, and lazy.—Must dishonesty, cowardice, +and laziness, therefore, be the primary conditions +of morality? +</p> + +</div> + +<div> +<head>102.</head> + +<p> +<hi rend='smallcaps'>The most Ancient Moral Judgments.</hi>—What +attitude do we assume towards the acts of +our neighbour?—In the first place, we consider how +they may benefit ourselves—we see them only in +this light. It is this effect which we regard as the +intention of the acts,—and in the end we come +to look upon these intentions of our neighbour +as permanent qualities in him, and we call him, +for example, <q>a dangerous man.</q> Triple error! +Triple and most ancient mistake! Perhaps this +inheritance comes to us from the animals and their +faculty of judgment! Must not the origin of all +morality be sought in these detestable narrow-minded +conclusions: <q>Whatever injures me is evil +(something injurious in itself), whatever benefits me +is good (beneficial and profitable in itself), whatever +injures me once or several times is hostile <foreign lang='la' rend='italic'>per +se</foreign>; whatever benefits me once or several times is +<pb n='099'/><anchor id='Pg099'/> +friendly <foreign lang='la' rend='italic'>per se</foreign>.</q> <foreign rend='italic'>O pudenda origo!</foreign> Is not this +equivalent to interpreting the contemptible, occasional, +and often merely accidental relations of another +person to us as his primary and most essential +qualities, and affirming that towards himself and +every one else he is only capable of such actions as +we ourselves have experienced at his hands once or +several times! And is not this thorough folly based +upon the most immodest of all mental reservations: +namely, that we ourselves must be the standard of +what is good, since we determine good and evil? +</p> + +</div> + +<div> +<anchor id='Sect_103'/> +<head>103.</head> + +<p> +<hi rend='smallcaps'>There are Two Classes of People who +deny Morality.</hi>—To deny morality may mean, +in the first place, to deny the moral inducements +which, men pretend, have urged them on to their +actions,—which is equivalent to saying that +morality merely consists of words and forms, part of +that coarse and subtle deceit (especially self-deceit) +which is characteristic of mankind, and perhaps +more especially of those men who are celebrated for +their virtues. In the second place, it may mean our +denying that moral judgments are founded on +truths. It is admitted in such a case that these +judgments are, in fact, the motives of the actions, +but that in this way it is really errors as the basis +of all moral judgments which urge men on to their +moral actions. This is my point of view; but I +should be far from denying that in very many cases +a subtle suspicion in accordance with the former +point of view—<hi rend='italic'>i.e.</hi> in the spirit of La Rochefoucauld—is +<pb n='100'/><anchor id='Pg100'/> +also justifiable, and in any case of a high general +utility.—Therefore I deny morality in the same +way as I deny alchemy, <hi rend='italic'>i.e.</hi> I deny its hypotheses; +but I do not deny that there have been alchemists +who believed in these hypotheses and based their +actions upon them. I also deny immorality—not +that innumerable people feel immoral, but that +there is any true reason why they should feel so. +I should not, of course, deny—unless I were a fool—that +many actions which are called immoral +should be avoided and resisted; and in the same +way that many which are called moral should be +performed and encouraged; but I hold that in both +cases these actions should be performed from +motives other than those which have prevailed up +to the present time. We must learn anew in order +that at last, perhaps very late in the day, we may be +able to do something more: feel anew. +</p> + +</div> + +<div> +<head>104.</head> + +<p> +<hi rend='smallcaps'>Our Valuations.</hi>—All actions may be referred +back to valuations, and all valuations are +either one's own or adopted, the latter being by far +the more numerous. Why do we adopt them? +Through fear, <hi rend='italic'>i.e.</hi> we think it more advisable to +pretend that they are our own, and so well do we +accustom ourselves to do so that it at last becomes +second nature to us. A valuation of our own, +which is the appreciation of a thing in accordance +with the pleasure or displeasure it causes us and +no one else, is something very rare indeed!—But +must not our valuation of our neighbour—which +<pb n='101'/><anchor id='Pg101'/> +is prompted by the motive that we adopt his valuation +in most cases—proceed from ourselves and by +our own decision? Of course, but then we come to +these decisions during our childhood, and seldom +change them. We often remain during our whole +lifetime the dupes of our childish and accustomed +judgments in our manner of judging our fellow-men +(their minds, rank, morality, character, and +reprehensibility), and we find it necessary to subscribe +to their valuations. +</p> + +</div> + +<div> +<head>105.</head> + +<p> +<hi rend='smallcaps'>Pseudo-egoism.</hi>—The great majority of +people, whatever they may think and say about +their <q>egoism,</q> do nothing for their ego all their +life long, but only for a phantom of this ego which +has been formed in regard to them by their friends +and communicated to them. As a consequence, +they all live in a haze of impersonal and half-personal +opinions and of arbitrary and, as it were, +poetic valuations: the one always in the head of +another, and this head, again, in the head of somebody +else—a queer world of phantoms which +manages to give itself a rational appearance! This +haze of opinions and habits grows in extent and +lives almost independently of the people it surrounds; +it is it which gives rise to the immense +effect of general judgments on <q>man</q>—all those +men, who do not know themselves, believe in a +bloodless abstraction which they call <q>man,</q> <hi rend='italic'>i.e.</hi> +in a fiction; and every change caused in this abstraction +by the judgments of powerful individualities +<pb n='102'/><anchor id='Pg102'/> +(such as princes and philosophers) produces +an extraordinary and irrational effect on the great +majority,—for the simple reason that not a single +individual in this haze can oppose a real ego, +an ego which is accessible to and fathomed by +himself, to the universal pale fiction, which he +could thereby destroy. +</p> + +</div> + +<div> +<head>106.</head> + +<p> +<hi rend='smallcaps'>Against Definitions of Moral Aims.</hi>—On +all sides we now hear the aim of morals defined as +the preservation and advancement of humanity; but +this is merely the expression of a wish to have a +formula and nothing more. Preservation wherein? +advancement whither? These are questions which +must at once be asked. Is not the most essential +point, the answer to this <emph>wherein?</emph> and <emph>whither?</emph> +left out of the formula? What results therefrom, +so far as our own actions and duties are concerned, +which is not already tacitly and instinctively understood? +Can we sufficiently understand from this +formula whether we must prolong as far as possible +the existence of the human race, or bring about the +greatest possible disanimalisation of man? How +different the means, <hi rend='italic'>i.e.</hi> the practical morals, would +have to be in the two cases! Supposing that the +greatest possible rationality were given to mankind, +this certainly would not guarantee the longest +possible existence for them! Or supposing that +their <q>greatest happiness</q> was thought to be the +answer to the questions put, do we thereby mean +the highest degree of happiness which a few individuals +<pb n='103'/><anchor id='Pg103'/> +might attain, or an incalculable, though +finally attainable, average state of happiness for +all? And why should morality be the way to it? +Has not morality, considered as a whole, opened up +so many sources of displeasure as to lead us to +think that man up to the present, with every new +refinement of morality, has become more and more +discontented with himself, with his neighbour, and +with his own lot? Has not the most moral of men +hitherto believed that the only justifiable state of +mankind in the face of morals is that of the deepest +misery? +</p> + +</div> + +<div> +<head>107.</head> + +<p> +<hi rend='smallcaps'>Our Right to our Folly.</hi>—How must we +act? Why must we act? So far as the coarse and +immediate needs of the individual are concerned, +it is easy to answer these questions, but the more +we enter upon the more important and more subtle +domains of action, the more does the problem become +uncertain and the more arbitrary its solution. An +arbitrary decision, however, is the very thing that +must be excluded here,—thus commands the authority +of morals: an obscure uneasiness and awe +must relentlessly guide man in those very actions +the objects and means of which he cannot at once +perceive. This authority of morals undermines our +thinking faculty in regard to those things concerning +which it might be dangerous to think wrongly,—it +is in this way, at all events, that morality usually +justifies itself to its accusers. Wrong in this place +means dangerous; but dangerous to whom? It +<pb n='104'/><anchor id='Pg104'/> +is not, as a rule, the danger of the doer of the action +which the supporters of authoritative morals have +in view, but their own danger; the loss which their +power and influence might undergo if the right to +act according to their own greater or lesser reason, +however wilfully and foolishly, were accorded to all +men. They on their part make unhesitating use +of their right to arbitrariness and folly,—they even +command in cases where it is hardly possible, or at +all events very difficult, to answer the questions, +<q>How must they act, why must they act?</q> And +if the reason of mankind grows with such extraordinary +slowness that it was often possible to deny +its growth during the whole course of humanity, +what is more to blame for this than this solemn +presence, even omnipresence, of moral commands, +which do not even permit the individual question +of how and why to be asked at all? Have we not +been educated precisely in such a way as to make +us feel pathetic, and thus to obscure our vision at +the very time when our reason should be able to +see as clearly and calmly as possible—<hi rend='italic'>i.e.</hi> in all +higher and more important circumstances? +</p> + +</div> + +<div> +<head>108.</head> + +<p> +<hi rend='smallcaps'>Some Theses.</hi>—We should not give the individual, +in so far as he desires his own happiness, +any precepts or recommendations as to the road +leading to happiness; for individual happiness arises +from particular laws that are unknown to anybody, +and such a man will only be hindered or obstructed +by recommendations which come to him from outside +<pb n='105'/><anchor id='Pg105'/> +sources. Those precepts which are called moral +are in reality directed against individuals, and do +not by any means make for the happiness of such individuals. +The relationship of these precepts to the +"happiness and well-being of mankind" is equally +slight, for it is quite impossible to assign a definite +conception to these words, and still less can they +be employed as guiding stars on the dark sea of +moral aspirations. It is a prejudice to think that +morality is more favourable to the development of +the reason than immorality. It is erroneous to +suppose that the unconscious aim in the development +of every conscious being (namely, animal, +man, humanity, etc.) is its <q>greatest happiness</q>: +on the contrary, there is a particular and incomparable +happiness to be attained at every stage of +our development, one that is neither high nor low, +but quite an individual happiness. Evolution does +not make happiness its goal; it aims merely at +evolution, and nothing else. It is only if humanity +had a universally recognised goal that we could +propose to do this or that: for the time being there +is no such goal. It follows that the pretensions +of morality should not be brought into any relationship +with mankind: this would be merely childish +and irrational. It is quite another thing to recommend +a goal to mankind: this goal would then be +something that would depend upon our own will +and pleasure. Provided that mankind in general +agreed to adopt such a goal, it could then impose +a moral law upon itself, a law which would, at all +events, be imposed by their own free will. Up to +now, however, the moral law has had to be placed +<pb n='106'/><anchor id='Pg106'/> +above our own free will: strictly speaking, men +did not wish to impose this law upon themselves; +they wished to take it from somewhere, to discover +it, or to let themselves be commanded by it from +somewhere. +</p> + +</div> + +<div> +<head>109.</head> + +<p> +<hi rend='smallcaps'>Self-control and Moderation, and their +Final Motive.</hi>—I find not more than six essentially +different methods for combating the vehemence +of an impulse. First of all, we may avoid the +occasion for satisfying the impulse, weakening and +mortifying it by refraining from satisfying it for +long and ever-lengthening periods. Secondly, we +may impose a severe and regular order upon ourselves +in regard to the satisfying of our appetites. +By thus regulating the impulse and limiting its ebb +and flow to fixed periods, we may obtain intervals +in which it ceases to disturb us; and by beginning +in this way we may perhaps be able to pass on to +the first method. In the third place, we may deliberately +give ourselves over to an unrestrained and +unbounded gratification of the impulse in order that +we may become disgusted with it, and to obtain by +means of this very disgust a command over the impulse: +provided, of course, that we do not imitate the +rider who rides his horse to death and breaks his +own neck in doing so. For this, unhappily, is generally +the outcome of the application of this third +method. +</p> + +<p> +In the fourth place, there is an intellectual trick, +which consists in associating the idea of the gratification +<pb n='107'/><anchor id='Pg107'/> +so firmly with some painful thought, that after a +little practice the thought of gratification is itself immediately +felt as a very painful one. (For example, +when the Christian accustoms himself to think of +the presence and scorn of the devil in the course of +sensual enjoyment, or everlasting punishment in +hell for revenge by murder; or even merely of the +contempt which he will meet with from those of +his fellow-men whom he most respects, if he steals +a sum of money, or if a man has often checked an +intense desire for suicide by thinking of the grief +and self-reproaches of his relations and friends, and +has thus succeeded in balancing himself upon the +edge of life: for, after some practice, these ideas +follow one another in his mind like cause and effect.) +Among instances of this kind may be mentioned +the cases of Lord Byron and Napoleon, in whom +the pride of man revolted and took offence at the +preponderance of one particular passion over the +collective attitude and order of reason. From this +arises the habit and joy of tyrannising over the +craving and making it, as it were, gnash its teeth. +<q>I will not be a slave of any appetite,</q> wrote Byron +in his diary. In the fifth place, we may bring about +a dislocation of our powers by imposing upon ourselves +a particularly difficult and fatiguing task, or +by deliberately submitting to some new charm and +pleasure in order thus to turn our thoughts and +physical powers into other channels. It comes to +the same thing if we temporarily favour another impulse +by affording it numerous opportunities of +gratification, and thus rendering it the squanderer +of the power which would otherwise be commandeered, +<pb n='108'/><anchor id='Pg108'/> +so to speak, by the tyrannical impulse. A +few, perhaps, will be able to restrain the particular +passion which aspires to domination by granting +their other known passions a temporary encouragement +and license in order that they may devour +the food which the tyrant wishes for himself +alone. +</p> + +<p> +In the sixth and last place, the man who can +stand it, and thinks it reasonable to weaken and subdue +his entire physical and psychical organisation, +likewise, of course, attains the goal of weakening a +single violent instinct; as, for example, those who +starve their sensuality and at the same time their +vigour, and often destroy their reason into the bargain, +such as the ascetics.—Hence, shunning the +opportunities, regulating the impulse, bringing +about satiety and disgust in the impulse, associating +a painful idea (such as that of discredit, disgust, or +offended pride), then the dislocation of one's forces, +and finally general debility and exhaustion: these +are the six methods. But the will to combat the +violence of a craving is beyond our power, equally +with the method we adopt and the success we may +have in applying it. In all this process our intellect +is rather merely the blind instrument of another rival +craving, whether it be the impulse to repose, or the +fear of disgrace and other evil consequences, or love. +While <q>we</q> thus imagine that we are complaining +of the violence of an impulse, it is at bottom merely +one impulse which is complaining of another, <hi rend='italic'>i.e.</hi> the +perception of the violent suffering which is being +caused us presupposes that there is another equally +or more violent impulse, and that a struggle +<pb n='109'/><anchor id='Pg109'/> +is impending in which our intellect must take +part. +</p> + +</div> + +<div> +<head>110.</head> + +<p> +<hi rend='smallcaps'>That which Opposes.</hi>—We may observe the +following process in ourselves, and I should like +it to be often observed and confirmed. There arises +in us the scent of a kind of pleasure hitherto unknown +to us, and consequently a new craving. +Now, the question is, What opposes itself to this +craving? If it be things and considerations of a +common kind, or people whom we hold in no very +high esteem, the aim of the new craving assumes +the appearance of a <q>noble, good, praiseworthy +feeling, and one worthy of sacrifice</q>: all the moral +dispositions which have been inherited will adopt +it and will add it to the number of those aims which +we consider as moral—and now we imagine that +we are no longer striving after a pleasure, but after +a morality, which greatly increases our confidence +in our aspirations. +</p> + +</div> + +<div> +<head>111.</head> + +<p> +<hi rend='smallcaps'>To the Admirers of Objectiveness.</hi>—He +who, as a child, has observed in his parents and +acquaintances in the midst of whom he has grown +up, certain varied and strong feelings, with but +little subtle discernment and inclination for intellectual +justice, and has therefore employed his best +powers and his most precious time in imitating these +feelings, will observe in himself when he arrives +at years of discretion that every new thing or man +he meets with excites in him either sympathy or +<pb n='110'/><anchor id='Pg110'/> +aversion, envy or contempt. Under the domination +of this experience, which he is powerless to +shake off, he admires neutrality of feeling or +<q>objectivity</q> as an extraordinary thing, as something +connected with genius or a very rare morality, +and he cannot believe that even this neutrality is +merely the product of education and habit. +</p> + +</div> + +<div> +<head>112.</head> + +<p> +<hi rend='smallcaps'>On the Natural History of Duty and +Right.</hi>—Our duties are the claims which others +have upon us. How did they acquire these claims? +By the fact that they considered us as capable of +making and holding agreements and contracts, by +assuming that we were their like and equals, and +by consequently entrusting something to us, bringing +us up, educating us, and supporting us. We +do our duty, <hi rend='italic'>i.e.</hi> we justify that conception of our +power for the sake of which all these things were +done for us. We return them in proportion as +they were meted out to us. It is thus our pride +that orders us to do our duty—we desire to re-establish +our own independence by opposing to that +which others have done for us something that we +do for them, for in that way the others invade our +sphere of power, and would for ever have a hand +in it if we did not make reprisals by means of +<q>duty,</q> and thus encroach upon their power. The +rights of others can only have regard to that which +lies within our power; it would be unreasonable +on their part to require something from us which +does not belong to us. To put the matter more +<pb n='111'/><anchor id='Pg111'/> +accurately, their rights can only relate to what they +imagine to be in our power, provided that it is +something that we ourselves consider as being in +our power. The same error may easily occur on +either side. The feeling of duty depends upon +our having the same belief in regard to the extent +of our power as other people have, <hi rend='italic'>i.e.</hi> that we can +promise certain things and undertake to do them +freely (<q>free will</q>). +</p> + +<p> +My rights consist of that part of my power which +others have not only conceded to me, but which +they wish to maintain for me. Why do they do +it? On the one hand they are actuated by wisdom, +fear and prudence: whether they expect something +similar from us (the protection of their rights), +whether they consider a struggle with us as dangerous +or inopportune, or whether they see a disadvantage +to themselves in every diminution of our +power, since in that case we should be ill adapted +for an alliance with them against a hostile third +power. On the other hand rights are granted by +donations and cessions. In this latter case, the +other people have not only enough power, but more +than enough, so that they can give up a portion and +guarantee it to the person to whom they give it: +whereby they presuppose a certain restricted sense +of power in the person upon whom they have bestowed +the gift. In this way rights arise: recognised +and guaranteed degrees of power. When +the relations of powers to one another are materially +changed, rights disappear and new ones are formed, +as is demonstrated by the constant flux and reflux +of the rights of nations. When our power diminishes +<pb n='112'/><anchor id='Pg112'/> +to any great extent, the feelings of those who +hitherto guaranteed it undergo some change: they +consider whether they shall once again restore us to +our former possession, and if they do not see their +way to do this they deny our <q>rights</q> from that +time forward. In the same way, if our power increases +to a considerable extent the feelings of those +who previously recognised it, and whose recognition +we no longer require, likewise change: they will +then try to reduce our power to its former dimensions, +and they will endeavour to interfere in our +affairs, justifying their interference by an appeal to +their <q>duty.</q> But this is merely useless word-quibbling. +Where right prevails, a certain state and +degree of power is maintained, and all attempts at +its augmentation and diminution are resisted. The +right of others is the concession of our feeling of +power to the feeling of power in these others. +Whenever our power shows itself to be thoroughly +shattered and broken, our rights cease: on the +other hand, when we have become very much +stronger, the rights of others cease in our minds to be +what we have hitherto admitted them to be. The +man who aims at being just, therefore, must keep a +constant lookout for the changes in the indicator of +the scales in order that he may properly estimate the +degrees of power and right which, with the customary +transitoriness of human things, retain their +equilibrium for only a short time and in most cases +continue to rise and fall. As a consequence it is +thus very difficult to be <q>just,</q> and requires much +experience, good intentions, and an unusually large +amount of good sense. +</p> + +</div> + +<pb n='113'/><anchor id='Pg113'/> + +<div> +<head>113.</head> + +<p> +<hi rend='smallcaps'>Striving for Distinction.</hi>—When we strive +after distinction we must ceaselessly keep our eyes +fixed on our neighbour and endeavour to ascertain +what his feelings are; but the sympathy and +knowledge which are necessary to satisfy this desire +are far from being inspired by harmlessness, compassion, +or kindness. On the contrary, we wish +to perceive or find out in what way our neighbour +suffers from us, either internally or externally, how +he loses control over himself and yields to the +impression which our hand or even our mere +appearance makes on him. Even when he who +aspires to distinction makes or wishes to make a +joyful, elevating, or cheerful impression, he does +not enjoy this success in that he rejoices, exalts, +or cheers his neighbour, but in that he leaves his +impress on the latter's soul, changing its form and +dominating it according to his will. The desire for +distinction is the desire to subject one's neighbour, +even if it be merely in an indirect fashion, one only +felt or even only dreamt of. There is a long series +of stages in this secretly-desired will to subdue, and +a very complete record of them would perhaps +almost be like an excellent history of culture from +the early distortions of barbarism down to the +caricatures of modern over-refinement and sickly +idealism. +</p> + +<p> +This desire for distinction entails upon our +neighbour—to indicate only a few rungs of the +long ladder—torture first of all, followed by blows, +then terror, anxious surprise, wonder, envy, admiration, +<pb n='114'/><anchor id='Pg114'/> +elevation, pleasure, joy, laughter, derision, +mockery, sneers, scourging and self-inflicted torture. +There at the very top of the ladder stands the +ascetic and martyr, who himself experiences the +utmost satisfaction, because he inflicts on himself, +as a result of his desire for distinction, that pain +which his opposite, the barbarian on the first rung +of the ladder, inflicts upon those others, upon whom +and before whom he wishes to distinguish himself. +The triumph of the ascetic over himself, his introspective +glance, which beholds a man split up into +a sufferer and a spectator, and which henceforth +never looks at the outside world but to gather from +it, as it were, wood for his own funeral pyre: this +final tragedy of the desire for distinction which +shows us only one person who, so to speak, is consumed +internally—that is an end worthy of the +beginning: in both cases there is an inexpressible +happiness at the sight of torture; indeed, happiness +considered as a feeling of power developed to the +utmost, has perhaps never reached a higher pitch +of perfection on earth than in the souls of superstitious +ascetics. This is expressed by the +Brahmins in the story of King Visvamitra, who +obtained so much strength by thousands of years +of penance that he undertook to construct a new +heaven. I believe that in the entire category of +inward experiences the people of our time are mere +novices and clumsy guessers who <q>try to have a shot +at it</q>: four thousand years ago much more was +known about these execrable refinements of self-enjoyment. +Perhaps at that time the creation of +the world was imagined by some Hindu dreamer +<pb n='115'/><anchor id='Pg115'/> +to have been an ascetic operation which a god took +upon himself! Perhaps this god may have wished +to join himself to a mobile nature as an instrument +of torture in order thus to feel his happiness and +power doubled! And even supposing him to have +been a god of love: what a delight it would have +been for him to create a suffering mankind in order +that he himself might suffer divinely and super-humanly +from the sight of the continual torture of +his creatures, and thus to tyrannise over himself! +And, again, supposing him to have been not only +a god of love, but also a god of holiness, we can +scarcely conceive the ecstasies of this divine ascetic +while creating sins and sinners and eternal punishment, +and an immense place of eternal torture +below his throne where there is a continual weeping +and wailing and gnashing of teeth! +</p> + +<p> +It is not by any means impossible that the soul +of a St. Paul, a Dante, or a Calvin, and people like +them, may once have penetrated into the terrifying +secrets of such voluptuousness of power, and in +view of such souls we may well ask whether the +circle of this desire for distinction has come to a +close with the ascetic. Might it not be possible +for the course of this circle to be traversed a second +time, by uniting the fundamental idea of the ascetic, +and at the same time that of a compassionate +Deity? In other words, pain would be given to +others in order that pain might be given to one's +self, so that in this way one could triumph over +one's self and one's pity to enjoy the extreme +voluptuousness of power.—Forgive me these +digressions, which come to my mind when I think +<pb n='116'/><anchor id='Pg116'/> +of all the possibilities in the vast domain of +psychical debaucheries to which one may be led +by the desire for power! +</p> + +</div> + +<div> +<head>114.</head> + +<p> +<hi rend='smallcaps'>On the Knowledge of the Sufferer.</hi>—The +state of sick men who have suffered long and +terribly from the torture inflicted upon them by +their illness, and whose reason has nevertheless not +been in any way affected, is not without a certain +amount of value in our search for knowledge—quite +apart from the intellectual benefits which +follow upon every profound solitude and every +sudden and justified liberation from duties and +habits. The man who suffers severely looks forth +with terrible calmness from his state of suffering +upon outside things: all those little lying enchantments, +by which things are usually surrounded when +seen through the eye of a healthy person, have +vanished from the sufferer; his own life even lies +there before him, stripped of all bloom and colour. +If by chance it has happened that up to then he +has lived in some kind of dangerous fantasy, this +extreme disenchantment through pain is the means, +and possibly the only means, of extricating him +from it. (It is possible that this is what happened +to the Founder of Christianity when suspended +from the Cross; for the bitterest words ever pronounced, +<q>My God, My God, why hast Thou forsaken +Me?</q> if understood in their deepest sense, +as they ought to be understood, contain the +evidence of a complete disillusionment and enlightenment +<pb n='117'/><anchor id='Pg117'/> +in regard to the deceptions of life: in +that moment of supreme suffering Christ obtained +a clear insight into Himself, just as in the poet's +narrative did the poor dying Don Quixote.) +</p> + +<p> +The formidable tension of the intellect that +wishes to hold its own against pain shows everything +that one now looks upon in a new light, and +the inexpressible charm of this new light is often +powerful enough to withstand all the seductiveness +of suicide and to make the continuation of life seem +very desirable to the sufferer. His mind scornfully +turns to the warm and comfortable dream-world +in which the healthy man moves about thoughtlessly, +and he thinks with contempt of the noblest +and most cherished illusions in which he formerly +indulged. He experiences delight in conjuring up +this contempt as if from the depths of hell, and +thus inflicting the bitterest sufferings upon his soul: +it is by this counterpoise that he bears up against +physical suffering—he feels that such a counterpoise +is now essential! In one terrible moment +of clear-sightedness he says to himself, <q>Be for +once thine own accuser and hangman; for once +regard thy suffering as a punishment which thou +hast inflicted on thyself! Enjoy thy superiority +as a judge: better still, enjoy thine own will and +pleasure, thy tyrannical arbitrariness! Raise thyself +above thy life as above thy suffering, and look +down into the depth of reason and unreason!</q> +</p> + +<p> +Our pride revolts as it never did before, it experiences +an incomparable charm in defending life +against such a tyrant as suffering and against all +the insinuations of this tyrant, who would fain urge +<pb n='118'/><anchor id='Pg118'/> +us to give evidence against life,—we are taking the +part of life in the face of this tyrant. In this state +of mind we take up a bitter stand against all +pessimism in order that it may not appear to be a +consequence of our condition, and thus humiliate +us as conquered ones. The charm of being just +in our judgments was also never greater than now; +for now this justice is a triumph over ourselves and +over so irritated a state of mind that unfairness of +judgment might be excused,—but we will not be +excused, it is now, if ever, that we wish to show that +we need no excuse. We pass through downright +orgies of pride. +</p> + +<p> +And now appears the first ray of relief, of recovery, +and one of its first effects is that we turn +against the preponderance of our pride: we call +ourselves foolish and vain, as if we had undergone +some unique experience. We humiliate ungratefully +this all-powerful pride, the aid of which enabled +us to endure the pain we suffered, and we +call vehemently for some antidote for this pride: +we wish to become strangers to ourselves and to +be freed from our own person after pain has forcibly +made us personal too long. <q>Away with this +pride,</q> we cry, <q>it was only another illness and +convulsion!</q> Once more we look longingly at +men and nature and recollect with a sorrowful smile +that now since the veil has fallen we regard many +things concerning them in a new and different +light,—but we are refreshed by once more seeing +the softened lights of life, and emerge from +that fearfully dispassionate daylight in which we +as sufferers saw things and through things. We +<pb n='119'/><anchor id='Pg119'/> +do not get angry when we see the charms of +health resume their play, and we contemplate the +sight as if transformed, gently and still fatigued. +In this state we cannot listen to music without +weeping. +</p> + +</div> + +<div> +<head>115.</head> + +<p> +<hi rend='smallcaps'>The so-called <q>Ego.</q></hi>—Language and the +prejudices upon which language is based very often +act as obstacles in our paths when we proceed to +explore internal phenomena and impulses: as one +example, we may instance the fact that there are +only words to express the superlative degrees of +these phenomena and impulses. Now, it is our +habit no longer to observe accurately when words +fail us, since it is difficult in such cases to think +with precision: in former times, even, people involuntarily +came to the conclusion that where the +domain of words ceased, the domain of existence +ceased also. Wrath, hatred, love, pity, desire, +recognition, joy, pain: all these are names indicating +extreme conditions; the milder and middle +stages, and even more particularly the ever active +lower stages, escape our attention, and yet it is they +which weave the warp and woof of our character +and destiny. It often happens that these extreme +outbursts—and even the most moderate pleasure +or displeasure of which we are actually conscious, +whether in partaking of food or listening to a sound, +is possibly, if properly estimated, merely an extreme +outburst,—destroy the texture and are then violent +exceptions, in most cases the consequences of some +congestions,—and how easily as such can they +<pb n='120'/><anchor id='Pg120'/> +mislead the observer! as indeed they mislead the +person acting! We are all of us not what we +appear to be according to the conditions for which +alone we have consciousness and words, and consequently +praise and blame. We fail to recognise +ourselves after these coarse outbursts which are +known to ourselves alone, we draw conclusions from +data where the exceptions prove stronger than the +rules; we misinterpret ourselves in reading our own +ego's pronouncements, which appeared to be so +clear. But our opinion of ourselves, this so-called +ego which we have arrived at by this wrong method, +contributes henceforth to form our character and +destiny. +</p> + +</div> + +<div> +<head>116.</head> + +<p> +<hi rend='smallcaps'>The Unknown World of the <q>Subject.</q></hi>—What +men have found it so difficult to understand +from the most ancient times down to the +present day is their ignorance in regard to themselves, +not merely with respect to good and evil, +but something even more essential. The oldest of +illusions lives on, namely, that we know, and know +precisely in each case, how human action is originated. +Not only <q>God who looks into the heart,</q> +not only the man who acts and reflects upon his +action, but everybody does not doubt that he understands +the phenomena of action in every one else. +<q>I know what I want and what I have done, I am +free and responsible for my act, and I make others +responsible for their acts; I can mention by its +name every moral possibility and every internal +movement which precedes an act,—ye may act as +<pb n='121'/><anchor id='Pg121'/> +ye will, I understand myself and I understand +you all!</q> Such was what every one thought once +upon a time, and almost every one thinks so even +now. Socrates and Plato, who in this matter were +great sceptics and admirable innovators, were nevertheless +intensely credulous in regard to that fatal +prejudice, that profound error, which holds that +<q>The right knowledge must necessarily be followed +by the right action.</q> In holding this principle they +were still the heirs of the universal folly and presumption +that knowledge exists concerning the +essence of an action. +</p> + +<p> +<q>It would indeed be dreadful if the comprehension +of the essence of a right action were not +followed by that right action itself</q>—this was the +only manner in which these great men thought it +necessary to demonstrate this idea, the contrary +seemed to them to be inconceivable and mad; and +nevertheless this contrary corresponds to the naked +reality which has been demonstrated daily and +hourly from time immemorial. Is it not a <q>dreadful</q> +truth that all that we know about an act is never +sufficient to accomplish it, that the bridge connecting +the knowledge of the act with the act itself has +never yet been built? Acts are never what they +appear to us to be. We have taken great pains +to learn that external things are not as they +appear to us.—Well! It is the same with internal +phenomena. All moral acts are in reality <q>something +different,</q>—we cannot say anything more +about them, and all acts are essentially unknown +to us. The general belief, however, has been and +still is quite the contrary: the most ancient realism +<pb n='122'/><anchor id='Pg122'/> +is against us: up to the present humanity has +thought, <q>An action is what it appears to be.</q> +(In re-reading these words a very expressive passage +from Schopenhauer occurs to me, and I will quote +it as a proof that he, too, without the slightest +scruple, continued to adhere to this moral realism: +<q>Each one of us is in reality a competent and +perfect moral judge, knowing exactly good and +evil, made holy by loving good and despising evil,—such +is every one of us in so far as the acts of +others and not his own are under consideration, and +when he has merely to approve or disapprove, whilst +the burden of the performance of the acts is borne +by other shoulders. Every one is therefore justified +in occupying as confessor the place of God.</q>) +</p> + +</div> + +<div> +<head>117.</head> + +<p> +<hi rend='smallcaps'>In Prison.</hi>—My eye, whether it be keen or +weak, can only see a certain distance, and it is +within this space that I live and move: this +horizon is my immediate fate, greater or lesser, +from which I cannot escape. Thus, a concentric +circle is drawn round every being, which has a centre +and is peculiar to himself. In the same way our +ear encloses us in a small space, and so likewise +does our touch. We measure the world by these +horizons within which our senses confine each of +us within prison walls. We say that this is near +and that is far distant, that this is large and that is +small, that one thing is hard and another soft; and +this appreciation of things we call sensation—but +it is all an error <foreign lang='la' rend='italic'>per se</foreign>! According to the number +<pb n='123'/><anchor id='Pg123'/> +of events and emotions which it is on an average +possible for us to experience in a given space of +time, we measure our lives; we call them short or +long, rich or poor, full or empty; and according to +the average of human life we estimate that of other +beings,—and all this is an error <foreign lang='la' rend='italic'>per se</foreign>! +</p> + +<p> +If we had eyes a hundred times more piercing +to examine the things that surround us, men would +seem to us to be enormously tall; we can even +imagine organs by means of which men would appear +to us to be of immeasurable stature. On the +other hand, certain organs could be so formed as to +permit us to view entire solar systems as if they were +contracted and brought close together like a single +cell: and to beings of an inverse order a single cell +of the human body could be made to appear in its +construction, movement, and harmony as if it were +a solar system in itself. The habits of our senses +have wrapped us up in a tissue of lying sensations +which in their turn lie at the base of all our judgments +and our <q>knowledge,</q>—there are no means +of exit or escape to the real world! We are like +spiders in our own webs, and, whatever we may +catch in them, it will only be something that our +web is capable of catching. +</p> + +</div> + +<div> +<head>118.</head> + +<p> +<hi rend='smallcaps'>What is our Neighbour?</hi>—What do we conceive +of our neighbour except his limits: I mean +that whereby he, as it were, engraves and stamps +himself in and upon us? We can understand +nothing of him except the changes which take place +<pb n='124'/><anchor id='Pg124'/> +upon our own person and of which he is the cause, +what we know of him is like a hollow, modelled +space. We impute to him the feelings which his +acts arouse in us, and thus give him a wrong and +inverted positivity. We form him after our knowledge +of ourselves into a satellite of our own system, +and if he shines upon us, or grows dark, and we in +any case are the ultimate cause of his doing so, we +nevertheless still believe the contrary! O world +of phantoms in which we live! O world so perverted, +topsy-turvy and empty, and yet dreamt of +as full and upright! +</p> + +</div> + +<div> +<head>119.</head> + +<p> +<hi rend='smallcaps'>Experience and Invention.</hi>—To however +high a degree a man can attain to knowledge of +himself, nothing can be more incomplete than the +conception which he forms of the instincts constituting +his individuality. He can scarcely name the +more common instincts: their number and force, +their flux and reflux, their action and counteraction, +and, above all, the laws of their nutrition, remain +absolutely unknown to him. This nutrition, therefore, +becomes a work of chance: the daily experiences +of our lives throw their prey now to this instinct and +now to that, and the instincts gradually seize upon +it; but the ebb and flow of these experiences does +not stand in any rational relationship to the nutritive +needs of the total number of the instincts. Two +things, then, must always happen: some cravings +will be neglected and starved to death, while others +will be overfed. Every moment in the life of man +causes some polypous arms of his being to grow and +<pb n='125'/><anchor id='Pg125'/> +others to wither away, in accordance with the nutriment +which that moment may or may not bring with +it. Our experiences, as I have already said, are all +in this sense means of nutriment, but scattered about +with a careless hand and without discrimination +between the hungry and the overfed. As a consequence +of this accidental nutrition of each particular +part, the polypus in its complete development will +be something just as fortuitous as its growth. +</p> + +<p> +To put this more clearly: let us suppose that an +instinct or craving has reached that point when it +demands gratification,—either the exercise of its +power or the discharge of it, or the filling up of a +vacuum (all this is metaphorical language),—then +it will examine every event that occurs in the course +of the day to ascertain how it can be utilised with +the object of fulfilling its aim: whether the man +runs or rests, or is angry, or reads or speaks or +fights or rejoices, the unsatiated instinct watches, +as it were, every condition into which the man +enters, and, as a rule, if it finds nothing for itself +it must wait, still unsatisfied. After a little while +it becomes feeble, and at the end of a few days or +a few months, if it has not been satisfied, it will +wither away like a plant which has not been +watered. This cruelty of chance would perhaps be +more conspicuous if all the cravings were as vehement +in their demands as hunger, which refuses to +be satisfied with imaginary dishes; but the great +majority of our instincts, especially those which are +called moral, are thus easily satisfied,—if it be permitted +to suppose that our dreams serve as compensation +to a certain extent for the accidental +<pb n='126'/><anchor id='Pg126'/> +absence of <q>nutriment</q> during the day. Why was +last night's dream full of tenderness and tears, that +of the night before amusing and gay, and the +previous one adventurous and engaged in some +continual obscure search? How does it come about +that in this dream I enjoy indescribable beauties of +music, and in that one I soar and fly upwards with +the delight of an eagle to the most distant heights? +</p> + +<p> +These inventions in which our instincts of tenderness, +merriment, or adventurousness, or our desire +for music and mountains, can have free play and +scope—and every one can recall striking instances—are +interpretations of our nervous irritations +during sleep, very free and arbitrary interpretations +of the movements of our blood and intestines, and +the pressure of our arm and the bed coverings, or +the sound of a church bell, the weathercocks, the +moths, and so on. That this text, which on the +whole is very much the same for one night as +another, is so differently commented upon, that our +creative reason imagines such different causes for +the nervous irritations of one day as compared with +another, may be explained by the fact that the +prompter of this reason was different to-day from +yesterday—another instinct or craving wished to +be satisfied, to show itself, to exercise itself and be +refreshed and discharged: this particular one being +at its height to-day and another one being at its +height last night. Real life has not the freedom +of interpretation possessed by dream life; it is less +poetic and less unrestrained—but is it necessary for +me to show that our instincts, when we are awake, +likewise merely interpret our nervous irritations and +<pb n='127'/><anchor id='Pg127'/> +determine their <q>causes</q> in accordance with their +requirements? that there is no really essential +difference between waking and dreaming! that +even in comparing different degrees of culture, the +freedom of the conscious interpretation of the one +is not in any way inferior to the freedom in dreams +of the other! that our moral judgments and valuations +are only images and fantasies concerning +physiological processes unknown to us, a kind of +habitual language to describe certain nervous irritations? +that all our so-called consciousness is a more +or less fantastic commentary of an unknown text, +one which is perhaps unknowable but yet felt? +</p> + +<p> +Consider some insignificant occurrence. Let us +suppose that some day as we pass along a public +street we see some one laughing at us. In accordance +with whatever craving has reached its culminating +point within us at that moment, this incident +will have this or that signification for us; and it +will be a very different occurrence in accordance +with the class of men to which we belong. One +man will take it like a drop of rain, another will +shake it off like a fly, a third person will try to pick +a quarrel on account of it, a fourth will examine +his garments to see if there is anything about them +likely to cause laughter, and a fifth will in consequence +think about what is ridiculous <foreign lang='la' rend='italic'>per se</foreign>, a sixth +will be pleased at having involuntarily contributed +to add a ray of sunshine and mirth to the world,—in +all these cases some craving is gratified, whether +anger, combativeness, meditation, or benevolence. +This instinct, whatever it may be, has seized upon +that incident as its prey: why that particular one? +<pb n='128'/><anchor id='Pg128'/> +Because, hungry and thirsty, it was lying in +ambush. +</p> + +<p> +Not long ago at 11 o'clock in the morning a man +suddenly collapsed and fell down in front of me as +if struck by lightning. All the women who were +near at once gave utterance to cries of horror, while +I set the man on his feet again and waited until +he recovered his speech. During this time no +muscle of my face moved and I experienced no +sensation of fear or pity; I simply did what was +most urgent and reasonable and calmly proceeded +on my way. Supposing some one had told me on +the previous evening that at 11 o'clock on the +following day a man would fall down in front of +me like this, I should have suffered all kinds of +agonies in the interval, lying awake all night, and +at the decisive moment should also perhaps have +fallen down like the man instead of helping him; +for in the meantime all the imaginable cravings +within me would have had leisure to conceive and +to comment upon this incident. What are our experiences, +then? Much more what we attribute to +them than what they really are. Or should we +perhaps say that nothing is contained in them? +that experiences in themselves are merely works of +fancy? +</p> + +</div> + +<div> +<head>120.</head> + +<p> +<hi rend='smallcaps'>To Tranquillise the Sceptic.</hi>—<q>I don't +know at all what I am doing. I don't know in +the least what I ought to do!</q>—You are right, but +be sure of this: you are being done at every +moment! Mankind has at all times mistaken the +<pb n='129'/><anchor id='Pg129'/> +active for the passive: it is its eternal grammatical +blunder. +</p> + +</div> + +<div> +<head>121.</head> + +<p> +<hi rend='smallcaps'>Cause and Effect.</hi>—On this mirror—and our +intellect is a mirror—something is going on that +indicates regularity: a certain thing is each time followed +by another certain thing. When we perceive +this and wish to give it a name, we call it cause and +effect,—fools that we are! as if in this we had +understood or could understand anything! For, of +course, we have seen nothing but the images of +causes and effects, and it is just this figurativeness +which renders it impossible for us to see a more +substantial relation than that of sequence! +</p> + +</div> + +<div> +<head>122.</head> + +<p> +<hi rend='smallcaps'>The Purposes in Nature.</hi>—Any impartial +investigator who examines the history of the eye +and its form in the lower creatures, and sees how +the visual organ was slowly developed, cannot help +recognising that sight was not the first purpose of +the eye, but probably only asserted itself when pure +hazard had contributed to bring together the apparatus. +One single example of this kind, and the +<q>final purposes</q> fall from our eyes like scales. +</p> + +</div> + +<div> +<head>123.</head> + +<p> +<hi rend='smallcaps'>Reason.</hi>—How did reason come into the +world? As is only proper, in an irrational manner; +by accident. We shall have to guess at this accident +as a riddle. +</p> + +</div> + +<pb n='130'/><anchor id='Pg130'/> + +<div> +<head>124.</head> + +<p> +<hi rend='smallcaps'>What Is Volition?</hi>—We laugh at a man +who, stepping out of his room at the very minute +when the sun is rising, says, <q>It is my <emph>will</emph> that the +sun shall rise</q>; or at him who, unable to stop a +wheel, says, <q>I <emph>wish</emph> it to roll</q>; or, again, at him who, +thrown in a wrestling match, says, <q>Here I lie, but +here I <emph>wish</emph> to lie.</q> But, joking apart, do we not +act like one of these three persons whenever we use +the expression <q>I wish</q>? +</p> + +</div> + +<div> +<head>125.</head> + +<p> +<hi rend='smallcaps'>On the Domain of Freedom.</hi>—We can <emph>think</emph> +many more things than we can do and experience—<hi rend='italic'>i.e.</hi> +our faculty of thinking is superficial and is +satisfied with what lies on the surface, it does not +even perceive this surface. If our intellect were +strictly developed in proportion to our power, and +our exercise of this power, the primary principle of +our thinking would be that we can understand only +that which we are able to do—if, indeed, there is +any understanding at all. The thirsty man is +without water, but the creations of his imagination +continually bring the image of water to his sight, +as if nothing could be more easily procured. The +superficial and easily satisfied character of the intellect +cannot understand real need, and thus feels +itself superior. It is proud of being able to do more, +to run faster, and to reach the goal almost within the +twinkling of an eye: and in this way the domain +of thought, when contrasted with the domain of +<pb n='131'/><anchor id='Pg131'/> +action, volition, and experience, appears to be the +domain of liberty, while, as I have already stated, +it is nothing but the domain of superficiality and +self-sufficiency. +</p> + +</div> + +<div> +<head>126.</head> + +<p> +<hi rend='smallcaps'>Forgetfulness.</hi>—It has never yet been proved +that there is such a thing as forgetfulness: all that +we know is that we have no power over recollection. +In the meantime we have filled up this gap in our +power with the word <q>forgetfulness,</q> exactly as if +it were another faculty added to our list. But, after +all, what is within our power? If that word fills +up a gap in our power, might not the other words +be found capable of filling up a gap in the knowledge +which we possess of our power? +</p> + +</div> + +<div> +<head>127.</head> + +<p> +<hi rend='smallcaps'>For a Definite Purpose.</hi>—Of all human actions +probably the least understood are those which +are carried out for a definite purpose, because they +have always been regarded as the most intelligible +and commonplace to our intellect. The great problems +can be picked up in the highways and byways. +</p> + +</div> + +<div> +<head>128.</head> + +<p> +<hi rend='smallcaps'>Dreaming and Responsibility.</hi>—You would +wish to be responsible for everything except your +dreams! What miserable weakness, what lack of +logical courage! Nothing contains more of your +<pb n='132'/><anchor id='Pg132'/> +own work than your dreams! Nothing belongs to +you so much! Substance, form, duration, actor, +spectator—in these comedies you act as your +complete selves! And yet it is just here that you +are afraid and ashamed of yourselves, and even +Oedipus, the wise Oedipus, derived consolation +from the thought that we cannot be blamed for +what we dream. From this I must conclude that +the great majority of men must have some dreadful +dreams to reproach themselves with. If it were +otherwise, to how great an extent would these +nocturnal fictions have been exploited in the +interests of man's pride! Need I add that the +wise Oedipus was right, that we are really not +responsible for our dreams any more than for our +waking hours, and that the doctrine of free will has +as its parents man's pride and sense of power! +Perhaps I say this too often; but that does not +prove that it is not true. +</p> + +</div> + +<div> +<head>129.</head> + +<p> +<hi rend='smallcaps'>The Alleged Combat of Motives.</hi>—People +speak of the <q>combat of motives,</q> but they designate +by this expression that which is not a combat +of motives at all. What I mean is that, in +our meditative consciousness, the consequences of +different actions which we think we are able to +carry out present themselves successively, one after +the other, and we compare these consequences in +our mind. We think we have come to a decision +concerning an action after we have established to +our own satisfaction that the consequences of this +<pb n='133'/><anchor id='Pg133'/> +action will be favourable. Before we arrive at this +conclusion, however, we often seriously worry because +of the great difficulties we experience in +guessing what the consequences are likely to be, +and in seeing them in their full importance, without +exception—and, after all this, we must reckon up any +fortuitous elements that are likely to arise. Then +comes the chief difficulty: all the consequences +which we have with such difficulty determined one +by one must be weighed on some scales against +each other; and it only too often comes about that, +owing to the difference in the quality of all the conceivable +consequences, both scales and weights are +lacking for this casuistry of advantage. +</p> + +<p> +Even supposing, however, that in this case we +are able to overcome the difficulty, and that mere +hazard has placed in our scales results which permit +of a mutual balance, we have now, in the idea of +the consequences of a particular action, a motive +for performing this very action, but only one motive! +When we have finally decided to act, however, we +are fairly often influenced by another order of motives +than those of the <q>image of the consequences.</q> +What brings this about may be the habitual working +of our inner machinery, or some little encouragement +on the part of a person whom we fear or +honour or love, or the love of comfort which prefers +to do that which lies nearest; or some stirring of +the imagination provoked at the decisive moment +by some event of trifling importance; or some +physical influence which manifests itself quite unexpectedly; +a mere whim brings it about; or +the outburst of a passion which, as it accidentally +<pb n='134'/><anchor id='Pg134'/> +happens, is ready to burst forth—in a word, motives +operate which we do not understand very well, or +which we do not understand at all, and which +we can never balance against one another in +advance. +</p> + +<p> +It is probable that a contest is going on among +these motives too, a driving backwards and forwards, +a rising and lowering of the parts, and it is +this which would be the real <q>contest of motives,</q> +something quite invisible and unknown to us. I +have calculated the consequences and the successes, +and in doing so have set a very necessary motive +in the line of combat with the other motives,—but +I am as little able to draw up this battle line as to +see it: the battle itself is hidden from my sight, +as likewise is the victory, as victory; for I certainly +come to know what I shall finally do, but I cannot +know what motive has in the end proved to be the +victor. Nevertheless, we are decidedly not in the +habit of taking all these unconscious phenomena +into account, and we generally conceive of the preliminary +stages of an action only so far as they +are conscious: thus we mistake the combat of the +motives for a comparison of the possible consequences +of different actions,—a mistake that +brings with it most important consequences, and +consequences that are most fatal to the development +of morals. +</p> + +</div> + +<div> +<head>130.</head> + +<p> +<hi rend='smallcaps'>Aims? Will?</hi>—We have accustomed ourselves +to believe in two kingdoms, the domain of purposes +and volition, and the domain of chance. In +<pb n='135'/><anchor id='Pg135'/> +this latter domain everything is done senselessly, +there is a continual going to and fro without any +one being able to say why or wherefore. We stand +in awe of this powerful realm of the great cosmic +stupidity, for in most instances we learn to know +it when it falls down upon the other world, that +of aims and intentions, like a slate from a roof, +always overwhelming some beautiful purpose of +ours. +</p> + +<p> +This belief in these two kingdoms arises from +ancient romanticism and legend: we clever dwarfs, +with all our will and aims, are interfered with, +knocked down, and very often crushed to death +by those ultra-stupid giants, the accidents,—but +in spite of this we should not like to be deprived +of the fearful poetry of their proximity, for these +monsters very often make their appearance when +life in the spider's web of definite aims has become +too tiresome or too anxious for us, and they sometimes +bring about a divine diversion when their +hands for once tear the whole web in pieces,—not +that these irrational beings ever intend to do what +they do, or even observe it. But their coarse and +bony hands rend our web as if it were thin air. +</p> + +<p> +Moira was the name given by the Greeks to +this realm of the incalculable and of sublime and +eternal limitedness; and they set it round their +gods like a horizon beyond which they could neither +see nor act,—with that secret defiance of the gods +which one meets with in different nations; the gods +are worshipped, but a final trump card is held in +readiness to play against them. As instances of +this we may recollect that the Indians and the +<pb n='136'/><anchor id='Pg136'/> +Persians, who conceived all their gods as having +to depend upon the sacrifices of mortals, so that +if it came to the worst the mortals could, at least, +let the gods die of starvation; or the gods of the +stubborn and melancholy Scandinavians, who enjoyed +a quiet revenge in the thought that a twilight +of the gods was to come as some compensation for +the perpetual fear which their evil gods caused them. +The case of Christianity was very different, for its +essential feelings were not those of the Indians, +Persians, Greeks, or Scandinavians. Christianity +commanded its disciples to worship in the dust the +spirit of power, and to kiss the very dust. It gave +the world to understand that this omnipotent <q>realm +of stupidity</q> was not so stupid as it seemed, and that +we, on the contrary, were stupid when we could not +perceive that behind this realm stood God Himself: +He who, although fond of dark, crooked and wonderful +ways, at last brought everything to a <q>glorious +end.</q> This new myth of God, who had hitherto +been mistaken for a race of giants or Moira, and who +was now Himself the spinner and weaver of webs +and purposes even more subtle than those of our +own intellect—so subtle, indeed, that they appear to +be incomprehensible and even unreasonable—this +myth was so bold a transformation and so daring a +paradox that the over-refined ancient world could +not resist it, however extravagant and contradictory +the thing seemed: for, let it be said in confidence, +there was a contradiction in it,—if our intellect cannot +divine the intellect and aims of God, how did +it divine this quality of its intellect and this quality +of God's intellect? +</p> + +<pb n='137'/><anchor id='Pg137'/> + +<p> +In more modern times, indeed, the doubt has increased +as to whether the slate that falls from the +roof is really thrown by <q>Divine love,</q> and mankind +again harks back to the old romance of giants and +dwarfs. Let us learn then, for it is time we did +so, that even in our supposed separate domain of +aims and reason the giants likewise rule. And +our aims and reason are not dwarfs, but giants. +And our own webs are just as often and as clumsily +rent by ourselves as by the slate. And not everything +is purpose that is called purpose, and still +less is everything will that is called will. And if +you come to the conclusion, <q>Then there is only +one domain, that of stupidity and hazard?</q> it must +be added that possibly there is only one domain, +possibly there is neither will nor aim, and we may +only have imagined these things. Those iron hands +of necessity that shake the dice-box of chance continue +their game indefinitely: hence, it must happen +that certain throws perfectly resemble every degree +of appropriateness and good sense. It may be that +our own voluntary acts and purposes are merely +such throws, and that we are too circumscribed +and vain to conceive our extremely circumscribed +state! that we ourselves shake the dice-box with +iron hands, and do nothing in our most deliberate +actions but play the game of necessity. Possibly! +To rise beyond this <q>possibly</q> we should indeed +have been guests in the Underworld, playing at dice +and betting with Proserpine at the table of the +goddess herself. +</p> + +</div> + +<pb n='138'/><anchor id='Pg138'/> + +<div> +<head>131.</head> + +<p> +<hi rend='smallcaps'>Moral Fashions.</hi>—How moral judgments as +a whole have changed! The greatest marvels of +the morality of antiquity, such as Epictetus, knew +nothing of the glorification, now so common, of +the spirit of sacrifice, of living for others: after the +fashion of morality now prevailing we should really +call them immoral; for they fought with all their +strength for their own ego and against all sympathy +for others, especially for the sufferings and moral +imperfections of others. Perhaps they would reply +to us by saying, <q>If you feel yourselves to be such +dull and ugly people, by all means think of others +more than yourselves. You will be quite right in +doing so!</q> +</p> + +</div> + +<div> +<head>132.</head> + +<p> +<hi rend='smallcaps'>The Last Echoes of Christianity In +Morals.</hi>—<q>On n'est bon que par la pitié: il +faut donc qu'il y ait quelque pitié dans tous nos +sentiments</q>—so says morality nowadays. And +how does this come about? The fact that the +man who performs social, sympathetic, disinterested, +and benevolent actions is now considered as the +moral man: this is perhaps the most general +effect, the most complete transformation, that +Christianity has produced in Europe; perhaps in +spite of itself, and not by any means because this +was part of its essential doctrine. But this was +the residuum of those Christian feelings that prevailed +at the time when the contrary and thoroughly +selfish faith in the <q>one thing needful,</q> the absolute +<pb n='139'/><anchor id='Pg139'/> +importance of eternal and personal salvation, together +with the dogmas upon which this belief had +rested, were gradually receding, and when the +auxiliary beliefs in <q>love</q> and <q>love of one's +neighbour,</q> harmonising with the extraordinary +practice of charity by the Church, were thereby +coming to the front. The more people gradually +became separated from the dogmas, the more did +they seek some sort of justification for this separation +in a cult of the love of humanity: not to fall +short in this respect of the Christian ideal, but to +excel it if possible, was the secret stimulus of all +the French free-thinkers from Voltaire to Auguste +Comte; and this latter with his famous moral +formula <q>vivre pour autrui</q> has indeed out-christianised +even Christianity! +</p> + +<p> +It was Schopenhauer in Germany and John +Stuart Mill in England who were the means of +bringing into the greatest prominence this doctrine +of sympathetic affections and of pity or utility to +others as a principle of action; but these men +themselves were only echoes. From about the +time of the French Revolution these doctrines +have manifested themselves in various places with +enormous force. Since then they have shown themselves +in their coarsest as well has their most subtle +form, and all Socialistic principles have almost +involuntarily taken their stand on the common +ground of this doctrine. At the present time there +is perhaps no more widely spread prejudice than +that of thinking that we know what really and +truly constitutes morality. Every one now seems +to learn with satisfaction that society is beginning +<pb n='140'/><anchor id='Pg140'/> +to adapt the individual to the general needs, and +that it is at the same time the happiness and +sacrifice of each one to consider himself as a useful +member and instrument of the whole. They have +still, however, doubts as to the form in which this +whole is to be looked for, whether in a state already +existing, or in one which has yet to be established, +or in a nation, or in an international brotherhood, or +in new and small economic communities. On this +point there is still much reflection, doubt, struggling, +excitement, and passion; but it is pleasant +and wonderful to observe the unanimity with which +the <q>ego</q> is called upon to practice self-denial, +until, in the form of adaptation to the whole, it +once again secures its own fixed sphere of rights +and duties,—until, indeed, it has become something +quite new and different. Nothing else is being +attempted, whether admitted or not, than the complete +transformation, even the weakening and +suppression of the individual: the supporters of +the majority never tire of enumerating and anathematising +all that is bad, hostile, lavish, expensive, +and luxurious in the form of individual +existence that has hitherto prevailed; they hope +that society may be administered in a cheaper, less +dangerous, more uniform, and more harmonious +way when nothing is left but large corporations +and their members. All that is considered as good +which in any way corresponds to this desire for +grouping men into one particular society, and to +the minor cravings which necessarily accompany +this desire,—this is the chief moral current of our +time; sympathy and social feelings are working +<pb n='141'/><anchor id='Pg141'/> +hand in glove. (Kant is still outside of this movement: +he expressly teaches that we should be +insensible to the sufferings of others if our benevolence +is to have any moral value,—a doctrine +which Schopenhauer, very angrily, as may easily +be imagined, described as the Kantian absurdity.) +</p> + +</div> + +<div> +<head>133.</head> + +<p> +<q><hi rend='smallcaps'>No longer thinking of One's Self.</hi></q>—Let +us seriously consider why we should jump into +the water to rescue some one who has just fallen in +before our eyes, although we may have no particular +sympathy for him. We do it for pity's sake; no +one thinks now but of his neighbour,—so says +thoughtlessness. Why do we experience grief and +uneasiness when we see some one spit blood, although +we may be really ill-disposed towards him +and wish him no good? Out of pity; we have +ceased to think of ourselves,—so says thoughtlessness +again. The truth is that in our pity—I mean by +this what we erroneously call <q>pity</q>—we no longer +think consciously of ourselves, but quite unconsciously, +exactly as when slipping we unconsciously +make the best counter-motions possible in order to +recover our balance, and in doing so clearly use all +our intelligence. A mishap to another offends us; +it would bring our impotence, or perhaps our cowardice, +into strong relief if we could do nothing to help +him; or in itself it would give rise to a diminution of +our honour in the eyes of others and of ourselves. +Or again, accidents that happen to others act as +finger-posts to point out our own danger, and even as +<pb n='142'/><anchor id='Pg142'/> +indications of human peril and frailty they can produce +a painful effect upon us. We shake off this +kind of pain and offence, and balance it by an act +of pity behind which may be hidden a subtle form +of self-defence or even revenge. That at bottom +we strongly think of ourselves may easily be divined +from the decision that we arrive at in all cases where +we can avoid the sight of those who are suffering or +starving or wailing. We make up our minds not +to avoid such people when we can approach them +as powerful and helpful ones, when we can safely +reckon upon their applause, or wish to feel the contrast +of our own happiness, or, again, when we hope +to get rid of our own boredom. It is misleading to +call the suffering that we experience at such a sight, +and which may be of a very different kind, commiseration. +For in all cases it is a suffering from +which the suffering person before us is free: it is our +own suffering, just as his suffering is his own. It is +thus only this personal feeling of misery that we +get rid of by acts of compassion. Nevertheless, we +never act thus from one single motive: as it is certain +that we wish to free ourselves from suffering thereby, +it is also certain that by the same action we yield to +an impulse of pleasure. Pleasure arises at the sight +of a contrast to our own condition, at the knowledge +that we should be able to help if only we wished to +do so, at the thought of the praise and gratitude +which we should gain if we did help, at the very act +of helping, in so far as this might prove successful +(and because something which is gradually seen to +be successful gives pleasure to the doer); but even +more particularly at the feeling that our intervention +<pb n='143'/><anchor id='Pg143'/> +brings to an end some deplorable injustice,—even +the outburst of one's indignation is invigorating. +</p> + +<p> +All this, including even things still more subtle, +comprises <q>pity.</q> How clumsily with this one +word does language fall foul of such a complex and +polyphonous organism! That pity, on the other +hand, is identical with the suffering the sight of +which brings it about, or that it has a particularly +subtle and penetrating comprehension of it: this is +in contradiction to experience, and he who has glorified +pity under these two heads lacked sufficient +experience in the domain of morals. That is why +I am seized with some doubts when reading of the +incredible things attributed by Schopenhauer to +pity. It is obvious that he thereby wished to +make us believe in the great novelty he brought +forward, viz., that pity—the pity which he observed +so superficially and described so badly—was the +source of all and every past and future moral action,—and +all this precisely because of those faculties +which he had begun by attributing to it. +</p> + +<p> +What is it in the end that distinguishes men +without pity from men who are really compassionate? +In particular, to give merely an approximate +indication, they have not the sensitive feeling for +fear, the subtle faculty for perceiving danger: nor +yet is their vanity so easily wounded if something +happens which they might have been able to prevent,—the +caution of their pride commands them +not to interfere uselessly with the affairs of others; +they even act on the belief that every one should +help himself and play his own cards. Again, in +<pb n='144'/><anchor id='Pg144'/> +most cases they are more habituated to bearing pain +than compassionate men, and it does not seem at +all unjust to them that others should suffer, since +they themselves have suffered. Lastly, the state +of soft-heartedness is as painful to them as is the +state of stoical impassability to compassionate men: +they have only disdainful words for sensitive hearts, +as they think that such a state of feeling is dangerous +to their own manliness and calm bravery,—they +conceal their tears from others and wipe them +off, angry with themselves. They belong to a +different type of egoists from the compassionate +men,—but to call them, in a distinct sense, evil and +the compassionate ones good, is merely a moral +fashion which has had its innings, just as the reverse +fashion had also its innings, and a long innings, too. +</p> + +</div> + +<div> +<head>134.</head> + +<p> +<hi rend='smallcaps'>To what Extent we must Beware of Pity.</hi>—Pity, +in so far as it actually gives rise to suffering—and +this must be our only point of view here—is a +weakness, like every other indulgence in an injurious +emotion. It increases suffering throughout the +world, and although here and there a certain amount +of suffering may be indirectly diminished or removed +altogether as a consequence of pity, we must not +bring forward these occasional consequences, which +are on the whole insignificant, to justify the nature +of pity which, as has already been stated, is prejudicial. +Supposing that it prevailed, even if only +for one day, it would bring humanity to utter +ruin. In itself the nature of pity is no better than +<pb n='145'/><anchor id='Pg145'/> +that of any other craving; it is only where it is +called for and praised—and this happens when +people do not understand what is injurious in it, but +find in it a sort of joy—that a good conscience becomes +attached to it; it is only then that we willingly +yield to it, and do not shrink from acknowledging +it. In other circumstances where it is understood +to be dangerous, it is looked upon as a weakness; +or, as in the case of the Greeks, as an unhealthy +periodical emotion the danger of which might be +removed by temporary and voluntary discharges. +If a man were to undertake the experiment of deliberately +devoting his attention to the opportunities +afforded by practical life for the exercise of pity, +and were over and over again to picture in his own +mind the misery he might meet with in his immediate +surroundings, he would inevitably become +melancholy and ill. If, however, he wished in any +sense of the word to serve humanity as a physician, +he would have to take many precautions with respect +to this feeling, as otherwise it would paralyse him +at all critical moments, undermine the foundations +of his knowledge, and unnerve his helpful and +delicate hand. +</p> + +</div> + +<div> +<head>135.</head> + +<p> +<hi rend='smallcaps'>Arousing Pity.</hi>—Among savages men think +with a moral shudder of the possibility of becoming +an object of pity, for such a state they regard as +deprived of all virtue. Pitying is equivalent to despising: +they do not want to see a contemptible +being suffer, for this would afford them no enjoyment. +<pb n='146'/><anchor id='Pg146'/> +On the other hand, to behold one of their +enemies suffering, some one whom they look upon +as their equal in pride, but whom torture cannot +induce to give up his pride, and in general to see +some one suffer who refuses to lower himself by +appealing for pity—which would in their eyes be +the most profound and shameful humiliation—this +is the very joy of joys. Such a spectacle excites +the deepest admiration in the soul of the savage, +and he ends by killing such a brave man when it +is in his power, afterwards according funeral +honours to the unbending one. If he had groaned, +however; if his countenance had lost its expression +of calm disdain; if he had shown himself to be contemptible,—well, +in such a case he might have +been allowed to live like a dog: he would no longer +have aroused the pride of the spectator, and pity +would have taken the place of admiration. +</p> + +</div> + +<div> +<head>136.</head> + +<p> +<hi rend='smallcaps'>Happiness in Pity.</hi>—If, as is the case among +the Hindus, we decree the end and aim of all intellectual +activity to be the knowledge of human +misery, and if for generation after generation this +dreadful resolution be steadily adhered to, pity in +the eyes of such men of hereditary pessimism comes +to have a new value as a preserver of life, something +that helps to make existence endurable, although +it may seem worthy of being rejected with horror +and disgust. Pity becomes an antidote to suicide, +a sentiment which brings pleasure with it and enables +us to taste superiority in small doses. It +<pb n='147'/><anchor id='Pg147'/> +gives some diversion to our minds, makes our hearts +full, banishes fear and lethargy, and incites us to +speak, to complain, or to act: it is a relative happiness +when compared with the misery of the +knowledge that hampers the individual on every +side, bewilders him, and takes away his breath. +Happiness, however, no matter of what nature it +may be, gives us air and light and freedom of +movement. +</p> + +</div> + +<div> +<head>137.</head> + +<p> +<hi rend='smallcaps'>Why Double the <q>Ego</q>?</hi>—To view our own +experiences in the same light as we are in the habit +of looking at those of others is very comforting +and an advisable medicine. On the other hand, to +look upon the experiences of others and adopt +them as if they were our own—which is called for +by the philosophy of pity—would ruin us in a very +short time: let us only make the experiment without +trying to imagine it any longer! The first maxim +is, in addition, undoubtedly more in accordance with +reason and goodwill towards reason; for we estimate +more objectively the value and significance +of an event when it happens to others,—the value, +for instance, of a death, loss of money or slander. +But pity, taking as its principle of action the injunction, +<q>Suffer the misfortune of another as much +as he himself,</q> would lead the point of view of the +ego with all its exaggerations and deviations to +become the point of view of the other person, the +sympathiser: so that we should have to suffer at +the same time from our own ego and the other's +ego. In this way we would voluntarily overload +<pb n='148'/><anchor id='Pg148'/> +ourselves with a double irrationality, instead of +making the burden of our own as light as possible. +</p> + +</div> + +<div> +<head>138.</head> + +<p> +<hi rend='smallcaps'>Becoming more Tender.</hi>—Whenever we love +some one and venerate and admire him, and afterwards +come to perceive that he is suffering—which +always causes us the utmost astonishment, since +we cannot but feel that the happiness we derive +from him must flow from a superabundant source +of personal happiness—our feelings of love, veneration, +and admiration are essentially changed: +they become more tender; that is, the gap that +separates us seems to be bridged over and there +appears to be an approach to equality. It now +seems possible to give him something in return, +whilst we had previously imagined him as being +altogether above our gratitude. Our ability to +requite him for what we have received from him +arouses in us feelings of much joy and pleasure. +We endeavour to ascertain what can best calm the +grief of our friend, and we give it to him; if he +wishes for kind words, looks, attentions, services, or +presents, we give them; but, above all, if he would +like to see us suffering from the sight of his suffering, +we pretend to suffer, for all this secures for us +the enjoyment of active gratitude, which is equivalent +in a way to good-natured revenge. If he wants +none of these things, and refuses to accept them +from us, we depart from him chilled and sad, almost +mortified; it appears to us as if our gratitude had +been declined, and on this point of honour even the +<pb n='149'/><anchor id='Pg149'/> +best of men is still somewhat touchy. It results +from all this that even in the best case there is something +humiliating in suffering, and something elevating +and superior in sympathy,—a fact which +will keep the two feelings apart for ever and ever. +</p> + +</div> + +<div> +<head>139.</head> + +<p> +<hi rend='smallcaps'>Higher in Name only.</hi>—You say that the +morality of pity is a higher morality than that of +stoicism? Prove it! But take care not to measure +the <q>higher</q> and <q>lower</q> degrees of morality once +more by moral yardsticks; for there are no absolute +morals. So take your yardstick from somewhere +else, and be on your guard! +</p> + +</div> + +<div> +<head>140.</head> + +<p> +<hi rend='smallcaps'>Praise and Blame.</hi>—When a war has come to +an unsuccessful conclusion we try to find the man +who is to blame for the war; when it comes to a +successful conclusion we praise the man who is responsible +for it. In all unsuccessful cases attempts +are made to blame somebody, for non-success gives +rise to dejection, against which the single possible +remedy is involuntarily applied; a new incitement +of the sense of power; and this incitement is found +in the condemnation of the <q>guilty</q> one. This +guilty one is not perhaps the scapegoat of the faults +of others; he is merely the victim of the feeble, +humiliated, and depressed people who wish to prove +upon some one that they have not yet lost all their +power. Even self-condemnation after a defeat may +be the means of restoring the feeling of power. +</p> + +<pb n='150'/><anchor id='Pg150'/> + +<p> +On the other hand, glorification of the originator +is often but an equally blind result of another instinct +that demands its victim,—and in this case the +sacrifice appears to be sweet and attractive even for +the victim. This happens when the feeling of power +is satiated in a nation or a society by so great and +fascinating a success that a weariness of victory +supervenes and pride wishes to be discharged: a +feeling of self-sacrifice is aroused and looks for its +object. Thus, whether we are blamed or praised +we merely, as a rule, provide opportunities for the +gratification of others, and are only too often caught +up and whirled away for our neighbours to discharge +upon us their accumulated feelings of praise or +blame. In both cases we confer a benefit upon +them for which we deserve no credit and they no +thanks. +</p> + +</div> + +<div> +<head>141.</head> + +<p> +<hi rend='smallcaps'>More Beautiful but Less Valuable.</hi>—Picturesque +morality: such is the morality of those +passions characterised by sudden outbursts, abrupt +transitions; pathetic, impressive, dreadful, and +solemn attitudes and gestures. It is the semi-savage +stage of morality: never let us be tempted to set it +on a higher plane merely on account of its æsthetic +charms. +</p> + +</div> + +<div> +<head>142.</head> + +<p> +<hi rend='smallcaps'>Sympathy.</hi>—In order to understand our neighbour, +that is, in order to reproduce his sentiments in +ourselves, we often, no doubt, plumb the cause of his +feelings, as, for example, by asking ourselves, Why +<pb n='151'/><anchor id='Pg151'/> +is he sad? in order that we may become sad ourselves +for the same reason. But we much more +frequently neglect to act thus, and we produce these +feelings in ourselves in accordance with the <emph>effects</emph> +which they exhibit in the person we are studying,—by +imitating in our own body the expression of +his eyes, his voice, his gait, his attitude (or, at any +rate, the likeness of these things in words, pictures, +and music), or we may at least endeavour to mimic +the action of his muscles and nervous system. A +like feeling will then spring up in us as the result +of an old association of movements and sentiments +which has been trained to run backwards and forwards. +We have developed to a very high pitch this +knack of sounding the feelings of others, and when +we are in the presence of any one else we bring this +faculty of ours into play almost involuntarily,—let +the inquirer observe the animation of a woman's +countenance and notice how it vibrates and quivers +with animation as the result of the continual imitation +and reflection of what is going on around her. +</p> + +<p> +It is music, however, more than anything else +that shows us what past-masters we are in the rapid +and subtle divination of feelings and sympathy; +for even if music is only the imitation of an imitation +of feelings, nevertheless, despite its distance +and vagueness, it often enables us to participate in +those feelings, so that we become sad without any +reason for feeling so, like the fools that we are, +merely because we hear certain sounds and rhythms +that somehow or other remind us of the intonation +and the movements, or perhaps even only of the +behaviour, of sorrowful people. It is related of a +<pb n='152'/><anchor id='Pg152'/> +certain Danish king that he was wrought up to such +a pitch of warlike enthusiasm by the song of a +minstrel that he sprang to his feet and killed five +persons of his assembled court: there was neither +war nor enemy; there was rather the exact opposite; +yet the power of the retrospective inference from a +feeling to the cause of it was sufficiently strong in +this king to overpower both his observation and his +reason. Such, however, is almost invariably the effect +of music (provided that it thrills us), and we have no +need of such paradoxical instances to recognise this,—the +state of feeling into which music transports +us is almost always in contradiction to the appearance +of our actual state, and of our reasoning power +which recognises this actual state and its causes. +</p> + +<p> +If we inquire how it happened that this imitation +of the feelings of others has become so common, +there will be no doubt as to the answer: man being +the most timid of all beings because of his subtle +and delicate nature has been made familiar through +his timidity with this sympathy for, and rapid comprehension +of, the feelings of others, even of animals. +For century after century he saw danger in everything +that was unfamiliar to him, in anything that +happened to be alive, and whenever the spectacle +of such things and creatures came before his eyes +he imitated their features and attitude, drawing at +the same time his own conclusion as to the nature +of the evil intentions they concealed. This interpretation +of all movements and all facial characteristics +in the sense of intentions, man has even brought to +bear on things inanimate,—urged on as he was by +the illusion that there was nothing inanimate. I +<pb n='153'/><anchor id='Pg153'/> +believe that this is the origin of everything that we +now call a feeling for nature, that sensation of joy +which men experience at the sight of the sky, the +fields, the rocks, the forests, the storms, the stars, +the landscapes, and spring: without our old habits +of fear which forced us to suspect behind everything +a kind of second and more recondite sense, we should +now experience no delight in nature, in the same +way as men and animals do not cause us to rejoice +if we have not first been deterred by that source of +all understanding, namely, fear. For joy and agreeable +surprise, and finally the feeling of ridicule, are +the younger children of sympathy, and the much +younger brothers and sisters of fear. The faculty +of rapid perception, which is based on the faculty of +rapid dissimulation, decreases in proud and autocratic +men and nations, as they are less timid; but, +on the other hand, every category of understanding +and dissimulation is well known to timid peoples, +and among them is to be found the real home of +imitative arts and superior intelligence. +</p> + +<p> +When, proceeding from the theory of sympathy +such as I have just outlined, I turn my attention to +the theory, now so popular and almost sacrosanct, +of a mystical process by means of which pity blends +two beings into one, and thus permits them immediately +to understand one another, when I recollect +that even so clear a brain as Schopenhauer's delighted +in such fantastic nonsense, and that he in +his turn transplanted this delight into other lucid +and semi-lucid brains, I feel unlimited astonishment +and compassion. How great must be the pleasure +we experience in this senseless tomfoolery! How +<pb n='154'/><anchor id='Pg154'/> +near must even a sane man be to insanity as soon +as he listens to his own secret intellectual desires!—Why +did Schopenhauer really feel so grateful, so +profoundly indebted to Kant? He revealed on one +occasion the undoubted answer to this question. +Some one had spoken of the way in which the +<foreign lang='la' rend='italic'>qualitias occulta</foreign> of Kant's Categorical Imperative +might be got rid of, so that the theory itself might be +rendered intelligible. Whereupon Schopenhauer +gave utterance to the following outburst: <q>An intelligible +Categorical Imperative! Preposterous idea! +Stygian darkness! God forbid that it should ever +become intelligible! The fact that there is actually +something unintelligible, that this misery of the +understanding and its conceptions is limited, conditional, +final, and deceptive,—this is beyond question +Kant's great gift.</q> Let any one consider whether +a man can be in possession of a desire to gain an +insight into moral things when he feels himself +comforted from the start by a belief in the inconceivableness +of these things! one who still honestly +believes in illuminations from above, in magic, in +ghostly appearances, and in the metaphysical ugliness +of the toad! +</p> + +</div> + +<div> +<head>143.</head> + +<p> +<hi rend='smallcaps'>Woe to us if this Impulse should Rage!</hi>—Supposing +that the impulse towards devotion +and care for others (<q>sympathetic affection</q>) were +doubly as strong as it now is, life on earth could +not be endured. Let it only be considered how +many foolish things every one of us does day by +day and hour by hour, merely out of solicitude and +<pb n='155'/><anchor id='Pg155'/> +devotion for himself, and how unbearable he seems +in doing so: and what then would it be like if we +were to become for other people the object of +the stupidities and importunities with which up to +the present they have only tormented themselves! +Should we not then take precipitately to our heels +as soon as one of our neighbours came towards us? +And would it not be necessary to overwhelm this +sympathetic affection with the abuse that we now +reserve for egoism? +</p> + +</div> + +<div> +<head>144.</head> + +<p> +<hi rend='smallcaps'>Closing our Ears to the Complaints of +others.</hi>—When we let our sky be clouded by the +complaints and suffering of other mortals, who +must bear the consequences of such gloom? No +doubt those other mortals, in addition to all their +other burdens! If we are merely to be the echoes +of their complaints, we cannot accord them either +help or comfort; nor can we do so if we were +continually keeping our ears open to listen to them,—unless +we have learnt the art of the Olympians, +who, instead of trying to make themselves unhappy, +endeavoured to feel edified by the misfortunes of +mankind. But this is something too Olympian for +us, although, in our enjoyment of tragedy, we have +already taken a step towards this ideal divine cannibalism. +</p> + +</div> + +<div> +<head>145.</head> + +<p> +<hi rend='smallcaps'><q>Unegoistic.</q></hi>—This man is empty and wishes +to be filled, that one is over-full and wishes to be +emptied: both of them feel themselves urged on +<pb n='156'/><anchor id='Pg156'/> +to look for an individual who can help them. And +this phenomenon, interpreted in a higher sense, is +in both cases known by the same name, <q>love.</q> +Well? and could this love be something unegoistic? +</p> + +</div> + +<div> +<head>146.</head> + +<p> +<hi rend='smallcaps'>Looking Beyond our Neighbour.</hi>—What? +Ought the nature of true morality to consist for us +in fixing our eyes upon the most direct and immediate +consequences of our action for other people, +and in our coming to a decision accordingly? This +is only a narrow and bourgeois morality, even +though it may be a morality: but it seems to me +that it would be more superior and liberal to look +beyond these immediate consequences for our +neighbour in order to encourage more distant +purposes, even at the risk of making others suffer,—as, +for example, by encouraging the spirit of +knowledge in spite of the certainty that our free-thought +will have the instant effect of plunging +others into doubt, grief, and even worse afflictions. +Have we not at least the right to treat our neighbour +as we treat ourselves? And if, where we are concerned, +we do not think in such a narrow and bourgeois +fashion of immediate consequences and sufferings, +why should we be compelled to act thus in +regard to our neighbour? Supposing that we felt +ready to sacrifice ourselves, what is there to prevent +us from sacrificing our neighbour together with ourselves,—just +as States and Sovereigns have hitherto +sacrificed one citizen to the others, <q>for the sake of +the general interest,</q> as they say? +</p> + +<pb n='157'/><anchor id='Pg157'/> + +<p> +We too, however, have general interests, perhaps +even more general than theirs: so why may we not +sacrifice a few individuals of this generation for +the benefit of generations to come? so that their +affliction, anxiety, despair, blunders, and misery +may be deemed essential because a new plough is +to break up the ground and render it fertile for all. +Finally, we communicate the disposition to our +neighbour by which he is enabled to feel himself a +victim: we persuade him to carry out the task for +which we employ him. Are we then devoid of all +pity? If, however, we wish to achieve a victory +over ourselves beyond our pity, is not this a higher +and more liberal attitude and disposition than that +in which we only feel safe after having ascertained +whether an action benefits or harms our neighbour? +On the contrary, it is by means of such sacrifice—including +the sacrifice of ourselves, as well as of our +neighbours—that we should strengthen and elevate +the general sense of human power, even supposing +that we attain nothing more than this. But even +this itself would be a positive increase of happiness. +Then, if even this ... but not a word more! You +have understood me at a glance. +</p> + +</div> + +<div> +<head>147.</head> + +<p> +<hi rend='smallcaps'>The Cause of <q>Altruism.</q></hi>—Men have on +the whole spoken of love with so much emphasis +and adoration because they have hitherto always +had so little of it, and have never yet been satiated +with this food: in this way it became their ambrosia. +If a poet wished to show universal benevolence in +the image of a Utopia, he would certainly have to +<pb n='158'/><anchor id='Pg158'/> +describe an agonising and ridiculous state of things, +the like of which was never seen on earth,—every +one would be surrounded, importuned, and sighed +for, not as at present, by one lover, but by thousands, +by everybody indeed, as the result of an irresistible +craving which would then be as vehemently insulted +and cursed as selfishness has been by men of past +ages. The poets of this new condition of things, +if they had sufficient leisure to write, would be +dreaming of nothing but the blissful and loveless +past, the divine selfishness of yore, and the wonderful +possibilities in former times of remaining alone, +not being run after by one's friends, and of even +being hated and despised—or any other odious expressions +which the beautiful animal world in which +we live chooses to coin. +</p> + +</div> + +<div> +<head>148.</head> + +<p> +<hi rend='smallcaps'>Looking Far Ahead.</hi>—If, in accordance with +the present definition, only those actions are moral +which are done for the sake of others, and for their +sake only, then there are no moral actions at all! +If, in accordance with another definition, only those +actions are moral which spring from our own free +will, then there are no moral actions in this case +either! What is it, then, that we designate thus, +which certainly exists and wishes as a consequence +to be explained? It is the result of a few intellectual +blunders; and supposing that we were able to free +ourselves from these errors, what would then become +of <q>moral actions</q>? It is due to these errors that +we have up to the present attributed to certain +actions a value superior to what was theirs in reality: +<pb n='159'/><anchor id='Pg159'/> +we separated them from <q>egoistic</q> and <q>non-free</q> +actions. When we now set them once more in the +latter categories, as we must do, we certainly reduce +their value (their own estimate of value) even below +its reasonable level, because <q>egoistic</q> and <q>non-free</q> +actions have up to the present been under-valued +owing to that alleged profound and essential +difference. +</p> + +<p> +In future, then, will these very actions be less +frequently performed, since they will be less highly +esteemed? Inevitably! Or at all events for a +fairly long time, as long as the scale of valuations +remains under the reacting influence of former mistakes! +But we make some return for this by giving +back to men their good courage for the carrying out +of actions that are now reputed to be selfish, and +thus restore their value,—we relieve men's bad consciences! +and as up to the present egoistic actions +have been by far the most frequent, and will be +so to all eternity, we free the whole conception of +these actions and of life from its evil appearance! +This is a very high and important result. When +men no longer believe themselves to be evil, they +cease to be so. +</p> + +</div> + +</div> + +<pb n='161'/><anchor id='Pg161'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Book III.</head> + +<div> +<head>149.</head> + +<p> +<hi rend='smallcaps'>Little Unconventional Actions are +Necessary!</hi>—To act occasionally in matters of +custom against our own better judgments; to yield +in practice while reserving our own intellectual +liberty; to behave like everybody else and thus to +show ourselves amiable and considerate to all, to +compensate them, as it were, even if only to some +extent, for our unconventional opinions—all this +among many tolerably liberal-minded men is looked +upon not only as permissible but even as <q>honourable,</q> +<q>humane,</q> <q>tolerant,</q> and <q>unpedantic,</q> or +whatever fine words may be used to lull to sleep +the intellectual conscience. So, for example, one +man, although he may be an atheist, has his infant +baptized in the usual Christian fashion; another +goes through his period of military service, though +he may severely condemn all hatred between nations; +and a third runs into the Church with a girl +because she comes from a religious family, and +makes his vows to a priest without feeling ashamed +of it. <q>It is of no importance if one of us does +what every one else does and has done</q>—so says +ignorant prejudice! What a profound mistake! +<pb n='162'/><anchor id='Pg162'/> +For nothing is of greater importance than that a +powerful, long-established, and irrational custom +should be once again confirmed by the act of some +one who is recognised as rational. In this way the +proceeding is thought to be sanctioned by reason +itself! All honour to your opinions! but little +unconventional actions are of still greater value. +</p> + +</div> + +<div> +<head>150.</head> + +<p> +<hi rend='smallcaps'>The Hazard of Marriages.</hi>—If I were a god, +and a benevolent god, the marriages of men would +cause me more displeasure than anything else. An +individual can make very great progress within the +seventy years of his life—yea, even within thirty +years: such progress, indeed, as to surprise even +the gods! But when we then see him exposing the +inheritance and legacy of his struggles and victories, +the laurel crown of his humanity, on the first convenient +peg where any female may pick it to pieces +for him; when we observe how well he can acquire +and how little he is capable of preserving his acquisitions, +and how he does not even dream that by procreation +he might prepare a still more victorious life,—we +then, indeed, become impatient and say, <q>Nothing +can in the end result from humanity, individuals +are wasted, for all rationality of a great +advance of humanity is rendered impossible by the +hazard of marriages: let us cease from being the +assiduous spectators and fools of this aimless +drama!</q> It was in this mood that the gods of +Epicurus withdrew long ago to their divine seclusion +and felicity: they were tired of men and their love +affairs. +</p> + +</div> + +<pb n='163'/><anchor id='Pg163'/> + +<div> +<head>151.</head> + +<p> +<hi rend='smallcaps'>Here are New Ideals to Invent.</hi>—At a time +when a man is in love he should not be allowed to +come to a decision about his life and to determine +once and for all the character of his society on account +of a whim. We ought publicly to declare +invalid the vows of lovers, and to refuse them permission +to marry: and this because we should treat +marriage itself much more seriously, so that in cases +where it is now contracted it would not usually be +allowed in future! Are not the majority of marriages +such that we should not care to have them witnessed +by a third party? And yet this third party +is scarcely ever lacking—the child—and he is more +than a witness; he is the whipping-boy and scapegoat. +</p> + +</div> + +<div> +<head>152.</head> + +<p> +<hi rend='smallcaps'>Formula of Oath.</hi>—<q>If I am now telling a lie +I am no longer an honourable man, and every one +may say so to my face.</q> I recommend this formula +in place of the present judicial oath and its +customary invocation to the Deity: it is stronger. +There is no reason why even religious men should +oppose it; for as soon as the customary oath no +longer serves, all the religious people will have to +turn to their catechism, which says, <q>Thou shalt +not take the name of the Lord thy God in vain.</q> +</p> + +</div> + +<div> +<head>153.</head> + +<p> +<hi rend='smallcaps'>The Malcontent.</hi>—He is one of the brave old +warriors: angry with civilisation because he believes +<pb n='164'/><anchor id='Pg164'/> +that its object is to make all good things—honour, +rewards, and fair women—accessible even to +cowards. +</p> + +</div> + +<div> +<head>154.</head> + +<p> +<hi rend='smallcaps'>Consolation amid Perils.</hi>—The Greeks, in +the course of a life that was always surrounded by +great dangers and cataclysms, endeavoured to find +in meditation and knowledge a kind of security of +feeling, a last <foreign rend='italic'>refugium</foreign>. We, who live in a much +more secure state, have introduced danger into +meditation and knowledge, and it is in life itself +that we endeavour to find repose, a refuge from +danger. +</p> + +</div> + +<div> +<head>155.</head> + +<p> +<hi rend='smallcaps'>Extinct Scepticism.</hi>—Hazardous enterprises +are rarer in modern times than in antiquity and in +the Middle Ages, probably because modern times +have no more belief in omens, oracles, stars, and +soothsayers. In other words, we have become incapable +of believing in a future which is reserved +for us, as the ancients did, who—in contradistinction +to ourselves—were much less sceptical regarding +that which is to be than that which is. +</p> + +</div> + +<div> +<head>156.</head> + +<p> +<hi rend='smallcaps'>Evil through Exuberance.</hi>—<q>Oh, that we +should not feel too happy!</q>—such was the secret +fear of the Greeks in their best age. <emph>That</emph> is why +they preached moderation to themselves. And we? +</p> + +</div> + +<pb n='165'/><anchor id='Pg165'/> + +<div> +<head>157.</head> + +<p> +<hi rend='smallcaps'>The Worship of Natural Sounds.</hi>—What +signification can we find in the fact that our culture +is not only indulgent to the manifestations of grief, +such as tears, complaints, reproaches, and attitudes +of rage and humility, but even approves them and +reckons them among the most noble and essential +things?—while, on the other hand, the spirit of +ancient philosophy looked down upon them with +contempt, without admitting their necessity in any +way. Let us remember how Plato—who was by +no means one of the most inhuman of the philosophers—speaks +of the Philoctetus of the tragic +stage. Is it possible that our modern culture is +wanting in <q>philosophy</q>? or, in accordance with +the valuations of those old philosophers, do we perhaps +all form part of the <q>mob</q>? +</p> + +</div> + +<div> +<head>158.</head> + +<p> +<hi rend='smallcaps'>The Climate for Flattery.</hi>—In our day +flatterers should no longer be sought at the courts +of kings, since these have all acquired a taste for +militarism, which cannot tolerate flattery. But this +flower even now often grows in abundance in the +neighbourhood of bankers and artists. +</p> + +</div> + +<div> +<head>159.</head> + +<p> +<hi rend='smallcaps'>The Revivers.</hi>—Vain men value a fragment +of the past more highly from the moment when +they are able to revive it in their imagination +(especially if it is difficult to do so), they would +<pb n='166'/><anchor id='Pg166'/> +even like if possible to raise it from the dead. Since, +however, the number of vain people is always very +large, the danger presented by historical studies, if +an entire epoch devotes its attention to them, is by +no means small: too great an amount of strength +is then wasted on all sorts of imaginable resurrections. +The entire movement of romanticism is +perhaps best understood from this point of view. +</p> + +</div> + +<div> +<head>160.</head> + +<p> +<hi rend='smallcaps'>Vain, Greedy, and not very Wise.</hi>—Your +desires are greater than your understanding, and +your vanity is even greater than your desires,—to +people of your type a great deal of Christian practice +and a little Schopenhauerian theory may be +strongly recommended. +</p> + +</div> + +<div> +<head>161.</head> + +<p> +<hi rend='smallcaps'>Beauty corresponding to the Age.</hi>—If our +sculptors, painters, and musicians wish to catch the +significance of the age, they should represent beauty +as bloated, gigantic, and nervous: just as the +Greeks, under the influence of their morality of +moderation, saw and represented beauty in the +Apollo di Belvedere. We should, indeed, call him +ugly! But the pedantic <q>classicists</q> have deprived +us of all our honesty! +</p> + +</div> + +<div> +<head>162.</head> + +<p> +<hi rend='smallcaps'>The Irony of the Present Time.</hi>—At the +present day it is the habit of Europeans to treat all +matters of great importance with irony, because, as +<pb n='167'/><anchor id='Pg167'/> +the result of our activity in their service, we have no +time to take them seriously. +</p> + +</div> + +<div> +<head>163.</head> + +<p> +<hi rend='smallcaps'>Against Rousseau.</hi>—If it is true that there is +something contemptible about our civilisation, we +have two alternatives: of concluding with Rousseau +that, <q>This despicable civilisation is to blame for +our bad morality,</q> or to infer, contrary to Rousseau's +view, that <q>Our good morality is to blame for this +contemptible civilisation. Our social conceptions +of good and evil, weak and effeminate as they are, +and their enormous influence over both body and +soul, have had the effect of weakening all bodies +and souls and of crushing all unprejudiced, independent, +and self-reliant men, the real pillars of a +strong civilisation: wherever we still find the evil +morality to-day, we see the last crumbling ruins of +these pillars.</q> Thus let paradox be opposed by +paradox! It is quite impossible for the truth to +lie with both sides: and can we say, indeed, that it +lies with either? Decide for yourself. +</p> + +</div> + +<div> +<head>164.</head> + +<p> +<hi rend='smallcaps'>Perhaps Premature.</hi>—It would seem at the +present time that, under many different and misleading +names, and often with a great want of +clearness, those who do not feel themselves attached +to morals and to established laws are taking the +first initial steps to organise themselves, and thus +to create a right for themselves; whilst hitherto, +<pb n='168'/><anchor id='Pg168'/> +as criminals, free-thinkers, immoral men and miscreants, +they have lived beyond the pale of the law, +under the bane of outlawry and bad conscience, +corrupted and corrupting. On the whole, we should +consider this as right and proper, although it +may result in insecurity for the coming century +and compel every one to bear arms.—There is +thereby a counterforce which continually reminds +us that there is no exclusively moral-making +morality, and that a morality which asserts itself +to the exclusion of all other morality destroys too +much sound strength and is too dearly bought by +mankind. The non-conventional and deviating +people, who are so often productive and inventive, +must no longer be sacrificed: it must never again +be considered as a disgrace to depart from morality +either in actions or thought; many new experiments +must be made upon life and society, and the world +must be relieved from a huge weight of bad conscience. +These general aims must be recognised +and encouraged by all those upright people who +are seeking truth. +</p> + +</div> + +<div> +<head>165.</head> + +<p> +<hi rend='smallcaps'>A Morality which does not bore one.</hi>—The +principal moral commandments which a nation +permits its teachers to emphasise again and again +stand in relation to its chief defects, and that is why +it does not find them tiresome. The Greeks, who +so often failed to employ moderation, coolness, fair-mindedness, +and rationality in general, turned a +willing ear to the four Socratic virtues,—they stood +<pb n='169'/><anchor id='Pg169'/> +in such need of them, and yet had so little talent +for them! +</p> + +</div> + +<div> +<head>166.</head> + +<p> +<hi rend='smallcaps'>At the Parting of the Ways.</hi>—Shame! +You wish to form part of a system in which you +must be a wheel, fully and completely, or risk +being crushed by wheels! where it is understood +that each one will be that which his superiors make +of him! where the seeking for <q>connections</q> will +form part of one's natural duties! where no one +feels himself offended when he has his attention +drawn to some one with the remark, <q>He may be +useful to you some time</q>; where people do not feel +ashamed of paying a visit to ask for somebody's intercession, +and where they do not even suspect that +by such a voluntary submission to these morals, +they are once and for all stamped as the common +pottery of nature, which others can employ or break +up of their free will without feeling in any way +responsible for doing so,—just as if one were to +say, <q>People of my type will never be lacking, +therefore, do what you will with me! Do not +stand on ceremony!</q> +</p> + +</div> + +<div> +<head>167.</head> + +<p> +<hi rend='smallcaps'>Unconditional Homage.</hi>—When I think of +the most read German philosopher, the most +popular German musician, and the most distinguished +German statesman, I cannot but acknowledge +that life is now rendered unusually arduous +for these Germans, this nation of unconditional +<pb n='170'/><anchor id='Pg170'/> +sentiments, and that, too, by their own great men. +We see three magnificent spectacles spread out before +us: on each occasion there is a river rushing +along in the bed which it has made for itself, and +even so agitated that one thinks at times it intends +to flow uphill. And yet, however we might admire +Schopenhauer, who would not, all things considered, +like to have other opinions than his? Who +in all greater and smaller things would now share the +opinions of Richard Wagner, although there may +be truth in the view expressed by some one: viz. +that wherever Wagner gave or took offence some +problem lay hidden,—which, however, he did not +unearth for us. And, finally, how many are there +who would be willing and eager to agree with Bismarck, +if only he could always agree with himself, +or were even to show some signs of doing so for the +future! It is true that it is by no means astonishing +to find statesmen without principles, but with dominant +instincts; a versatile mind, actuated by these +dominant and violent instincts, and hence without +principles—these qualities are looked upon as +reasonable and natural in a statesman. But, alas, +this has up to the present been so un-German; as +un-German as the fuss made about music and the +discord and bad temper excited around the person +of the musician; or as un-German as the new and +extraordinary position taken up by Schopenhauer: +he did not feel himself to be either above things or +on his knees before them—one or other of these +alternatives might still have been German—but +he assumed an attitude against things! How +incredible and disagreeable! to range one's self +<pb n='171'/><anchor id='Pg171'/> +with things and nevertheless be their adversary, +and finally the adversary of one's self,—what can +the unconditional admirer do with such an example? +And what, again, can he do with three +such examples who cannot keep the peace towards +one another! Here we see Schopenhauer as the +antagonist of Wagner's music, Wagner attacking +Bismarck's politics, and Bismarck attacking Wagnerism +and Schopenhauerism. What remains for +us to do? Where shall we flee with our thirst for +wholesale hero-worship! Would it not be possible +to choose from the music of the musician a few +hundred bars of good music which appealed to the +heart, and which we should like to take to heart because +they are inspired by the heart,—could we not +stand aside with this small piece of plunder, and +forget the rest? And could we not make a similar +compromise as regards the philosopher and the +statesman,—select, take to heart, and in particular +forget the rest? +</p> + +<p> +Yes, if only forgetfulness were not so difficult! +There was once a very proud man who would +never on any account accept anything, good or +evil, from others,—from any one, indeed, but himself. +When he wanted to forget, however, he could +not bestow this gift upon himself, and was three +times compelled to conjure up the spirits. They +came, listened to his desire, and said at last, <q>This +is the only thing it is not in our power to give!</q> +Could not the Germans take warning by this +experience of Manfred? Why, then, should the +spirits be conjured up? It is useless. We never +forget what we endeavour to forget. And how +<pb n='172'/><anchor id='Pg172'/> +great would be the <q>balance</q> which we should +have to forget if we wished henceforth to continue +wholesale admirers of these three great men! It +would therefore be far more advisable to profit by +the excellent opportunity offered us to try something +new, <hi rend='italic'>i.e.</hi> to advance in the spirit of honesty +towards ourselves and become, instead of a nation +of credulous repetition and of bitter and blind animosity, +a people of conditional assent and benevolent +opposition. We must come to learn in +the first place, however, that unconditional homage +to people is something rather ridiculous, that a +change of view on this point would not discredit +even Germans, and that there is a profound and +memorable saying: <q>Ce qui importe, ce ne sont +point les personnes: mais les choses.</q> This saying +is like the man who uttered it—great, honest, +simple, and silent,—just like Carnot, the soldier +and Republican. But may I at the present time +speak thus to Germans of a Frenchman, and a +Republican into the bargain? Perhaps not: perhaps +I must not even recall what Niebuhr in his +time dared to say to the Germans: that no one +had made such an impression of true greatness +upon him as Carnot. +</p> + +</div> + +<div> +<head>168.</head> + +<p> +<hi rend='smallcaps'>A Model.</hi>—What do I like about Thucydides, +and how does it come that I esteem him more +highly than Plato? He exhibits the most wide-spread +and artless pleasure in everything typical +in men and events, and finds that each type is +<pb n='173'/><anchor id='Pg173'/> +possessed of a certain quantity of good sense: it +is this good sense which he seeks to discover. He +likewise exhibits a larger amount of practical justice +than Plato; he never reviles or belittles those men +whom he dislikes or who have in any way injured +him in the course of his life. On the contrary: +while seeing only types, he introduces something +noble and additional into all things and persons; +for what could posterity, to which he dedicates his +work, do with things not typical! Thus this culture +of the disinterested knowledge of the world +attains in him, the poet-thinker, a final marvellous +bloom,—this culture which has its poet in Sophocles, +its statesman in Pericles, its doctor in Hippocrates, +and its natural philosopher in Democritus: +this culture which deserves to be called by the name +of its teachers, the Sophists, and which, unhappily, +from the moment of its baptism at once begins to +grow pale and incomprehensible to us,—for henceforward +we suspect that this culture, which was +combated by Plato and all the Socratic schools, +must have been very immoral! The truth of this +matter is so complicated and entangled that we +feel unwilling to unravel it: so let the old error +(<foreign lang='la' rend='italic'>error veritate simplicior</foreign>) run its old course. +</p> + +</div> + +<div> +<head>169.</head> + +<p> +<hi rend='smallcaps'>The Greek Genius Foreign to us.</hi>—Oriental +or modern, Asiatic or European: compared with +the ancient Greeks, everything is characterised by +enormity of size and by the revelling in great +masses as the expression of the sublime, whilst in +<pb n='174'/><anchor id='Pg174'/> +Paestum, Pompeii, and Athens we are astonished, +when contemplating Greek architecture, to see with +what small masses the Greeks were able to express +the sublime, and how they loved to express it thus. +In the same way, how simple were the Greeks in +the idea which they formed of themselves! How +far we surpass them in the knowledge of man! +Again, how full of labyrinths would our souls and +our conceptions of our souls appear in comparison +with theirs! If we had to venture upon an architecture +after the style of our own souls—(we are +too cowardly for that!)—a labyrinth would have +to be our model. That music which is peculiar +to us, and which really expresses us, lets this be +clearly seen! (for in music men let themselves go, +because they think there is no one who can see +them hiding behind their music). +</p> + +</div> + +<div> +<head>170.</head> + +<p> +<hi rend='smallcaps'>Another Point of View.</hi>—How we babble +about the Greeks! What do we understand of +their art, the soul of which was the passion for +naked masculine beauty! It was only by starting +therefrom that they appreciated feminine beauty. +For the latter they had thus a perspective quite +different from ours. It was the same in regard to +their love for women: their worship was of a +different kind, and so also was their contempt. +</p> + +</div> + +<div> +<head>171.</head> + +<p> +<hi rend='smallcaps'>The Food of the Modern Man.</hi>—He has +learned to digest many things; nay, almost everything; +<pb n='175'/><anchor id='Pg175'/> +it is his ambition to do so. He would, however, +be really of a higher order if he did not understand +this so well: <foreign lang='la' rend='italic'>homo pamphagus</foreign> is not the finest +type of the human race. We live between a past +which had a more wayward and deranged taste +than we, and a future which will possibly have a +more select taste,—we live too much midway. +</p> + +</div> + +<div> +<head>172.</head> + +<p> +<hi rend='smallcaps'>Tragedy and Music.</hi>—Men of essentially +warlike disposition, such, for example, as the +ancient Greeks in the time of Æschylus, are +difficult to rouse, and when pity once triumphs +over their hardness they are seized as by a kind +of giddiness or a <q>demoniacal power,</q>—they feel +themselves overpowered and thrilled by a religious +horror. After this they become sceptical about +their condition; but as long as they are in it they +enjoy the charm of being, as it were, outside themselves, +and the delight of the marvellous mixed with +the bitterest gall of suffering: this is the proper +kind of drink for fighting men,—something rare, +dangerous, and bitter-sweet, which does not often +fall to one's lot. +</p> + +<p> +Tragedy appeals to souls who feel pity in this +way, to those fierce and warlike souls which are +difficult to overcome, whether by fear or pity, but +which lose nothing by being softened from time to +time. Of what use, however, is tragedy to those +who are as open to the <q>sympathetic affections</q> +as the sails of a ship to the wind! When at the +time of Plato the Athenians had become more +<pb n='176'/><anchor id='Pg176'/> +softened and sensitive, oh, how far they were still +removed from the gushing emotions of the inhabitants +of our modern towns and villages! And yet +even then the philosophers were beginning to complain +of the injurious nature of tragedy. An epoch +full of danger such as that now beginning, in which +bravery and manliness are rising in value, will +perhaps again harden souls to such an extent that +they will once more stand in need of tragic poets: +but in the meantime these are somewhat superfluous, +to put it mildly. For music, too, a better +age may be approaching (it will certainly be a more +evil age!) when artists will have to make their +music appeal to strongly individual beings, beings +which will have become hard and which will be +dominated by the gloomy earnestness of their own +passion; but of what use is music to the little souls +of the present age which is fast passing away, souls +that are too unsteady, ill-developed, half-personal, +inquisitive, and covetous of everything? +</p> + +</div> + +<div> +<head>173.</head> + +<p> +<hi rend='smallcaps'>The Flatterers of Work.</hi>—In the glorification +of <q>work</q> and the never-ceasing talk about the +<q>blessing of labour,</q> I see the same secret <foreign lang='fr' rend='italic'>arrière-pensée</foreign> +as I do in the praise bestowed on impersonal +acts of a general interest, viz. a fear of everything +individual. For at the sight of work—that is to +say, severe toil from morning till night—we have +the feeling that it is the best police, viz. that it +holds every one in check and effectively hinders the +development of reason, of greed, and of desire for +<pb n='177'/><anchor id='Pg177'/> +independence. For work uses up an extraordinary +proportion of nervous force, withdrawing it from +reflection, meditation, dreams, cares, love, and +hatred; it dangles unimportant aims before the +eyes of the worker and affords easy and regular +gratification. Thus it happens that a society +where work is continually being performed will +enjoy greater security, and it is security which is +now venerated as the supreme deity.—And now, +horror of horrors! it is the <q>workman</q> himself +who has become dangerous; the whole world is +swarming with <q>dangerous individuals,</q> and behind +them follows the danger of dangers—<emph>the</emph> individuum! +</p> + +</div> + +<div> +<head>174.</head> + +<p> +<hi rend='smallcaps'>The Moral Fashion of a Commercial +Community.</hi>—Behind the principle of the present +moral fashion: <q>Moral actions are actions performed +out of sympathy for others,</q> I see the social +instinct of fear, which thus assumes an intellectual +disguise: this instinct sets forth as its supreme, +most important, and most immediate principle that +life shall be relieved of all the dangerous characteristics +which it possessed in former times, and that +every one must help with all his strength towards +the attainment of this end. It is for that reason +that only those actions which keep in view the +general security and the feeling of security of society +are called <q>good.</q> How little joy must men now +have in themselves when such a tyranny of fear +prescribes their supreme moral law, if they make +no objection when commanded to turn their eyes +<pb n='178'/><anchor id='Pg178'/> +from themselves and to look aside from themselves! +And yet at the same time they have lynx eyes for +all distress and suffering elsewhere! Are we not, +then, with this gigantic intention of ours of smoothing +down every sharp edge and corner in life, utilising +the best means of turning mankind into sand! +Small, soft, round, infinite sand! Is that your +ideal, ye harbingers of the <q>sympathetic affections</q>? +In the meantime even the question remains +unanswered whether we are of more use to +our neighbour in running immediately and continually +to his help,—which for the most part can +only be done in a very superficial way, as otherwise +it would become a tyrannical meddling and +changing,—or by transforming ourselves into something +which our neighbour can look upon with +pleasure,—something, for example, which may be +compared to a beautiful, quiet, and secluded garden, +protected by high walls against storms and the dust +of the roads, but likewise with a hospitable gate. +</p> + +</div> + +<div> +<head>175.</head> + +<p> +<hi rend='smallcaps'>Fundamental Basis of a Culture of +Traders.</hi>—We have now an opportunity of +watching the manifold growth of the culture of a +society of which commerce is the soul, just as +personal rivalry was the soul of culture among the +ancient Greeks, and war, conquest, and law among +the ancient Romans. The tradesman is able to +value everything without producing it, and to value +it according to the requirements of the consumer +rather than his own personal needs. <q>How many +<pb n='179'/><anchor id='Pg179'/> +and what class of people will consume this?</q> is +his question of questions. Hence, he instinctively +and incessantly employs this mode of valuation and +applies it to everything, including the productions +of art and science, and of thinkers, scholars, artists, +statesmen, nations, political parties, and even entire +ages: with respect to everything produced or +created he inquires into the supply and demand in +order to estimate for himself the value of a thing. +This, when once it has been made the principle of +an entire culture, worked out to its most minute +and subtle details, and imposed upon every kind +of will and knowledge, this is what you men of the +coming century will be proud of,—if the prophets +of the commercial classes are right in putting that +century into your possession! But I have little belief +in these prophets. <foreign lang='la' rend='italic'>Credat Judæus Apella</foreign>—to +speak with Horace. +</p> + +</div> + +<div> +<head>176.</head> + +<p> +<hi rend='smallcaps'>The Criticism of our Ancestors.</hi>—Why +should we now endure the truth, even about the +most recent past? Because there is now always a +new generation which feels itself in contradiction +to the past and enjoys in this criticism the first-fruits +of its sense of power. In former times the +new generation, on the contrary, wished to base +itself on the old and began to feel conscious of its +power, not only in accepting the opinions of its +ancestors but, if possible, taking them even more +seriously. To criticise ancestral authority was in +former times a vice; but at the present time our +idealists begin by making it their starting-point. +</p> + +</div> + +<pb n='180'/><anchor id='Pg180'/> + +<div> +<head>177.</head> + +<p> +<hi rend='smallcaps'>To learn Solitude.</hi>—O ye poor fellows in +the great centres of the world's politics, ye young +and talented men, who, urged on by ambition, think +it your duty to propound your opinion of every +event of the day,—for something is always happening,—who, +by thus making a noise and raising +a cloud of dust, mistake yourselves for the rolling +chariot of history; who, because ye always listen, +always suit the moment when ye can put in your +word or two, thereby lose all real productiveness. +Whatever may be your desire to accomplish great +deeds, the deep silence of pregnancy never comes +to you! The event of the day sweeps you along +like straws before the wind whilst ye lie under the +illusion that ye are chasing the event,—poor fellows! +If a man wishes to act the hero on the +stage he must not think of forming part of the +chorus; he should not even know how the chorus +is made up. +</p> + +</div> + +<div> +<head>178.</head> + +<p> +<hi rend='smallcaps'>Daily Wear and Tear.</hi>—These young men +are lacking neither in character, nor talent, nor zeal, +but they have never had sufficient time to choose +their own path; they have, on the contrary, been +habituated from the most tender age to have their +path pointed out to them. At the time when +they were ripe enough to be sent into the <q>desert,</q> +something else was done with them. They were +turned to account, estranged from themselves, and +<pb n='181'/><anchor id='Pg181'/> +brought up in such a way that they became accustomed +to be worn out by their daily toil. This +was imposed on them as a duty, and now they +cannot do without it; they would not wish it to be +otherwise. The only thing that cannot be refused +to these poor beasts of burden is their <q>holidays</q>—such +is the name they give to this ideal of leisure +in an overworked century; <q>holidays,</q> in which +they may for once be idle, idiotic, and childish to +their heart's content. +</p> + +</div> + +<div> +<head>179.</head> + +<p> +<hi rend='smallcaps'>As little State as possible!</hi>—All political +and economic matters are not of such great value +that they ought to be dealt with by the most +talented minds: such a waste of intellect is at +bottom worse than any state of distress. These +matters are, and ever will be, the province of smaller +minds, and others than the smaller minds should +not be at the service of this workshop: it would be +better to let the machinery work itself to pieces +again! But as matters stand at the present time, +when not only do all people believe that they must +know all about it day by day, but wish likewise +to be always busy about it, and in so doing neglect +their own work, it is a great and ridiculous mistake. +The price that has to be paid for the <q>public +safety</q> is far too high, and, what is maddest of all, +we effect the very opposite of <q>public safety</q> a +fact which our own dear century has undertaken +to prove, as if this had never been proved before! +To make society secure against thieves and fire, and +to render it thoroughly fit for all kinds of trade and +<pb n='182'/><anchor id='Pg182'/> +traffic, and to transform the State in a good and +evil sense into a kind of Providence—these aims +are low, mediocre, and not by any means indispensable; +and we should not seek to attain them +by the aid of the highest means and instruments +which exist—means which we should reserve precisely +for our highest and rarest aims! Our epoch, +however much it may babble about economy, is a +spendthrift: it wastes intellect, the most precious +thing of all. +</p> + +</div> + +<div> +<head>180.</head> + +<p> +<hi rend='smallcaps'>Wars.</hi>—The great wars of our own day are the +outcome of historical study. +</p> + +</div> + +<div> +<head>181.</head> + +<p> +<hi rend='smallcaps'>Governing.</hi>—Some people govern because of +their passion for governing; others in order that +they may not be governed,—the latter choose it as +the lesser of two evils. +</p> + +</div> + +<div> +<head>182.</head> + +<p> +<hi rend='smallcaps'>Rough and Ready Consistency.</hi>—People say +of a man with great respect, <q>He is a character</q>—that +is, when he exhibits a rough and ready consistency, +when it is evident even to the dullest eye. +But, whenever a more subtle and profound intellect +sets itself up and shows consistency in a higher +manner, the spectators deny the existence of any +character. That is why cunning statesmen usually +act their comedy under the cloak of a kind of rough +and ready consistency. +</p> + +</div> + +<pb n='183'/><anchor id='Pg183'/> + +<div> +<head>183.</head> + +<p> +<hi rend='smallcaps'>The Old and the Young.</hi>—<q>There is something +immoral about Parliaments,</q>—so many people +still think,—<q>for in them views even against the +Government may be expressed.</q>—<q>We should +always adopt that view of a subject which our +gracious Lord commands,</q>—this is the eleventh +commandment in many an honest old head, especially +in Northern Germany. We laugh at it as an +out-of-date fashion, but in former times it was the +moral law itself. Perhaps we shall again some day +laugh at that which is now considered as moral by +a generation brought up under a parliamentary +régime, namely, the policy of placing one's party +before one's own wisdom, and of answering every +question concerning the public welfare in such a +way as to fill the sails of the party with a favourable +gust of wind. <q>We must take that view of a +subject which the position of our party calls for</q>—such +would be the canon. In the service of such +morals we may now behold every kind of sacrifice, +even martyrdom and conquest over one's self. +</p> + +</div> + +<div> +<head>184.</head> + +<p> +<hi rend='smallcaps'>The State as a Production of Anarchists.</hi>—In +countries inhabited by tractable men there +are always a few backsliders and intractable +people. For the present the latter have joined the +Socialists more than any other party. If it should +happen that these people once come to have the +making of the laws, they may be relied upon to +<pb n='184'/><anchor id='Pg184'/> +impose iron chains upon themselves, and to practise +a dreadful discipline,—they know themselves! and +they will endure these harsh laws with the knowledge +that they themselves have imposed them—the +feeling of power and of this particular power +will be too recent among them and too attractive +for them not to suffer anything for its sake. +</p> + +</div> + +<div> +<head>185.</head> + +<p> +<hi rend='smallcaps'>Beggars.</hi>—Beggars ought to be suppressed; +because we get angry both when we help them and +when we do not. +</p> + +</div> + +<div> +<head>186.</head> + +<p> +<hi rend='smallcaps'>Business Men.</hi>—Your business is your greatest +prejudice, it binds you to your locality, your society +and your tastes. Diligent in business but lazy in +thought, satisfied with your paltriness and with +the cloak of duty concealing this contentment: +thus you live, and thus you like your children to +be. +</p> + +</div> + +<div> +<head>187.</head> + +<p> +<hi rend='smallcaps'>A Possible Future.</hi>—Is it impossible for us +to imagine a social state in which the criminal will +publicly denounce himself and dictate his own +punishment, in the proud feeling that he is thus +honouring the law which he himself has made, that +he is exercising his power, the power of a lawmaker, +in thus punishing himself? He may offend for +once, but by his own voluntary punishment he +raises himself above his offence, and not only expiates +it by his frankness, greatness, and calmness, +<pb n='185'/><anchor id='Pg185'/> +but adds to it a public benefit.—Such would be +the criminal of a possible future, a criminal who +would, it is true, presuppose a future legislation +based upon this fundamental idea: <q>I yield in +great things as well as in small only to the law +which I myself have made.</q> How many experiments +must yet be made! How many futures +have yet to dawn upon mankind! +</p> + +</div> + +<div> +<head>188.</head> + +<p> +<hi rend='smallcaps'>Stimulants and Food.</hi>—Nations are deceived +so often because they are always looking for a +deceiver, <hi rend='italic'>i.e.</hi> a stimulating wine for their senses. +When they can only have this wine they are +glad to put up even with inferior bread. Intoxication +is to them more than nutriment—this is the +bait with which they always let themselves be +caught! What, to them, are men chosen from +among themselves—although they may be the +most expert specialists—as compared with the +brilliant conquerors, or ancient and magnificent +princely houses! In order that he may inspire +them with faith, the demagogue must at least exhibit +to them a prospect of conquest and splendour. +People will always obey, and even do more than +obey, provided that they can become intoxicated +in doing so. We may not even offer them repose +and pleasure without this laurel crown and its +maddening influence. +</p> + +<p> +This vulgar taste which ascribes greater importance +to intoxication than nutrition did not by +any means originate in the lower ranks of the +<pb n='186'/><anchor id='Pg186'/> +population: it was, on the contrary, transplanted +there, and on this backward soil it grows in great +abundance, whilst its real origin must be sought +amongst the highest intellects, where it flourished +for thousands of years. The people is the last +virgin soil upon which this brilliant weed can grow. +Well, then, is it really to the people that we should +entrust politics in order that they may thereby +have their daily intoxication? +</p> + +</div> + +<div> +<head>189.</head> + +<p> +<hi rend='smallcaps'>High Politics.</hi>—Whatever may be the influence +in high politics of utilitarianism and the +vanity of individuals and nations, the sharpest spur +which urges them onwards is their need for the +feeling of power—a need which rises not only in +the souls of princes and rulers, but also gushes forth +from time to time from inexhaustible sources in the +people. The time comes again and again when the +masses are ready to stake their lives and their +fortunes, their consciences and their virtue, in order +that they may secure that highest of all enjoyments +and rule as a victorious, tyrannical, and arbitrary +nation over other nations (or at all events think that +they do). +</p> + +<p> +On occasions such as these, feelings of prodigality, +sacrifice, hope, confidence, extraordinary +audacity, and enthusiasm will burst forth so +abundantly that a sovereign who is ambitious or +far-sighted will be able to seize the opportunity for +making war, counting upon the good conscience of +his people to hide his injustice. Great conquerors +<pb n='187'/><anchor id='Pg187'/> +have always given utterance to the pathetic language +of virtue; they have always been surrounded +by crowds of people who felt themselves, as it were, +in a state of exaltation and would listen to none +but the most elevated oratory. The strange madness +of moral judgments! When man experiences +the sensation of power he feels and calls +himself good; and at exactly the same time the +others who have to endure his power call him +evil!—Hesiod, in his fable of the epochs of man, +has twice in succession depicted the same epoch, +that of the heroes of Homer, and has thus made two +epochs out of one: to those who lived under the +terrible iron heel of those adventurous despots, or +had heard their ancestors speak of them, the epoch +appeared to be evil; but the descendants of those +chivalric races worshipped it as the <q>good old times,</q> +and as an almost ideally blissful age. The poet +could thus not help doing what he did,—his audience +probably included the descendants of both races. +</p> + +</div> + +<div> +<head>190.</head> + +<p> +<hi rend='smallcaps'>Former German Culture.</hi>—When the +Germans began to interest other European nations, +which is not so very long ago, it was owing to a +culture which they no longer possess to-day, and +which they have indeed shaken off with a blind +ardour, as if it had been some disease; and yet they +have not been able to replace it by anything better +than political and national lunacy. They have in +this way succeeded in becoming even more interesting +to other nations than they were formerly +<pb n='188'/><anchor id='Pg188'/> +through their culture: and may that satisfy them! +It is nevertheless undeniable that this German +culture has fooled Europeans, and that it did not +deserve the interest shown in it, and much less the +imitation and emulation displayed by other nations +in trying to rival it. +</p> + +<p> +Let us look back for a moment upon Schiller, +Wilhelm von Humboldt, Schleiermacher, Hegel, +and Schelling; let us read their correspondence and +mingle for a time with the large circle of their +followers: what have they in common, what +characteristics have they, that fill us, as we are now, +partly with a feeling of nausea and partly with pitiful +and touching emotions? First and foremost, the +passion for appearing at all costs to be morally +exalted, and then the desire for giving utterance +to brilliant, feeble, and inconsequential remarks, +together with their fixed purpose of looking upon +everything (characters, passions, times, customs) as +beautiful—<q>beautiful,</q> alas, in accordance with a +bad and vague taste, which nevertheless pretended +to be of Hellenic origin. We behold in these people +a weak, good-natured, and glistening idealism, which, +above all, wished to exhibit noble attitudes and noble +voices, something at once presumptuous and inoffensive, +and animated by a cordial aversion to +<q>cold</q> or <q>dry</q> reality—as also to anatomy, complete +passions, and every kind of philosophical continence +and scepticism, but especially towards the +knowledge of nature in so far as it was impossible +to use it as religious symbolism. +</p> + +<p> +Goethe, in his own characteristic fashion, observed +from afar these movements of German +<pb n='189'/><anchor id='Pg189'/> +culture: placing himself beyond their influence, +gently remonstrating, silent, more and more confirmed +in his own better course. A little later, and +Schopenhauer also was an observer of these movements—a +great deal of the world and devilry of the +world had again been revealed to him, and he +spoke of it both roughly and enthusiastically, for +there is a certain beauty in this devilry! And what +was it, then, that really seduced the foreigners and +prevented them from viewing this movement as +did Goethe and Schopenhauer, or, better, from ignoring +it altogether? It was that faint lustre, that +inexplicable starlight which formed a mysterious +halo around this culture. The foreigners said to +themselves: <q>This is all very very remote from us; +our sight, hearing, understanding, enjoyment, and +powers of valuations are lost here, but in spite of +that there may be some stars! There may be +something in it! Is it possible that the Germans +have quietly discovered some corner of heaven and +settled there? We must try to come nearer to +these Germans.</q> So they did begin to come nearer +to the Germans, while not so very long afterwards +the Germans put themselves to some trouble to get +rid of this starlight halo: they knew only too well +that they had not been in heaven, but only in a +cloud! +</p> + +</div> + +<div> +<head>191.</head> + +<p> +<hi rend='smallcaps'>Better Men.</hi>—They tell me that our art is +meant for the men of the present day, these greedy, +unsatisfied, undisciplined, disgusted, and harassed +spirits, and that it exhibits to them a picture of +<pb n='190'/><anchor id='Pg190'/> +happiness, exaltation, and unworldliness beside that +of their own brutality, so that for once they may forget +and breathe freely; nay, perhaps find that they +may derive some encouragement towards flight and +conversion from that oblivion. Poor artists, with +such a public as this; half of whose thoughts require +the attention of a priest, and the other half +the attention of an alienist! How much happier +was Corneille—<q>Our great Corneille!</q> as Madame +de Sévigné exclaimed, with the accent of a woman +in the presence of a whole man,—how far superior +was his audience, which he could please with +pictures of chivalric virtues, strict duty, generous +devotion, and heroic self-denial! How differently +did he and they love existence, not as coming from +blind and confused <q>will,</q> which we curse because +we cannot destroy it; but loving existence as a +place, so to speak, where greatness joined with +humanity is possible, and where even the greatest +restraint of form, such as submission to the caprice +of priests and princes, could not suppress either the +pride, chivalric feeling, the grace or the intellect of +individuals, but could, on the contrary, be felt as a +charm and incentive, as a welcome contrast to innate +self-glorification and distinction and the inherited +power of volition and passion. +</p> + +</div> + +<div> +<head>192.</head> + +<p> +<hi rend='smallcaps'>The Desire for Perfect Opponents.</hi>—It +cannot be denied that the French have been the +most Christian nation in the world, not because the +devotion of masses in France has been greater than +<pb n='191'/><anchor id='Pg191'/> +elsewhere, but because those Christian ideals which +are most difficult to realise have become incarnated +here instead of merely remaining fancies, +intentions, or imperfect beginnings. Take Pascal, +for example, the greatest of all Christians in his +combination of ardour, intellect, and honesty, and +consider what elements had to be combined in his +case! Take Fénelon, the most perfect and attractive +embodiment of ecclesiastical culture in all +its power: a sublime golden mean of whom a +historian would be tempted to prove the impossibility, +whilst in reality he was merely the perfection +of something exceedingly difficult and improbable. +Take Madame de Guyon among her companions, +the French Quietists: and everything that the +eloquence and ardour of the Apostle Paul has endeavoured +to divine with regard to the Christian's +state of semi-divinity, this most sublime, loving, +silent, and ecstatic state is seen verified in her, without, +however, that Jewish obtrusiveness that Paul +showed towards God—due in the case of Madame +de Guyon to the real old French artlessness in +words and gestures, artlessness at once womanly, +subtle, and distinguished. Consider, again, the +founder of the Trappists—the last person who +really took seriously the ascetic ideal of Christianity, +not because he was an exception among +Frenchmen, but because he was a true Frenchman: +for up to our own day his gloomy organisation has +not been able to acclimatise itself and to prosper, +except among Frenchmen; and it has followed +them into Alsace and Algeria. +</p> + +<p> +Let us not forget the Huguenots, either: that +<pb n='192'/><anchor id='Pg192'/> +combination of a martial and industrial spirit, refined +manners and Christian severity, has never +been more beautifully exhibited. And it was at +Port Royal that the great Christian erudition beheld +its last era of prosperity; and in France more than +anywhere else great men know how to prosper. +Though not at all superficial, a great Frenchman +has always his apparent superficiality;—he has, so +to speak, a natural skin for his real contents and +depth,—while, on the other hand, the depth of a +great German is generally, as it were, closed up in an +ugly-shaped box, like an elixir, which, by means of a +hard and curious covering, endeavours to preserve +itself from the light of day and the touch of thoughtless +hands. And now let us endeavour to find out +why a people like the French, so prolific in perfect +types of Christians, likewise necessarily brought +forth the perfect contrary types, those of unchristian +free-thought! The French free-thinker, in his own +inward being, had to fight against truly great men, +and not, like the free-thinkers of other nations, +merely against dogmas and sublime abortions. +</p> + +</div> + +<div> +<head>193.</head> + +<p> +<hi rend='smallcaps'><foreign lang='fr' rend='italic'>Esprit</foreign> and Morals.</hi>—The German, who +possesses the secret of knowing how to be tedious +in spite of wit, knowledge, and feeling, and who has +habituated himself to consider tediousness as moral, +is in dread in the presence of French <foreign lang='fr' rend='italic'>esprit</foreign> lest it +should tear out the eyes of morality—but a dread +mingled with <q>fascination,</q> like that experienced +by the little bird in the presence of the rattlesnake. +<pb n='193'/><anchor id='Pg193'/> +Amongst all the celebrated Germans none possessed +more <foreign lang='fr' rend='italic'>esprit</foreign> than Hegel, but he also had that great +German dread of it which brought about his peculiar +and defective style. For the nature of this style +resembles a kernel, which is wrapped up so many +times in an outer covering that it can scarcely peep +through, now and then glancing forth bashfully and +inquisitively, like <q>young women peeping through +their veils,</q> to use the words of that old woman-hater, +Æschylus. This kernel, however, is a witty +though often impertinent joke on intellectual subjects, +a subtle and daring combination of words, +such as is necessary in a society of thinkers as +gilding for a scientific pill—but, enveloped as it is +in an almost impenetrable cover, it exhibits itself +as the most abstruse science, and likewise as the +worst possible moral tediousness. Here the Germans +had a permissible form of <foreign lang='fr' rend='italic'>esprit</foreign> and they +revelled in it with such boundless delight that +even Schopenhauer's unusually fine understanding +could not grasp it—during the whole of his life he +thundered against the spectacle that the Germans +offered to him, but he could never explain it. +</p> + +</div> + +<div> +<head>194.</head> + +<p> +<hi rend='smallcaps'>Vanity of the Teachers of Morals.</hi>—The +relatively small success which teachers of morals +have met with may be explained by the fact that +they wanted too much at once, <hi rend='italic'>i.e.</hi> they were too +ambitious and too fond of laying down precepts +for everybody. In other words, they were beating +the air and making speeches to animals in order to +<pb n='194'/><anchor id='Pg194'/> +turn them into men; what wonder, then, that the +animals thought this tedious! We should rather +choose limited circles and endeavour to find and +promote morals for them: for instance, we should +make speeches to wolves with the object of turning +them into dogs; but, above all, the greatest success +will remain for the man who does not seek to +educate either everybody or certain limited circles, +but only one single individual, and who cannot be +turned to the right or left from his straight purpose. +The last century was superior to ours precisely +because it possessed so many individually educated +men, as well as educators in the same proportion, +who had made this their life's task, and who with +this task were dignified not only in their own eyes +but in those of all the remaining <q>good society.</q> +</p> + +</div> + +<div> +<head>195.</head> + +<p> +<hi rend='smallcaps'>The so-called Classical Education.</hi>—Alas! +we discover that our life is consecrated to +knowledge and that we should throw it away, nay, +that we should even have to throw it away if this +consecration did not protect us from ourselves: we +repeat this couplet, and not without deep emotion: +</p> + +<quote rend='display'> +<lg> +<l>Thee, Fate, I follow, though I fain would not,</l> +<l>And yet I must, with many a sigh and groan!</l> +</lg> +</quote> + +<p> +And then, in looking backwards over the course of +our lives, we discover that there is one thing that +cannot be restored to us: the wasted period of our +youth, when our teachers did not utilise these ardent +and eager years to lead us to the knowledge of +things, but merely to this so-called <q>classical education</q>! +<pb n='195'/><anchor id='Pg195'/> +Only think of this wasted youth, when +we were inoculated clumsily and painfully with an +imperfect knowledge of the Greeks and Romans as +well as of their languages, contrary to the highest +principle of all culture, which holds that we should +not give food except to those who hunger for it! +Think of that period of our lives when we had +mathematics and physics forced down our throats, +instead of being first of all made acquainted with +the despair of ignorance, instead of having our little +daily life, our activities, and everything occurring +in our houses, our workshops, in the sky, and in +nature, split up into thousands of problems, painful, +humiliating and irritating problems—and thus +having our curiosity made acquainted with the +fact that we first of all require a mathematical and +mechanical knowledge before we can be allowed +to rejoice in the absolute logic of this knowledge! +If we had only been imbued with reverence for +those branches of science, if we had only been made +to tremble with emotion—were it only for once—at +the struggles, the defeats, and the renewed +combats of those great men, of the martyrdom +which is the history of pure science! But, on the +contrary, we were allowed to develop a certain contempt +for those sciences in favour of historical +training, formal education<note place='foot'><q>Formal education</q> is the name given in Germany to +those branches of learning which tend to develop the logical +faculties, as opposed to <q>material</q> education which deals +with the acquisition of facts and all kinds of <q>useful</q> knowledge.—<hi rend='smallcaps'>Tr.</hi></note> and <q>classicism.</q> +</p> + +<p> +And we allowed ourselves to be so easily deceived! +<pb n='196'/><anchor id='Pg196'/> +Formal education! Might we not have +pointed to the best teachers at our high schools and +asked laughingly, <q>Where then do they keep their +formal education? and, if it is wanting in them, +how can they teach it?</q> And classicism! Did +we get any of that instruction which the ancients +used to impart to their youth? Did we learn to +speak or to write like them? Did we ceaselessly +exercise ourselves in that duel of speech, dialectic? +Did we learn to move as beautifully and proudly +as they did, and to excel as they did in wrestling, +throwing, and boxing? Did we learn anything of +that practical asceticism of all the Greek philosophers? +Did we receive any training in a single +ancient virtue, and in the way in which the ancients +were trained in it? Was not all meditation upon +morals wanting in our education?—And how much +more the only possible criticism on the subject of +morality, those courageous and earnest attempts to +live according to this or that morality! Did our +teachers ever stir up a feeling in us which the ancients +valued more highly than moderns? Did they in the +spirit of the ancients indicate to us the divisions of +the day and of life, and those aims by which the lives +of the ancients were guided? Did we learn the +ancient languages as we now learn the modern ones, +viz. that we might speak them fluently and well? +Nowhere can we find a real proficiency or any new +faculty as the result of those toilsome years! +only the knowledge of what men had learnt and +were able to do in past ages! +</p> + +<p> +And what knowledge! Nothing becomes clearer +to me year by year than the fact that the entire +<pb n='197'/><anchor id='Pg197'/> +Greek and ancient mode of life, however simple and +evident it must seem to our eyes, is in truth very +difficult to understand, and even scarcely accessible, +and that the customary ease with which we babble +about the ancients is either giddy levity or the old +hereditary conceit of our thoughtlessness. We are +deceived by words and ideas which appear to resemble +our own, but behind them there is always +concealed a feeling which must be strange, incomprehensible, +or painful to our modern conceptions. +And these are realms in which boys are allowed +to roam about! Enough: we roamed about them +in our childhood, and there we became seized with +an almost ineradicable antipathy for all antiquity, +the antipathy arising from an intimacy which +was apparently too great! For so great is the +conceit of our classical teachers, who would almost +make it appear that they had gained full control +over the ancients, that they pass on this conceit to +their pupils, together with the suspicion that such +a possession is of little use for making people happy, +but is good enough for honest, foolish old book-worms. +<q>Let them brood over their treasure: it is +well worthy of them!</q>—It is with this unexpressed +thought that we completed our classical education. +It can't be changed now—for us, at all events! +But let us not think of ourselves alone! +</p> + +</div> + +<div> +<head>196.</head> + +<p> +<hi rend='smallcaps'>The Most Personal Questions of Truth.</hi>—What +am I really doing, and what do I mean by +doing it? That is the question of truth which is +not taught under our present system of education, +<pb n='198'/><anchor id='Pg198'/> +and consequently not asked, because there is no +time for it. On the other hand, we have always time +and inclination for talking nonsense with children, +rather than telling them the truth; for flattering +women who will later on be mothers, rather than +telling them the truth; and for speaking with young +men about their future and their pleasures, rather +than about the truth! +</p> + +<p> +But what, after all, are seventy years!—Time +passes, and they soon come to an end; it matters as +little to us as it does to the wave to know how and +whither it is rolling! No, it might even be wisdom +not to know it. +</p> + +<p> +<q>Agreed; but it shows a want of pride not even +to inquire into the matter; our culture does not +tend to make people proud.</q> +</p> + +<p> +<q>So much the better!</q> +</p> + +<p> +<q>Is it really?</q> +</p> + +</div> + +<div> +<head>197.</head> + +<p> +<hi rend='smallcaps'>Enmity of the Germans towards Enlightenment.</hi>—Let +us consider the contributions +which in the first half of this century the Germans +made to general culture by their intellectual work. +In the first place, let us take the German philosophers: +they went back to the first and oldest stage +of speculation, for they were content with conceptions +instead of explanations, like the thinkers +of dreamy epochs—a pre-scientific type of philosophy +was thus revived by them. Secondly, we +have the German historians and romanticists: their +efforts on the whole aimed at restoring to the place +of honour certain old and primitive sentiments, +<pb n='199'/><anchor id='Pg199'/> +especially Christianity, the <q>soul of the people,</q> folk-lore, +folk-speech, mediævalism, Oriental asceticism, +and Hinduism. In the third place, there are the +natural philosophers who fought against the spirit +of Newton and Voltaire, and, like Goethe and +Schopenhauer, endeavoured to re-establish the idea +of a deified or diabolised nature, and of its absolute +ethical and symbolical meaning. The main general +tendency of the Germans was directed against +enlightenment and against those social revolutions +which were stupidly mistaken for the consequences +of enlightenment: the piety towards everything that +existed tried to become piety towards everything +that had ever existed, only in order that heart and +mind might be permitted to fill themselves and +gush forth again, thus leaving no space for future +and novel aims. The cult of feeling took the place +of the cult of reason, and the German musicians, as +the best exponents of all that is invisible, enthusiastic, +legendary, and passionate, showed themselves +more successful in building up the new temple than +all the other artists in words and thoughts. +</p> + +<p> +If, in considering these details, we have taken into +account the fact that many good things were said +and investigated, and that many things have since +then been more fairly judged than on any previous +occasion, there yet remains to be said of the whole +that it was a general danger, and one by no means +small, to set knowledge altogether below feeling +under the appearance of an entire and definitive acquaintance +with the past—and, to use that expression +of Kant, who thus defined his own particular +task—<q>To make way again for belief by fixing the +<pb n='200'/><anchor id='Pg200'/> +limits of knowledge.</q> Let us once more breathe +freely, the hour of this danger is past! And yet, +strange to say, the very spirits which these Germans +conjured up with such eloquence have at length become +the most dangerous for the intentions of those +who did conjure them up: history, the comprehension +of origin and development, sympathy with the past, +the new passion for feeling and knowledge, after +they had been for a long time at the service of this +obscure exalted and retrograde spirit, have once +more assumed another nature, and are now soaring +with outstretched wings above the heads of those +who once upon a time conjured them forth, as new +and stronger genii of that very enlightenment to +combat which they had been resuscitated. It is this +enlightenment which we have now to carry forward,—caring +nothing for the fact that there has been +and still is <q>a great revolution,</q> and again a great +<q>reaction</q> against it: these are but playful crests +of foam when compared with the truly great current +on which we float, and want to float. +</p> + +</div> + +<div> +<head>198.</head> + +<p> +<hi rend='smallcaps'>Assigning Prestige to one's Country.</hi>—It +is the men of culture who determine the rank +of their country, and they are characterised by an +innumerable number of great inward experiences, +which they have digested and can now value +justly. In France and Italy this fell to the lot of +the nobility; in Germany, where up to now the +nobility has been, as a rule, composed of men who +had not much intellect to boast about (perhaps this +<pb n='201'/><anchor id='Pg201'/> +will soon cease to be the case), it was the task of the +priests, the school teachers and their descendants. +</p> + +</div> + +<div> +<head>199.</head> + +<p> +<hi rend='smallcaps'>We are Nobler.</hi>—Fidelity, generosity, concern +for one's good reputation: these three qualities, +combined in one sentiment, we call noble, distinguished, +aristocratic; and in this respect we excel +the Greeks. We do not wish to give this up at +any cost under the pretext that the ancient objects +of these virtues have rightly fallen in esteem, but +we wish cautiously to substitute new objects for +these most precious and hereditary impulses. To +understand why the sentiments of the noblest +Greeks must be considered as inferior and scarcely +respectable in the present age, where we are still +under the influence of the chivalric and feudal +nobility, we must recall the words of consolation to +which Ulysses gave utterance in the midst of the +most humiliating situations, <q>Bear with it, my dear +heart, bear with it! Thou hast borne with many +more swinish things<note place='foot'>The reference is to the <hi rend='italic'>Odyssey</hi>, <hi rend='smallcaps'>xx.</hi> 18: +<q>Τέτλαθι δή, κραδίη; καὶ κύντερον ἄλλο ποτ᾽ ἔτλης...</q> etc. Κύντερος, from +κύων, <q>a dog,</q> lit. more dog-like, <hi rend='italic'>i.e.</hi> shameless, horrible, +audacious.—<hi rend='smallcaps'>Tr.</hi></note> than these!</q> As an instance +of this mythical example, consider also the tale of +that Athenian officer, who, when threatened with +a stick by another officer in the presence of the +entire general staff, shook off his disgrace with the +words, <q>Strike, but listen to me.</q> (This was +Themistocles, that ingenious Ulysses of the classical +<pb n='202'/><anchor id='Pg202'/> +epoch, who was just the man at the moment of +disgrace to address to his <q>dear heart</q> that verse +of comfort and affliction.) +</p> + +<p> +The Greeks were far from making light of life +and death because of an insult, as we, influenced +by a hereditary spirit of chivalric adventurousness +and self-devotion, are in the habit of doing; or +from looking for opportunities of honourably risking +life and death, as in duels; or from valuing the +preservation of an unstained name (honour) more +than the acquirement of an evil reputation, when the +latter was compatible with glory and the feeling of +power; or from remaining faithful to the prejudices +and the articles of faith of a caste, when these could +prevent them from becoming tyrants. For this is +the ignoble secret of the good Greek aristocrat: out +of sheer jealousy he treats every one of the members +of his caste as being on an equal footing with himself, +but he is ready at every moment to spring like a tiger +on his prey—despotism. What matter lies, murders, +treason, or the betrayal of his native city to him! +Justice was an extremely difficult matter for people +of this kind to understand—nay, justice was almost +something incredible. <q>The just man</q> was to the +Greeks what <q>the saint</q> was to the Christians. +When Socrates, however, laid down the axiom, +<q>The most virtuous man is the happiest,</q> they could +not trust their ears; they thought they had heard +a madman speaking. For, as a picture of the +happiest man, every nobleman had in his mind the +cheeky audacity and devilry of the tyrant who +sacrifices everything and every one to his own +exuberance and pleasure. Among people whose +<pb n='203'/><anchor id='Pg203'/> +imagination secretly raved about such happiness, +the worship of the State could not, of course, have +been too deeply implanted—but I think that men +whose desire for power does not rage so blindly as +that of the Greek noblemen no longer stand in +need of such idolatry of the State, by means of +which, in past ages, such a passion was kept within +due bounds. +</p> + +</div> + +<div> +<head>200.</head> + +<p> +<hi rend='smallcaps'>Endurance of Poverty.</hi>—There is one great +advantage in noble extraction: it makes us endure +poverty better. +</p> + +</div> + +<div> +<head>201.</head> + +<p> +<hi rend='smallcaps'>The Future of the Nobility.</hi>—The bearing +of the aristocratic classes shows that, in all the +members of their body the consciousness of power +is continually playing its fascinating game. Thus +people of aristocratic habits, men or women, never +sink worn out into a chair; when every one else +makes himself comfortable, as in a train, for example, +they avoid reclining at their ease; they do +not appear to get tired after standing at Court for +hours at a stretch; they do not furnish their houses +in a comfortable manner, but in such a way as to +produce the impression of something grand and imposing, +as if they had to serve as a residence for +greater and taller beings; they reply to a provoking +speech with dignity and clearness of mind, and not +as if scandalised, crushed, shamed, or out of breath +in the plebeian fashion. As the aristocrat is able +to preserve the appearance of being possessed of a +<pb n='204'/><anchor id='Pg204'/> +superior physical force which never leaves him, he +likewise wishes by his aspect of constant serenity +and civility of disposition, even in the most trying +circumstances, to convey the impression that his +mind and soul are equal to all dangers and +surprises. A noble culture may resemble, so far +as passions are concerned, either a horseman who +takes pleasure in making his proud and fiery animal +trot in the Spanish fashion,—we have only to +recollect the age of Louis <hi rend='smallcaps'>xiv.</hi>,—or like the rider +who feels his horse dart away with him like the +elemental forces, to such a degree that both horse +and rider come near losing their heads, but, owing +to the enjoyment of the delight, do keep very clear +heads: in both these cases this aristocratic culture +breathes power, and if very often in its customs +only the appearance of the feeling of power is +required, nevertheless the real sense of superiority +continues constantly to increase as the result of the +impression which this display makes upon those +who are not aristocrats. +</p> + +<p> +This indisputable happiness of aristocratic culture, +based as it is on the feeling of superiority, is +now beginning to rise to ever higher levels; for +now, thanks to the free spirits, it is henceforth +permissible and not dishonourable for people who +have been born and reared in aristocratic circles +to enter the domain of knowledge, where they +may secure more intellectual consecrations and +learn chivalric services even higher than those of +former times, and where they may look up to that +ideal of victorious wisdom which as yet no age +has been able to set before itself with so good a +<pb n='205'/><anchor id='Pg205'/> +conscience as the period which is about to dawn. +Lastly, what is to be the occupation of the nobility +in the future if it becomes more evident from day +to day that it is less and less indecorus to take +any part in politics? +</p> + +</div> + +<div> +<head>202.</head> + +<p> +<hi rend='smallcaps'>The Care of the Health.</hi>—We have scarcely +begun to devote any attention to the physiology of +criminals, and yet we have already reached the inevitable +conclusion that between criminals and madmen +there is no really essential difference: <emph>if we +suppose that the current moral fashion of thinking +is a healthy way of thinking</emph>. No belief, however, +is nowadays more firmly believed in than this one, +so we should not therefore shrink from drawing the +inevitable conclusion and treating the criminal like +a lunatic—above all, not with haughty pitifulness, +but with medical skill and good will. He +may perhaps be in need of a change of air, a +change of society, or temporary absence: perhaps +of solitude and new occupations—very well! He +may perhaps feel that it would be to his advantage +to live under surveillance for a short time in order +thus to obtain protection from himself and from a +troublesome tyrannical impulse—very well! We +should make clear to him the possibility and the +means of curing him (the extermination, transformation, +and sublimation of these impulses), and also, +in the worst cases, the improbability of a cure; and +we should offer to the incurable criminal, who has +become a useless burden to himself, the opportunity +of committing suicide. While holding this in reserve +<pb n='206'/><anchor id='Pg206'/> +as an extreme measure of relief, we should +neglect nothing which would tend above all to restore +to the criminal his good courage and freedom of +spirit; we should free his soul from all remorse, as +if it were something unclean, and show him how he +may atone for a wrong which he may have done +some one by benefiting some one else, perhaps the +community at large, in such way that he might +even do more than balance his previous offence. +</p> + +<p> +All this must be done with the greatest tact! +The criminal must, above all, remain anonymous +or adopt an assumed name, changing his place of +residence frequently, so that his reputation and +future life may suffer as little as possible. At the +present time it is true that the man who has been +injured, apart altogether from the manner in which +this injury might be redressed, wishes for revenge +in addition, and applies to the courts that he may +obtain it—and this is why our dreadful penal laws +are still in force: Justice, as it were, holding up a +pair of shopkeeper's scales and endeavouring to +balance the guilt by punishment; but can we not +take a step beyond this? Would it not be a great +relief to the general sentiment of life if, while getting +rid of our belief in guilt, we could also get rid of +our old craving for vengeance, and gradually come +to believe that it is a refined wisdom for happy men +to bless their enemies and to do good to those who +have offended them, exactly in accordance with the +spirit of Christian teaching! Let us free the world +from this idea of sin, and take care to cast out with +it the idea of punishment. May these monstrous +ideas henceforth live banished far from the abodes +<pb n='207'/><anchor id='Pg207'/> +of men—if, indeed, they must live at all, and do +not perish from disgust with themselves. +</p> + +<p> +Let us not forget also, however, that the injury +caused to society and to the individual by the +criminal is of the same species as that caused by +the sick: for the sick spread cares and ill-humour; +they are non-productive, consume the earnings of +others, and at the same time require attendance, +doctors, and support, and they really live on the +time and strength of the healthy. In spite of this, +however, we should designate as inhuman any one +who, for this reason, would wish to wreak vengeance +on the sick. In past ages, indeed, this was actually +done: in primitive conditions of society, and even +now among certain savage peoples, the sick man is +treated as a criminal and as a danger to the community, +and it is believed that he is the resting-place +of certain demoniacal beings who have entered into +his body as the result of some offence he has committed—those +ages and peoples hold that the sick +are the guilty! +</p> + +<p> +And what of ourselves? Are we not yet ripe +for the contrary conception? Shall we not be +allowed to say, <q>The guilty are the sick</q>? No; +the hour for that has not yet come. We still lack, +above all, those physicians who have learnt something +from what we have hitherto called practical +morals and have transformed it into the art and +science of healing. We still lack that intense +interest in those things which some day perhaps +may seem not unlike the <q>storm and stress</q> of +those old religious ecstasies. The Churches have +not yet come into the possession of those who look +<pb n='208'/><anchor id='Pg208'/> +after our health; the study of the body and of +dietary are not yet amongst the obligatory subjects +taught in our primary and secondary schools; there +are as yet no quiet associations of those people +who are pledged to one another to do without the +help of law courts, and who renounce the punishment +and vengeance now meted out to those who +have offended against society. No thinker has as +yet been daring enough to determine the health of +society, and of the individuals who compose it, by +the number of parasites which it can support; and +no statesman has yet been found to use the ploughshare +in the spirit of that generous and tender +saying, <q>If thou wilt till the land, till it with the +plough; then the bird and the wolf, walking behind +thy plough, will rejoice in thee—all creatures will +rejoice in thee.</q> +</p> + +</div> + +<div> +<head>203.</head> + +<p> +<hi rend='smallcaps'>Against Bad Diet.</hi>—Fie upon the meals which +people nowadays eat in hotels and everywhere else +where the well-off classes of society live! Even when +eminent men of science meet together their tables +groan under the weight of the dishes, in accordance +with the principle of the bankers: the principle of +too many dishes and too much to eat. The result +of this is that dinners are prepared with a view to +their mere appearance rather than the consequences +that may follow from eating them, and that +stimulating drinks are required to help in driving +away the heaviness in the stomach and in the brain. +Fie on the dissoluteness and extreme nervousness +<pb n='209'/><anchor id='Pg209'/> +which must follow upon all this! Fie upon the +dreams that such repasts bring! Fie upon the arts +and books which must be the desert of such meals! +Despite all the efforts of such people their acts will +taste of pepper and ill-temper, or general weariness! +(The wealthy classes in England stand in great +need of their Christianity in order to be able to +endure their bad digestions and their headaches.) +Finally, to mention not only the disgusting but also +the more pleasant side of the matter, these people +are by no means mere gluttons: our century and its +spirit of activity has more power over the limbs than +the belly. What then is the meaning of these banquets? +They represent! What in Heaven's name +do they represent? Rank?—no, money! There is +no rank now! We are all <q>individuals</q>! but money +now stands for power, glory, pre-eminence, dignity, +and influence; money at the present time acts as +a greater or lesser moral prejudice for a man in +proportion to the amount he may possess. Nobody +wishes to hide it under a bushel or display +it in heaps on a table: hence money must have +some representative which can be put on the table—so +behold our banquets! +</p> + +</div> + +<div> +<head>204.</head> + +<p> +<hi rend='smallcaps'>Danæ and the God of Gold.</hi>—Whence +arises this excessive impatience in our day which +turns men into criminals even in circumstances +which would be more likely to bring about the +contrary tendency? What induces one man to use +false weights, another to set his house on fire after +<pb n='210'/><anchor id='Pg210'/> +having insured it for more than its value, a third +to take part in counterfeiting, while three-fourths +of our upper classes indulge in legalised fraud, and +suffer from the pangs of conscience that follow +speculation and dealings on the Stock Exchange: +what gives rise to all this? It is not real want,—for +their existence is by no means precarious; +perhaps they have even enough to eat and drink +without worrying,—but they are urged on day and +night by a terrible impatience at seeing their wealth +pile up so slowly, and by an equally terrible longing +and love for these heaps of gold. In this impatience +and love, however, we see re-appear once +more that fanaticism of the desire for power which +was stimulated in former times by the belief that we +were in the possession of truth, a fanaticism which +bore such beautiful names that we could dare to be +inhuman with a good conscience (burning Jews, +heretics, and good books, and exterminating entire +cultures superior to ours, such as those of Peru +and Mexico). The means of this desire for power +are changed in our day, but the same volcano is +still smouldering, impatience and intemperate love +call for their victims, and what was once done +<q>for the love of God</q> is now done for the love of +money, <hi rend='italic'>i.e.</hi> for the love of that which at present +affords us the highest feeling of power and a good +conscience. +</p> + +</div> + +<div> +<head>205.</head> + +<p> +<hi rend='smallcaps'>The People of Israel.</hi>—One of the spectacles +which the next century will invite us to witness is +<pb n='211'/><anchor id='Pg211'/> +the decision regarding the fate of the European Jews. +It is quite obvious now that they have cast their +die and crossed their Rubicon: the only thing that +remains for them is either to become masters of +Europe or to lose Europe, as they once centuries ago +lost Egypt, where they were confronted with similar +alternatives. In Europe, however, they have gone +through a schooling of eighteen centuries such as +no other nation has ever undergone, and the experiences +of this dreadful time of probation have +benefited not only the Jewish community but, even +to a greater extent, the individual. As a consequence +of this, the resourcefulness of the modern +Jews, both in mind and soul, is extraordinary. +Amongst all the inhabitants of Europe it is the +Jews least of all who try to escape from any deep +distress by recourse to drink or to suicide, as other +less gifted people are so prone to do. Every Jew +can find in the history of his own family and of his +ancestors a long record of instances of the greatest +coolness and perseverance amid difficulties and +dreadful situations, an artful cunning in fighting +with misfortune and hazard. And above all it is +their bravery under the cloak of wretched submission, +their heroic <foreign lang='it' rend='italic'>spernere se sperni</foreign> that surpasses +the virtues of all the saints. +</p> + +<p> +People wished to make them contemptible by +treating them contemptibly for nearly twenty centuries, +and refusing them access to all honourable +positions and dignities, and by pushing them further +down into the meaner trades—and under this +process indeed they have not become any cleaner. +But contemptible? They have never ceased for a +<pb n='212'/><anchor id='Pg212'/> +moment from believing themselves qualified for the +very highest functions, nor have the virtues of the +suffering ever ceased to adorn them. Their manner +of honouring their parents and children, the rationality +of their marriages and marriage customs, distinguishes +them amongst all Europeans. Besides +this, they have been able to create for themselves a +sense of power and eternal vengeance from the very +trades that were left to them (or to which they were +abandoned). Even in palliation of their usury we +cannot help saying that, without this occasional +pleasant and useful torture inflicted on their +scorners, they would have experienced difficulty in +preserving their self-respect for so long. For our +self-respect depends upon our ability to make +reprisals in both good and evil things. Nevertheless, +their revenge never urges them on too far, for +they all have that liberty of mind, and even of soul, +produced in men by frequent changes of place, +climate, and customs of neighbours and oppressors, +they possess by far the greatest experience in all +human intercourse, and even in their passions they +exercise the caution which this experience has +developed in them. They are so certain of their +intellectual versatility and shrewdness that they +never, even when reduced to the direst straits, have +to earn their bread by manual labour as common +workmen, porters, or farm hands. In their manners +we can still see that they have never been inspired +by chivalric and noble feelings, or that their bodies +have ever been girt with fine weapons: a certain obtrusiveness +alternates with a submissiveness which +is often tender and almost always painful. +</p> + +<pb n='213'/><anchor id='Pg213'/> + +<p> +Now, however, that they unavoidably inter-marry +more and more year after year with the noblest +blood of Europe, they will soon have a considerable +heritage of good intellectual and physical manners, +so that in another hundred years they will have a +sufficiently noble aspect not to render themselves, +as masters, ridiculous to those whom they will have +subdued. And this is important! and therefore a +settlement of the question is still premature. They +themselves know very well that the conquest of +Europe or any act of violence is not to be thought +of; but they also know that some day or other Europe +may, like a ripe fruit, fall into their hands, if they +do not clutch at it too eagerly. In the meantime, +it is necessary for them to distinguish themselves +in all departments of European distinction and +to stand in the front rank: until they shall have +advanced so far as to determine themselves what +distinction shall mean. Then they will be called +the pioneers and guides of the Europeans whose +modesty they will no longer offend. +</p> + +<p> +And then where shall an outlet be found for this +abundant wealth of great impressions accumulated +during such an extended period and representing +Jewish history for every Jewish family, this wealth of +passions, virtues, resolutions, resignations, struggles, +and conquests of all kinds—where can it find an +outlet but in great intellectual men and works! On +the day when the Jews will be able to exhibit to us +as their own work such jewels and golden vessels +as no European nation, with its shorter and less +profound experience, can or could produce, when +Israel shall have changed its eternal vengeance into +<pb n='214'/><anchor id='Pg214'/> +an eternal benediction for Europe: then that seventh +day will once more appear when old Jehovah may +rejoice in Himself, in His creation, in His chosen +people—and all, all of us, will rejoice with Him! +</p> + +</div> + +<div> +<head>206.</head> + +<p> +<hi rend='smallcaps'>The Impossible Class.</hi>—Poverty, cheerfulness, +and independence—it is possible to find these three +qualities combined in one individual; poverty, +cheerfulness, and slavery—this is likewise a possible +combination: and I can say nothing better to the +workmen who serve as factory slaves; presuming +that it does not appear to them altogether to be +a shameful thing to be utilised as they are, as the +screws of a machine and the stopgaps, as it were, +of the human spirit of invention. Fie on the +thought that merely by means of higher wages the +essential part of their misery, <hi rend='italic'>i.e.</hi> their impersonal +enslavement, might be removed! Fie, that we +should allow ourselves to be convinced that, by an +increase of this impersonality within the mechanical +working of a new society, the disgrace of slavery +could be changed into a virtue! Fie, that there +should be a regular price at which a man should +cease to be a personality and become a screw +instead! Are you accomplices in the present +madness of nations which desire above all to +produce as much as possible, and to be as rich as +possible? Would it not be your duty to present +a counter-claim to them, and to show them what +large sums of internal value are wasted in the +pursuit of such an external object? +</p> + +<pb n='215'/><anchor id='Pg215'/> + +<p> +But where is your internal value when you no +longer know what it is to breathe freely; when you +have scarcely any command over your own selves, +and often feel disgusted with yourselves as with some +stale food; when you zealously study the newspapers +and look enviously at your wealthy neighbour, made +covetous by the rapid rise and fall of power, money, +and opinions; when you no longer believe in a philosophy +in rags, or in the freedom of spirit of a man +who has few needs; when a voluntary and idyllic +poverty without profession or marriage, such as +should suit the more intellectual ones among you, +has become for you an object of derision? On +the other hand, the piping of the Socialistic rat-catchers +who wish to inspire you with foolish hopes +is continually sounding in your ears: they tell you +to be ready and nothing further, ready from this +day to the next, so that you wait and wait for +something to come from outside, though living in +all other respects as you lived before—until this +waiting is at length changed into hunger and thirst +and fever and madness, and the clay of the <foreign rend='italic'>bestia +triumphans</foreign> at last dawns in all its glory. Every +one of you should on the contrary say to himself: +<q>It would be better to emigrate and endeavour to +become a master in new and savage countries, and +especially to become master over myself, changing +my place of abode whenever the least sign of slavery +threatens me, endeavouring to avoid neither adventure +nor war, and, if things come to the worst, +holding myself ready to die: anything rather than +continuing in this state of disgraceful thraldom, this +bitterness, malice and rebelliousness!</q> This would +<pb n='216'/><anchor id='Pg216'/> +be the proper spirit: the workmen in Europe ought +to make it clear that their position as a class has +become a human impossibility, and not merely, as +they at present maintain, the result of some hard +and aimless arrangement of society. They should +bring about an age of great swarming forth from the +European beehive such as has never yet been seen, +protesting by this voluntary and huge migration +against machines and capital and the alternatives +that now threaten them either of becoming slaves +of the State or slaves of some revolutionary +party. +</p> + +<p> +May Europe be freed from one-fourth of her +inhabitants! Both she and they will experience a +sensation of relief. It is only far in the distance, in +the undertaking of vast colonisations, that we shall +be able to observe how much rationality, fairness, +and healthy suspicion mother Europe has incorporated +in her sons—these sons who could no +longer endure life in the home of the dull old woman, +always running the danger of becoming as bad-tempered, +irritable, and pleasure-seeking as she +herself. The European virtues will travel along +with these workmen far beyond the boundaries of +Europe; and those very qualities which on their +native soil had begun to degenerate into a dangerous +discontent and criminal inclinations will, when +abroad, be transformed into a beautiful, savage +naturalness and will be called heroism; so that at +last a purer air would again be wafted over this +old, over-populated, and brooding Europe of ours. +What would it matter if there was a scarcity of +<q>hands</q>? Perhaps people would then recollect +<pb n='217'/><anchor id='Pg217'/> +that they had accustomed themselves to many wants +merely because it was easy to gratify them—it +would be sufficient to unlearn some of these wants! +Perhaps also Chinamen would be called in, and +these would bring with them their modes of living +and thinking, which would be found very suitable +for industrious ants. They would also perhaps +help to imbue this fretful and restless Europe with +some of their Asiatic calmness and contemplation, +and—what is perhaps most needful of all—their +Asiatic stability. +</p> + +</div> + +<div> +<head>207.</head> + +<p> +<hi rend='smallcaps'>The Attitude of the Germans to +Morality.</hi>—A German is capable of great things, +but he is unlikely to accomplish them, for he obeys +whenever he can, as suits a naturally lazy intellect. +If he is ever in the dangerous situation of having +to stand alone and cast aside his sloth, when he +finds it no longer possible to disappear like a cipher +in a number (in which respect he is far inferior to +a Frenchman or an Englishman), he shows his true +strength: then he becomes dangerous, evil, deep, and +audacious, and exhibits to the light of day that +wealth of latent energy which he had previously +carried hidden in himself, and in which no one, not +even himself, had ever believed. When in such a +case a German obeys himself—it is very exceptional +for him to do so—he does so with the same heaviness, +inflexibility, and endurance with which he +obeys his prince and performs his official duties: +so that, as I have said, he is then capable of great +<pb n='218'/><anchor id='Pg218'/> +things which bear no relation to the <q>weak disposition</q> +he attributes to himself. +</p> + +<p> +As a rule, however, he is afraid of depending +upon himself alone, he is afraid of taking the initiative: +that is why Germany uses up so many +officials and so much ink. Light-heartedness is a +stranger to the German; he is too timid for it: +but in entirely new situations which rouse him from +his torpor he exhibits an almost frivolous spirit—he +then delights in the novelty of his new position +as if it were some intoxicating drink, and he is, +as we know, quite a connoisseur in intoxication. +It thus happens that the German of the present +day is almost always frivolous in politics, though +even here he has the advantage and prejudice +of thoroughness and seriousness; and, although he +may take full advantage of these qualities in negotiations +with other political powers, he nevertheless +rejoices inwardly at being able for once in his life +to feel enthusiastic and capricious, to show his +fondness for innovations, and to change persons, +parties, and hopes as if they were masks. Those +learned German scholars, who hitherto have been +considered as the most German of Germans, were +and perhaps still are as good as the German soldiers +on account of their profound and almost childish +inclination to obey in all external things, and on +account of being often compelled to stand alone in +science and to answer for many things: if they +can only preserve their proud, simple, and patient +disposition, and their freedom from political madness +at those times when the wind changes, we may +yet expect great things from them—such as they +<pb n='219'/><anchor id='Pg219'/> +are or such as they were, they are the embryonic +stage of something higher. +</p> + +<p> +So far the advantages and disadvantages of the +Germans, including even their learned men, have +been that they were more given to superstition and +showed greater eagerness to believe than any of the +other nations; their vices are, and always have +been, their drunkenness and suicidal inclinations +(the latter a proof of the clumsiness of their intellect, +which is easily tempted to throw away the reins). +Their danger is to be sought in everything that +binds down the faculties of reason and unchains +the passions (as, for example, the excessive use of +music and spirits), for the German passion acts +contrarily to its own advantage, and is as self-destructive +as the passions of the drunkard. Indeed, +German enthusiasm is worth less than that of other +nations, for it is barren. When a German ever did +anything great it was done at a time of danger, or +when his courage was high, with his teeth firmly +set and his prudence on the alert, and often enough +in a fit of generosity.—Intercourse with these +Germans is indeed advisable, for almost every one +of them has something to give, if we can only +understand how to make him find it, or rather +recover it (for he is very untidy in storing away +his knowledge). +</p> + +<p> +Well: when people of this type occupy themselves +with morals, what precisely will be the morality +that will satisfy them? In the first place, they will +wish to see idealised in their morals their sincere +instinct for obedience. <q>Man must have something +which he can implicitly obey</q>—this is a German +<pb n='220'/><anchor id='Pg220'/> +sentiment, a German deduction; it is the basis of +all German moral teaching. How different is the +impression, however, when we compare this with +the entire morality of the ancient world! All those +Greek thinkers, however varied they may appear to +us, seem to resemble, as moralists, the gymnastic +teacher who encourages his pupils by saying, +<q>Come, follow me! Submit to my discipline! +Then perhaps you may carry off the prize from all the +other Greeks.</q> Personal distinction: such was the +virtue of antiquity. Submission, obedience, whether +public or private: such is German virtue. Long +before Kant set forth his doctrine of the Categorical +Imperative, Luther, actuated by the same impulse, +said that there surely must be a being in whom man +could trust implicitly—it was his proof of the existence +of God; it was his wish, coarser and more +popular than that of Kant, that people should implicitly +obey a person and not an idea, and Kant +also finally took his roundabout route through +morals merely that he might secure obedience for +the person. This is indeed the worship of the +German, the more so as there is now less worship +left in his religion. +</p> + +<p> +The Greeks and Romans had other opinions on +these matters, and would have laughed at such +<q>there must be a being</q>: it is part of the boldness +of their Southern nature to take up a stand against +<q>implicit belief,</q> and to retain in their inmost +heart a trace of scepticism against all and every +one, whether God, man, or idea. The thinker of +antiquity went even further, and said <foreign rend='italic'>nil admirari</foreign>: +in this phrase he saw reflected all philosophy. A +<pb n='221'/><anchor id='Pg221'/> +German, Schopenhauer, goes so far in the contrary +direction as to say: <foreign rend='italic'>admirari id est philosophari</foreign>. +But what if, as happens now and then, the German +should attain to that state of mind which would +enable him to perform great things? if the hour of +exception comes, the hour of disobedience? I do +not think Schopenhauer is right in saying that the +single advantage the Germans have over other +nations is that there are more atheists among them +than elsewhere; but I do know this: whenever the +German reaches the state in which he is capable of +great things, he invariably raises himself above +morals! And why should he not? Now he has +something new to do, viz. to command—either himself +or others! But this German morality of his has +not taught him how to command! Commanding +has been forgotten in it. +</p> + +</div> + +</div> + +<pb n='223'/><anchor id='Pg223'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Book IV.</head> + +<div> +<head>208.</head> + +<p> +<hi rend='smallcaps'>A Question of Conscience.</hi>—<q>Now, <foreign lang='la' rend='italic'>in summa</foreign>, +tell me what this new thing is that you want.</q>—<q>We +no longer wish causes to be sinners and effects +to be executioners.</q> +</p> + +</div> + +<div> +<head>209.</head> + +<p> +<hi rend='smallcaps'>The Utility of the strictest Theories.</hi>—People +are indulgent towards a man's moral +weaknesses, and in this connection they use a coarse +sieve, provided that he always professes to hold the +most strict moral theories. On the other hand, the +lives of free-thinking moralists have always been +examined closely through a microscope, in the tacit +belief that an error in their lives would be the best +argument against their disagreeable knowledge.<note place='foot'>If this aphorism seems obscure, the reader may take +Tolstoi as an example of the first class and Nietzsche as an +example of the second. Tolstoi's inconsistencies are generally +glossed over, because he professed the customary moral +theories of the age, while Nietzsche has had to endure the +most searching criticism because he did not. In Nietzsche's +case, however, the scrutiny has been in vain; for, having no +unworkable Christian theories to uphold, unlike Tolstoi, +Nietzsche's life is not a series of compromises. The career +of the great pagan philosopher was, in essence, much more +saintly than that of the great Christian. How different from +Tolstoi, too, was that noble Christian, Pascal, who, from the +inevitable clash of his creed and his nature, died at thirty-eight, +while his weaker epigone lived in the fulness of his +fame until he was over eighty!—<hi rend='smallcaps'>Tr.</hi></note> +</p> + +</div> + +<pb n='224'/><anchor id='Pg224'/> + +<div> +<head>210.</head> + +<p> +<hi rend='smallcaps'>The <q>Thing in Itself.</q></hi>—We used to ask +formerly: What is the ridiculous?—as if there were +something above and beyond ourselves that possessed +the quality of provoking laughter, and we exhausted +ourselves in trying to guess what it was (a +theologian even held that it might be <q>the <foreign lang='fr' rend='italic'>naïveté</foreign> +of sin</q>). At the present time we ask: What is +laughter? how does it arise? We have considered +the point, and finally reached the conclusion that +there is nothing which is good, beautiful, sublime, or +evil in itself; but rather that there are conditions +of soul which lead us to attribute such qualities to +things outside ourselves and in us. We have taken +back their predicates from things; or we have at +all events recollected that we have merely lent the +things these predicates. Let us be careful that this +insight does not cause us to lose the faculty of lending, +and that we do not become at the same time +wealthier and more avaricious. +</p> + +</div> + +<div> +<head>211.</head> + +<p> +<hi rend='smallcaps'>To those who Dream of Immortality.</hi>—So +you desire the everlasting perpetuity of this +beautiful consciousness of yourselves? Is it not +<pb n='225'/><anchor id='Pg225'/> +shameful? Do you forget all those other things +which would in their turn have to support <emph>you</emph> for +all eternity, just as they have borne with you up +to the present with more than Christian patience? +Or do you think that you can inspire them with +an eternally pleasant feeling towards yourself? A +single immortal man on earth would imbue everyone +around him with such a disgust for him that +a general epidemic of murder and suicide would be +brought about. And yet, ye petty dwellers on earth, +with your narrow conceptions of a few thousand +little minutes of time, ye would wish to be an everlasting +burden on this everlasting universal existence! +Could anything be more impertinent? After +all, however, let us be indulgent towards a being +of seventy years: he has not been able to exercise +his imagination in conceiving his own <q>eternal +tediousness</q>—he had not time enough for that! +</p> + +</div> + +<div> +<head>212.</head> + +<p> +<hi rend='smallcaps'>Wherein we know Ourselves.</hi>—As soon as +one animal sees another it mentally compares itself +with it; and men of uncivilised ages did the same. +The consequence is that almost all men come to +know themselves only as regards their defensive +and offensive faculties. +</p> + +</div> + +<div> +<head>213.</head> + +<p> +<hi rend='smallcaps'>Men whose Lives have been Failures.</hi>—Some +men are built of such stuff that society is at +liberty to do what it likes with them—they will do +well in any case, and will not have to complain of +<pb n='226'/><anchor id='Pg226'/> +having failed in life. Other men are formed of such +peculiar material—it need not be a particularly +noble one, but simply rarer—that they are sure to +fare ill except in one single instance: when they +can live according to their own designs,—in all +other cases the injury has to be borne by society. +For everything that seems to the individual to +be a wasted or blighted life, his entire burden of +discouragement, powerlessness, sickness, irritation, +covetousness, is attributed by him to society—and +thus a heavy, vitiated atmosphere is gradually +formed round society, or, in the most favourable +cases, a thundercloud. +</p> + +</div> + +<div> +<head>214.</head> + +<p> +<hi rend='smallcaps'>What Indulgence!</hi>—You suffer, and call +upon us to be indulgent towards you, even when +in your suffering you are unjust towards things and +men! But what does our indulgence matter! +You, however, should take greater precautions for +your own sake! That's a nice way of compensating +yourself for your sufferings, by imposing still further +suffering on your own judgment! Your own +revenge recoils upon yourselves when you start +reviling something: you dim your own eyes in this +way, and not the eyes of others; you accustom +yourself to looking at things in the wrong way, and +with a squint. +</p> + +</div> + +<div> +<head>215.</head> + +<p> +<hi rend='smallcaps'>The Morality of Victims.</hi>—<q>Enthusiastic +sacrifice,</q> <q>self-immolation</q>—these are the catch-words +of your morality, and I willingly believe that +<pb n='227'/><anchor id='Pg227'/> +you, as you say, <q>mean it honestly</q>: but I know +you better than you know yourselves, if your +<q>honesty</q> is capable of going arm in arm with such +a morality. You look down from the heights of this +morality upon that other sober morality which calls +for self-control, severity, and obedience; you even +go so far as to call it egoistic—and you are indeed +frank towards yourselves in saying that it displeases +you—it must displease you! For, in sacrificing +and immolating yourselves with such enthusiasm, +you delight in the intoxication of the thought that +you are now one with the powerful being, God or +man, to whom you are consecrating yourselves: +you revel in the feeling of his power, which is again +attested by this sacrifice. +</p> + +<p> +In reality, however, you only <emph>appear</emph> to sacrifice +yourselves; for your imagination turns you into +gods and you enjoy yourselves as such. Judged +from the point of view of this enjoyment, how poor +and feeble must that other <q>egoistic</q> morality of +obedience, duty, and reason seem to you: it is displeasing +to you because in this instance true self-sacrifice +and self-surrender are called for, without the +victim thinking himself to be transformed into a god, +as you do. In a word, you want intoxication and +excess, and this morality which you despise takes +up a stand against intoxication and excess—no +wonder it causes you some displeasure! +</p> + +</div> + +<div> +<head>216.</head> + +<p> +<hi rend='smallcaps'>Evil People and Music.</hi>—Should the full +bliss of love, which consists in unlimited confidence, +<pb n='228'/><anchor id='Pg228'/> +ever have fallen to the lot of persons other than +those who are profoundly suspicious, evil, and bitter? +For such people enjoy in this bliss the gigantic, unlooked-for, +and incredible <emph>exception</emph> of their souls! +One day they are seized with that infinite, dreamy +sensation which is entirely opposed to the remainder +of their private and public life, like a +delicious enigma, full of golden splendour, and impossible +to be described by mere words or similes. +Implicit confidence makes them speechless—there +is even a species of suffering and heaviness in this +blissful silence; and this is why souls that are overcome +with happiness generally feel more grateful +to music than others and better ones do: for they +see and hear through music, as through a coloured +mist, their love becoming, as it were, more distant, +more touching, and less heavy. Music is the only +means that such people have of observing their +extraordinary condition and of becoming aware of +its presence with a feeling of estrangement and +relief. When the sound of music reaches the ears +of every lover he thinks: <q>It speaks of me, it +speaks in my stead; it knows everything!</q> +</p> + +</div> + +<div> +<head>217.</head> + +<p> +<hi rend='smallcaps'>The Artist.</hi>—The Germans wish to be transported +by the artist into a state of dreamy +passion; by his aid the Italians wish to rest +from their real passions; the French wish him +to give them an opportunity of showing their +judgment and of making speeches. So let us +be just! +</p> + +</div> + +<pb n='229'/><anchor id='Pg229'/> + +<div> +<head>218.</head> + +<p> +<hi rend='smallcaps'>To deal like an Artist with One's Weaknesses.</hi>—If +we must positively have weaknesses +and come in the end to look upon them as laws +beyond ourselves, I wish that everybody may be +possessed of as much artistic capacity as will enable +him to set off his virtues by means of his weaknesses, +and to make us, through his weaknesses, +desirous of acquiring his virtues: a power which +great musicians have possessed in quite an exceptional +degree. How frequently do we notice in +Beethoven's music a coarse, dogmatic, and impatient +tone; in Mozart, the joviality of an honest +man, whose heart and mind have not overmuch to +give us; in Richard Wagner, an abrupt and aggressive +restlessness, in the midst of which, just as the +most patient listener is on the point of losing his +temper, the composer regains his powers, and likewise +the others. Through their very weaknesses, +these musicians have created in us an ardent desire +for their virtues, and have given us a palate which is +ten times more sensitive to every note of this tuneful +intellect, tuneful beauty, and tuneful goodness. +</p> + +</div> + +<div> +<head>219.</head> + +<p> +<hi rend='smallcaps'>Deceit in Humiliation.</hi>—By your foolishness +you have done a great wrong to your neighbour +and destroyed his happiness irretrievably—and +then, having overcome your vanity, you humble +yourself before him, surrender your foolishness to +his contempt, and fancy that, after this difficult +<pb n='230'/><anchor id='Pg230'/> +scene, which is an exceedingly painful one for you, +everything has been set right, that your own voluntary +loss of honour compensates your neighbour for +the injury you have done to his happiness. With +this feeling you take your leave comforted, believing +that your virtue has been re-established. +</p> + +<p> +Your neighbour, however, suffers as intensely as +before. He finds nothing to comfort him in the +fact that you have been irrational and have told +him so: on the contrary, he remembers the painful +appearance you presented to him when you were +disparaging yourself in his presence—it is as if +another wound had been inflicted on him. He +does not think of revenging himself, however; and +cannot conceive how a proper balance can be struck +between you and him. In point of fact, you have +been acting that scene for yourself and before +yourself: you invited a witness to be present, not +on his account, but on your own—don't deceive +yourself! +</p> + +</div> + +<div> +<head>220.</head> + +<p> +<hi rend='smallcaps'>Dignity and Timidity.</hi>—Ceremonies, official +robes and court dresses, grave countenances, solemn +aspects, the slow pace, involved speech—everything, +in short, known as dignity—are all pretences +adopted by those who are timid at heart: they +wish to make themselves feared (themselves or the +things they represent). The fearless (<hi rend='italic'>i.e.</hi> originally +those who naturally inspire others with awe) +have no need of dignity and ceremonies: they +bring into repute—or, still more, into ill-repute—honesty +and straightforward words and bearing, +<pb n='231'/><anchor id='Pg231'/> +as characteristics of their self-confident awefulness. +</p> + +</div> + +<div> +<head>221.</head> + +<p> +<hi rend='smallcaps'>The Morality of Sacrifice.</hi>—The morality +which is measured by the spirit of sacrifice is that +of a semi-civilised state of society. Reason in this +instance gains a hard-fought and bloody victory +within the soul; for there are powerful contrary +instincts to be overcome. This cannot be brought +about without the cruelty which the sacrifices to +cannibal gods demand. +</p> + +</div> + +<div> +<head>222.</head> + +<p> +<hi rend='smallcaps'>Where Fanaticism is to be Desired.</hi>—Phlegmatic +natures can be rendered enthusiastic +only by being fanaticised. +</p> + +</div> + +<div> +<head>223.</head> + +<p> +<hi rend='smallcaps'>The Dreaded Eye.</hi>—Nothing is dreaded more +by artists, poets, and writers than the eye which +sees through their little deceptions and subsequently +notices how often they have stopped at the boundary +where the paths branch off either to innocent delight +in themselves or to the straining after effect; the +eye which checks them when they try to sell little +things dear, or when they try to exalt and adorn +without being exalted themselves; the eye which, +despite all the artifices of their art, sees the thought +as it first presented itself to them, perhaps as a +charming vision of light, perhaps also, however, as +a theft from the whole world, or as an everyday +conception which they had to expand, contract, +<pb n='232'/><anchor id='Pg232'/> +colour, wrap up, and spice, in order to make something +out of it, instead of the thought making +something out of them.—Oh, this eye, which sees +in your work all your restlessness, inquisitiveness, +and covetousness, your imitation and exaggeration +(which is only envious imitation) which knows both +your blush of shame and your skill in concealing +it from others and interpreting it to yourselves! +</p> + +</div> + +<div> +<head>224.</head> + +<p> +<hi rend='smallcaps'>The <q>Edifying</q> Element in our Neighbour's +Misfortune.</hi>—He is in distress, and +straightway the <q>compassionate</q> ones come to +him and depict his misfortune to him. At last they +go away again, satisfied and elevated, after having +gloated over the unhappy man's misfortune and +their own, and spent a pleasant Sunday afternoon. +</p> + +</div> + +<div> +<head>225.</head> + +<p> +<hi rend='smallcaps'>To be quickly Despised.</hi>—A man who speaks +a great deal, and speaks quickly, soon sinks exceedingly +low in our estimation, even when he speaks +rationally—not only to the extent that he annoys +us personally, but far lower. For we conjecture +how great a burden he has already proved to many +other people, and we thus add to the discomfort +which he causes us all the contempt which we +presume he has caused to others. +</p> + +</div> + +<div> +<head>226.</head> + +<p> +<hi rend='smallcaps'>Relations with Celebrities.</hi>—<hi rend='italic'>A.</hi> But why +do you shun this great man?—<hi rend='italic'>B.</hi> I should not like +<pb n='233'/><anchor id='Pg233'/> +to misunderstand him. Our defects are incompatible +with one another: I am short-sighted and +suspicious, and he wears his false diamonds as +willingly as his real ones. +</p> + +</div> + +<div> +<head>227.</head> + +<p> +<hi rend='smallcaps'>The Chain-Wearers.</hi>—Beware of all those +intellects which are bound in chains! clever women, +for example, who have been banished by fate to +narrow and dull surroundings, amid which they grow +old. True, there they lie in the sun, apparently +lazy and half-blind; but at every unknown step, at +everything unexpected, they start up to bite: they +revenge themselves on everything that has escaped +their kennel. +</p> + +</div> + +<div> +<head>228.</head> + +<p> +<hi rend='smallcaps'>Revenge in Praise.</hi>—Here we have a written +page which is covered with praise, and you call it +flat; but when you find out that revenge is concealed +in this praise you will find it almost too subtle, +and you will experience a great deal of pleasure in +its numerous delicate and bold strokes and similes. +It is not the man himself, but his revenge, which is +so subtle, rich, and ingenious: he himself is scarcely +aware of it. +</p> + +</div> + +<div> +<head>229.</head> + +<p> +<hi rend='smallcaps'>Pride.</hi>—Ah, not one of you knows the feeling +of the tortured man after he has been put to the +torture, when he is being carried back to his cell, +and his secret with him!—he still holds it in a +stubborn and tenacious grip. What know ye of +the exultation of human pride? +</p> + +</div> + +<pb n='234'/><anchor id='Pg234'/> + +<div> +<head>230.</head> + +<p> +<hi rend='smallcaps'><q>Utilitarian.</q></hi>—At the present time men's +sentiments on moral things run in such labyrinthic +paths that, while we demonstrate morality to one +man by virtue of its utility, we refute it to another +on account of this utility. +</p> + +</div> + +<div> +<head>231.</head> + +<p> +<hi rend='smallcaps'>On German Virtue.</hi>—How degenerate in its +taste, how servile to dignities, ranks, uniforms, pomp, +and splendour must a nation have been, when it +began to consider the simple as the bad, the simple +man (<foreign lang='de' rend='italic'>schlicht</foreign>) as the bad man (<foreign lang='de' rend='italic'>schlecht</foreign>)! We +should always oppose the moral bumptiousness of +the Germans with this one little word <q>bad,</q> and +nothing else. +</p> + +</div> + +<div> +<head>232.</head> + +<p> +<hi rend='smallcaps'>From a Dispute.</hi>—<hi rend='italic'>A.</hi> Friend, you have talked +yourself hoarse.—<hi rend='italic'>B.</hi> Then I am refuted, so let's +drop the subject. +</p> + +</div> + +<div> +<head>233.</head> + +<p> +<hi rend='smallcaps'>The <q>Conscientious</q> Ones.</hi>—Have you +noticed the kind of men who attach the greatest +value to the most scrupulous conscientiousness? +Those who are conscious of many mean and petty +sentiments, who are anxiously thinking of and +about themselves, are afraid of others, and are +desirous of concealing their inmost feelings as far +as possible. They endeavour to impose upon +themselves by means of this strict conscientiousness +<pb n='235'/><anchor id='Pg235'/> +and rigorousness of duty, and by the stern and harsh +impression which others, especially their inferiors, +cannot fail to receive of them. +</p> + +</div> + +<div> +<head>234.</head> + +<p> +<hi rend='smallcaps'>Dread of Fame.</hi>—<hi rend='italic'>A.</hi> The endeavour to avoid +one's renown, the intentional offending of one's +panegyrists, the dislike of hearing opinions about +one's self, and all through fear of renown: instances +like these are to be met with; they actually +exist—believe it or not!—<hi rend='italic'>B.</hi> They are found, +no doubt! They exist! A little patience, Sir +Arrogance! +</p> + +</div> + +<div> +<head>235.</head> + +<p> +<hi rend='smallcaps'>Refusing Thanks.</hi>—We are perfectly justified +in refusing a request, but it is never right to refuse +thanks—or, what comes to the same thing, to accept +them coldly and conventionally. This gives deep +offence—and why? +</p> + +</div> + +<div> +<head>236.</head> + +<p> +<hi rend='smallcaps'>Punishment.</hi>—A strange thing, this punishment +of ours! It does not purify the criminal; it +is not a form of expiation; but, on the contrary, it +is even more defiling than the crime itself. +</p> + +</div> + +<div> +<head>237.</head> + +<p> +<hi rend='smallcaps'>Party Grievances.</hi>—In almost every party +there is a ridiculous, but nevertheless somewhat +dangerous grievance. The sufferers from it are +those who have long been the faithful and honourable +upholders of the doctrine propagated by the +<pb n='236'/><anchor id='Pg236'/> +party, and who suddenly remark that one day a +much stronger figure than themselves has got the +ear of the public. How can they bear being reduced +to silence? So they raise their voices, sometimes +changing their notes. +</p> + +</div> + +<div> +<head>238.</head> + +<p> +<hi rend='smallcaps'>Striving for Gentleness.</hi>—When a vigorous +nature has not an inclination towards cruelty, and +is not always preoccupied with itself; it involuntarily +strives after gentleness—this is its distinctive +characteristic. Weak natures, on the other hand, +have a tendency towards harsh judgments—they +associate themselves with the heroes of the contempt +of mankind, the religious or philosophical traducers +of existence, or they take up their position behind +strict habits and punctilious <q>callings</q>: in this +way they seek to give themselves a character and a +kind of strength. This is likewise done quite involuntarily. +</p> + +</div> + +<div> +<head>239.</head> + +<p> +<hi rend='smallcaps'>A Hint to Moralists.</hi>—Our musicians have +made a great discovery. They have found out that +interesting ugliness is possible even in their art; +this is why they throw themselves with such enthusiastic +intoxication into this ocean of ugliness, +and never before has it been so easy to make music. +It is only now that we have got the general, +dark-coloured background, upon which every +luminous ray of fine music, however faint, seems +tinged with golden emerald lustre; it is only now +that we dare to inspire our audience with feelings +<pb n='237'/><anchor id='Pg237'/> +of impetuosity and indignation, taking away their +breath, so to speak, in order that we may afterwards, +in an interval of restful harmony, inspire them with +a feeling of bliss which will be to the general +advantage of a proper appreciation of music. +</p> + +<p> +We have discovered the contrast: it is only now +that the strongest effects are possible—and cheap. +No one bothers any more about good music. But +you must hurry up! When any art has once made +this discovery, it has but a short space of time to +live.—Oh, if only our thinkers could probe into the +depths of the souls of our musicians when listening +to their music! How long we must wait until we +again have an opportunity of surprising the inward +man in the very act of his evil doing, and his innocence +of this act! For our musicians have not +the slightest suspicion that it is their own history, +the history of the disfigurement of the soul, which +they are transposing into music. In former times +a good musician was almost forced by the exigencies +of his art to become a good man—and now! +</p> + +</div> + +<div> +<head>240.</head> + +<p> +<hi rend='smallcaps'>The Morality of the Stage.</hi>—The man who +imagines that the effect of Shakespeare's plays is a +moral one, and that the sight of Macbeth irresistibly +induces us to shun the evil of ambition, is mistaken, +and he is mistaken once more if he believes +that Shakespeare himself thought so. He who is +truly obsessed by an ardent ambition takes delight +in beholding this picture of himself; and when the +hero is driven to destruction by his passion, this is +<pb n='238'/><anchor id='Pg238'/> +the most pungent spice in the hot drink of this delight. +Did the poet feel this in another way? How +royally and with how little of the knave in him does +his ambitious hero run his course from the moment +of his great crime! It is only from this moment that +he becomes <q>demoniacally</q> attractive, and that he +encourages similar natures to imitate him.—There +is something demoniacal here: something which is +in revolt against advantage and life, in favour of a +thought and an impulse. Do you think that Tristan +and Isolde are warnings against adultery, merely +because adultery has resulted in the death of both +of them? This would be turning poets upside down, +these poets who, especially Shakespeare, are in love +with the passions in themselves, and not less so +with the readiness for death which they give rise to: +this mood in which the heart no more clings to life +than a drop of water does to the glass. It is not +the guilt and its pernicious consequences which +interests these poets—Shakespeare as little as +Sophocles (in the <hi rend='italic'>Ajax</hi>, <hi rend='italic'>Philoctetes</hi>, <hi rend='italic'>Œdipus</hi>)—however +easy it might have been in the cases just +mentioned to make the guilt the lever of the play, +it was carefully avoided by the poets. +</p> + +<p> +In the same way the tragic poet by his images +of life does not wish to set us against life. On +the contrary, he exclaims; <q>It is the charm of +charms, this exciting, changing, and dangerous +existence of ours, so often gloomy and so often +bathed in sun! Life is an adventure—whichever +side you may take in life it will always retain this +character!</q>—Thus speaks the poet of a restless and +vigorous age, an age which is almost intoxicated and +<pb n='239'/><anchor id='Pg239'/> +stupefied by its superabundance of blood and energy, +in an age more evil than our own: and this is why +it is necessary for us to adapt and accommodate +ourselves first to the purpose of a Shakespearian +play, that is, by misunderstanding it. +</p> + +</div> + +<div> +<head>241.</head> + +<p> +<hi rend='smallcaps'>Fear and Intelligence.</hi>—If that which is +now expressly maintained is true, viz. that the +cause of the black pigment of the skin must not be +sought in light, might this phenomenon perhaps be +the ultimate effect of frequent fits of passion accumulated +for century after century (and an afflux +of blood under the skin)? while in other and more +intelligent races the equally frequent spasms of +fear and blanching may have resulted in the white +colour of the skin?—For the degree of timidity is +the standard by which the intelligence may be +measured; and the fact that men give themselves +up to blind anger is an indication that their animal +nature is still near the surface, and is longing for an +opportunity to make its presence felt once more. +Thus a brownish-grey would probably be the +primitive colour of man—something of the ape and +the bear, as is only proper. +</p> + +</div> + +<div> +<head>242.</head> + +<p> +<hi rend='smallcaps'>Independence.</hi>—Independence (which in its +weakest form is called <q>freedom of thought</q>) is +the type of resignation which the tyrannical man +ends by accepting—he who for a long time had +<pb n='240'/><anchor id='Pg240'/> +been looking for something to govern, but without +finding anything except himself. +</p> + +</div> + +<div> +<head>243.</head> + +<p> +<hi rend='smallcaps'>The two Courses.</hi>—When we endeavour to +examine the mirror in itself we discover in the end +that we can detect nothing there but the things +which it reflects. If we wish to grasp the things +reflected we touch nothing in the end but the +mirror.—This is the general history of knowledge. +</p> + +</div> + +<div> +<head>244.</head> + +<p> +<hi rend='smallcaps'>Delight in Reality.</hi>—Our present inclination +to take delight in reality—for almost every one of +us possesses it—can only be explained by the fact +that we have taken delight in the unreal for such +a long time that we have got tired of it. This +inclination in its present form, without choice and +without refinement, is not without danger—its least +danger is its want of taste. +</p> + +</div> + +<div> +<head>245.</head> + +<p> +<hi rend='smallcaps'>The Subtlety of the Feeling of Power.</hi>—Napoleon +was greatly mortified at the fact that he +could not speak well, and he did not deceive himself +in this respect: but his thirst for power, which +never despised the slightest opportunity of showing +itself, and which was still more subtle than his subtle +intellect, led him to speak even worse than he might +have done. It was in this way that he revenged +himself upon his own mortification (he was jealous +<pb n='241'/><anchor id='Pg241'/> +of all his emotions because they possessed power) +in order to enjoy his autocratic pleasure. +</p> + +<p> +He enjoyed this pleasure a second time in respect +to the ears and judgment of his audience, as if it +were good enough for them to be addressed in this +way. He even secretly enjoyed the thought of +bewildering their judgment and good taste by the +thunder and lightning of his highest authority—that +authority which lies in the union of power and +genius—while both his judgment and his good taste +held fast proudly and indifferently to the truth that +he did not speak well.—Napoleon, as the complete +and fully developed type of a single instinct, belongs +to ancient humanity, whose characteristic—the +simple construction and ingenious development and +realisation of a single motive or a small number of +motives—may be easily enough recognised. +</p> + +</div> + +<div> +<head>246.</head> + +<p> +<hi rend='smallcaps'>Aristotle and Marriage.</hi>—Insanity makes +its appearance in the children of great geniuses, and +stupidity in those of the most virtuous—so says +Aristotle. Did he mean by this to invite exceptional +men to marry? +</p> + +</div> + +<div> +<head>247.</head> + +<p> +<hi rend='smallcaps'>The Origin of a bad Temperament.</hi>—Injustice +and instability in the minds of certain men, +their disordered and immoderate manner, are the +ultimate consequences of the innumerable logical +inexactitudes, superficialities, and hasty conclusions +of which their ancestors have been guilty. Men of +a good temperament, on the other hand, are descended +<pb n='242'/><anchor id='Pg242'/> +from solid and meditative races which have +set a high value upon reason—whether for praiseworthy +or evil purposes is of no great importance. +</p> + +</div> + +<div> +<head>248.</head> + +<p> +<hi rend='smallcaps'>Dissimulation as a Duty.</hi>—Kindness has +been best developed by the long dissimulation which +endeavoured to appear as kindness: wherever great +power existed the necessity for dissimulation of +this nature was recognised—it inspires security +and confidence, and multiplies the actual sum of +our physical power. Falsehood, if not actually +the mother, is at all events the nurse of kindness. +In the same way, honesty has been brought +to maturity by the need for a semblance of +honesty and integrity: in hereditary aristocracies. +The persistent exercise of such a dissimulation ends +by bringing about the actual nature of the thing +itself: the dissimulation in the long run suppresses +itself, and organs and instincts are the unexpected +fruits in this garden of hypocrisy. +</p> + +</div> + +<div> +<head>249.</head> + +<p> +<hi rend='smallcaps'>Who, then, is ever Alone.</hi>—The faint-hearted +wretch does not know what it means to be +lonely. An enemy is always prowling in his tracks. +Oh, for the man who could give us the history of +that subtle feeling called loneliness! +</p> + +</div> + +<div> +<head>250.</head> + +<p> +<hi rend='smallcaps'>Night and Music.</hi>—It was only at night time, +and in the semi-obscurity of dark forests and +caverns, that the ear, the organ of fear, was able to +<pb n='243'/><anchor id='Pg243'/> +develop itself so well, in accordance with the mode +of living of the timid—that is, the longest human +epoch which has ever yet existed: when it is clear daylight +the ear is less necessary. Hence the character +of music, which is an art of night and twilight. +</p> + +</div> + +<div> +<head>251.</head> + +<p> +<hi rend='smallcaps'>Stoical.</hi>—The Stoic experiences a certain sense +of cheerfulness when he feels oppressed by the +ceremonial which he has prescribed for himself: +he enjoys himself then as a ruler. +</p> + +</div> + +<div> +<head>252.</head> + +<p> +<hi rend='smallcaps'>Consider.</hi>—The man who is being punished is +no longer he who has done the deed. He is always +the scapegoat. +</p> + +</div> + +<div> +<head>253.</head> + +<p> +<hi rend='smallcaps'>Appearance.</hi>—Alas! what must be best and +most resolutely proved is appearance itself; for +only too many people lack eyes to observe it. +But it is so tiresome! +</p> + +</div> + +<div> +<head>254.</head> + +<p> +<hi rend='smallcaps'>Those who Anticipate.</hi>—What distinguishes +poetic natures, but is also a danger for them, is their +imagination, which exhausts itself in advance: +which anticipates what will happen or what may +happen, which enjoys and suffers in advance, and +which at the final moment of the event or the action +is already fatigued. Lord Byron, who was only +too familiar with this, wrote in his diary: <q>If ever +<pb n='244'/><anchor id='Pg244'/> +I have a son he shall choose a very prosaic profession—that +of a lawyer or a pirate.</q> +</p> + +</div> + +<div> +<head>255.</head> + +<p> +<hi rend='smallcaps'>Conversation on Music.</hi>— +</p> + +<p> +<hi rend='italic'>A.</hi> What do you say to that music? +</p> + +<p> +<hi rend='italic'>B.</hi> It has overpowered me, I can say nothing +about it. Listen! there it is beginning again. +</p> + +<p> +<hi rend='italic'>A.</hi> All the better! This time let us do our best +to overpower it. Will you allow me to add a few +words to this music? and also to show you a drama +which perhaps at your first hearing you did not wish +to observe? +</p> + +<p> +<hi rend='italic'>B.</hi> Very well, I have two ears and even more if +necessary; move up closer to me. +</p> + +<p> +<hi rend='italic'>A.</hi> We have not yet heard what he wishes to +say to us, up to the present he has only promised +to say something—something as yet unheard, so he +gives us to understand by his gestures, for they are +gestures. How he beckons! How he raises himself +up! How he gesticulates! and now the moment +of supreme tension seems to have come to him: +two more fanfares, and he will present us with his +superb and splendidly-adorned theme, rattling, as +it were, with precious stones. +</p> + +<p> +Is it a handsome woman? or a beautiful horse? +Enough, he looks about him as if enraptured, for +he must assemble looks of rapture. It is only now +that his theme quite pleases him: it is only now +that he becomes inventive and risks new and +audacious features. How he forces out his theme! +Ah, take care!—he not only understands how to +<pb n='245'/><anchor id='Pg245'/> +adorn, but also how to gloss it over! Yes, he knows +what the colour of health is, and he knows how to +make it up,—he is more subtle in his self-consciousness +than I thought. And now he is convinced that +he has convinced his hearers; he sets off his impromptus +as if they were the most important things +under the sun: he points to his theme with an +insolent finger as if it were too good for this world.—Ah, +how distrustful he is! He is afraid we may +get tired!—that is why he buries his melody in +sweet notes.—Now he even appeals to our coarser +senses that he may excite us and thus get us once +again into his power. Listen to him as he conjures +up the elementary force of tempestuous and +thundering rhythms! +</p> + +<p> +And now that he sees that these things have +captivated our attention, strangle us, and almost +overwhelm us, he once again ventures to introduce +his theme amidst this play of the elements in order +to convince us, confused and agitated as we are, that +our confusion and agitation are the effects of his +miraculous theme. And from now onwards his +hearers believe in him: as soon as the theme is +heard once more they are reminded of its thrilling +elementary effects. The theme profits by this recollection—now +it has become demoniacal! What +a connoisseur of the soul he is! He gains command +over us by all the artifices of the popular orator. +But the music has stopped again. +</p> + +<p> +<hi rend='italic'>B.</hi> And I am glad of it; for I could no longer +bear listening to your observations! I should prefer +ten times over to let myself be deceived to knowing +the truth once after your version. +</p> + +<pb n='246'/><anchor id='Pg246'/> + +<p> +<hi rend='italic'>A.</hi> That is just what I wished to hear from you. +The best people now are just like you: you are +quite content to let yourselves be deceived. You +come here with coarse, lustful ears, and you do not +bring with you your conscience of the art of listening. +On the way here you have cast away your +intellectual honesty, and thus you corrupt both art +and artists. Whenever you applaud and cheer +you have in your hands the conscience of the +artists—and woe to art if they get to know +that you cannot distinguish between innocent and +guilty music! I do not indeed refer to <q>good</q> +and <q>bad</q> music—we meet with both in the two +kinds of music mentioned! but I call innocent +music that which thinks only of itself and believes +only in itself, and which on account of itself +has forgotten the world at large—this spontaneous +expression of the most profound solitude which +speaks of itself and with itself, and has entirely forgotten +that there are listeners, effects, misunderstandings +and failures in the world outside. In +short, the music which we have just heard is precisely +of this rare and noble type; and everything +I said about it was a fable—pardon my little trick +if you will! +</p> + +<p> +<hi rend='italic'>B.</hi> Oh, then you like <emph>this</emph> music, too? In that +case many sins shall be forgiven you! +</p> + +</div> + +<div> +<head>256.</head> + +<p> +<hi rend='smallcaps'>The Happiness of the Evil Ones.</hi>—These +silent, gloomy, and evil men possess a peculiar something +which you cannot dispute with them—an +<pb n='247'/><anchor id='Pg247'/> +uncommon and strange enjoyment in the <foreign rend='italic'>dolce far +niente</foreign>; a sunset and evening rest, such as none can +enjoy but a heart which has been too often devoured, +lacerated, and poisoned by the passions. +</p> + +</div> + +<div> +<head>257.</head> + +<p> +<hi rend='smallcaps'>Words Present in our Minds.</hi>—We always +express our thoughts with those words which lie +nearest to hand. Or rather, if I may reveal my +full suspicion; at every moment we have only the +particular thought for the words that are present in +our minds. +</p> + +</div> + +<div> +<head>258.</head> + +<p> +<hi rend='smallcaps'>Flattering the Dog.</hi>—You have only to +stroke this dog's coat once, and he immediately +splutters and gives off sparks like any other flatterer—and +he is witty in his own way. Why should +we not endure him thus? +</p> + +</div> + +<div> +<head>259.</head> + +<p> +<hi rend='smallcaps'>The Quondam Panegyrist.</hi>—<q>He has now +become silent now in regard to me, although he +knows the truth and could tell it; but it would sound +like vengeance—and he values truth so highly, this +honourable man!</q> +</p> + +</div> + +<div> +<head>260.</head> + +<p> +<hi rend='smallcaps'>The Amulet of Dependent Men.</hi>—He who +is unavoidably dependent upon some master ought to +possess something by which he can inspire his master +with fear, and keep him in check: integrity, for +example, or probity, or an evil tongue. +</p> + +</div> + +<pb n='248'/><anchor id='Pg248'/> + +<div> +<head>261.</head> + +<p> +<hi rend='smallcaps'>Why so Sublime!</hi>—Oh, I know them well this +breed of animals! Certainly it pleases them better +to walk on two legs <q>like a god</q>—but it pleases +me better when they fall back on their four feet. +This is incomparably more natural for them! +</p> + +</div> + +<div> +<head>262.</head> + +<p> +<hi rend='smallcaps'>The Demon of Power.</hi>—Neither necessity +nor desire, but the love of power, is the demon of +mankind. You may give men everything possible—health, +food, shelter, enjoyment—but they are and +remain unhappy and capricious, for the demon waits +and waits; and must be satisfied. Let everything +else be taken away from men, and let this demon +be satisfied, and then they will nearly be happy—as +happy as men and demons can be; but why do I +repeat this? Luther has already said it, and better +than I have done, in the verses: +</p> + +<quote rend='display'> +<lg> +<l><q rend='pre'>And though they take our life,</q></l> +<l>Goods, honour, children, wife,</l> +<l>Yet is their profit small,</l> +<l>These things shall vanish all,</l> +<l><q rend='post'>The Kingdom it remaineth.</q></l> +</lg> +</quote> + +<p> +The Kingdom! there it is again!<note place='foot'>A hit at the German Empire, which Nietzsche always +despised, since it led to the utter extinction of the old German +spirit. <q>Kingdom</q> (in <q>Kingdom of God</q>) and <q>Empire</q> +are both represented by the one German word <foreign lang='de' rend='italic'>Reich</foreign>.—<hi rend='smallcaps'>Tr.</hi></note> +</p> + +</div> + +<div> +<head>263.</head> + +<p> +<hi rend='smallcaps'>Contradiction Incarnate and Animated.</hi>—There +is a physiological contradiction in what is +<pb n='249'/><anchor id='Pg249'/> +called genius: genius possesses on the one hand a +great deal of savage disorder and involuntary movement, +and on the other hand a great deal of superior +activity in this movement. Joined to this a genius +possesses a mirror which reflects the two movements +beside one another, and within one another, but +often opposed to one another. Genius in consequence +of this sight is often unhappy, and if it feels +its greatest happiness in creating, it is because it forgets +that precisely then, with the highest determinate +activity, it does something fantastic and irrational +(such is all art) and cannot help doing it. +</p> + +</div> + +<div> +<head>264.</head> + +<p> +<hi rend='smallcaps'>Deceiving One's Self.</hi>—Envious men with a +discriminating intuition endeavour not to become +too closely acquainted with their rivals in order that +they may feel themselves superior to them. +</p> + +</div> + +<div> +<head>265.</head> + +<p> +<hi rend='smallcaps'>There is a Time for the Theatre.</hi>—When +the imagination of a people begins to diminish, there +arises the desire to have its legends represented on +the stage: it then tolerates the coarse substitutes +for imagination. In the age of the epic rhapsodist, +however, the theatre itself, and the actor dressed +up as a hero, form an obstacle in the path of the +imagination instead of acting as wings for it—too +near, too definite, too heavy, and with too +little of dreamland and the flights of birds about +them. +</p> + +</div> + +<pb n='250'/><anchor id='Pg250'/> + +<div> +<head>266.</head> + +<p> +<hi rend='smallcaps'>Without Charm.</hi>—He lacks charm and knows +it. Ah, how skilful he is in masking this defect! +He does it by a strict virtue, gloomy looks, and +acquired distrust of all men, and of existence itself; +by coarse jests, by contempt for a more refined +manner of living, by pathos and pretensions, and by +a cynical philosophy—yea, he has even developed +into a character through the continual knowledge +of his deficiency. +</p> + +</div> + +<div> +<head>267.</head> + +<p> +<hi rend='smallcaps'>Why so Proud?</hi>—A noble character is distinguished +from a vulgar one by the fact that the latter +has not at ready command a certain number of +habits and points of view like the former: fate willed +that they should not be his either by inheritance or +by education. +</p> + +</div> + +<div> +<head>268.</head> + +<p> +<hi rend='smallcaps'>The Orator's Scylla and Charybdis.</hi>—How +difficult it was in Athens to speak in such a +way as to win over the hearers to one's cause without +repelling them at the same time by the form in +which one's speech was cast, or withdrawing their +attention from the cause itself by this form! How +difficult it still is to write thus in France! +</p> + +</div> + +<div> +<head>269.</head> + +<p> +<hi rend='smallcaps'>Sick People and Art.</hi>—For all kinds of sadness +and misery of soul we should first of all try +<pb n='251'/><anchor id='Pg251'/> +a change of diet and severe manual labour; but in +such cases men are in the habit of having recourse +to mental intoxicants, to art for example—which is +both to their own detriment and that of art! Can +you not see that when you call for art as sick people +you make the artists themselves sick? +</p> + +</div> + +<div> +<head>270.</head> + +<p> +<hi rend='smallcaps'>Apparent Toleration.</hi>—Those are good, +benevolent, and rational words on and in favour of +science, but, alas! I see behind these words your +toleration of science. In a corner of your inmost +mind you think, in spite of all you say, that <emph>it is +not necessary for you</emph>, that it shows magnanimity on +your part to admit and even to advocate it, more +especially as science on its part does not exhibit +this magnanimity in regard to your opinion! Do +you know that you have no right whatever to exercise +this toleration? that this condescension of yours +is an even coarser disparagement of science than +any of that open scorn which a presumptuous priest +or artist might allow himself to indulge in towards +science? What is lacking in you is a strong sense +for everything that is true and actual, you do not +feel grieved and worried to find that science is in +contradiction to your own sentiments, you are unacquainted +with that intense desire for knowledge +ruling over you like a law, you do not feel a duty +in the need of being present with your own eyes +wherever knowledge exists, and to let nothing that +is <q>known</q> escape you. You do not know that +which you are treating with such toleration! and +<pb n='252'/><anchor id='Pg252'/> +it is only because you do not know it that you can +succeed in adopting such a gracious attitude towards +it. You, forsooth, would look upon science with +hatred and fanaticism if it for once cast its shining +and illuminating glance upon you! What does it +matter to us, then, if you do exhibit toleration—and +towards a phantom! and not even towards us!—and +what do we matter! +</p> + +</div> + +<div> +<head>271.</head> + +<p> +<hi rend='smallcaps'>Festive Moods.</hi>—It is exactly those men who +aspire most ardently towards power who feel it indescribably +agreeable to be overpowered! to sink +suddenly and deeply into a feeling as into a whirlpool! +To suffer the reins to be snatched out of +their hand, and to watch a movement which takes +them they know not where! Whatever or whoever +may be the person or thing that renders us +this service, it is nevertheless a great service: we +are so happy and breathless, and feel around us +an exceptional silence, as if we were in the most +central bowels of the earth. To be for once entirely +powerless! the plaything of the elementary forces +of nature! There is a restfulness in this happiness, +a casting away of the great burden, a descent +without fatigue, as if one had been given up to the +blind force of gravity. +</p> + +<p> +This is the dream of the mountain climber, who, +although he sees his goal far above him, nevertheless +falls asleep on the way from utter exhaustion, +and dreams of the happiness of the contrast—this +effortless rolling down hill. I describe happiness +<pb n='253'/><anchor id='Pg253'/> +as I imagine it to be in our present-day society, +the badgered, ambitious society of Europe and +America. Now and then they <emph>wish</emph> to fall back +into impotence—this enjoyment is offered them +by wars, arts, religions, and geniuses. When a man +has temporarily abandoned himself to a momentary +impression which devours and crushes everything—and +this is the modern festive mood—he +afterwards becomes freer, colder, more refreshed, +and more strict, and again strives tirelessly after +the contrary of all this: power. +</p> + +</div> + +<div> +<anchor id='Sect_272'/> +<head>272.</head> + +<p> +<hi rend='smallcaps'>The Purification of Races.</hi>—It is probable +that there are no pure races, but only races which +have become purified, and even these are extremely +rare.<note place='foot'>This sentence is a complete refutation of a book which +caused so much stir in Germany about a decade ago, and in +England quite recently, Chamberlain's <hi rend='italic'>Nineteenth Century</hi>, +in which a purely imaginary Teutonic race is held up as +the Chosen People of the world. Nietzsche says elsewhere, +<q>Peoples and Countries,</q> aphorism 21, <q>Associate with no +man who takes part in the mendacious race-swindle.</q>—<hi rend='smallcaps'>Tr.</hi></note> We more often meet with crossed races, +among whom, together with the defects in the harmony +of the bodily forms (for example when the +eyes do not accord with the mouth) we necessarily +always find defects of harmony in habits and appreciations. +(Livingstone heard some one say, <q>God +created white and black men, but the devil created +the half-castes.</q>) +</p> + +<p> +Crossed races are always at the same time crossed +<pb n='254'/><anchor id='Pg254'/> +cultures and crossed moralities: they are, as a rule, +more evil, cruel, and restless. Purity is the final +result of innumerable adjustments, absorptions, and +eliminations; and progress towards purity in a race +is shown by the fact that the latent strength in the +race is more and more restricted to a few special +functions, whilst it formerly had to carry out too +many and often contradictory things. Such a restriction +will always have the appearance of an +impoverishment, and must be judged with prudence +and moderation. In the long run, however, when the +process of purification has come to a successful termination, +all those forces which were formerly wasted +in the struggle between the disharmonious qualities +are at the disposal of the organism as a whole, and this +is why purified races have always become stronger +and more beautiful.—The Greeks may serve us as +a model of a purified race and culture!—and it is +to be hoped that some day a pure European race +and culture may arise. +</p> + +</div> + +<div> +<head>273.</head> + +<p> +<hi rend='smallcaps'>Praise.</hi>—Here is some one who, you perceive, +wishes to praise you: you bite your lips +and brace up your heart: Oh, that <emph>that</emph> cup +might go hence! But it does not, it comes! +let us therefore drink the sweet impudence of the +panegyrist, let us overcome the disgust and profound +contempt that we feel for the innermost +substance of his praise, let us assume a look of +thankful joy—for he wished to make himself agreeable +to us! And now that it is all over we know +<pb n='255'/><anchor id='Pg255'/> +that he feels greatly exalted; he has been victorious +over us. Yes, and also over himself, the villain!—for +it was no easy matter for him to wring this +praise from himself. +</p> + +</div> + +<div> +<head>274.</head> + +<p> +<hi rend='smallcaps'>The Rights and Privileges of Man.</hi>—We +human beings are the only creatures who, when +things do not go well with us, can blot ourselves +out like a clumsy sentence,—whether we do so out +of honour for humanity or pity for it, or on account +of the aversion we feel towards ourselves. +</p> + +</div> + +<div> +<head>275.</head> + +<p> +<hi rend='smallcaps'>The Transformed Being.</hi>—Now he becomes +virtuous; but only for the sake of hurting others +by being so. Don't pay so much attention to him. +</p> + +</div> + +<div> +<head>276.</head> + +<p> +<hi rend='smallcaps'>How Often! How Unexpected!</hi>—How may +married men have some morning awakened to the +fact that their young wife is dull, although she +thinks quite the contrary! not to speak of those +wives whose flesh is willing but whose intellect +is weak! +</p> + +</div> + +<div> +<head>277.</head> + +<p> +<hi rend='smallcaps'>Warm and Cold Virtues.</hi>—Courage is sometimes +the consequence of cold and unshaken resolution, +and at other times of a fiery and reckless +élan. For these two kinds of courage there is only +the one name!—but how different, nevertheless, +<pb n='256'/><anchor id='Pg256'/> +are cold virtues and warm virtues! and the man +would be a fool who could suppose that <q>goodness</q> +could only be brought about by warmth, +and no less a fool he who would only attribute it +to cold. The truth is that mankind has found +both warm and cold courage very useful, yet not +often enough to prevent it from setting them both +in the category of precious stones. +</p> + +</div> + +<div> +<head>278.</head> + +<p> +<hi rend='smallcaps'>The gracious Memory.</hi>—A man of high rank +will do well to develop a gracious memory, that +is, to note all the good qualities of people and remember +them particularly; for in this way he holds +them in an agreeable dependence. A man may also +act in this way towards himself: whether or not he +has a gracious memory determines in the end the +superiority, gentleness, or distrust with which he observes +his own inclinations and intentions, and finally +even the nature of these inclinations and intentions. +</p> + +</div> + +<div> +<head>279.</head> + +<p> +<hi rend='smallcaps'>Wherein we become Artists.</hi>—He who +makes an idol of some one endeavours to justify +himself in his own eyes by idealising this person: +in other words, he becomes an artist that he may +have a clear conscience. When he suffers he does +not suffer from his ignorance, but from the lie he +has told himself to make himself ignorant. The +inmost misery and desire of such a man—and all +passionate lovers are included in this category—cannot +be exhausted by normal means. +</p> + +</div> + +<pb n='257'/><anchor id='Pg257'/> + +<div> +<head>280.</head> + +<p> +<hi rend='smallcaps'>Childlike.</hi>—Those who live like children—those +who have not to struggle for their daily +bread, and do not think that their actions have +any ultimate signification—remain childlike. +</p> + +</div> + +<div> +<head>281.</head> + +<p> +<hi rend='smallcaps'>Our Ego desires Everything.</hi>—It would +seem as if men in general were only inspired by the +desire to possess: languages at least would permit +of this supposition, for they view past actions from +the standpoint that we have been put in possession +of something—<q>I <emph>have</emph> spoken, struggled, conquered</q>—as +if to say, I am now in possession of +my word, my struggle, my victory. How greedy +man appears in this light! he cannot even let the +past escape him: he even wishes to <emph>have</emph> it still! +</p> + +</div> + +<div> +<head>282.</head> + +<p> +<hi rend='smallcaps'>Danger in Beauty.</hi>—This woman is beautiful +and intelligent: alas, how much more intelligent she +would have become if she had not been beautiful! +</p> + +</div> + +<div> +<head>283.</head> + +<p> +<hi rend='smallcaps'>Domestic and Mental Peace.</hi>—Our habitual +mood depends upon the mood in which we maintain +our habitual entourage. +</p> + +</div> + +<div> +<head>284.</head> + +<p> +<hi rend='smallcaps'>New Things as Old Ones.</hi>—Many people +seem irritated when something new is told them: +<pb n='258'/><anchor id='Pg258'/> +they feel the ascendancy which the news has given +to the person who has learnt it first. +</p> + +</div> + +<div> +<head>285.</head> + +<p> +<hi rend='smallcaps'>What are the Limits of the Ego.</hi>—The +majority of people take under their protection, as +it were, something that they know, as if the fact +of knowing it was sufficient in itself to make it +their property. The acquisitiveness of the egoistic +feeling has no limits: Great men speak as if they +had behind them the whole of time, and had +placed themselves at the head of this enormous +host; and good women boast of the beauty of their +children, their clothes, their dog, their physician, +or their native town, but the only thing they dare +not say is, <q>I am all that.</q> <foreign lang='it' rend='italic'>Chi non ha non è</foreign>—as +they say in Italy. +</p> + +</div> + +<div> +<head>286.</head> + +<p> +<hi rend='smallcaps'>Domestic Animals, Pets and the Like.</hi>—Could +there be anything more repugnant than the +sentimentality which is shown to plants and animals—and +this on the part of a creature who from the +very beginning has made such ravages among +them as their most ferocious enemy,—and who +ends by even claiming affectionate feelings from his +weakened and mutilated victims! Before this kind +of <q>nature</q> man must above all be serious, if he +is any sort of a thinking being. +</p> + +</div> + +<div> +<head>287.</head> + +<p> +<hi rend='smallcaps'>Two Friends.</hi>—They were friends once, but +now they have ceased to be so, and both of them +<pb n='259'/><anchor id='Pg259'/> +broke off the friendship at the same time, the one +because he believed himself to be too greatly misunderstood, +and the other because he thought he +was known too intimately—and both were wrong! +For neither of them knew himself well enough. +</p> + +</div> + +<div> +<head>288.</head> + +<p> +<hi rend='smallcaps'>The Comedy of the Noble Souls.</hi>—Those +who cannot succeed in exhibiting a noble and cordial +familiarity endeavour to let the nobleness of their +nature be seen by their exercise of reserve and +strictness, and a certain contempt for familiarity, +as if their strong sense of confidence were ashamed +to show itself. +</p> + +</div> + +<div> +<head>289.</head> + +<p> +<hi rend='smallcaps'>Where we may say Nothing against +Virtue.</hi>—Among cowards it is thought bad form +to say anything against bravery, for any expression +of this kind would give rise to some contempt; +and unfeeling people are irritated when anything +is said against pity.<note place='foot'>The fiercest protests against Nietzsche's teaching even +now come from the <q>unfeeling people.</q> Hence the difficulty—now +happily past—of introducing him into Anglo-Saxon +countries.—<hi rend='smallcaps'>Tr.</hi></note> +</p> + +</div> + +<div> +<head>290.</head> + +<p> +<hi rend='smallcaps'>A Waste.</hi>—We find that with irritable and +abrupt people their first words and actions generally +afford no indication of their actual character—they +are prompted by circumstances, and are to some +<pb n='260'/><anchor id='Pg260'/> +extent simply reproductions of the spirit of these +circumstances. Because, however, as the words +have been uttered and the deeds done, the subsequent +words and deeds, indicating the real nature of such +people, have often to be used to reconcile, amend, +or extinguish the former. +</p> + +</div> + +<div> +<head>291.</head> + +<p> +<hi rend='smallcaps'>Arrogance.</hi>—Arrogance is an artificial and +simulated pride; but it is precisely the essential +nature of pride to be incapable of artifice, simulation, +or hypocrisy—and thus arrogance is the +hypocrisy of the incapacity for hypocrisy, a very +difficult thing, and one which is a failure in most +cases. But if we suppose that, as most frequently +happens, the presumptuous person betrays himself, +then a treble annoyance falls to his lot: people +are angry with him because he has endeavoured to +deceive them, and because he wished to show himself +superior to them, and finally they laugh at him +because he failed in both these endeavours. How +earnestly, therefore, should we dissuade our fellow-men +from arrogance! +</p> + +</div> + +<div> +<head>292.</head> + +<p> +<hi rend='smallcaps'>A Species of Misconception.</hi>—When we hear +somebody speak it is often sufficient for his pronunciation +of a single consonant (the letter r, for +example) to fill us with doubts as to the honesty +of his feelings: we are not accustomed to this +particular pronunciation, and should have to make +it ourselves as it were arbitrarily—it sounds <q>forced</q> +<pb n='261'/><anchor id='Pg261'/> +to us. This is the domain of the greatest possible +misconception: and it is the same with the style +of a writer who has certain habits which are not the +habits of everybody. His <q>artlessness</q> is felt as +such only by himself, and precisely in regard to that +which he himself feels to be <q>forced</q> (because he +has yielded in this matter to the prevailing fashion +and to so called <q>good taste</q>), he may perhaps +give pleasure and inspire confidence. +</p> + +</div> + +<div> +<head>293.</head> + +<p> +<hi rend='smallcaps'>Thankful.</hi>—One superfluous grain of gratitude +and piety makes one suffer as from a vice—in +spite of all one's independence and honesty one +begins to have a bad conscience. +</p> + +</div> + +<div> +<head>294.</head> + +<p> +<hi rend='smallcaps'>Saints.</hi>—It is the most sensual men who find +it necessary to avoid women and to torture their +bodies. +</p> + +</div> + +<div> +<head>295.</head> + +<p> +<hi rend='smallcaps'>The Subtlety of Serving.</hi>—One of the most +subtle tasks in the great art of serving is that of +serving a more than usually ambitious man, who, +indeed, is excessively egoistic in all things, but is +entirely adverse to being thought so (this is part +of his ambition). He requires that everything shall +be according to his own will and humour, yet in +such a way as to give him the appearance of always +having sacrificed himself, and of rarely desiring +anything for himself alone. +</p> + +</div> + +<pb n='262'/><anchor id='Pg262'/> + +<div> +<head>296.</head> + +<p> +<hi rend='smallcaps'>Duelling.</hi>—I think it a great advantage, said +some one, to be able to fight a duel—if, of course, +it is absolutely necessary; for I have at all times +brave companions about me. The duel is the last +means of thoroughly honourable suicide left to us; +but it is unfortunately a circuitous means, and not +even a certain one. +</p> + +</div> + +<div> +<head>297.</head> + +<p> +<hi rend='smallcaps'>Pernicious.</hi>—A young man can be most surely +corrupted when he is taught to value the like-minded +more highly than the differently minded. +</p> + +</div> + +<div> +<head>298.</head> + +<p> +<hi rend='smallcaps'>Hero-Worship and its Fanatics.</hi>—The +fanatic of an ideal that possesses flesh and blood +is right as a rule so long as he assumes a negative +attitude, and he is terrible in his negation: he +knows what he denies as well as he knows himself, +for the simple reason that he comes thence, that he +feels at home there, and that he has always the +secret fear of being forced to return there some +day. He therefore wishes to make his return impossible +by the manner of his negation. As soon +as he begins to affirm, however, he partly shuts his +eyes and begins to idealise (frequently merely for +the sake of annoying those who have stayed at +home). We might say that there was something +artistic about this—agreed, but there is also something +dishonest about it. +</p> + +<pb n='263'/><anchor id='Pg263'/> + +<p> +The idealist of a person imagines this person to +be so far from him that he can no longer see him +distinctly, and then he travesties that which he can +just perceive into something <q>beautiful</q>—that is +to say, symmetrical, vaguely outlined, uncertain. +Since he wishes to worship from afar that ideal +which floats on high in the distance, he finds +it essential to build a temple for the object of +his worship as a protection from the <foreign lang='la' rend='italic'>profanum +vulgus</foreign>. He brings into this temple for the object +of his worship all the venerable and sanctified objects +which he still possesses, so that his ideal may benefit +by their charm, and that, nourished in this way, it +may grow more and more divine. In the end he +really succeeds in forming his God, but, alas for +him! there is some one who knows how all this +has been done, viz. his intellectual conscience; and +there is also some one who, quite unconsciously, +begins to protest against these things, viz. the +deified one himself, who, in consequence of all this +worship, praise, and incense, now becomes completely +unbearable and shows himself in the most +obvious and dreadful manner to be non-divine, and +only too human. +</p> + +<p> +In a case like this there is only one means of +escape left for such a fanatic; he patiently suffers +himself and his fellows to be maltreated, and interprets +all this misery <foreign lang='la' rend='italic'>in maiorem dei gloriam</foreign> by a +new kind of self-deceit and noble falsehood. He +takes up a stand against himself, and in doing so +experiences, as an interpreter and ill-treated person, +something like martyrdom—and in this way he +climbs to the height of his conceit. Men of this +<pb n='264'/><anchor id='Pg264'/> +kind to be found, for example, in the entourage of +Napoleon: indeed, perhaps it may have been he who +inspired the soul of his century with that romantic +prostration in the presence of the <q>genius</q> and the +<q>hero,</q> which was so foreign to the spirit of rationalism +of the nineteenth century—a man about whom +even Byron was not ashamed to say that he was +a <q>worm compared with such a being.</q> (The +formulæ of this prostration have been discovered by +Thomas Carlyle, that arrogant old muddle-head and +grumbler, who spent his long life in trying to romanticise +the common sense of his Englishmen: +but in vain!) +</p> + +</div> + +<div> +<head>299.</head> + +<p> +<hi rend='smallcaps'>The Appearance of Heroism.</hi>—Throwing +ourselves in the midst of our enemies may be a +sign of cowardice. +</p> + +</div> + +<div> +<head>300.</head> + +<p> +<hi rend='smallcaps'>Condescending towards the Flatterer.</hi>—It +is the ultimate prudence of insatiably ambitious +men not only to conceal their contempt for +man which the sight of flatterers causes them: but +also to appear even condescending to them, like a +God who can be nothing if not condescending. +</p> + +</div> + +<div> +<head>301.</head> + +<p> +<hi rend='smallcaps'><q>Strength of Character.</q></hi>—<q>What I have +said once I will do</q>—This manner of thinking is +believed to indicate great strength of character. +<pb n='265'/><anchor id='Pg265'/> +How many actions are accomplished, not because +they have been selected as being the most rational, +but because at the moment when we thought of +them they influenced our ambition and vanity by +some means or another, so that we do not stop +until we have blindly carried them out. Thus they +strengthen in us our belief in our character and +our good conscience, in short our strength; whilst +the choice of the most rational acts possible brings +about a certain amount of scepticism towards ourselves, +and thus encourages a sense of weakness in us. +</p> + +</div> + +<div> +<head>302.</head> + +<p> +<hi rend='smallcaps'>Once, Twice, and Thrice True.</hi>—Men lie +unspeakably and often, but they do not think about +it afterwards, and generally do not believe in it. +</p> + +</div> + +<div> +<head>303.</head> + +<p> +<hi rend='smallcaps'>The Pastime of the Psychologist.</hi>—He +thinks he knows me, and fancies himself to be +subtle and important when he has any kind of relations +with me; and I take care not to undeceive +him. For in such a case I should suffer for it, +while now he wishes me well because I arouse +in him a feeling of conscious superiority.—There +is another, who fears that I think I know him, +and feels a sense of inferiority at this. As a +result he behaves in a timid and vacillating manner, +in my presence, and endeavours to mislead me +in regard to himself so that he may regain an +ascendancy over me. +</p> + +</div> + +<pb n='266'/><anchor id='Pg266'/> + +<div> +<head>304.</head> + +<p> +<hi rend='smallcaps'>The Destroyers of the World.</hi>—When +some men fail to accomplish what they desire to +do they exclaim angrily, <q>May the whole world +perish!</q> This odious feeling is the height of envy +which reasons thus: because I cannot have one +thing the whole world in general must have nothing! +the whole world shall not exist! +</p> + +</div> + +<div> +<head>305.</head> + +<p> +<hi rend='smallcaps'>Greed.</hi>—When we set out to buy something our +greed increases with the cheapness of the object—Why? +Is it because the small differences in price +make up the little eye of greed? +</p> + +</div> + +<div> +<head>306.</head> + +<p> +<hi rend='smallcaps'>The Greek Ideal.</hi>—What did the Greeks admire +in Ulysses? Above all his capacity for lying +and for taking a shrewd and dreadful revenge, his +being equal to circumstances, his appearing to +be nobler than the noblest when necessary, his +ability to be everything he desired, his heroic +pertinacity, having all means within his command, +possessing genius—the genius of Ulysses is an +object of the admiration of the gods, they smile +when they think of it—all this is the Greek ideal! +What is most remarkable about it is that the contradiction +between seeming and being was not felt +in any way, and that as a consequence it could not +be morally estimated. Were there ever such accomplished +actors? +</p> + +</div> + +<pb n='267'/><anchor id='Pg267'/> + +<div> +<head>307.</head> + +<p> +<hi rend='smallcaps'>Facta! Yes, Facta Ficta!</hi>—The historian +need not concern himself with events which have +actually happened, but only those which are +supposed to have happened; for none but the latter +have produced an effect. The same remark applies +to the imaginary heroes. His theme—this so-called +world-history—what is it but opinions on imaginary +actions and their imaginary motives, which +in their turn give rise to opinions and actions +the reality of which, however, is at once evaporated, +and is only effective as vapour,—a continual generating +and impregnating of phantoms above the +dense mists of unfathomable reality. All historians +record things which have never existed, except in +imagination. +</p> + +</div> + +<div> +<head>308.</head> + +<p> +<hi rend='smallcaps'>Not to understand Trade is Noble.</hi>—To +sell one's virtue only at the highest price, or +even to carry on usury with it as a teacher, a +civil servant, or an artist, for instance, brings genius +and talent down to the level of the common tradesman. +We must be careful not to be clever with +our wisdom! +</p> + +</div> + +<div> +<head>309.</head> + +<p> +<hi rend='smallcaps'>Fear and Love.</hi>—The general knowledge of +mankind has been furthered to a greater extent by +fear than by love; for fear endeavours to find out +who the other is, what he can do, and what he +wants: it would be dangerous and prejudicial to +<pb n='268'/><anchor id='Pg268'/> +be deceived on this point. On the other hand, +love is induced by its secret craving to discover +as many beautiful qualities as possible in the +loved object, or to raise this loved object as +high as possible: it is a joy and an advantage +to love to be deceived in this way—and this is +why it does it. +</p> + +</div> + +<div> +<head>310.</head> + +<p> +<hi rend='smallcaps'>Good-natured People.</hi>—Good-natured people +have acquired their character from the continual fear +of foreign attacks in which their ancestors lived,—these +ancestors, who were in the habit of mitigating +and tranquillising, humbling themselves, preventing, +distracting, flattering, and apologising, concealing +their grief and anger, and preserving an unruffled +countenance,—and they ultimately bequeathed all +this delicate and well-formed mechanism to their +children and grandchildren. These latter, thanks +to their more favourable lot, did not experience this +feeling of dread, but they nevertheless continue in +the same groove. +</p> + +</div> + +<div> +<head>311.</head> + +<p> +<hi rend='smallcaps'>The so-called Soul.</hi>—The sum-total of those +internal movements which come naturally to men, +and which they can consequently set in motion +readily and gracefully, is called the soul—men are +looked upon as void of soul when they let it be +seen that their inward emotions are difficult and +painful to them. +</p> + +</div> + +<pb n='269'/><anchor id='Pg269'/> + +<div> +<head>312.</head> + +<p> +<hi rend='smallcaps'>The Forgetful Ones.</hi>—In outbursts of +passion and the delusions of dreams and madness, +man rediscovers his own primitive history, and that +of humanity: animality and its savage grimaces. +For once his memory stretches back into the past, +while his civilised condition is developed from the +forgetfulness of these primitive experiences, that is +to say, from the failing of this memory. He who, +as a forgetful man of a higher nature, has always +remained aloof from these things, does not understand +men—but it is an advantage if from time +to time there are individuals who do not understand +men, individuals who are, so to speak, created +from the divine seed and born of reason. +</p> + +</div> + +<div> +<head>313.</head> + +<p> +<hi rend='smallcaps'>The Friend whom we want no Longer.</hi>—That +friend whose hopes we cannot satisfy we +should prefer to have as an enemy. +</p> + +</div> + +<div> +<head>314.</head> + +<p> +<hi rend='smallcaps'>In the Society of Thinkers.</hi>—In the midst +of the ocean of becoming we adventurers and birds +of passage wake up on an island no larger than a +small boat, and here we look round us for a moment +with as much haste and curiosity as possible; for +how quickly may some gale blow us away or some +wave sweep over the little island and leave nothing +of us remaining! Here, however, upon this little +<pb n='270'/><anchor id='Pg270'/> +piece of ground we meet with other birds of passage +and hear of still earlier ones,—and thus we live +together for one precious minute of recognition and +divining, amid the cheerful fluttering of wings +and joyful chirping, and then adventure in spirit +far out on the ocean, feeling no less proud than the +ocean itself. +</p> + +</div> + +<div> +<head>315.</head> + +<p> +<hi rend='smallcaps'>Parting with Something.</hi>—To give up some +of our property, or to waive a right, gives pleasure +when it denotes great wealth. Generosity may be +placed in this category. +</p> + +</div> + +<div> +<head>316.</head> + +<p> +<hi rend='smallcaps'>Weak Sects.</hi>—Those sects which feel that they +will always remain weak hunt up a few intelligent +individual adherents, wishing to make up in quality +what they lack in quantity. This gives rise to no +little danger for intelligent minds. +</p> + +</div> + +<div> +<head>317.</head> + +<p> +<hi rend='smallcaps'>The Judgment of the Evening.</hi>—The man +who meditates upon his day's and life's work when +he has reached the end of his journey and feels +weary, generally arrives at a melancholy conclusion; +but this is not the fault of the day or his life, but +of weariness.—In the midst of creative work we do +not take time, as a rule, to meditate upon life and +existence, nor yet in the midst of our pleasures: +<pb n='271'/><anchor id='Pg271'/> +but if by a chance this did happen once we should +no longer believe him to be right who waited for +the seventh day and for repose to find everything +that exists very beautiful.—He had missed the +right moment. +</p> + +</div> + +<div> +<head>318.</head> + +<p> +<hi rend='smallcaps'>Beware of Systemisers!</hi>—There is a certain +amount of comedy about systemisers: in trying to +complete a system and to round off its horizon they +have to try to let their weaker qualities appear in +the same style as their stronger ones.—They wish +to represent complete and uniformly strong natures. +</p> + +</div> + +<div> +<head>319.</head> + +<p> +<hi rend='smallcaps'>Hospitality.</hi>—The object of hospitality is to +paralyse all hostile feeling in a stranger. When +we cease to look upon strangers as enemies, +hospitality diminishes; it flourishes so long as its +evil presupposition does. +</p> + +</div> + +<div> +<head>320.</head> + +<p> +<hi rend='smallcaps'>The Weather.</hi>—An exceptional and uncertain +state of the weather makes men suspicious even of +one another: at the same time they come to like +innovations, for they must diverge from their accustomed +habits. This is why despots like those +countries where the weather is moral. +</p> + +</div> + +<div> +<head>321.</head> + +<p> +<hi rend='smallcaps'>Danger in Innocence.</hi>—Innocent people +become easy victims in all circumstances because +<pb n='272'/><anchor id='Pg272'/> +their lack of knowledge prevents them from distinguishing +between moderation and excess, and +from being betimes on their guard against themselves. +It is as a result of this that innocent, that +is, ignorant young women become accustomed to +the frequent enjoyment of sexual intercourse, and +feel the want of it very much in later years when +their husbands fall ill or grow prematurely old. +It is on account of this harmless and orthodox +conception, as if frequent sexual intercourse were +right and proper, that they come to experience +a need which afterwards exposes them to the +severest tribulations, and even worse. +</p> + +<p> +Considering the matter, however, from a higher +and more general point of view, whoever loves a +man or a thing without knowing him or it, falls +a prey to something which he would not love if +he could see it. In all cases where experience, +precautions, and prudent steps are required, it is the +innocent man who will be most thoroughly corrupted, +for he has to drink with closed eyes the +dregs and most secret poison of everything put +before him. Let us consider the procedure of all +princes, churches, sects, parties, and corporations: +Is not the innocent man always used as the sweetest +bait for the most dangerous and wicked traps?—just +as Ulysses availed himself of the services of +the innocent Neoptolemos to cheat the old and +infirm anchorite and ogre of Lemnos out of his bow +and arrows. Christianity, with its contempt for +the world, has made ignorance a virtue—innocence, +perhaps because the most frequent result of this +innocence is precisely, as I have indicated above, +<pb n='273'/><anchor id='Pg273'/> +guilt, the sense of guilt, and despair: In other words, +a virtue which leads to Heaven by the circuitous +route of Hell; for only then can the gloomy propylæa +of Christian salvation be thrown open, and +only then is the promise of a posthumous second +innocence effective. This is one of the finest inventions +of Christianity! +</p> + +</div> + +<div> +<head>322.</head> + +<p> +<hi rend='smallcaps'>Living without a Doctor when Possible.</hi>—It +seems to me that a sick man lives more carelessly +when he is under medical observation than +when he attends to his own health. In the first +case it suffices for him to obey strictly all his +Doctor's prescriptions; but in the second case he +gives more attention to the ultimate object of these +prescriptions, namely, his health; he observes +much more, and submits himself to a more severe +discipline than the directions of his physician would +compel him to do. +</p> + +<p> +All rules have this effect: they distract our +attention from the fundamental aim of the rule, and +make us more thoughtless. But to what heights of +immoderation and destruction would men have +risen if ever they had completely and honestly left +everything to the Godhead as to their physician, +and acted in accordance with the words <q>as God +will</q>! +</p> + +</div> + +<div> +<head>323.</head> + +<p> +<hi rend='smallcaps'>The Darkening of the Heavens.</hi>—Do you +know the vengeance of those timid people who +<pb n='274'/><anchor id='Pg274'/> +behave in society just as if they had stolen their +limbs? The vengeance of the humble, Christian-like +souls who just manage to slink quietly through +the world? The vengeance of those who always +judge hastily, and are as hastily said to be in the +wrong? The vengeance of all classes of drunkards, +for whom the morning is always the most miserable +part of the day? and also of all kinds of +invalids and sick and depressed people who have no +longer the courage to become healthy? +</p> + +<p> +The number of these petty vengeful people, and, +even more, the number of their petty acts of revenge, +is incalculable. The air around us is continually +whizzing with the discharged arrows of their +malignity, so that the sun and the sky of their +lives become darkened thereby,—and, alas! not +only theirs, but more often ours and other men's: +and this is worse than the frequent wounds which +they make on our skins and hearts. Do we not +occasionally deny the existence of the sun and sky +merely because we have not seen them for so long?—Well +then, solitude! because of this, solitude! +</p> + +</div> + +<div> +<head>324.</head> + +<p> +<hi rend='smallcaps'>The Psychology of the Actor.</hi>—It is the +blissful illusion of all great actors to imagine that +the historical personages whom they are representing +were really in the same state of mind as +they themselves are when interpreting them—but +in this they are very much mistaken. Their powers +of imitation and divination, which they would fain +exhibit as a clairvoyant faculty, penetrate only +<pb n='275'/><anchor id='Pg275'/> +far enough to explain gestures, accent, and looks, +and in general anything exterior: that is, they can +grasp the shadow of the soul of a great hero, statesman, +or warrior, or of an ambitious, jealous, or +desperate person—they penetrate fairly near to +the soul, but they never reach the inmost spirit of +the man they are imitating. +</p> + +<p> +It would, indeed, be a fine thing to discover that +instead of thinkers, psychologists, or experts we +required nothing but clairvoyant actors to throw +light upon the essence of any condition. Let us +never forget, whenever such pretensions are heard, +that the actor is nothing but an ideal ape—so much +of an ape is he, indeed, that he is not capable of +believing in the <q>essence</q> or in the <q>essential</q>: +everything becomes for him merely performance, +intonation, attitude, stage, scenery, and public. +</p> + +</div> + +<div> +<head>325.</head> + +<p> +<hi rend='smallcaps'>Living and Believing Apart.</hi>—The means +of becoming the prophet and wonder-worker of +one's age are the same to-day as in former times: +one must live apart, with little knowledge, some +ideas, and a great deal of presumption—we then +finish by believing that mankind cannot do without +us, because it is clear that we can do without it. +When we are inspired with this belief we find +faith. Finally, a piece of advice to him who +needs it (it was given to Wesley by Boehler, +his spiritual teacher): <q>Preach faith until you +have it; then you will preach it because you +have it!</q> +</p> + +</div> + +<pb n='276'/><anchor id='Pg276'/> + +<div> +<head>326.</head> + +<p> +<hi rend='smallcaps'>Knowing our Circumstances.</hi>—We may +estimate our powers, but not our power. Not only +do circumstances conceal it from us and show it to +us time about, but they even exaggerate or diminish +it. We must consider ourselves as variable +quantities whose productive capacity may in favourable +circumstances reach the greatest possible +heights: we must therefore reflect upon these circumstances, +and spare no pains in studying them. +</p> + +</div> + +<div> +<head>327.</head> + +<p> +<hi rend='smallcaps'>A Fable.</hi>—The Don Juan of knowledge—no +philosopher or poet has yet succeeded in discovering +him. He is wanting in love for the things he +recognises, but he possesses wit, a lust for the hunting +after knowledge, and the intrigues in connection +with it, and he finds enjoyment in all these, even up +to the highest and most distant stars of knowledge—until +at last there is nothing left for him to +pursue but the absolutely injurious side of knowledge, +just as the drunkard who ends by drinking +absinthe and aquafortis. That is why last of all +he feels a longing for hell, for this is the final +knowledge which seduces him. Perhaps even this +would disappoint him, as all things do which one +knows! and then he would have to stand still for +all eternity, a victim to eternal deception, and transformed +into his enemy, the Stony Guest, who longs +for an evening meal of knowledge which will never +more fall to his share! for the whole world of things +<pb n='277'/><anchor id='Pg277'/> +will not have another mouthful left to offer to these +hungry men. +</p> + +</div> + +<div> +<head>328.</head> + +<p> +<hi rend='smallcaps'>What Idealistic Theories Disclose.</hi>—We +are most certain to find idealistic theories among +unscrupulously practical men; for such men stand +in need of the lustre of these theories for the sake +of their reputation. They adopt them instinctively +without by any means feeling hypocritical in doing +so—no more hypocritical than Englishmen with +their Christianity and their Sabbath-keeping. On +the other hand, contemplative natures who have to +keep themselves on the guard against all kinds +of fantasies and who dread to be reputed as +enthusiasts, are only to be satisfied with hard +realistic theories: they take possession of them +under the same instinctive compulsion without +thereby losing their honesty. +</p> + +</div> + +<div> +<head>329.</head> + +<p> +<hi rend='smallcaps'>The Calumniators of Cheerfulness.</hi>—People +who have been deeply wounded by the disappointments +of life look with suspicion upon all +cheerfulness as if it were something childish and +puerile, and revealed a lack of common sense that +moves them to pity and tenderness, such as one +would experience when seeing a dying child caressing +his toys on his death-bed. Such men appear to +see hidden graves under every rose; rejoicings, +tumult, and cheerful music appear to them to be the +voluntary illusions of a man who is dangerously ill +<pb n='278'/><anchor id='Pg278'/> +and yet wishes to take a momentary draught from +the intoxicating cup of life. But this judgment about +cheerfulness is merely the reflection of the latter on +the dark background of weariness and ill-health: in +itself it is something touching, irrational, and pitiable, +even childlike and puerile, but connected with +that second childhood which follows in the train of +old age, and is the harbinger of death. +</p> + +</div> + +<div> +<head>330.</head> + +<p> +<hi rend='smallcaps'>Not yet Enough!</hi>—It is not sufficient to +prove a case, we must also tempt or raise men to +it: hence the wise man must learn to convey his +wisdom; and often in such a manner that it may +sound like foolishness! +</p> + +</div> + +<div> +<head>331.</head> + +<p> +<hi rend='smallcaps'>Right and Limits.</hi>—Asceticism is the proper +mode of thinking for those who must extirpate +their carnal instincts, because these are ferocious +beasts,—but only for such people! +</p> + +</div> + +<div> +<head>332.</head> + +<p> +<hi rend='smallcaps'>The Bombastic Style.</hi>—An artist who does +not wish to put his elevated feelings into a work +and thus unburden himself, but who rather wishes +to impart these feelings of elevation to others, becomes +pompous, and his style becomes the bombastic +style. +</p> + +</div> + +<pb n='279'/><anchor id='Pg279'/> + +<div> +<head>333.</head> + +<p> +<hi rend='smallcaps'><q>Humanity.</q></hi>—We do not consider animals as +moral beings. But do you think that animals +consider us as moral beings? An animal which +had the power of speech once said: <q>Humanity is +a prejudice from which we animals at least do not +suffer.</q> +</p> + +</div> + +<div> +<head>334.</head> + +<p> +<hi rend='smallcaps'>The Charitable Man.</hi>—The charitable man +gratifies a need of his own inward feelings when +doing good. The stronger this need is the less +does such a man try to put himself in the place +of those who serve the purpose of gratifying his +desire: he becomes indelicate and sometimes even +offensive. (This remark applies to the benevolence +and charity of the Jews, which, as is well known, +is somewhat more effusive than that of other +peoples.)<note place='foot'>The German Jews are well known for their charity, by +means of which they probably wish to prove that they are not +so bad as the Anti-Semites paint them.—<hi rend='smallcaps'>Tr.</hi></note> +</p> + +</div> + +<div> +<head>335.</head> + +<p> +<hi rend='smallcaps'>That Love may be felt as Love.</hi>—We +must be honest towards ourselves, and must know +ourselves very well indeed, to be able to practise +upon others that humane dissimulation known as +love and kindness. +</p> + +</div> + +<div> +<head>336.</head> + +<p> +<hi rend='smallcaps'>What are we capable of?</hi>—A man who had +been tormented all day by his wicked and malicious +<pb n='280'/><anchor id='Pg280'/> +son slew him in the evening, and then with a sigh +of relief said to the other members of his family: +<q>Well now we can sleep in peace.</q> Who knows +what circumstances might drive us to! +</p> + +</div> + +<div> +<head>337.</head> + +<p> +<hi rend='smallcaps'><q>Natural.</q></hi>—To be natural, at least in his +deficiencies, is perhaps the last praise that can be +bestowed upon an artificial artist, who is in other +respects theatrical and half genuine. Such a man will +for this very reason boldly parade his deficiencies. +</p> + +</div> + +<div> +<head>338.</head> + +<p> +<hi rend='smallcaps'>Conscience-Substitute.</hi>—One man is another's +conscience: and this is especially important +when the other has none else. +</p> + +</div> + +<div> +<head>339.</head> + +<p> +<hi rend='smallcaps'>The Transformation of Duties.</hi>—When +our duties cease to be difficult of accomplishment, +and after long practice become changed into agreeable +delights and needs, then the rights of others +to whom our duties (though now our inclinations) +refer change into something else: that is, they +become the occasion of pleasant feelings for us. +Henceforth the <q>other,</q> by virtue of his rights, +becomes an object of love to us instead of an object +of reverence and awe as formerly. It is our own +pleasure we seek when we recognise and maintain +the extent of his power. When the Quietists +<pb n='281'/><anchor id='Pg281'/> +no longer felt their Christian faith as a burden, and +experienced their delight only in God, they took the +motto: <q>Do all to the glory of God.</q> Whatever +they performed henceforth in this sense was no +longer a sacrifice, it was as much as to say, <q>Everything +for the sake of our pleasure.</q> To demand that +duty should be always rather burdensome, as Kant +does, is to demand that it shall never develop into +a habit or custom. There is a small residue of +ascetic cruelty in this demand. +</p> + +</div> + +<div> +<head>340.</head> + +<p> +<hi rend='smallcaps'>Appearances are against the Historian.</hi>—It +is a sufficiently demonstrated fact that human +beings come from the womb; nevertheless when +children grow up and stand by the side of their +mother this hypothesis appears very absurd—all +appearances are against it. +</p> + +</div> + +<div> +<head>341.</head> + +<p> +<hi rend='smallcaps'>The Advantage of Ignorance.</hi>—Some one +has said that in his childhood he experienced such +a contempt for the caprices and whims of a melancholy +temperament that, until he had grown up +and had become a middle-aged man, he did not +know what his own temperament was like: it was +precisely a melancholy temperament. He declared +that this was the best of all possible kinds of +ignorance. +</p> + +</div> + +<div> +<head>342.</head> + +<p> +<hi rend='smallcaps'>Do not be deceived!</hi>—Yes, he examined the +matter from every side and you think him to be a +<pb n='282'/><anchor id='Pg282'/> +man of profound knowledge. But he only wishes +to lower the price—he wants to buy it! +</p> + +</div> + +<div> +<head>343.</head> + +<p> +<hi rend='smallcaps'>A Moral Pretence.</hi>—You refuse to be dissatisfied +with yourselves or to suffer from yourselves, +and this you call your moral tendency! Very well; +another may perhaps call it your cowardice! One +thing, however, is certain, and that is that you will +never take a trip round the world (and you yourselves +are this world), and you will always remain +in yourselves an accident and a clod on the face +of the earth! Do you fancy that we who hold +different views from you are merely exposing ourselves +out of pure folly to the journey through our +own deserts, swamps, and glaciers, and that we are +voluntarily choosing grief and disgust with ourselves, +like the Stylites? +</p> + +</div> + +<div> +<head>344.</head> + +<p> +<hi rend='smallcaps'>Subtlety in Mistakes.</hi>—If Homer, as they +say, sometimes nodded, he was wiser than all the +artists of sleepless ambition. We must allow +admirers to stop for a time and take breath by +letting them find fault now and then; for nobody +can bear an uninterruptedly brilliant and untiring +excellence—and instead of doing good such a +master would merely become a taskmaster, whom +we hate while he precedes us. +</p> + +</div> + +<div> +<head>345.</head> + +<p> +<hi rend='smallcaps'>Our Happiness is not an Argument +either Pro or Con.</hi>—Many men are only capable +<pb n='283'/><anchor id='Pg283'/> +of a small share of happiness: and it is not an +argument against their wisdom if this wisdom is +unable to afford them a greater degree of happiness, +any more than it is an argument against medical +skill that many people are incurable, and others +always ailing. May every one have the good fortune +to discover the conception of existence which will +enable him to realise <emph>his</emph> greatest share of happiness! +though this will not necessarily prevent his life from +being miserable and not worth envying. +</p> + +</div> + +<div> +<head>346.</head> + +<p> +<hi rend='smallcaps'>The Enemies of Women.</hi>—<q>Woman is our +enemy</q>—The man who speaks to men in this way +exhibits an unbridled lust which not only hates +itself but also its means. +</p> + +</div> + +<div> +<head>347.</head> + +<p> +<hi rend='smallcaps'>The School of the Orator.</hi>—When a man +has kept silence for a whole year he learns to stop +chattering, and to discourse instead. The Pythagoreans +were the best statesmen of their age. +</p> + +</div> + +<div> +<head>348.</head> + +<p> +<hi rend='smallcaps'>The Feeling of Power.</hi>—Note the distinction: +the man who wishes to acquire the feeling +of power seizes upon any means, and looks upon +nothing as too petty which can foster this feeling. +He who already possesses power, however, has +grown fastidious and refined in his tastes; few +things can be found to satisfy him. +</p> + +</div> + +<pb n='284'/><anchor id='Pg284'/> + +<div> +<head>349.</head> + +<p> +<hi rend='smallcaps'>Not so very Important.</hi>—When we are +present at a death-bed there regularly arises in us +a thought that we immediately suppress from a +false sense of propriety: the thought that the act +of dying is less important than the customary +veneration of it would wish us to believe, and that +the dying man has probably lost in his life things +which were more important than he is now about to +lose by his death. In this case the end is certainly +not the goal. +</p> + +</div> + +<div> +<head>350.</head> + +<p> +<hi rend='smallcaps'>The best way to Promise.</hi>—When a man +makes a promise it is not merely the word that +promises, but what lies unexpressed behind the +word. Words indeed weaken a promise by discharging +and using up a power which forms part of +that power which promises. Therefore shake hands +when making a promise, but put your finger on +your lips—in this way you will make the safest +promises. +</p> + +</div> + +<div> +<head>351.</head> + +<p> +<hi rend='smallcaps'>Generally Misunderstood.</hi>—In conversation +we sometimes observe people endeavouring +to set a trap in which to catch others—not out of +evil-mindedness, as one might suppose, but from +delight in their own shrewdness. Others again +prepare a joke so that some one else may utter it, +they tie the knot so that others may undo it: not +<pb n='285'/><anchor id='Pg285'/> +out of goodwill, as might be supposed, but from +wickedness, and their contempt for coarse intellects. +</p> + +</div> + +<div> +<head>352.</head> + +<p> +<hi rend='smallcaps'>Centre.</hi>—The feeling, <q>I am the centre of the +world,</q> forcibly comes to us when we are unexpectedly +overtaken by disgrace: we then feel as if +we were standing dazed in the midst of a surge, and +dazzled by the glance of one enormous eye which +gazes down upon us from all sides and looks us +through and through. +</p> + +</div> + +<div> +<head>353.</head> + +<p> +<hi rend='smallcaps'>Freedom of Speech.</hi>—<q>The truth must be +told, even if the world should be shivered in +fragments</q>—so cries the eminent and grandiloquent +Fichte.—Yes, certainly; but we must have it +first.—What he really means, however, is that each +man should speak his mind, even if everything were +to be turned upside down. This point, however, is +open to dispute. +</p> + +</div> + +<div> +<head>354.</head> + +<p> +<hi rend='smallcaps'>The Courage for Suffering.</hi>—Such as we +now are, we are capable of bearing a tolerable +amount of displeasure, and our stomach is suited +to such indigestible food. If we were deprived +of it, indeed, we should perhaps think the banquet +of life insipid; and if it were not for our willingness +to suffer pain we should have to let too many +pleasures escape us! +</p> + +</div> + +<pb n='286'/><anchor id='Pg286'/> + +<div> +<head>355.</head> + +<p> +<hi rend='smallcaps'>Admirers.</hi>—The man who admires up to the +point that he would be ready to crucify any one +who did not admire, must be reckoned among the +executioners of his party—beware of shaking hands +with him, even when he belongs to your own side. +</p> + +</div> + +<div> +<head>356.</head> + +<p> +<hi rend='smallcaps'>The Effect of Happiness.</hi>—The first effect of +happiness is the feeling of power, and this feeling +longs to manifest itself, whether towards ourselves +or other men, or towards ideas and imaginary +beings. Its most common modes of manifestation +are making presents, derision, and destruction—all +three being due to a common fundamental +instinct. +</p> + +</div> + +<div> +<head>357.</head> + +<p> +<hi rend='smallcaps'>Moral Mosquitoes.</hi>—Those moralists who are +lacking in the love of knowledge, and who are only +acquainted with the pleasure of giving pain, have +the spirit and tediousness of provincials. Their +pastime, as cruel as it is lamentable, is to observe +their neighbour with the greatest possible closeness, +and, unperceived, to place a pin in such position +that he cannot help pricking himself with it. Such +men have preserved something of the wickedness +of schoolboys, who cannot amuse themselves without +hunting and torturing either the living or the +dead. +</p> + +</div> + +<pb n='287'/><anchor id='Pg287'/> + +<div> +<head>358.</head> + +<p> +<hi rend='smallcaps'>Reasons and their Unreason.</hi>—You feel a +dislike for him, and adduce innumerable reasons for +this dislike, but I only believe in your dislike and +not in your reasons! You flatter yourself by adducing +as a rational conclusion, both to yourself and +to me, that which happens to be merely a matter +of instinct. +</p> + +</div> + +<div> +<head>359.</head> + +<p> +<hi rend='smallcaps'>Approving of Something.</hi>—We approve of +marriage in the first place because we are not yet +acquainted with it, in the second place because +we have accustomed ourselves to it, and in the +third place because we have contracted it—that is +to say, in most cases. And yet nothing has been +proved thereby in favour of the value of marriage +in general. +</p> + +</div> + +<div> +<head>360.</head> + +<p> +<hi rend='smallcaps'>No Utilitarians.</hi>—<q>Power which has greatly +suffered both in deed and in thought is better than +powerlessness which only meets with kind treatment</q>—such +was the Greek way of thinking. In +other words, the feeling of power was prized more +highly by them than any mere utility or fair renown. +</p> + +</div> + +<div> +<head>361.</head> + +<p> +<hi rend='smallcaps'>Ugly in Appearance.</hi>—Moderation appears +to itself to be quite beautiful: it is unaware of the +fact that in the eyes of the immoderate it seems +coarse and insipid, and consequently ugly. +</p> + +</div> + +<pb n='288'/><anchor id='Pg288'/> + +<div> +<head>362.</head> + +<p> +<hi rend='smallcaps'>Different in Their Hatred.</hi>—There are +men who do not begin to hate until they feel weak +and tired: in other respects they are fair-minded +and superior. Others only begin to hate when they +see an opportunity for revenge: in other respects +they carefully avoid both secret and open wrath, +and overlook it whenever there is any occasion +for it. +</p> + +</div> + +<div> +<head>363.</head> + +<p> +<hi rend='smallcaps'>Men of Chance.</hi>—It is pure hazard which plays +the essential part in every invention, but most men +do not meet with this hazard. +</p> + +</div> + +<div> +<head>364.</head> + +<p> +<hi rend='smallcaps'>Choice of Environment.</hi>—We should beware +of living in an environment where we are neither able +to maintain a dignified silence nor to express our loftier +thoughts, so that only our complaints and needs +and the whole story of our misery are left to be told. +We thus become dissatisfied with ourselves and with +our surroundings, and to the discomfort which brings +about our complaints we add the vexation which +we feel at always being in the position of grumblers. +But we should, on the contrary, live in a place +where we should be ashamed to speak of ourselves +and where it would not be necessary to do so.—Who, +however, thinks of such things, or of the choice +in such things? We talk about our <q>fate,</q> brace +up our shoulders, and sigh, <q>Unfortunate Atlas that +I am!</q> +</p> + +</div> + +<pb n='289'/><anchor id='Pg289'/> + +<div> +<head>365.</head> + +<p> +<hi rend='smallcaps'>Vanity.</hi>—Vanity is the dread of appearing to be +original. Hence it is a lack of pride, but not necessarily +a lack of originality. +</p> + +</div> + +<div> +<head>366.</head> + +<p> +<hi rend='smallcaps'>The Criminal's Grief.</hi>—The criminal who +has been found out does not suffer because of the +crime he has committed, but because of the shame +and annoyance caused him either by some blunder +which he has made or by being deprived of his +habitual element; and keen discernment is necessary +to distinguish such cases. Every one who has +had much experience of prisons and reformatories is +astonished at the rare instances of really genuine +<q>remorse,</q> and still more so at the longing shown +to return to the old wicked and beloved crime. +</p> + +</div> + +<div> +<head>367.</head> + +<p> +<hi rend='smallcaps'>Always appearing Happy.</hi>—When, in the +Greece of the third century, philosophy had become +a matter of public emulation, there were not a +few philosophers who became happy through the +thought that others who lived according to different +principles, and suffered from them, could not +but feel envious of their happiness. They thought +they could refute these other people with their +happiness better than anything else, and to achieve +this object they were content to appear to be +always happy; but, following this practice, they +<pb n='290'/><anchor id='Pg290'/> +were obliged to become happy in the long run! +This, for example, was the case of the cynics. +</p> + +</div> + +<div> +<head>368.</head> + +<p> +<hi rend='smallcaps'>The Cause of much Misunderstanding.</hi>—The +morality of increasing nervous force is joyful +and restless; the morality of diminishing nervous +force, towards evening, or in invalids and old people, +is passive, calm, patient, and melancholy, and not +rarely even gloomy. In accordance with what we +may possess of one or other of these moralities, we +do not understand that which we lack, and we often +interpret it in others as immorality and weakness. +</p> + +</div> + +<div> +<head>369.</head> + +<p> +<hi rend='smallcaps'>Raising one's self above one's own Lowness.</hi>—<q>Proud</q> +fellows they are indeed, those who, +in order to establish a sense of their own dignity and +importance, stand in need of other people whom +they may tyrannise and oppress—those whose +powerlessness and cowardice permits some one to +make sublime and furious gestures in their presence +with impunity, so that they require the baseness of +their surroundings to raise themselves for one short +moment above their own baseness!—For this purpose +one man requires a dog, another a friend, a +third a wife, a fourth a party, a fifth, again, one very +rarely to be met with, a whole age. +</p> + +</div> + +<div> +<head>370.</head> + +<p> +<hi rend='smallcaps'>To what extent the Thinker loves his +Enemy.</hi>—Make it a rule never to withhold or conceal +<pb n='291'/><anchor id='Pg291'/> +from yourself anything that may be thought +against your own thoughts. Vow it! This is the +essential requirement of honest thinking. You must +undertake such a campaign against yourself every +day. A victory and a conquered position are no +longer your concern, but that of truth—and your +defeat also is no longer your concern! +</p> + +</div> + +<div> +<head>371.</head> + +<p> +<hi rend='smallcaps'>The Evil of Strength.</hi>—Violence as the +outcome of passion, for example, of rage, must be +understood from the physiological point of view as +an attempt to avoid an imminent fit of suffocation. +Innumerable acts arising from animal spirits and +vented upon others are simply outlets for getting +rid of sudden congestion by a violent muscular +exertion: and perhaps the entire <q>evil of strength</q> +must be considered from this point of view. (This +evil of strength wounds others unintentionally—it +must find an outlet somewhere; while the evil of +weakness wishes to wound and to see signs of suffering.) +</p> + +</div> + +<div> +<head>372.</head> + +<p> +<hi rend='smallcaps'>To the Credit of the Connoisseur.</hi>—As +soon as some one who is no connoisseur begins to +pose as a judge we should remonstrate, whether +it is a male or female whipper-snapper. Enthusiasm +or delight in a thing or a human being +is not an argument; neither is repugnance or +hatred. +</p> + +</div> + +<pb n='292'/><anchor id='Pg292'/> + +<div> +<head>373.</head> + +<p> +<hi rend='smallcaps'>Treacherous Blame.</hi>—<q>He has no knowledge +of men</q> means in the mouth of some <q>He +does not know what baseness is</q>; and in the +mouths of others, <q>He does not know the exception +and knows only too well what baseness means.</q> +</p> + +</div> + +<div> +<head>374.</head> + +<p> +<hi rend='smallcaps'>The Value of Sacrifice.</hi>—The more the +rights of states and princes are questioned as to their +right to sacrifice the individual (for example, in the +administration of justice, conscription, etc.), the more +will the value of self-sacrifice rise. +</p> + +</div> + +<div> +<head>375.</head> + +<p> +<hi rend='smallcaps'>Speaking too distinctly.</hi>—There are several +reasons why we articulate our words too distinctly: +in the first place, from distrust of ourselves when +using a new and unpractised language; secondly, +when we distrust others on account of their stupidity +or their slowness of comprehension. The same +remark applies to intellectual matters: our communications +are sometimes too distinct, too painful, +because if it were otherwise those to whom we +communicate our ideas would not understand us. +Consequently the perfect and easy style is only +permissible when addressing a perfect audience. +</p> + +</div> + +<div> +<head>376.</head> + +<p> +<hi rend='smallcaps'>Plenty of Sleep.</hi>—What can we do to arouse +ourselves when we are weary and tired of our ego? +<pb n='293'/><anchor id='Pg293'/> +Some recommend the gambling table, others Christianity, +and others again electricity. But the best +remedy, my dear hypochondriac, is, and always will +be, plenty of sleep in both the literal and figurative +sense of the word. Thus another morning will at +length dawn upon us. The knack of worldly wisdom +is to find the proper time for applying this remedy +in both its forms. +</p> + +</div> + +<div> +<head>377.</head> + +<p> +<hi rend='smallcaps'>What we may conclude from fantastic +Ideals.</hi>—Where our deficiencies are, there also is +our enthusiasm. The enthusiastic principle <q>love +your enemies</q> had to be invented by the Jews, the +best haters that ever existed; and the finest glorifications +of chastity have been written by those who +in their youth led dissolute and licentious lives. +</p> + +</div> + +<div> +<head>378.</head> + +<p> +<hi rend='smallcaps'>Clean Hands and clean Walls.</hi>—Do not +paint the picture either of God or the devil on your +walls: for in so doing you will spoil your walls as +well as your surroundings.<note place='foot'>That is, do not speak either of God or the devil. The +German proverb runs: <q>Man soll den Teufel nicht an die +Wand malen, sonst kommt er.</q>—<hi rend='smallcaps'>Tr.</hi></note> +</p> + +</div> + +<div> +<head>379.</head> + +<p> +<hi rend='smallcaps'>Probable and Improbable.</hi>—A woman +secretly loved a man, raised him far above her, and +<pb n='294'/><anchor id='Pg294'/> +said to herself hundreds of times in her inmost heart, +<q>If a man like that were to love me, I should look +upon it as a condescension before which I should +have to humble myself in the dust.</q>—And the man +entertained the same feelings towards the woman, +and in his inmost heart he felt the very same +thought. When at last both their tongues were +loosened, and they had communicated their most +secret thoughts to one another, a deep and meditative +silence ensued. Then the woman said in a cold +voice: <q>The thing is quite clear! We are neither +of us that which we loved! If you are what you +say you are, and nothing more, then I have humbled +myself in vain and loved you; the demon misled me +as well as you.</q> This very probable story never +happens—and why doesn't it? +</p> + +</div> + +<div> +<head>380.</head> + +<p> +<hi rend='smallcaps'>Tested Advice.</hi>—Of all the means of consolation +there is none so efficacious for him who has +need of it as the declaration that in his case no +consolation can be given. This implies such a distinction +that the afflicted person will at once raise +his head again. +</p> + +</div> + +<div> +<head>381.</head> + +<p> +<hi rend='smallcaps'>Knowing one's <q>Individuality</q>.</hi>—We too +often forget that in the eyes of strangers who see +us for the first time we are quite different beings +from what we consider ourselves to be—in most +cases we exhibit nothing more than one particular +characteristic which catches the eye of the stranger, +<pb n='295'/><anchor id='Pg295'/> +and determines the impression we make on him. +Thus the most peaceful and fair-minded man, if +only he has a big moustache, may, as it were, repose +in the shade of this moustache; for ordinary +eyes will merely see in him the accessory of a big +moustache, that is to say, a military, irascible, and +occasionally violent character, and will act accordingly. +</p> + +</div> + +<div> +<head>382.</head> + +<p> +<hi rend='smallcaps'>Gardeners and Gardens.</hi>—Wet dreary days, +loneliness, and unkind words give rise within us +to conclusions like fungi; some morning we find +that they have grown up in front of us we know +not whence, and there they scowl at us, sullen and +morose. Woe to the thinker who instead of being +the gardener of his plants, is merely the soil from +which they spring. +</p> + +</div> + +<div> +<head>383.</head> + +<p> +<hi rend='smallcaps'>The Comedy of Pity.</hi>—However much we +may feel for an unhappy friend of ours, we always +act with a certain amount of insincerity in his +presence: we refrain from telling him everything +we think, and how we think it, with all the circumspection +of a doctor standing by the bedside of a +patient who is seriously ill. +</p> + +</div> + +<div> +<head>384.</head> + +<p> +<hi rend='smallcaps'>Curious Saints.</hi>—There are pusillanimous +people who have a bad opinion of everything that +<pb n='296'/><anchor id='Pg296'/> +is best in their works, and who at the same time +interpret and comment upon them badly: but also, +by a kind of revenge, they entertain a bad opinion +of the sympathy of others, and do not believe in +sympathy at all; they are ashamed to appear to +be carried away from themselves, and feel a defiant +comfort in appearing or becoming ridiculous.—States +of soul like these are to be found in melancholy +artists. +</p> + +</div> + +<div> +<head>385.</head> + +<p> +<hi rend='smallcaps'>Vain People.</hi>—We are like shop-windows, +where we ourselves are constantly arranging, concealing, +or setting in the foreground those supposed +qualities which others attribute to us—in order to +deceive <emph>ourselves</emph>. +</p> + +</div> + +<div> +<head>386.</head> + +<p> +<hi rend='smallcaps'>Pathetic and Naïve.</hi>—It may be a very +vulgar habit to let no opportunity slip of assuming +a pathetic air for the sake of the enjoyment to be +experienced in imagining the spectator striking his +breast and feeling himself to be small and miserable. +Consequently it may also be the indication of +a noble mind to make fun of pathetic situations, +and to behave in an undignified manner in them. +The old, warlike nobility of France possessed that +kind of distinction and delicacy. +</p> + +</div> + +<div> +<head>387.</head> + +<p> +<hi rend='smallcaps'>A Reflection before Marriage.</hi>—Supposing +she loved me, what a burden she would be to +<pb n='297'/><anchor id='Pg297'/> +me in the long run! and supposing that she did +not love me, what a much greater burden she would +be to me in the long run! We have to choose +between two different kinds of burdens; therefore +let us marry. +</p> + +</div> + +<div> +<head>388.</head> + +<p> +<hi rend='smallcaps'>Rascality with a good Conscience.</hi>—It is +exceedingly annoying to be cheated in small +bargains in certain countries,—in the Tyrol, for +example,—because, in addition to the bad bargain, +we are compelled to accept the evil countenance +and coarse greediness of the man who has cheated +us, together with his bad conscience and his hostile +feeling against us. At Venice, on the other hand, +the cheater is highly delighted at his successful +fraud, and is not in the least angry with the man +he has cheated—nay, he is even inclined to show +him some kindness, and above all to have a hearty +laugh with him if he likes.—In short, one must +possess wit and a good conscience in order to be +a knave, and this will almost reconcile the cheated +one with the cheat.<note place='foot'>The case of that other witty Venetian, Casanova.—<hi rend='smallcaps'>Tr.</hi></note> +</p> + +</div> + +<div> +<head>389.</head> + +<p> +<hi rend='smallcaps'>Rather too Awkward.</hi>—Good people who +are too awkward to be polite and amiable promptly +endeavour to return an act of politeness by an +important service, or by a contribution beyond their +power. It is touching to see them timidly producing +<pb n='298'/><anchor id='Pg298'/> +their gold coins when others have offered +them their gilded coppers! +</p> + +</div> + +<div> +<head>390.</head> + +<p> +<hi rend='smallcaps'>Hiding one's Intelligence.</hi>—When we surprise +some one in the act of hiding his intelligence +from us we call him evil: the more so if we suspect +that it is his civility and benevolence which +have induced him to do so. +</p> + +</div> + +<div> +<head>391.</head> + +<p> +<hi rend='smallcaps'>The Evil Moment.</hi>—Lively dispositions only +lie for a moment: after this they have deceived +themselves, and are convinced and honest. +</p> + +</div> + +<div> +<head>392.</head> + +<p> +<hi rend='smallcaps'>The Condition of Politeness.</hi>—Politeness +is a very good thing, and really one of the four +chief virtues (although the last), but in order that +it may not result in our becoming tiresome to one +another the person with whom I have to deal must +be either one degree more or less polite than I—otherwise +we should never get on, and the ointment +would not only anoint us, but would cement us +together. +</p> + +</div> + +<div> +<head>393.</head> + +<p> +<hi rend='smallcaps'>Dangerous Virtues.</hi>—<q>He forgets nothing, +but forgives everything</q>—wherefore he shall be +doubly detested, for he causes us double shame by +his memory and his magnanimity. +</p> + +</div> + +<pb n='299'/><anchor id='Pg299'/> + +<div> +<head>394.</head> + +<p> +<hi rend='smallcaps'>Without Vanity.</hi>—Passionate people think +little of what others may think; their state of mind +raises them above vanity. +</p> + +</div> + +<div> +<head>395.</head> + +<p> +<hi rend='smallcaps'>Contemplation.</hi>—In some thinkers the contemplative +state peculiar to a thinker is always the +consequence of a state of fear, in others always of +desire. In the former, contemplation thus seems +allied to the feeling of security, in the latter to the +feeling of surfeit—in other words, the former are +spirited in their mood, the latter over-satiated and +neutral. +</p> + +</div> + +<div> +<head>396.</head> + +<p> +<hi rend='smallcaps'>Hunting.</hi>—The one is hunting for agreeable +truths, the other for disagreeable ones. But even +the former takes greater pleasure in the hunt than +in the booty. +</p> + +</div> + +<div> +<head>397.</head> + +<p> +<hi rend='smallcaps'>Education.</hi>—Education is a continuation of +procreation, and very often a kind of supplementary +varnishing of it. +</p> + +</div> + +<div> +<head>398.</head> + +<p> +<hi rend='smallcaps'>How to recognise the Choleric.</hi>—Of two +persons who are struggling together, or who love +and admire one another, the more choleric will +always be at a disadvantage. The same remark +applies to two nations. +</p> + +</div> + +<pb n='300'/><anchor id='Pg300'/> + +<div> +<head>399.</head> + +<p> +<hi rend='smallcaps'>Self-Excuse.</hi>—Many men have the best +possible right to act in this or that way; but as +soon as they begin to excuse their actions we no +longer believe that they are right—and we are +mistaken. +</p> + +</div> + +<div> +<head>400.</head> + +<p> +<hi rend='smallcaps'>Moral Pampering.</hi>—There are tender, moral +natures who are ashamed of all their successes and +feel remorse after every failure. +</p> + +</div> + +<div> +<head>401.</head> + +<p> +<hi rend='smallcaps'>Dangerous Unlearning.</hi>—We begin by unlearning +to love others, and end by finding nothing +lovable in ourselves. +</p> + +</div> + +<div> +<head>402.</head> + +<p> +<hi rend='smallcaps'>Another form of Toleration.</hi>—<q>To remain +a minute too long on red-hot coals and to be burnt +a little does no harm either to men or to chestnuts. +The slight bitterness and hardness makes the kernel +all the sweeter.</q>—Yes, this is your opinion, you +who enjoy the taste! You sublime cannibals! +</p> + +</div> + +<div> +<head>403.</head> + +<p> +<hi rend='smallcaps'>Different Pride.</hi>—Women turn pale at the +thought that their lover may not be worthy of them; +Men turn pale at the thought that they may not +<pb n='301'/><anchor id='Pg301'/> +be worthy of the women they love. I speak of perfect +women, perfect men. Such men, who are self-reliant +and conscious of power at ordinary times, grow +diffident and doubtful of themselves when under +the influence of a strong passion. Such women, +on the other hand, though always looking upon +themselves as the weak and devoted sex, become +proud and conscious of their power in the great +exception of passion,—they ask: <q>Who then is +worthy of me?</q> +</p> + +</div> + +<div> +<head>404.</head> + +<p> +<hi rend='smallcaps'>When we seldom do Justice.</hi>—Certain men +are unable to feel enthusiasm for a great and good +cause without committing a great injustice in some +other quarter: this is <emph>their</emph> kind of morality. +</p> + +</div> + +<div> +<head>405.</head> + +<p> +<hi rend='smallcaps'>Luxury.</hi>—The love of luxury is rooted in the +depths of a man's heart: it shows that the superfluous +and immoderate is the sea wherein his soul +prefers to float. +</p> + +</div> + +<div> +<head>406.</head> + +<p> +<hi rend='smallcaps'>To Immortalise.</hi>—Let him who wishes to kill +his opponent first consider whether by doing so he +will not immortalise him in himself. +</p> + +</div> + +<div> +<head>407.</head> + +<p> +<hi rend='smallcaps'>Against our Character.</hi>—If the truth which +we have to utter goes against our character—as +<pb n='302'/><anchor id='Pg302'/> +very often happens—we behave as if we had uttered +a clumsy falsehood, and thus rouse suspicion. +</p> + +</div> + +<div> +<head>408.</head> + +<p> +<hi rend='smallcaps'>Where a great deal of Gentleness is +Needed.</hi>—Many natures have only the choice of +being either public evil-doers or secret sorrow-bearers. +</p> + +</div> + +<div> +<head>409.</head> + +<p> +<hi rend='smallcaps'>Illness.</hi>—Among illness are to be reckoned the +premature approach of old age, ugliness, and pessimistic +opinions—three things that always go together. +</p> + +</div> + +<div> +<head>410.</head> + +<p> +<hi rend='smallcaps'>Timid People.</hi>—It is the awkward and timid +people who easily become murderers: they do not +understand slight but sufficient means of defence +or revenge, and their hatred, owing to their lack of +intelligence and presence of mind, can conceive of +no other expedient than destruction. +</p> + +</div> + +<div> +<head>411.</head> + +<p> +<hi rend='smallcaps'>Without Hatred.</hi>—You wish to bid farewell +to your passion? Very well, but do so without +hatred against it! Otherwise you have a second +passion.—The soul of the Christian who has freed +himself from sin is generally ruined afterwards by +the hatred for sin. Just look at the faces of the +great Christians! they are the faces of great haters. +</p> + +</div> + +<pb n='303'/><anchor id='Pg303'/> + +<div> +<head>412.</head> + +<p> +<hi rend='smallcaps'>Ingenious and Narrow-Minded.</hi>—He can +appreciate nothing beyond himself, and when he +wishes to appreciate other people he must always +begin by transforming them into himself. In this, +however, he is ingenious. +</p> + +</div> + +<div> +<head>413.</head> + +<p> +<hi rend='smallcaps'>Private and Public Accusers.</hi>—Watch +closely the accuser and inquirer,—for he reveals +his true character; and it is not rare for this to be +a worse character than that of the victim whose +crime he is investigating. The accuser believes in +all innocence that the opponent of a crime and +criminal must be by nature of good character, or +at least must appear as such—and this is why he +lets himself go, that is to say, he drops his mask. +</p> + +</div> + +<div> +<head>414.</head> + +<p> +<hi rend='smallcaps'>Voluntary Blindness.</hi>—There is a kind of +enthusiastic and extreme devotion to a person or a +party which reveals that in our inmost hearts we feel +ourselves superior to this person or party, and for +this reason we feel indignant with ourselves. We +blind ourselves, as it were, of our own free will to +punish our eyes for having seen too much. +</p> + +</div> + +<div> +<head>415.</head> + +<p> +<hi rend='smallcaps'><foreign rend='italic'>Remedium Amoris.</foreign></hi>—That old radical remedy +for love is now in most cases as effective as it +always was: love in return. +</p> + +</div> + +<pb n='304'/><anchor id='Pg304'/> + +<div> +<head>416.</head> + +<p> +<hi rend='smallcaps'>Where is our worst Enemy?</hi>—He who can +look after his own affairs well, and knows that he +can do so, is as a rule conciliatory towards his +adversary. But to believe that we have right on +our side, and to know that we are incapable of +defending it—this gives rise to a fierce and implacable +hatred against the opponent of our cause. +Let every one judge accordingly where his worst +enemies are to be sought. +</p> + +</div> + +<div> +<head>417.</head> + +<p> +<hi rend='smallcaps'>The Limits of all Humility.</hi>—Many men +may certainly have attained that humility which +says <foreign lang='la' rend='italic'>credo quia absurdum est</foreign>, and sacrifices its +reason; but, so far as I know, not one has attained +to that humility which after all is only one step +further, and which says <foreign lang='la' rend='italic'>creda quia absurdus sum</foreign>. +</p> + +</div> + +<div> +<head>418.</head> + +<p> +<hi rend='smallcaps'>Acting the Truth.</hi>—Many a man is truthful, +not because he would be ashamed to exhibit hypocritical +feelings, but because he would not succeed +very well in inducing others to believe in his +hypocrisy. In a word, he has no confidence in +his talent as an actor, and therefore prefers honestly +to act the truth. +</p> + +</div> + +<div> +<head>419.</head> + +<p> +<hi rend='smallcaps'>Courage in a Party.</hi>—The poor sheep say to +their bell-wether: <q>Only lead us, and we shall never +<pb n='305'/><anchor id='Pg305'/> +lack courage to follow you.</q> But the poor bell-wether +thinks in his heart: <q>Only follow me, and I shall +never lack courage to lead you.</q> +</p> + +</div> + +<div> +<head>420.</head> + +<p> +<hi rend='smallcaps'>Cunning of the Victim.</hi>—What a sad cunning +there is in the wish to deceive ourselves with +respect to the person for whom we have sacrificed +ourselves, when we give him an opportunity in which +he must appear to us as we should wish him to be! +</p> + +</div> + +<div> +<head>421.</head> + +<p> +<hi rend='smallcaps'>Through Others.</hi>—There are men who do +not wish to be seen except through the eyes of +others: a wish which implies a great deal of +wisdom. +</p> + +</div> + +<div> +<head>422.</head> + +<p> +<hi rend='smallcaps'>Making Others Happy.</hi>—Why is the fact of +our making others happy more gratifying to us +than all other pleasures?—Because in so doing +we gratify fifty cravings at one time. Taken +separately they would, perhaps, be very small +pleasures; but when put into one hand, that +hand will be fuller than ever before—and the heart +also. +</p> + +</div> + +</div> + +<pb n='307'/><anchor id='Pg307'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Book V.</head> + +<div> +<head>423.</head> + +<p> +<hi rend='smallcaps'>In the Great Silence.</hi>—Here is the sea, here +may we forget the town. It is true that its bells +are still ringing the Angelus—that solemn and +foolish yet sweet sound at the junction between +day and night,—but one moment more! now all +is silent. Yonder lies the ocean, pale and brilliant; +it cannot speak. The sky is glistening with its +eternal mute evening hues, red, yellow, and green: +it cannot speak. The small cliffs and rocks which +stretch out into the sea as if each one of them were +endeavouring to find the loneliest spot—they too +are dumb. Beautiful and awful indeed is this vast +silence, which so suddenly overcomes us and makes +our heart swell. +</p> + +<p> +Alas! what deceit lies in this dumb beauty! +How well could it speak, and how evilly, too, if it +wished! Its tongue, tied up and fastened, and its +face of suffering happiness—all this is but malice, +mocking at your sympathy: be it so! I do not +feel ashamed to be the plaything of such powers! +but I pity thee, oh nature, because thou must be +silent, even though it be only malice that binds +thy tongue: nay, I pity thee for the sake of thy +malice! +</p> + +<pb n='308'/><anchor id='Pg308'/> + +<p> +Alas! the silence deepens, and once again my +heart swells within me: it is startled by a fresh truth—it, +too, is dumb; it likewise sneers when the mouth +calls out something to this beauty; it also enjoys +the sweet malice of its silence. I come to hate +speaking; yea, even thinking. Behind every word +I utter do I not hear the laughter of error, imagination, +and insanity? Must I not laugh at my pity +and mock my own mockery? Oh sea, oh evening, +ye are bad teachers! Ye teach man how to cease +to be a man. Is he to give himself up to you? +Shall he become as you now are, pale, brilliant, dumb, +immense, reposing calmly upon himself?—exalted +above himself? +</p> + +</div> + +<div> +<head>424.</head> + +<p> +<hi rend='smallcaps'>For whom the Truth Exists.</hi>—Up to the +present time errors have been the power most fruitful +in consolations: we now expect the same effects +from accepted truths, and we have been waiting +rather too long for them. What if these truths could +not give us this consolation we are looking for? +Would that be an argument against them? What +have these truths in common with the sick condition +of suffering and degenerate men that they should be +useful to them? It is, of course, no proof against +the truth of a plant when it is clearly established +that it does not contribute in any way to the recovery +of sick people. Formerly, however, people +were so convinced that man was the ultimate end +of nature that they believed that knowledge could +reveal nothing that was not beneficial and useful to +<pb n='309'/><anchor id='Pg309'/> +man—nay, there could not, should not be, any other +things in existence. +</p> + +<p> +Perhaps all this leads to the conclusion that truth +as an entity and a coherent whole exists only for +those natures who, like Aristotle, are at once powerful +and harmless, joyous and peaceful: just as none +but these would be in a position to seek such truths; +for the others seek remedies for themselves—however +proud they may be of their intellect and its +freedom, they do not seek truth. Hence it comes +about that these others take no real joy in science, +but reproach it for its coldness, dryness, and inhumanity. +This is the judgment of sick people +about the games of the healthy.—Even the Greek +gods were unable to administer consolation; and +when at length the entire Greek world fell ill, this +was a reason for the destruction of such gods. +</p> + +</div> + +<div> +<head>425.</head> + +<p> +<hi rend='smallcaps'>We Gods in Exile.</hi>—Owing to errors regarding +their descent, their uniqueness, their mission, +and by claims based upon these errors, men have +again and again <q>surpassed themselves</q>; but +through these same errors the world has been filled +with unspeakable suffering, mutual persecution, +suspicion, misunderstanding, and an even greater +amount of individual misery. Men have become +suffering creatures in consequence of their morals, +and the sum-total of what they have obtained by +those morals is simply the feeling that they are far +too good and great for this world, and that they are +enjoying merely a transitory existence on it. As +<pb n='310'/><anchor id='Pg310'/> +yet the <q>proud sufferer</q> is the highest type of +mankind. +</p> + +</div> + +<div> +<head>426.</head> + +<p> +<hi rend='smallcaps'>The Colour-Blindness of Thinkers.</hi>—How +differently from us the Greeks must have +viewed nature, since, as we cannot help admitting, +they were quite colour-blind in regard to blue and +green, believing the former to be a deeper brown, and +the latter to be yellow. Thus, for instance, they +used the same word to describe the colour of dark +hair, of the corn-flower, and the southern sea; and +again they employed exactly the same expression +for the colour of the greenest herbs, the human skin, +honey, and yellow raisins: whence it follows that +their greatest painters reproduced the world they +lived in only in black, white, red, and yellow. How +different and how much nearer to mankind, therefore, +must nature have seemed to them, since in their +eyes the tints of mankind predominated also in +nature, and nature was, as it were, floating in the +coloured ether of humanity! (blue and green more +than anything else dehumanise nature). It is this +defect which developed the playful facility that characterised +the Greeks of seeing the phenomena of +nature as gods and demi-gods—that is to say, as +human forms. +</p> + +<p> +Let this, however, merely serve as a simile for +another supposition. Every thinker paints his world +and the things that surround him in fewer colours +than really exist, and he is blind to individual +colours. This is something more than a mere +deficiency. Thanks to this nearer approach and +<pb n='311'/><anchor id='Pg311'/> +simplification, he imagines he sees in things those +harmonies of colours which possess a great charm, +and may greatly enrich nature. Perhaps, indeed, +it was in this way that men first learnt to take delight +in viewing existence, owing to its being first of +all presented to them in one or two shades, and consequently +harmonised. They practised these few +shades, so to speak, before they could pass on to +any more. And even now certain individuals endeavour +to get rid of a partial colour-blindness that +they may obtain a richer faculty of sight and discernment, +in the course of which they find that they +not only discover new pleasures, but are also obliged +to lose and give up some of their former ones. +</p> + +</div> + +<div> +<head>427.</head> + +<p> +<hi rend='smallcaps'>The Embellishment of Science.</hi>—In the +same way that the feeling that <q>nature is ugly, wild, +tedious—we must embellish it (<foreign rend='italic'>embellir la nature</foreign>)</q>—brought +about rococo horticulture, so does the +view that <q>science is ugly, difficult, dry, dreary and +weary, we must embellish it,</q> invariably gives rise +to something called philosophy. This philosophy +sets out to do what all art and poetry endeavour +to do, viz., giving amusement above all else; but it +wishes to do this, in conformity with its hereditary +pride, in a higher and more sublime fashion before +an audience of superior intellects. It is no small +ambition to create for these intellects a kind of +horticulture, the principal charm of which—like that +of the usual gardening—is to bring about an +optical illusion (by means of temples, perspective, +<pb n='312'/><anchor id='Pg312'/> +grottos, winding walks, and waterfalls, to speak in +similes), exhibiting science in a condensed form and +in all kinds of strange and unexpected illuminations, +infusing into it as much indecision, irrationality, +and dreaminess as will enable us to walk about +in it <q>as in savage nature,</q> but without trouble +and boredom. +</p> + +<p> +Those who are possessed of this ambition even +dream of making religion superfluous—religion, +which among men of former times served as the highest +kind of entertainment. All this is now running +its course, and will one day attain its highest tide. +Even now hostile voices are being raised against +philosophy, exclaiming: <q>Return to science, to +nature, and the naturalness of science!</q> and thus +an age may begin which may discover the most +powerful beauty precisely in the <q>savage and ugly</q> +domains of science, just as it is only since the time +of Rousseau that we have discovered the sense for +the beauty of high mountains and deserts. +</p> + +</div> + +<div> +<head>428.</head> + +<p> +<hi rend='smallcaps'>Two Kinds of Moralists.</hi>—To see a law of +nature for the first time, and to see it whole (for +example, the law of gravity or the reflection of light +and sound), and afterwards to explain such a law, +are two different things and concern different classes +of minds. In the same way, those moralists who observe +and exhibit human laws and habits—moralists +with discriminating ears, noses, and eyes—differ +entirely from those who interpret their observations. +These latter must above all be inventive, and +<pb n='313'/><anchor id='Pg313'/> +must possess an imagination untrammelled by +sagacity and knowledge. +</p> + +</div> + +<div> +<head>429.</head> + +<p> +<hi rend='smallcaps'>The new Passion.</hi>—Why do we fear and dread +a possible return to barbarism? Is it because it +would make people less happy than they are now? +Certainly not! the barbarians of all ages possessed +more happiness than we do: let us not deceive ourselves +on this point!—but our impulse towards +knowledge is too widely developed to allow us to +value happiness without knowledge, or the happiness +of a strong and fixed delusion: it is painful to +us even to imagine such a state of things! Our +restless pursuit of discoveries and divinations has +become for us as attractive and indispensable as +hapless love to the lover, which on no account would +he exchange for indifference,—nay, perhaps we, too, +are hapless lovers! Knowledge within us has developed +into a passion, which does not shrink from +any sacrifice, and at bottom fears nothing but its +own extinction. We sincerely believe that all +humanity, weighed down as it is by the burden of +this passion, are bound to feel more exalted and +comforted than formerly, when they had not yet +overcome the longing for the coarser satisfaction +which accompanies barbarism. +</p> + +<p> +It may be that mankind may perish eventually +from this passion for knowledge!—but even that +does not daunt us. Did Christianity ever shrink +from a similar thought? Are not love and death +brother and sister? Yes, we detest barbarism,—we +<pb n='314'/><anchor id='Pg314'/> +all prefer that humanity should perish rather +than that knowledge should enter into a stage of +retrogression. And, finally, if mankind does not +perish through some passion it will perish through +some weakness: which would we prefer? This is +the main question. Do we wish its end to be in +fire and light, or in the sands? +</p> + +</div> + +<div> +<head>430.</head> + +<p> +<hi rend='smallcaps'>Likewise Heroic.</hi>—To do things of the worst +possible odour, things of which we scarcely dare +to speak, but which are nevertheless useful and +necessary, is also heroic. The Greeks were not +ashamed of numbering even the cleansing of a +stable among the great tasks of Hercules. +</p> + +</div> + +<div> +<head>431.</head> + +<p> +<hi rend='smallcaps'>The Opinions of Opponents.</hi>—In order to +measure the natural subtlety or weakness of even +the cleverest heads, we must consider the manner +in which they take up and reproduce the opinions +of their adversaries, for the natural measure of +any intellect is thereby revealed. The perfect sage +involuntarily idealises his opponent and frees his +inconsistencies from all defects and accidentalities: +he only takes up arms against him when he has +thus turned his opponent into a god with shining +weapons. +</p> + +</div> + +<div> +<head>432.</head> + +<p> +<hi rend='smallcaps'>Investigator and Attempter.</hi>—There is no +exclusive method of knowing in science. We must +<pb n='315'/><anchor id='Pg315'/> +deal with things tentatively, treating them by turns +harshly or justly, passionately or coldly. One investigator +deals with things like a policeman, another like +a confessor, and yet a third like an inquisitive traveller. +We force something from them now by sympathy +and now by violence: the one is urged onward +and led to see clearly by the veneration which the +secrets of the things inspire in him, and the other +again by the indiscretion and malice met with in +the explanation of these secrets. We investigators, +like all conquerors, explorers, navigators, and adventurers, +are men of a daring morality, and we +must put up with our liability to be in the main +looked upon as evil. +</p> + +</div> + +<div> +<head>433.</head> + +<p> +<hi rend='smallcaps'>Seeing with new Eyes.</hi>—Presuming that by +the term <q>beauty in art</q> is always implied the +imitation of something that is happy—and this I +consider to be true—according as an age or a +people or a great autocratic individuality represents +happiness: what then is disclosed by the +so-called realism of our modern artists in regard to +the happiness of our epoch? It is undoubtedly its +type of beauty which we now understand most +easily and enjoy best of any. As a consequence, +we are induced to believe that this happiness which +is now peculiar to us is based on realism, on the +sharpest possible senses, and on the true conception +of the actual—that is to say, not upon reality, but +upon what we know of reality. The results of +science have already gained so much in depth and +extent that the artists of our century have involuntarily +<pb n='316'/><anchor id='Pg316'/> +become the glorifiers of scientific <q>blessings</q> +<hi rend='italic'>per se</hi>. +</p> + +</div> + +<div> +<head>434.</head> + +<p> +<hi rend='smallcaps'>Intercession.</hi>—Unpretentious regions are subjects +for great landscape painters; remarkable and +rare regions for inferior painters: for the great things +of nature and humanity must intercede in favour of +their little, mediocre, and vain admirers—whereas +the great man intercedes in favour of unassuming +things. +</p> + +</div> + +<div> +<head>435.</head> + +<p> +<hi rend='smallcaps'>Not to perish unnoticed.</hi>—It is not only +once but continuously that our excellence and +greatness are constantly crumbling away; the +weeds that grow among everything and cling to +everything ruin all that is great in us—the wretchedness +of our surroundings, which we always try to +overlook and which is before our eyes at every hour +of the day, the innumerable little roots of mean and +petty feelings which we allow to grow up all about +us, in our office, among our companions, or our +daily labours. If we permit these small weeds to +escape our notice we shall perish through them unnoticed!—And, +if you must perish, then do so immediately +and suddenly; for in that case you will +perhaps leave proud ruins behind you! and not, as +is now to be feared, merely molehills, covered with +grass and weeds—these petty and miserable conquerors, +as humble as ever, and too wretched even +to triumph. +</p> + +</div> + +<pb n='317'/><anchor id='Pg317'/> + +<div> +<head>436.</head> + +<p> +<hi rend='smallcaps'>Casuistic.</hi>—We are confronted with a very +bitter and painful dilemma, for the solution of which +not every one's bravery and character are equal: +when, as passengers on board a steamer, we discover +that the captain and the helmsman are making +dangerous mistakes, and that we are their superiors in +nautical science—and then we ask ourselves: <q>What +would happen if we organised a mutiny against +them, and made them both prisoners? Is it not +our duty to do so in view of our superiority? and +would not they in their turn be justified in putting +us in irons for encouraging disobedience?</q> +</p> + +<p> +This is a simile for higher and worse situations; +and the final question to be decided is, What +guarantees our superiority and our faith in ourselves +in such a case? Success? but in order to do that +we must do the very thing in which all the danger +lies—not only dangerous for ourselves, but also for +the ship. +</p> + +</div> + +<div> +<head>437.</head> + +<p> +<hi rend='smallcaps'>Privileges.</hi>—The man who really owns himself, +that is to say, he who has finally conquered himself, +regards it as his own right to punish, to +pardon, or to pity himself: he need not concede this +privilege to any one, though he may freely bestow +it upon some one else—a friend, for example—but +he knows that in doing this he is conferring a right, +and that rights can only be conferred by one who +is in full possession of power. +</p> + +</div> + +<pb n='318'/><anchor id='Pg318'/> + +<div> +<head>438.</head> + +<p> +<hi rend='smallcaps'>Man and Things.</hi>—Why does the man not see +the things? He himself is in the way: he conceals +the things. +</p> + +</div> + +<div> +<head>439.</head> + +<p> +<hi rend='smallcaps'>Characteristics of Happiness.</hi>—There are +two things common to all sensations of happiness: +a profusion of feelings, accompanied by animal +spirits, so that, like the fishes, we feel ourselves to +be in our element and play about in it. Good +Christians will understand what Christian exuberance +means. +</p> + +</div> + +<div> +<head>440.</head> + +<p> +<hi rend='smallcaps'>Never Renounce.</hi>—Renouncing the world +without knowing it, like a nun, results in a fruitless +and perhaps melancholy solitude. This has nothing +in common with the solitude of the <foreign lang='la' rend='italic'>vita contemplativa</foreign> +of the thinker: when he chooses this form +of solitude he wishes to renounce nothing; but he +would on the contrary regard it as a renunciation, +a melancholy destruction of his own self, if he were +obliged to continue in the <foreign lang='la' rend='italic'>vita practica</foreign>. He forgoes +this latter because he knows it, because he +knows himself. So he jumps into <emph>his</emph> water, and +thus gains <emph>his</emph> cheerfulness. +</p> + +</div> + +<div> +<head>441.</head> + +<p> +<hi rend='smallcaps'>Why the nearest Things become ever +more distant for Us.</hi>—The more we give up +<pb n='319'/><anchor id='Pg319'/> +our minds to all that has been and will be, the paler +will become that which actually is. When we live +with the dead and participate in their death, what are +our <q>neighbours</q> to us? We grow lonelier simply +because the entire flood of humanity is surging +round about us. The fire that burns within us, and +glows for all that is human, is continually increasing—and +hence we look upon everything that surrounds +us as if it had become more indifferent, more +shadowy,—but our cold glance is offensive. +</p> + +</div> + +<div> +<head>442.</head> + +<p> +<hi rend='smallcaps'>The Rule.</hi>—<q>The rule always appears to me to +be more interesting than the exception</q>—whoever +thinks thus has made considerable progress in +knowledge, and is one of the initiated. +</p> + +</div> + +<div> +<head>443.</head> + +<p> +<hi rend='smallcaps'>On Education.</hi>—I have gradually come to see +daylight in regard to the most general defect in +our methods of education and training: nobody +learns, nobody teaches, nobody wishes, to endure +solitude. +</p> + +</div> + +<div> +<head>444.</head> + +<p> +<hi rend='smallcaps'>Surprise at Resistance.</hi>—Because we have +reached the point of being able to see through a +thing we believe that henceforth it can offer us no +further resistance—and then we are surprised to +find that we can see through it and yet cannot penetrate +<pb n='320'/><anchor id='Pg320'/> +through it. This is the same kind of foolishness +and surprise as that of the fly on a pane of +glass. +</p> + +</div> + +<div> +<head>445.</head> + +<p> +<hi rend='smallcaps'>Where the Noblest are Mistaken.</hi>—We +give some one at length our dearest and most valued +possession, and then love has nothing more to give: +but the recipient of the gift will certainly not consider +it as his dearest possession, and will consequently +be wanting in that full and complete gratitude +which we expect from him. +</p> + +</div> + +<div> +<head>446.</head> + +<p> +<hi rend='smallcaps'>Hierarchy.</hi>—First and foremost, there are the +superficial thinkers, and secondly the profound +thinkers—such as dive into the depths of a thing,—thirdly, +the thorough thinkers, who get to the bottom +of a thing—which is of much greater importance +than merely diving into its depths,—and, finally, +those who leap head foremost into the marsh: +though this must not be looked upon as indicating +either depth or thoroughness! these are the lovers +of obscurity.<note place='foot'>The play upon the words <foreign lang='de' rend='italic'>gründlich</foreign> (thorough) thinkers, +and <foreign lang='de' rend='italic'>Untergründlichen</foreign> (lit. those underground) cannot be +rendered in English.—<hi rend='smallcaps'>Tr.</hi></note> +</p> + +</div> + +<div> +<head>447.</head> + +<p> +<hi rend='smallcaps'>Master and Pupil.</hi>—By cautioning his pupils +against himself the teacher shows his humanity. +</p> + +</div> + +<pb n='321'/><anchor id='Pg321'/> + +<div> +<head>448.</head> + +<p> +<hi rend='smallcaps'>Honouring Reality.</hi>—How can we look at +this exulting multitude without tears and acquiescence? +at one time we thought little of the object +of their exultation, and we should still think so if +we ourselves had not come through a similar experience. +And what may these experiences lead us to! +what are our opinions! In order that we may not +lose ourselves and our reason we must fly from +experiences. It was thus that Plato fled from actuality, +and wished to contemplate things only in their +pale mental concepts: he was full of sensitiveness, +and knew how easily the waves of this sensitiveness +would drown his reason.—Must the sage therefore +say, <q>I will honour reality, but I will at the same +time turn my back to it because I know and dread +it?</q> Ought he to behave as certain African tribes +do in the presence of their sovereign, whom they +approach backwards, thus showing their reverence +at the same time as their dread? +</p> + +</div> + +<div> +<head>449.</head> + +<p> +<hi rend='smallcaps'>Where are the poor in Spirit?</hi>—Oh, how +greatly it goes against my grain to impose my +own thoughts upon others! How I rejoice over +every mood and secret change within me as the +result of which the thoughts of others are victorious +over my own! but from time to time I enjoy an +even greater satisfaction, when I am allowed to +give away my intellectual possessions, like the +confessor sitting in his box and anxiously awaiting +<pb n='322'/><anchor id='Pg322'/> +the arrival of some distressed person who stands +in need of consolation, and will be only too glad to +relate the full misery of his thoughts so that the +listener's hand and heart will once again be filled, +and the troubled soul eased! Not only has the +confessor no desire for renown: he would fain shun +gratitude as well, for it is obtrusive, and does not +stand in awe of solitude or silence. +</p> + +<p> +But to live without a name, and even to be +slightly sneered at; too obscure to arouse envy or +enmity; with a head free from fever, a handful +of knowledge, and a pocketful of experience; a +physician, as it were, of the poor in spirit, helping +this one or that one whose head is troubled with +opinions, without the latter perceiving who has +actually helped him! without any desire to appear +to be in the right in the presence of his patient, or +to carry off a victory. To speak to him in such a +way that, after a short and almost imperceptible +hint or objection, the listener may find out for himself +what is right and proudly walk away! To be +like an obscure and unknown inn which turns no one +away who is in need, but which is afterwards forgotten +and laughed at! To be without any advantages +over others—neither possessing better food +nor purer air, nor a more cheerful mind—but always +to be giving away, returning, communicating, and +becoming poorer! To know how to be humble in +order to be accessible to many people and humiliating +to none! To take a great deal of injustice +on his shoulders and creep through the cracks and +crannies of all kinds of errors, in order that we may +reach many obscure souls on their secret paths! +<pb n='323'/><anchor id='Pg323'/> +ever in possession of some kind of love, and some +kind of egoism and self-enjoyment! in possession +of power, and yet at the same time hidden and +resigned! constantly basking in the sunshine and +sweetness of grace, and yet knowing that quite near +to us stands the ladder leading to the sublime!—that +would be life! that would indeed be a reason +for a long life! +</p> + +</div> + +<div> +<head>450.</head> + +<p> +<hi rend='smallcaps'>The Temptations of Knowledge.</hi>—A +glance through the gate of science acts upon +passionate spirits as the charm of charms: they will +probably become dreamers, or in the most favourable +cases poets, so great is their desire for the +happiness of the man who can discern. Does it not +enter into all your senses, this note of sweet temptation +by which science has announced its joyful +message in a thousand ways, and in the thousand +and first way, the noblest of all, <q>Begone, illusion! +for then <q>Woe is me</q> also vanished, and with it woe +itself is gone</q> (Marcus Aurelius). +</p> + +</div> + +<div> +<head>451.</head> + +<p> +<hi rend='smallcaps'>For whom a Court Jester is needful.</hi>—Those +who are very beautiful, very good, and very +powerful scarcely ever learn the full and naked truth +about anything,—for in their presence we involuntarily +lie a little, because we feel their influence, and +in view of this influence convey a truth in the form +of an adaptation (by falsifying the shades and +<pb n='324'/><anchor id='Pg324'/> +degrees of facts, by omitting or adding details, and +withholding that which is insusceptible of adaptation). +If, however, in spite of all this, people of this +description insist upon hearing the truth, they must +keep a court jester—a being with the madman's +privilege of being unable to adapt himself. +</p> + +</div> + +<div> +<head>452.</head> + +<p> +<hi rend='smallcaps'>Impatience.</hi>—There is a certain degree of impatience +in men of thought and action, which in +cases of failure at once drives them to the opposite +camp, induces them to take a great interest in it, +and to give themselves up to new undertakings—until +here again the slowness of their success drives +them away. Thus they rove about, like so many +reckless adventurers, through the practices of many +kingdoms and natures; and in the end, as the +result of their wide knowledge of men and things, +acquired by their unheard of travel and practice, and +with a certain moderation of their craving, they become +powerful practical men. Hence a defect in +character may become the school of genius. +</p> + +</div> + +<div> +<head>453.</head> + +<p> +<hi rend='smallcaps'>A Moral Interregnum.</hi>—Who is now in a +position to describe that which will one day supplant +moral feelings and judgments!—however certain we +may be that these are founded on error, and that +the building erected upon such foundations cannot +be repaired: their obligation must gradually diminish +from day to day, in so far as the obligation of reason +<pb n='325'/><anchor id='Pg325'/> +does not diminish! To carry out the task of re-establishing +the laws of life and action is still beyond +the power of our sciences of physiology and medicine, +society and solitude: though it is only from them +that we can borrow the foundation-stones of new +ideals (but not the ideals themselves). Thus we +live a preliminary or after existence, according to +our tastes and talents, and the best we can do in +this interregnum is to be as much as possible our +own <q><foreign rend='italic'>reges</foreign>,</q> and to establish small experimental +states. We are experiments: if we want to be +so! +</p> + +</div> + +<div> +<head>454.</head> + +<p> +<hi rend='smallcaps'>A Digression.</hi>—A book like this is not intended +to be read through at once, or to be read aloud. +It is intended more particularly for reference, +especially on our walks and travels: we must take +it up and put it down again after a short reading, +and, more especially, we ought not to be amongst +our usual surroundings. +</p> + +</div> + +<div> +<head>455.</head> + +<p> +<hi rend='smallcaps'>The Primary Nature.</hi>—As we are now +brought up, we begin by acquiring a secondary +nature, and we possess it when the world calls us +mature, of age, efficient. A few have sufficient of +the serpent about them to cast this skin some day, +when their primary nature has come to maturity +under it. But in the majority of people the germ +of it withers away. +</p> + +</div> + +<pb n='326'/><anchor id='Pg326'/> + +<div> +<head>456.</head> + +<p> +<hi rend='smallcaps'>A Virtue in Process of Becoming.</hi>—Such +assertions and promises as those of the ancient +philosophers on the unity of virtue and felicity, or +that of Christianity, <q>Seek ye first the Kingdom +of God and His righteousness, and all these things +shall be added unto you,</q> have never been made +with absolute sincerity, but always without a bad +conscience nevertheless. People were in the habit +of boldly laying down principles—which they +wished to be true—exactly as if they were truth +itself, in spite of all appearances to the contrary, and +in doing this they felt neither religious nor moral +compunction; for it was <foreign lang='la' rend='italic'>in honorem maiorem</foreign> of +virtue or of God that one had gone beyond truth, +without, however, any selfish intention! +</p> + +<p> +Many good people still act up to this degree of +truthfulness: when they feel unselfish they think it +permissible to treat truth more lightly. Let it be +remembered that the word honesty is neither to be +found among the Socratic nor the Christian virtues: +it is one of our most recent virtues, not yet quite +mature, frequently misconstrued and misunderstood, +scarcely conscious of itself—something in +embryo, which we may either promote or check +according to our inclination. +</p> + +</div> + +<div> +<head>457.</head> + +<p> +<hi rend='smallcaps'>Final Taciturnity.</hi>—There are some men +who fare like the digger after hidden treasures: +they quite accidentally discover the carefully-preserved +<pb n='327'/><anchor id='Pg327'/> +secrets of another's soul, and as a result +come into the possession of knowledge which it is +often a heavy burden to bear. In certain circumstances +we may know the living and the dead, and +sound their inmost thoughts to such an extent that +it becomes painful to us to speak to others about +them: at every word we utter we are afraid of being +indiscreet.—I can easily imagine a sudden silence +on the part of the wisest historian. +</p> + +</div> + +<div> +<head>458.</head> + +<p> +<hi rend='smallcaps'>The Great Prize.</hi>—There is a very rare thing, +but a very delightful one, viz. the man with a +nobly-formed intellect who possesses at the same +time the character and inclinations, and even +meets with the experiences, suited to such an +intellect. +</p> + +</div> + +<div> +<head>459.</head> + +<p> +<hi rend='smallcaps'>The Magnanimity of the Thinker.</hi>—Both +Rousseau and Schopenhauer were proud enough +to inscribe upon their lives the motto, <foreign lang='la' rend='italic'>Vitam +impendere vero</foreign>. And how they both must have +suffered in their pride because they could not succeed +in <foreign lang='la' rend='italic'>verum impendere vitæ!</foreign>—<foreign lang='la' rend='italic'>verum</foreign>, such as each +of them understood it,—when their lives ran side +by side with their knowledge like an uncouth bass +which is not in tune with the melody. +</p> + +<p> +Knowledge, however, would be in a bad way if +it were measured out to every thinker only in +proportion as it can be adapted to his own person. +And thinkers would be in a bad way if their vanity +<pb n='328'/><anchor id='Pg328'/> +were so great that they could only endure such an +adaptation, for the noblest virtue of a great thinker +is his magnanimity, which urges him on in his search +for knowledge to sacrifice himself and his life unshrinkingly, +often shamefacedly, and often with +sublime scorn, and smiling. +</p> + +</div> + +<div> +<head>460.</head> + +<p> +<hi rend='smallcaps'>Utilising our Hours of Danger.</hi>—Those +men and conditions whose every movement may +mean danger to our possessions, honour, and life or +death, and to those most dear to us, we shall +naturally learn to know thoroughly. Tiberius, +for instance, must have meditated much more +deeply on the character and methods of government +of the Emperor Augustus, and must have known +far more about them than even the wisest historian. +</p> + +<p> +At the present day we all live, relatively speaking, +in a security which is much too great to make +us true psychologists: some survey their fellow-men +as a hobby, others out of ennui, and others again +merely from habit; but never to the extent they +would do if they were told <q>Discern or perish!</q> +As long as truths do not cut us to the quick we +assume an attitude of contempt towards them: +they still appear to us too much like the <q>winged +dreams,</q> as if we could or could not have them at +our discretion, as if we could likewise be aroused +from these truths as from a dream! +</p> + +</div> + +<div> +<head>461.</head> + +<p> +<hi rend='smallcaps'><foreign rend='italic'>Hic Rhodus, Hic Salta.</foreign></hi>—Our music, which +can and must change into everything, because +<pb n='329'/><anchor id='Pg329'/> +like the demon of the sea, it has no character of +its own: this music in former times devoted its +attention to the Christian savant, and transposed +his ideals into sounds: why cannot it likewise find +those brighter, more cheerful, and universal sounds +which correspond to the ideal thinker?—a music +which could rock itself at ease in the vast floating +vaults of the soul? So far our music has been so +great and so good; nothing seemed impossible to +its powers. May it therefore prove possible to +create these three sensations at one time: sublimity, +deep and warm light, and rapture of the greatest +possible consistency! +</p> + +</div> + +<div> +<head>462.</head> + +<p> +<hi rend='smallcaps'>Slow Cures.</hi>—Chronic illnesses of the soul, +like those of the body, are very rarely due to one +gross offence against physical and mental reason, +but as a general rule they arise from innumerable +and petty negligences of a minor order.—A man, +for example, whose breathing becomes a trifle +weaker every day, and whose lungs, by inhaling +too little air, are deprived of their proper amount +of exercise, will end by being struck down by some +chronic disease of the lungs. The only remedy for +cases like these is a countless number of minor +exercises of a contrary tendency—making it a +rule, for example, to take a long and deep breath +every quarter of an hour, lying flat on the ground +if possible. For this purpose a clock which strikes +the quarters should be chosen as a lifelong companion. +</p> + +<p> +All these remedies are slow and trifling; but +<pb n='330'/><anchor id='Pg330'/> +yet the man who wishes to cure his soul will +carefully consider a change, even in his least +important habits. Many a man will utter a cold +and angry word to his surroundings ten times a +day without thinking about it, and he will forget +that after a few years it will have become a regular +habit with him to put his surroundings out of +temper ten times a day. But he can also acquire +the habit of doing good to them ten times. +</p> + +</div> + +<div> +<head>463.</head> + +<p> +<hi rend='smallcaps'>On the Seventh Day.</hi>—<q>You praise this +as my creation? but I have only put aside what +was a burden to me! my soul is above the vanity +of creators.—You praise this as my resignation? +but I have only stripped myself of what had become +burdensome! My soul is above the vanity of the +resigned ones!</q> +</p> + +</div> + +<div> +<head>464.</head> + +<p> +<hi rend='smallcaps'>The Donor's Modesty.</hi>—There is such a +want of generosity in always posing as the donor +and benefactor, and showing one's face when doing +so! But to give and bestow, and at the same time +to conceal one's name and favour! or not to have +a name at all, like nature, in whom this fact is more +refreshing to us than anything else—here at last +we no more meet with the giver and bestower, +no more with a <q>gracious countenance.</q>—It is +true that you have now forfeited even this comfort, +for you have placed a God in this nature—and +now everything is once again fettered and oppressed! +Well? are we never to have the right of +<pb n='331'/><anchor id='Pg331'/> +remaining alone with ourselves? are we always +to be watched, guarded, surrounded by leading +strings and gifts? If there is always some one +round about us, the best part of courage and kindness +will ever remain impossible of attainment in +this world. Are we not tempted to fly to hell +before this continual obtrusiveness of heaven, this +inevitable supernatural neighbour? Never mind, +it was only a dream; let us wake up! +</p> + +</div> + +<div> +<head>465.</head> + +<p> +<hi rend='smallcaps'>At a Meeting.</hi>— +</p> + +<p> +<hi rend='italic'>A.</hi> What are you looking at? you have been +standing here for a very long time. +</p> + +<p> +<hi rend='italic'>B.</hi> Always the new and the old over again! +the helplessness of a thing urges me on to plunge +into it so deeply that I end by penetrating to its +deepest depths, and perceive that in reality it is +not worth so very much. At the end of all +experiences of this kind we meet with a kind of +sorrow and stupor. I experience this on a small +scale several times a day. +</p> + +</div> + +<div> +<head>466.</head> + +<p> +<hi rend='smallcaps'>A Loss of Renown.</hi>—What an advantage it +is to be able to speak as a stranger to mankind! +When they take away our anonymity, and make +us famous, the gods deprive us of <q>half our virtue.</q> +</p> + +</div> + +<div> +<head>467.</head> + +<p> +<hi rend='smallcaps'>Doubly Patient.</hi>—<q>By doing this you will +hurt many people.</q>—I know that, and I also know +<pb n='332'/><anchor id='Pg332'/> +that I shall have to suffer for it doubly: in the +first place out of pity for their suffering, and secondly +from the revenge they will take on me. But in +spite of this I cannot help doing what I do. +</p> + +</div> + +<div> +<head>468.</head> + +<p> +<hi rend='smallcaps'>The Kingdom of Beauty is Greater.</hi>—We +move about in nature, cunning and cheerful, in order +that we may surprise everything in the beauty +peculiar to it; we make an effort, whether in sunshine +or under a stormy sky, to see a distant part +of the coast with its rocks, bays, and olive and +pine trees under an aspect in which it achieves its +perfection and consummation. Thus also we should +walk about among men as their discoverers and +explorers, meting out to them good and evil in +order that we may unveil the peculiar beauty which +is seen with some in the sunshine, in others under +thunder-clouds, or with others again only in twilight +and under a rainy sky. +</p> + +<p> +Are we then forbidden to enjoy the evil man +like some savage landscape which possesses its own +bold and daring lines and luminous effects, while +this same man, so long as he behaves well, and in +conformity with the law, appears to us to be an +error of drawing, and a mere caricature which +offends us like a defect in nature?—Yes, this is +forbidden: for as yet we have only been permitted +to seek beauty in anything that is morally good,—and +this is sufficient to explain why we have found +so little and have been compelled to look for beauty +without either flesh or bones!—in the same way as +<pb n='333'/><anchor id='Pg333'/> +evil men are familiar with innumerable kinds of +happiness which the virtuous never dream of, we +may also find among them innumerable types of +beauty, many of them as yet undiscovered. +</p> + +</div> + +<div> +<head>469.</head> + +<p> +<hi rend='smallcaps'>The Inhumanity of the Sage.</hi>—The heavy +and grinding progress of the sage, who in the +words of the Buddhist song, <q>Wanders lonely like +the rhinoceros,</q> now and again stands in need of +proofs of a conciliatory and softened humanity, and +not only proofs of those accelerated steps, those +polite and sociable witticisms; not only of humour +and a certain self-mockery, but likewise of contradictions +and occasional returns to the predominating +inconsistencies. In order that he may not resemble +the heavy roller that rolls along like fate, the sage +who wishes to teach must take advantage of his +defects, and utilise them for his own adornment; +and when saying <q>despise me</q> he will implore +permission to be the advocate of a presumptuous +truth. +</p> + +<p> +This sage wishes to lead you to the mountains, +and he will perhaps endanger your life: therefore +as the price of his enjoyment he willingly authorises +you to take your revenge either before or afterwards +on such a guide. Do you remember what +thoughts came into your head when he once led +you to a gloomy cavern over a slippery path? Your +distrustful heart beat rapidly, and said inwardly, +<q>This guide might surely do something better +than crawl about here! he is one of those idle +<pb n='334'/><anchor id='Pg334'/> +people who are full of curiosity—is it not doing +him too much honour to appear to attach any +value at all to him by following him?</q> +</p> + +</div> + +<div> +<head>470.</head> + +<p> +<hi rend='smallcaps'>Many at the Banquet.</hi>—How happy we are +when we are fed like the birds by the hand of +some one who throws them their crumbs without +examining them too closely, or inquiring into their +worthiness! To live like a bird which comes and +flies away, and does not carry its name on its beak! +I take great pleasure in satisfying my appetite at +the banquet of the many. +</p> + +</div> + +<div> +<head>471.</head> + +<p> +<hi rend='smallcaps'>Another type of Love for one's Neighbour.</hi>—Everything +that is agitated, noisy, fitful, +and nervous forms a contrast to the great passion +which, glowing in the heart of man like a quiet and +gloomy flame, and gathering about it all that is +flaming and ardent, gives to man the appearance +of coldness and indifference, and stamps a certain +impassiveness on his features. Such men are occasionally +capable of showing their love for their +neighbour, but this love is different from that of +sociable people who are anxious to please. It is +a mild, contemplative, and calm amiability: these +people, as it were, look out of the windows of the +castle which serves them as a stronghold, and consequently +as a prison; for the outlook into the far +distance, the open air, and a different world is so +pleasant for them! +</p> + +</div> + +<pb n='335'/><anchor id='Pg335'/> + +<div> +<head>472.</head> + +<p> +<hi rend='smallcaps'>Not Justifying Oneself.</hi>— +</p> + +<p> +<hi rend='italic'>A.</hi> But why are you not willing to justify +yourself? +</p> + +<p> +<hi rend='italic'>B.</hi> I could do it in this instance, as in dozens +of others; but I despise the pleasure which lies in +justification, for all that matters little to me, and I +would rather bear a stained reputation than give +those petty folks the spiteful pleasure of saying, +<q>He takes these things very seriously.</q> This is not +true. Perhaps I ought to have more consideration +for myself, and look upon it as a duty to rectify +erroneous opinions about myself—I am too indifferent +and too indolent regarding myself, and +consequently also regarding everything that is +brought about through my agency. +</p> + +</div> + +<div> +<head>473.</head> + +<p> +<hi rend='smallcaps'>Where to Build one's House.</hi>—If you feel +great and productive in solitude, society will belittle +and isolate you, and <hi rend='italic'>vice versa</hi>. A powerful mildness +such as that of a father:—wherever this feeling +takes possession of you, <emph>there</emph> build your house, +whether in the midst of the multitude, or on some +silent spot. <foreign lang='la' rend='italic'>Ubi pater sum, ibi patria.</foreign><note place='foot'>A variation of the well-known proverb, <foreign lang='la' rend='italic'>Ubi bene, ibi +patria</foreign>.—<hi rend='smallcaps'>Tr.</hi></note> +</p> + +</div> + +<div> +<head>474.</head> + +<p> +<hi rend='smallcaps'>The only Means.</hi>—<q>Dialectic is the only +means of reaching the divine essence, and penetrating +<pb n='336'/><anchor id='Pg336'/> +behind the veil of appearance.</q> This declaration +of Plato in regard to dialectic is as solemn and +passionate as that of Schopenhauer in regard to the +contrary of dialectic—and both are wrong. For +that to which they wish to point out the way to us +does not exist.—And so far have not all the great +passions of mankind been passions for something +non-existent?—and all their ceremonies—ceremonies +for something non-existent also? +</p> + +</div> + +<div> +<head>475.</head> + +<p> +<hi rend='smallcaps'>Becoming Heavy.</hi>—You know him not; whatever +weights he may attach to himself he will +nevertheless be able to raise them all with him. +But you, judging from the weak flapping of your +own wings, come to the conclusion that he wishes +to remain below, merely because he does burden +himself with those weights. +</p> + +</div> + +<div> +<head>476.</head> + +<p> +<hi rend='smallcaps'>At the Harvest Thanksgiving of the +Intellect.</hi>—There is a daily increase and accumulation +of experiences, events, opinions upon +these experiences and events, and dreams upon +these opinions—a boundless and delightful display +of wealth! its aspect dazzles the eyes: I can no +longer understand how the poor in spirit can be +called blessed! Occasionally, however, I envy +them when I am tired: for the superintendence of +such vast wealth is no easy task, and its weight +frequently crushes all happiness.—Alas, if only the +<pb n='337'/><anchor id='Pg337'/> +mere sight of it were sufficient! If only we could +be misers of our knowledge! +</p> + +</div> + +<div> +<head>477.</head> + +<p> +<hi rend='smallcaps'>Freed from Scepticism.</hi>— +</p> + +<p> +<hi rend='italic'>A.</hi> Some men emerge from a general moral +scepticism bad-tempered and feeble, corroded, +worm-eaten, and even partly consumed—but I on +the other hand, more courageous and healthier than +ever, and with my instincts conquered once more. +Where a strong wind blows, where the waves are +rolling angrily, and where more than usual danger +is to be faced, there I feel happy. I did not +become a worm, although I often had to work and +dig like a worm. +</p> + +<p> +<hi rend='italic'>B.</hi> You have just ceased to be a sceptic; for +you deny! +</p> + +<p> +<hi rend='italic'>A.</hi> And in doing so I have learnt to say yea +again. +</p> + +</div> + +<div> +<head>478.</head> + +<p> +<hi rend='smallcaps'>Let us pass by.</hi>—Spare him! Leave him in +his solitude! Do you wish to crush him down +entirely? He became cracked like a glass into +which some hot liquid was poured suddenly—and +he was such a precious glass! +</p> + +</div> + +<div> +<head>479.</head> + +<p> +<hi rend='smallcaps'>Love and Truthfulness.</hi>—Through our love +we have become dire offenders against truth, and +even habitual dissimulators and thieves, who give +<pb n='338'/><anchor id='Pg338'/> +out more things as true than seem to us to be +true. On this account the thinker must from time +to time drive away those whom he loves (not +necessarily those who love him), so that they may +show their sting and wickedness, and cease to +tempt him. Consequently the kindness of the +thinker will have its waning and waxing moon. +</p> + +</div> + +<div> +<head>480.</head> + +<p> +<hi rend='smallcaps'>Inevitable.</hi>—No matter what your experience +may be, any one who does not feel well disposed +towards you will find in this experience some pretext +for disparaging you! You may undergo the +greatest possible revolutions of mind and knowledge, +and at length, with the melancholy smile of +the convalescent, you may be able to step out into +freedom and bright stillness, and yet some one will +say: <q>This fellow looks upon his illness as an +argument, and takes his impotence to be a proof +of the impotence of all others—he is vain enough +to fall ill that he may feel the superiority of the +sufferer.</q> And again, if somebody were to break +the chains that bound him down, and wounded +himself severely in doing so, some one else would +point at him mockingly and cry: <q>How awkward +he is! there is a man who had got accustomed to +his chains, and yet he is fool enough to burst them +asunder!</q> +</p> + +</div> + +<div> +<head>481.</head> + +<p> +<hi rend='smallcaps'>Two Germans.</hi>—If we compare Kant and +Schopenhauer with Plato, Spinoza, Pascal, Rousseau, +and Goethe, with reference to their souls +<pb n='339'/><anchor id='Pg339'/> +and not their intellects, we shall see that the two +first-named thinkers are at a disadvantage: their +thoughts do not constitute a passionate history of +their souls—we are not led to expect in them +romance, crises, catastrophies, or death struggles. +Their thinking is not at the same time the involuntary +biography of a soul, but in the case of +Kant merely of a head; and in the case of +Schopenhauer again merely the description and +reflection of a character (<q>the invariable</q>) and the +pleasure which this reflection causes, that is to say, +the pleasure of meeting with an intellect of the +first order. +</p> + +<p> +Kant, when he shimmers through his thoughts, +appears to us as an honest and honourable man +in the best sense of the words, but likewise as an +insignificant one: he is wanting in breadth and +power; he had not come through many experiences, +and his method of working did not allow +him sufficient time to undergo experiences. Of +course, in speaking of experiences, I do not refer +to the ordinary external events of life, but to those +fatalities and convulsions which occur in the course +of the most solitary and quiet life which has some +leisure and glows with the passion for thinking. +Schopenhauer has at all events one advantage over +him; for he at least was distinguished by a certain +fierce ugliness of disposition, which showed itself in +hatred, desire, vanity, and suspicion: he was of a +rather more ferocious disposition, and had both +time and leisure to indulge this ferocity. But he +lacked <q>development,</q> which was also wanting in +his range of thought: he had no <q>history.</q> +</p> + +</div> + +<pb n='340'/><anchor id='Pg340'/> + +<div> +<head>482.</head> + +<p> +<hi rend='smallcaps'>Seeking one's Company.</hi>—Are we then looking +for too much when we seek the company of +men who have grown mild, agreeable to the taste, +and nutritive, like chestnuts which have been put +into the fire and taken out just at the right +moment? Of men who expect little from life, and +prefer to accept this little as a present rather than +as a merit of their own, as if it were carried to them +by birds and bees? Of men who are too proud +ever to feel themselves rewarded, and too serious +in their passion for knowledge and honesty to have +time for or pleasure in fame? Such men we +should call philosophers; but they themselves will +always find some more modest designation. +</p> + +</div> + +<div> +<head>483.</head> + +<p> +<hi rend='smallcaps'>Satiated with Mankind.</hi>— +</p> + +<p> +<hi rend='italic'>A.</hi> Seek for knowledge! Yes! but always as a +man! What? must I always be a spectator of the +same comedy, and always play a part in the same +comedy, without ever being able to observe things +with other eyes than those? and yet there may be +countless types of beings whose organs are better +adapted for knowledge than ours! At the end of +all their searching for knowledge what will men +at length come to know? Their organs! which +perhaps is as much as to say: the impossibility of +knowledge! misery and disgust! +</p> + +<p> +<hi rend='italic'>B.</hi> This is a bad attack you have—reason is +attacking you! to-morrow, however, you will again +<pb n='341'/><anchor id='Pg341'/> +be in the midst of knowledge, and hence of irrationality—that +is to say, delighted about all that +is human. Let us go to the sea! +</p> + +</div> + +<div> +<head>484.</head> + +<p> +<hi rend='smallcaps'>Going our own Way.</hi>—When we take the +decisive step, and make up our minds to follow +our own path, a secret is suddenly revealed to us: +it is clear that all those who had hitherto been +friendly to us and on intimate terms with us judged +themselves to be superior to us, and are offended +now. The best among them are indulgent, and +are content to wait patiently until we once more +find the <q>right path</q>—they know it, apparently. +Others make fun of us, and pretend that we have +been seized with a temporary attack of mild insanity, +or spitefully point out some seducer. The +more malicious say we are vain fools, and do their +best to blacken our motives; while the worst of all +see in us their greatest enemy, some one who is +thirsting for revenge after many years of dependence,—and +are afraid of us. What, then, are we +to do? My own opinion is that we should begin +our sovereignty by promising to all our acquaintances +in advance a whole year's amnesty for sins +of every kind. +</p> + +</div> + +<div> +<head>485.</head> + +<p> +<hi rend='smallcaps'>Far-off Perspectives.</hi>— +</p> + +<p> +<hi rend='italic'>A.</hi> But why this solitude? +</p> + +<p> +<hi rend='italic'>B.</hi> I am not angry with anybody. But when +I am alone it seems to me that I can see my +friends in a clearer and rosier light than when I +<pb n='342'/><anchor id='Pg342'/> +am with them; and when I loved and felt music +best I lived far from it. It would seem that I +must have distant perspectives in order that I +may think well of things. +</p> + +</div> + +<div> +<head>486.</head> + +<p> +<hi rend='smallcaps'>Gold and Hunger.</hi>—Here and there we +meet with a man who changes into gold everything +that he touches. But some fine evil day he will +discover that he himself must starve through this +gift of his. Everything around him is brilliant, +superb, and unapproachable in its ideal beauty, +and now he eagerly longs for things which it is +impossible for him to turn into gold—and how +intense is this longing! like that of a starving man +for a meal! Query: What will he seize? +</p> + +</div> + +<div> +<head>487.</head> + +<p> +<hi rend='smallcaps'>Shame.</hi>—Look at that noble steed pawing the +ground, snorting, longing for a ride, and loving its +accustomed rider—but, shameful to relate, the rider +cannot mount to-day, he is tired.—Such is the +shame felt by the weary thinker in the presence +of his own philosophy! +</p> + +</div> + +<div> +<head>488.</head> + +<p> +<hi rend='smallcaps'>Against the Waste of Love.</hi>—Do we not +blush when we surprise ourselves in a state of +violent aversion? Well, then, we should also blush +when we find ourselves possessed of strong affections +on account of the injustice contained in them. More: +<pb n='343'/><anchor id='Pg343'/> +there are people who feel their hearts weighed down +and oppressed when some one gives them the benefit +of his love and sympathy to the extent that he +deprives others of a share. The tone of his voice +reveals to us the fact that we have been specially +selected and preferred! but, alas! I am not thankful +for being thus selected: I experience within myself +a certain feeling of resentment against him who +wishes to distinguish me in this way—he shall not +love me at the expense of others! I shall always +try to look after myself and to endure myself, and +my heart is often filled to overflowing, and with +some reason. To such a man nothing ought to be +given of which others stand so greatly in need. +</p> + +</div> + +<div> +<head>489.</head> + +<p> +<hi rend='smallcaps'>Friends in Need.</hi>—We may occasionally +remark that one of our friends sympathises with +another more than with us. His delicacy is troubled +thereby, and his selfishness is not equal to the task +of breaking down his feelings of affection: in such +a case we should facilitate the separation for him, +and estrange him in some way in order to widen +the distance between us.—This is also necessary +when we fall into a habit of thinking which might +be detrimental to him: our affection for him +should induce us to ease his conscience in separating +himself from us by means of some injustice which +we voluntarily take upon ourselves. +</p> + +</div> + +<div> +<head>490.</head> + +<p> +<hi rend='smallcaps'>Those petty Truths.</hi>—<q>You know all that, +but you have never lived through it—so I will not +<pb n='344'/><anchor id='Pg344'/> +accept your evidence. Those <q>petty truths</q>—you +deem them petty because you have not paid for +them with your blood!</q>—But are they really great, +simply because they have been bought at so high a +price? and blood is always too high a price!—<q>Do +you really think so? How stingy you are with your +blood!</q> +</p> + +</div> + +<div> +<head>491.</head> + +<p> +<hi rend='smallcaps'>Solitude, therefore!</hi>— +</p> + +<p> +<hi rend='italic'>A.</hi> So you wish to go back to your desert? +</p> + +<p> +<hi rend='italic'>B.</hi> I am not a quick thinker; I must wait for +myself a long time—it is always later and later +before the water from the fountain of my own ego +spurts forth, and I have often to go thirsty longer +than suits my patience. That is why I retire into +solitude in order that I may not have to drink from +the common cisterns. When I live in the midst +of the multitude my life is like theirs, and I do not +think like myself; but after some time it always +seems to me as if the multitude wished to banish +me from myself and to rob me of my soul. Then +I get angry with all these people, and afraid of them; +and I must have the desert to become well disposed +again. +</p> + +</div> + +<div> +<head>492.</head> + +<p> +<hi rend='smallcaps'>Under the South Wind.</hi>— +</p> + +<p> +<hi rend='italic'>A.</hi> I can no longer understand myself! It was +only yesterday that I felt myself so tempestuous and +ardent, and at the same time so warm and sunny +and exceptionally bright! but to-day! Now +everything is calm, wide, oppressive, and dark like +the lagoon at Venice. I wish for nothing, and +<pb n='345'/><anchor id='Pg345'/> +draw a deep breath, and yet I feel inwardly indignant +at this <q>wish for nothing</q>—so the waves +rise and fall in the ocean of my melancholy. +</p> + +<p> +<hi rend='italic'>B.</hi> You describe a petty, agreeable illness. The +next wind from the north-east will blow it away. +</p> + +<p> +<hi rend='italic'>A.</hi> Why so? +</p> + +</div> + +<div> +<head>493.</head> + +<p> +<hi rend='smallcaps'>On One's own Tree.</hi>— +</p> + +<p> +<hi rend='italic'>A.</hi> No thinker's thoughts give me so much +pleasure as my own: this, of course, proves nothing +in favour of their value; but I should be foolish to +neglect fruits which are tasteful to me only because +they happen to grow on my own tree!—and I was +once such a fool. +</p> + +<p> +<hi rend='italic'>B.</hi> Others have the contrary feeling: which likewise +proves nothing in favour of their thoughts, nor +yet is it any argument against their value. +</p> + +</div> + +<div> +<head>494.</head> + +<p> +<hi rend='smallcaps'>The Last Argument of the Brave Man.</hi>—There +are snakes in this little clump of trees.—Very +well, I will rush into the thicket and kill them.—But +by doing that you will run the risk of falling +a victim to them, and not they to you.—But what +do I matter? +</p> + +</div> + +<div> +<head>495.</head> + +<p> +<hi rend='smallcaps'>Our Teachers.</hi>—During our period of youth +we select our teachers and guides from our own +times, and from those circles which we happen to +meet with: we have the thoughtless conviction that +the present age must have teachers who will suit +<pb n='346'/><anchor id='Pg346'/> +us better than any others, and that we are sure to +find them without having to look very far. Later +on we find that we have to pay a heavy penalty +for this childishness: we have to expiate our teachers +in ourselves, and then perhaps we begin to look for +the proper guides. We look for them throughout +the whole world, including even present and past +ages—but perhaps it may be too late, and at the +worst we discover that they lived when we were +young—and that at that time we lost our opportunity. +</p> + +</div> + +<div> +<head>496.</head> + +<p> +<hi rend='smallcaps'>The Evil Principle.</hi>—Plato has marvellously +described how the philosophic thinker must necessarily +be regarded as the essence of depravity in +the midst of every existing society: for as the critic +of all its morals he is naturally the antagonist of +the moral man, and, unless he succeeds in becoming +the legislator of new morals, he lives long in the +memory of men as an instance of the <q>evil principle.</q> +From this we may judge to how great an extent +the city of Athens, although fairly liberal and fond +of innovations, abused the reputation of Plato during +his lifetime. What wonder then that he—who, as +he has himself recorded, had the <q>political instinct</q> +in his body—made three different attempts in +Sicily, where at that time a united Mediterranean +Greek State appeared to be in process of formation? +</p> + +<p> +It was in this State, and with its assistance, that +Plato thought he could do for the Greeks what +Mohammed did for the Arabs several centuries later: +viz. establishing both minor and more important +<pb n='347'/><anchor id='Pg347'/> +customs, and especially regulating the daily life of +every man. His ideas were quite practicable just +as certainly as those of Mohammed were practicable; +for even much more incredible ideas, those +of Christianity, proved themselves to be practicable! +a few hazards less and a few hazards more—and +then the world would have witnessed the +Platonisation of Southern Europe; and, if we +suppose that this state of things had continued to +our own days, we should probably be worshipping +Plato now as the <q>good principle.</q> But he was unsuccessful, +and so his traditional character remains +that of a dreamer and a Utopian—stronger epithets +than these passed away with ancient Athens. +</p> + +</div> + +<div> +<head>497.</head> + +<p> +<hi rend='smallcaps'>The Purifying Eye.</hi>—We have the best reason +for speaking of <q>genius</q> in men—for example, +Plato, Spinoza, and Goethe—whose minds appear +to be but loosely linked to their character and +temperament, like winged beings which easily +separate themselves from them, and then rise far +above them. On the other hand, those who never +succeeded in cutting themselves loose from their +temperament, and who knew how to give to it the +most intellectual, lofty, and at times even cosmic +expression (Schopenhauer, for instance) have always +been very fond of speaking about their genius. +</p> + +<p> +These geniuses could not rise above themselves, +but they believed that, fly where they would, they +would always find and recover themselves—this is +their <q>greatness,</q> and this can be greatness!—The +<pb n='348'/><anchor id='Pg348'/> +others who are entitled to this name possess the +pure and purifying eye which does not seem to have +sprung out of their temperament and character, but +separately from them, and generally in contradiction +to them, and looks out upon the world as on a +God whom it loves. But even people like these do +not come into possession of such an eye all at once: +they require practice and a preliminary school of +sight, and he who is really fortunate will at the right +moment also fall in with a teacher of pure sight. +</p> + +</div> + +<div> +<head>498.</head> + +<p> +<hi rend='smallcaps'>Never Demand!</hi>—You do not know him! it +is true that he easily and readily submits both to +men and things, and that he is kind to both—his +only wish is to be left in peace—but only in so far +as men and things do not <emph>demand</emph> his submission. +Any demand makes him proud, bashful, and warlike. +</p> + +</div> + +<div> +<head>499.</head> + +<p> +<hi rend='smallcaps'>The Evil One.</hi>—<q>Only the solitary are evil!</q>—thus +spake Diderot, and Rousseau at once felt +deeply offended. Thus he proved that Diderot was +right. Indeed, in society, or amid social life, every +evil instinct is compelled to restrain itself, to assume +so many masks, and to press itself so often into the +Procrustean bed of virtue, that we are quite justified +in speaking of the martyrdom of the evil man. In +solitude, however, all this disappears. The evil man +is still more evil in solitude—and consequently for +him whose eye sees only a drama everywhere he is +also more beautiful. +</p> + +</div> + +<pb n='349'/><anchor id='Pg349'/> + +<div> +<head>500.</head> + +<p> +<hi rend='smallcaps'>Against the Grain.</hi>—A thinker may for years +at a time force himself to think against the grain: +that is, not to pursue the thoughts that spring up +within him, but, instead, those which he is compelled +to follow by the exigencies of his office, an established +division of time, or any arbitrary duty which +he may find it necessary to fulfil. In the long run, +however, he will fall ill; for this apparently moral +self-command will destroy his nervous system as +thoroughly and completely as regular debauchery. +</p> + +</div> + +<div> +<head>501.</head> + +<p> +<hi rend='smallcaps'>Mortal Souls.</hi>—Where knowledge is concerned +perhaps the most useful conquest that has +ever been made is the abandonment of the belief in +the immortality of the soul. Humanity is henceforth +at liberty to wait: men need no longer be in +a hurry to swallow badly-tested ideas as they had to +do in former times. For in those times the salvation +of this poor <q>immortal soul</q> depended upon the +extent of the knowledge which could be acquired +in the course of a short existence: decisions had to +be reached from one day to another, and <q>knowledge</q> +was a matter of dreadful importance! +</p> + +<p> +Now we have acquired good courage for errors, +experiments, and the provisional acceptance of ideas—all +this is not so very important!—and for this +very reason individuals and whole races may now +face tasks so vast in extent that in former years they +would have looked like madness, and defiance of +<pb n='350'/><anchor id='Pg350'/> +heaven and hell. Now we have the right to experiment +upon ourselves! Yes, men have the right +to do so! the greatest sacrifices have not yet been +offered up to knowledge—nay, in earlier periods it +would have been sacrilege, and a sacrifice of our +eternal salvation, even to surmise such ideas as now +precede our actions. +</p> + +</div> + +<div> +<head>502.</head> + +<p> +<hi rend='smallcaps'>One Word for three different Conditions.</hi>—When +in a state of passion one man will +be forced to let loose the savage, dreadful, unbearable +animal. Another when under the influence of +passion will raise himself to a high, noble, and lofty +demeanour, in comparison with which his usual self +appears petty. A third, whose whole person is +permeated with nobility of feeling, has also the most +noble storm and stress: and in this state he represents +Nature in her state of savageness and beauty, +and stands only one degree lower than Nature in her +periods of greatness and serenity, which he usually +represents. It is while in this state of passion, +however, that men understand him better, and +venerate him more highly at these moments—for +then he is one step nearer and more akin to them. +They feel at once delighted and horrified at such a +sight and call it—divine. +</p> + +</div> + +<div> +<head>503.</head> + +<p> +<hi rend='smallcaps'>Friendship.</hi>—The objection to a philosophic +life that it renders us useless to our friends would +never have arisen in a modern mind: it belongs +rather to classical antiquity. Antiquity knew the +<pb n='351'/><anchor id='Pg351'/> +stronger bonds of friendship, meditated upon it, +and almost took it to the grave with it. This is the +advantage it has over us: we, on the other hand, +can point to our idealisation of sexual love. All +the great excellencies of ancient humanity owed +their stability to the fact that man was standing +side by side with man, and that no woman was +allowed to put forward the claim of being the +nearest and highest, nay even sole object of his love, +as the feeling of passion would teach. Perhaps +our trees do not grow so high now owing to the +ivy and the vines that cling round them. +</p> + +</div> + +<div> +<head>504.</head> + +<p> +<hi rend='smallcaps'>Reconciliation.</hi>—Should it then be the task +of philosophy to reconcile what the child has learnt +with what the man has come to recognise? Should +philosophy be the task of young men because they +stand midway between child and man and possess +intermediate necessities? It would almost appear +to be so if you consider at what ages of their life +philosophers are now in the habit of setting forth +their conceptions: at a time when it is too late +for faith and too early for knowledge. +</p> + +</div> + +<div> +<head>505.</head> + +<p> +<hi rend='smallcaps'>Practical People.</hi>—We thinkers have the +right of deciding good taste in all things, and if +necessary of decreeing it. The practical people +finally receive it from us: their dependence upon +us is incredibly great, and is one of the most +<pb n='352'/><anchor id='Pg352'/> +ridiculous spectacles in the world, little though they +themselves know it and however proudly they like +to carp at us unpractical people. Nay, they would +even go so far as to belittle their practical life if +we should show a tendency to despise it—whereto +at times we might be urged on by a slightly vindictive +feeling. +</p> + +</div> + +<div> +<head>506.</head> + +<p> +<hi rend='smallcaps'>The Necessary Desiccation of Everything +Good.</hi>—What! must we conceive of a work +exactly in the spirit of the age that has produced +it? but we experience greater delight and surprise, +and get more information out of it when we do +not conceive it in this spirit! Have you not remarked +that every new and good work, so long +as it is exposed to the damp air of its own age is +least valuable—just because it still has about it +all the odour of the market, of opposition, of +modern ideas, and of all that is transient from +day to day? Later on, however, it dries up, its +<q>actuality</q> dies away: and then only does it +obtain its deep lustre and its perfume—and also, +if it is destined for it, the calm eye of eternity. +</p> + +</div> + +<div> +<head>507.</head> + +<p> +<hi rend='smallcaps'>Against the Tyranny of Truth.</hi>—Even if +we were mad enough to consider all our opinions +as truth, we should nevertheless not wish them +alone to exist. I cannot see why we should ask +for an autocracy and omnipotence of truth: it is +sufficient for me to know that it is a great power. +<pb n='353'/><anchor id='Pg353'/> +Truth, however, must meet with opposition and be +able to fight, and we must be able to rest from it +at times in falsehood—otherwise truth will grow +tiresome, powerless, and insipid, and will render us +equally so. +</p> + +</div> + +<div> +<head>508.</head> + +<p> +<hi rend='smallcaps'>Not to take a Thing Pathetically.</hi>—What +we do to benefit ourselves should not bring us in +any moral praise, either from others or from ourselves, +and the same remark applies to those things +which we do to please ourselves. It is looked +upon as <foreign rend='italic'>bon ton</foreign> among superior men to refrain +from taking things pathetically in such cases, and +to refrain from all pathetic feelings: the man who +has accustomed himself to this has retrieved his +<foreign lang='fr' rend='italic'>naïveté</foreign>. +</p> + +</div> + +<div> +<head>509.</head> + +<p> +<hi rend='smallcaps'>The Third Eye.</hi>—What! You are still in +need of the theatre! are you still so young? Be +wise, and seek tragedy and comedy where they +are better acted, and where the incidents are more +interesting, and the actors more eager. It is +indeed by no means easy to be merely a spectator +in these cases—but learn! and then, amid all difficult +or painful situations, you will have a little gate leading +to joy and refuge, even when your passions attack +you. Open your stage eye, that big third eye of +yours, which looks out into the world through the +other two. +</p> + +</div> + +<div> +<head>510.</head> + +<p> +<hi rend='smallcaps'>Escaping from One's Virtues.</hi>—Of what +account is a thinker who does not know how to +<pb n='354'/><anchor id='Pg354'/> +escape from his own virtues occasionally! Surely +a thinker should be more than <q>a moral being</q>! +</p> + +</div> + +<div> +<head>511.</head> + +<p> +<hi rend='smallcaps'>The Temptress.</hi>—Honesty is the great temptress +of all fanatics.<note place='foot'>Hence the violence of all fanatics, who do not wish to +shout down the outer world so much as to shout down their +own inner enemy, viz. truth.—<hi rend='smallcaps'>Tr.</hi></note> What seemed to tempt Luther +in the guise of the devil or a beautiful woman, +and from which he defended himself in that uncouth +way of his, was probably nothing but +honesty, and perhaps in a few rarer cases even +truth. +</p> + +</div> + +<div> +<head>512.</head> + +<p> +<hi rend='smallcaps'>Bold towards Things.</hi>—The man who, in +accordance with his character, is considerate and +timid towards persons, but is courageous and bold +towards things, is afraid of new and closer acquaintances, +and limits his old ones in order that he may +thus make his incognito and his inconsiderateness +coincide with truth. +</p> + +</div> + +<div> +<head>513.</head> + +<p> +<hi rend='smallcaps'>Limits and Beauty.</hi>—Are you looking for +men with a fine culture? Then you will have to +be satisfied with restricted views and sights, exactly +as when you are looking for fine countries.—There +are, of course, such panoramic men: they are like +panoramic regions, instructive and marvellous: but +not beautiful. +</p> + +</div> + +<pb n='355'/><anchor id='Pg355'/> + +<div> +<head>514.</head> + +<p> +<hi rend='smallcaps'>To the Stronger.</hi>—Ye stronger and arrogant +intellects, we ask you for only one thing: throw no +further burdens upon our shoulders, but take some +of our burdens upon your own, since ye are stronger! +but ye delight in doing the exact contrary: for ye +wish to soar, so that we must carry your burden +in addition to our own—we must crawl! +</p> + +</div> + +<div> +<head>515.</head> + +<p> +<hi rend='smallcaps'>The Increase of Beauty.</hi>—Why has beauty +increased by the progress of civilisation? because +the three occasions for ugliness appear ever more +rarely among civilised men: first, the wildest outbursts +of ecstasy; secondly, extreme bodily exertion, +and, thirdly, the necessity of inducing fear by +one's very sight and presence—a matter which is +so frequent and of so great importance in the lower +and more dangerous stages of culture that it even +lays down the proper gestures and ceremonials and +makes ugliness a duty. +</p> + +</div> + +<div> +<head>516.</head> + +<p> +<hi rend='smallcaps'>Not to Imbue our Neighbours with Our +own Demon.</hi>—Let us in our age continue to hold +the belief that benevolence and beneficence are the +characteristics of a good man; but let us not fail +to add <q>provided that in the first place he exhibits +his benevolence and beneficence towards himself.</q> +For if he acts otherwise—that is to say, if he shuns, +hates, or injures himself—he is certainly not a good +<pb n='356'/><anchor id='Pg356'/> +man. He then merely saves himself through +others: and let these others take care that they +do not come to grief through him, however well +disposed he may appear to be to them!—but to +shun and hate one's own ego, and to live in and +for others, this has up to the present, with as much +thoughtlessness as conviction, been looked upon as +<q>unselfish,</q> and consequently as <q>good.</q> +</p> + +</div> + +<div> +<head>517.</head> + +<p> +<hi rend='smallcaps'>Tempting into Love.</hi>—We ought to fear a +man who hates himself; for we are liable to become +the victims of his anger and revenge. Let us +therefore try to tempt him into self-love. +</p> + +</div> + +<div> +<head>518.</head> + +<p> +<hi rend='smallcaps'>Resignation.</hi>—What is resignation? It is the +most comfortable position of a patient, who, after +having suffered a long time from tormenting pains +in order to find it, at last became tired—and then +found it. +</p> + +</div> + +<div> +<head>519.</head> + +<p> +<hi rend='smallcaps'>Deception.</hi>—When you wish to act you must +close the door upon doubt, said a man of action.—And +are you not afraid of being deceived in doing +so? replied the man of a contemplative mind. +</p> + +</div> + +<div> +<head>520.</head> + +<p> +<hi rend='smallcaps'>Eternal Obsequies.</hi>—Both within and beyond +the confines of history we might imagine that we +<pb n='357'/><anchor id='Pg357'/> +were listening to a continual funeral oration: we +have buried, and are still burying, all that we have +loved best, our thoughts, and our hopes, receiving +in exchange pride, <foreign lang='la' rend='italic'>gloria mundi</foreign>—that is, the pomp +of the graveside speech. It is thus that everything +is made good! Even at the present time the +funeral orator remains the greatest public benefactor. +</p> + +</div> + +<div> +<head>521.</head> + +<p> +<hi rend='smallcaps'>Exceptional Vanity.</hi>—Yonder man possesses +one great quality which serves as a consolation for +him: his look passes with contempt over the +remainder of his being, and almost his entire +character is included in this. But he recovers +from himself when, as it were, he approaches his +sanctuary; already the road leading to it appears +to him to be an ascent on broad soft steps—and +yet, ye cruel ones, ye call him vain on this account! +</p> + +</div> + +<div> +<head>522.</head> + +<p> +<hi rend='smallcaps'>Wisdom without Ears.</hi>—To hear every day +what is said about us, or even to endeavour to +discover what people think of us, will in the end +kill even the strongest man. Our neighbours +permit us to live only that they may exercise a daily +claim upon us! They certainly would not tolerate +us if we wished to claim rights over them, and +still less if we wished to be right! In short, let +us offer up a sacrifice to the general peace, let us +not listen when they speak of us, when they praise +us, blame us, wish for us, or hope for us—nay, let +us not even think of it. +</p> + +</div> + +<pb n='358'/><anchor id='Pg358'/> + +<div> +<head>523.</head> + +<p> +<hi rend='smallcaps'>A Question of Penetration.</hi>—When we are +confronted with any manifestation which some one +has permitted us to see, we may ask: what is it +meant to conceal? What is it meant to draw our +attention from? What prejudices does it seek to +raise? and again, how far does the subtlety of the +dissimulation go? and in what respect is the man +mistaken? +</p> + +</div> + +<div> +<head>524.</head> + +<p> +<hi rend='smallcaps'>The Jealousy of the Lonely Ones.</hi>—This +is the difference between sociable and solitary +natures, provided that both possess an intellect: +the former are satisfied, or nearly satisfied, with +almost anything whatever; from the moment that +their minds have discovered a communicable and +happy version of it they will be reconciled even +with the devil himself! But the lonely souls +have their silent rapture, and their speechless +agony about a thing: they hate the ingenious +and brilliant display of their inmost problems as +much as they dislike to see the women they +love too loudly dressed—they watch her mournfully +in such a case, as if they were just beginning +to suspect that she was desirous of pleasing +others. This is the jealousy which all lonely +thinkers and passionate dreamers exhibit with regard +to the <foreign lang='fr' rend='italic'>esprit</foreign>. +</p> + +</div> + +<div> +<head>525.</head> + +<p> +<hi rend='smallcaps'>The Effect of Praise.</hi>—Some people become +modest when highly praised, others insolent. +</p> + +</div> + +<pb n='359'/><anchor id='Pg359'/> + +<div> +<head>526.</head> + +<p> +<hi rend='smallcaps'>Unwilling to be a Symbol.</hi>—I sympathise +with princes: they are not at liberty to discard +their high rank even for a short time, and thus +they come to know people only from the very +uncomfortable position of constant dissimulation—their +continual compulsion to represent something +actually ends by making solemn ciphers of them.—Such +is the fate of all those who deem it their +duty to be symbols. +</p> + +</div> + +<div> +<head>527.</head> + +<p> +<hi rend='smallcaps'>The Hidden Men.</hi>—Have you never come +across those people who check and restrain even +their enraptured hearts, and who would rather +become mute than lose the modesty of moderation? +and have you never met those embarrassing, +and yet so often good-natured people who do not +wish to be recognised, and who time and again +efface the tracks they have made in the sand? and +who even deceive others as well as themselves in +order to remain obscure and hidden? +</p> + +</div> + +<div> +<head>528.</head> + +<p> +<hi rend='smallcaps'>Unusual Forbearance.</hi>—It is often no small +indication of kindness to be unwilling to criticise +some one, and even to refuse to think of him. +</p> + +</div> + +<div> +<head>529.</head> + +<p> +<hi rend='smallcaps'>How Men and Nations gain Lustre.</hi>—How +many really individual actions are left undone +<pb n='360'/><anchor id='Pg360'/> +merely because before performing them we perceive +or suspect that they will be misunderstood!—those +actions, for example, which have some intrinsic +value, both in good and evil. The more highly an +age or a nation values its individuals, therefore, and +the more right and ascendancy we accord them, +the more will actions of this kind venture to make +themselves known,—and thus in the long run a +lustre of honesty, of genuineness in good and evil, +will spread over entire ages and nations, so that +they—the Greeks, for example—like certain stars, +will continue to shed light for thousands of years +after their sinking. +</p> + +</div> + +<div> +<head>530.</head> + +<p> +<hi rend='smallcaps'>Digressions of the Thinker.</hi>—The course +of thought in certain men is strict and inflexibly +bold. At times it is even cruel towards such men, +although considered individually they may be +gentle and pliable. With well-meaning hesitation +they will turn the matter ten times over in their +heads, but will at length continue their strict course. +They are like streams that wind their way past +solitary hermitages: there are places in their course +where the stream plays hide and seek with itself, +and indulges in short idylls with islets, trees, +grottos, and cascades—and then it rushes ahead +once more, passes by the rocks, and forces its way +through the hardest stones. +</p> + +</div> + +<div> +<head>531.</head> + +<p> +<hi rend='smallcaps'>Different Feelings Towards Art.</hi>—From +the time when we begin to live as a hermit, consuming +<pb n='361'/><anchor id='Pg361'/> +and consumed, our only company being +deep and prolific thoughts, we expect from art +either nothing more, or else something quite +different from what we formerly expected—in a +word, we change our taste. For in former times +we wished to penetrate for a moment by means of +art into the element in which we are now living +permanently: at that time we dreamt ourselves +into the rapture of a possession which we now +actually possess. Indeed, flinging away from us +for the time being what we now have, and imagining +ourselves to be poor, or to be a child, a beggar, +or a fool, may now at times fill us with delight. +</p> + +</div> + +<div> +<head>532.</head> + +<p> +<hi rend='smallcaps'><q>Love Equalises.</q></hi>—Love wishes to spare the +other to whom it devotes itself any feeling of +strangeness: as a consequence it is permeated with +disguise and simulation; it keeps on deceiving continuously, +and feigns an equality which in reality +does not exist. And all this is done so instinctively +that women who love deny this simulation and +constant tender trickery, and have even the +audacity to assert that love equalises (in other +words that it performs a miracle)! +</p> + +<p> +This phenomenon is a simple matter if one of +the two permits himself or herself to be loved, and +does not deem it necessary to feign, but leaves +this to the other. No drama, however, could offer +a more intricate and confused instance than when +both persons are passionately in love with one +another; for in this case both are anxious to +<pb n='362'/><anchor id='Pg362'/> +surrender and to endeavour to conform to the +other, and finally they are both at a loss to know +what to imitate and what to feign. The beautiful +madness of this spectacle is too good for this world, +and too subtle for human eyes. +</p> + +</div> + +<div> +<head>533.</head> + +<p> +<hi rend='smallcaps'>We Beginners.</hi>—How many things does an +actor see and divine when he watches another on +the stage! He notices at once when a muscle fails +in some gesture; he can distinguish those little +artificial tricks which are so calmly practised +separately before the mirror, and are not in conformity +with the whole; he feels when the actor is +surprised on the stage by his own invention, and +when he spoils it amid this surprise.—How differently, +again, does a painter look at some one who +happens to be moving before him! He will see +a great deal that does not actually exist in order +to complete the actual appearance of the person, +and to give it its full effect. In his mind he +attempts several different illuminations of the same +object, and divides the whole by an additional +contrast.—Oh, that we now possessed the eyes of +such an actor and such a painter for the province +of the human soul! +</p> + +</div> + +<div> +<head>534.</head> + +<p> +<hi rend='smallcaps'>Small Doses.</hi>—If we wish a change to be as +deep and radical as possible, we must apply the +remedy in minute doses, but unremittingly for long +periods. What great action can be performed all +<pb n='363'/><anchor id='Pg363'/> +at once? Let us therefore be careful not to +exchange violently and precipitately the moral +conditions with which we are familiar for a new +valuation of things,—nay, we may even wish to +continue living in the old way for a long time to +come, until probably at some very remote period +we become aware of the fact that the new valuation +has made itself the predominating power +within us, and that its minute doses to which we +must henceforth become accustomed have set up +a new nature within us.—We now also begin to +understand that the last attempt at a great change +of valuations—that which concerned itself with +political affairs (the <q>great revolution</q>)—was +nothing more than a pathetic and sanguinary piece +of quackery which, by means of sudden crises, was +able to inspire a credulous Europe with the hope +of a sudden recovery, and has therefore made all +political invalids impatient and dangerous up to +this very moment. +</p> + +</div> + +<div> +<head>535.</head> + +<p> +<hi rend='smallcaps'>Truth Requires Power.</hi>—Truth in itself is +no power at all, in spite of all that flattering +rationalists are in the habit of saying to the +contrary. Truth must either attract power to +its side, or else side with power, for otherwise it +will perish again and again. This has already +been sufficiently demonstrated, and more than +sufficiently! +</p> + +</div> + +<div> +<head>536.</head> + +<p> +<hi rend='smallcaps'>The Thumbscrew.</hi>—It is disgusting to observe +with what cruelty every one charges his two or +<pb n='364'/><anchor id='Pg364'/> +three private virtues to the account of others who +may perhaps not possess them, and whom he +torments and worries with them. Let us therefore +deal humanely with the <q>sense of honesty,</q> although +we may possess in it a thumbscrew with which we +can worry to death all these presumptuous egoists +who even yet wish to impose their own beliefs upon +the whole world—we have tried this thumbscrew +on ourselves! +</p> + +</div> + +<div> +<head>537.</head> + +<p> +<hi rend='smallcaps'>Mastery.</hi>—We have reached mastery when we +neither mistake nor hesitate in the achievement. +</p> + +</div> + +<div> +<head>538.</head> + +<p> +<hi rend='smallcaps'>The Moral Insanity of Genius.</hi>—In a +certain category of great intellects we may observe +a painful and partly horrible spectacle: in their +most productive moments their flights aloft and +into the far distance appear to be out of harmony +with their general constitution and to exceed their +power in one way or another, so that each time +there remains a deficiency, and also in the long +run a defectiveness in the entire machinery, which +latter is manifested among those highly intellectual +natures by various kinds of moral and intellectual +symptoms more regularly than by conditions of +bodily distress. +</p> + +<p> +Thus those incomprehensible characteristics of +their nature—all their timidity, vanity, hatefulness, +envy, their narrow and narrowing disposition—and +that too personal and awkward element in natures +like those of Rousseau and Schopenhauer, may very +<pb n='365'/><anchor id='Pg365'/> +well be the consequences of a periodical attack of +heart disease; and this in its turn may be the +result of a nervous complaint, and this latter the +consequence of ——<note place='foot'>This omission is in the original.—<hi rend='smallcaps'>Tr.</hi></note> +</p> + +<p> +So long as genius dwells within us we are full +of audacity, yea, almost mad, and heedless of +health, life, and honour; we fly through the day +as free and swift as an eagle, and in the darkness +we feel as confident as an owl.—But let genius +once leave us and we are instantly overcome by a +feeling of the most profound despondency: we can +no longer understand ourselves; we suffer from +everything that we experience and do not experience; +we feel as if we were in the midst of +shelterless rocks with the tempest raging round us, +and we are at the same time like pitiful childish +souls, afraid of a rustle or a shadow.—Three-fourths +of all the evil committed in the world is +due to timidity; and this is above all a physiological +process. +</p> + +</div> + +<div> +<head>539.</head> + +<p> +<hi rend='smallcaps'>Do you know what you Want?</hi>—Have you +never been troubled by the fear that you might +not be at all fitted for recognising what is true? +by the fear that your senses might be too dull, and +even your delicacy of sight far too blunt? If you +could only perceive, even once, to what extent your +volition dominates your sight! How, for example, +you wished yesterday to see more than some one +else, while to-day you wish to see it differently! +and how from the start you were anxious to see +<pb n='366'/><anchor id='Pg366'/> +something which would be in conformity with or +in opposition to anything that people thought they +had observed up to the present. Oh, those shameful +cravings! How often you keep your eyes open +for what is efficacious, for what is soothing, just +because you happen to be tired at the moment! +Always full of secret predeterminations of what +truth should be like, so that you—you, forsooth!—might +accept it! or do you think that to-day, +because you are as frozen and dry as a bright +winter morning, and because nothing is weighing +on your mind, you have better eyesight! Are not +ardour and enthusiasm necessary to do justice to +the creations of thought?—and this indeed is what +is called sight! as if you could treat matters of +thought any differently from the manner in which +you treat men. In all relations with thought there +is the same morality, the same honesty of purpose, +the same <foreign lang='fr' rend='italic'>arrière-pensée</foreign>, the same slackness, the +same faint-heartedness—your whole lovable and +hateful self! Your physical exhaustion will lend +the things pale colours whilst your feverishness will +turn them into monsters! Does not your morning +show the things in a different light from the +evening? Are you not afraid of finding in the +cave of all knowledge your own phantom, the veil +in which truth is wrapped up and hidden from +your sight? Is it not a dreadful comedy in which +you so thoughtlessly wish to take part? +</p> + +</div> + +<div> +<head>540.</head> + +<p> +<hi rend='smallcaps'>Learning.</hi>—Michelangelo considered Raphael's +genius as having been acquired by study, and upon +<pb n='367'/><anchor id='Pg367'/> +his own as a natural gift: learning as opposed to +talent; though this is mere pedantry, with all due +respect to the great pedant himself. For what is +talent but a name for an older piece of learning, experience, +exercise, appropriation, and incorporation, +perhaps as far back as the times of our ancestors, +or even earlier! And again: he who learns forms +his own talents, only learning is not such an easy +matter and depends not only upon our willingness, +but also upon our being able to learn at all. +</p> + +<p> +Jealousy often prevents this in an artist, or that +pride which, when it experiences any strange feeling, +at once assumes an attitude of defence instead +of an attitude of scholarly receptiveness. Raphael, +like Goethe, lacked this pride, on which account +they were great learners, and not merely the exploiters +of those quarries which had been formed +by the manifold genealogy of their forefathers. +Raphael vanishes before our eyes as a learner +in the midst of that assimilation of what his +great rival called <emph>his</emph> <q>nature</q>: this noblest of +all thieves daily carried off a portion of it; but +before he had appropriated all the genius of +Michelangelo he died—and the final series of his +works, because it is the beginning of a new plan of +study, is less perfect and good, for the simple reason +that the great student was interrupted by death in +the midst of his most difficult task, and took away +with him that justifying and final goal which he had +in view. +</p> + +</div> + +<div> +<head>541.</head> + +<p> +<hi rend='smallcaps'>How we should turn to Stone.</hi>—By +slowly, very, very slowly, becoming hard like a +<pb n='368'/><anchor id='Pg368'/> +precious stone, and at last lie still, a joy to all +eternity. +</p> + +</div> + +<div> +<head>542.</head> + +<p> +<hi rend='smallcaps'>The Philosopher and Old Age.</hi>—It is not +wise to permit evening to act as a judge of the +day; for only too often in this case weariness becomes +the judge of success and good will. We +should also take the greatest precautions in regard +to everything connected with old age and its judgment +upon life, more especially since old age, like +the evening, is fond of assuming a new and charming +morality, and knows well enough how to +humiliate the day by the glow of the evening skies, +twilight and a peaceful and wistful silence. The +reverence which we feel for an old man, especially +if he is an old thinker and sage, easily blinds us to +the deterioration of his intellect, and it is always +necessary to bring to light the hidden symptoms of +such a deterioration and lassitude, that is to say, to +uncover the physiological phenomenon which is still +concealed behind the old man's moral judgments +and prejudices, in case we should be deceived by +our veneration for him, and do something to the +disadvantage of knowledge. For it is not seldom +that the illusion of a great moral renovation and +regeneration takes possession of the old man. +Basing his views upon this, he then proceeds to +express his opinions on the work and development +of his life as if he had only then for the first time +become clearsighted—and nevertheless it is not +wisdom, but fatigue, which prompts his present state +of well-being and his positive judgments. +</p> + +<pb n='369'/><anchor id='Pg369'/> + +<p> +The most dangerous indication of this weariness +is above all the belief in genius, which as a rule only +arises in great and semi-great men of intellect at +this period of their lives: the belief in an exceptional +position, and exceptional rights. The thinker +who thus believes himself to be inspired by genius +henceforth deems it permissible for him to take +things more easily, and takes advantage of his +position as a genius to decree rather than to prove. +It is probable, however, that the need felt by the +weary intellect for alleviation is the main source of +this belief—it precedes it in time, though appearances +may indicate the contrary. +</p> + +<p> +At this time too, as the result of the love which +all weary and old people feel for enjoyment, such +men as those I am speaking of wish to enjoy the +results of their thinking instead of again testing +them and scattering the seeds abroad once more. +This leads them to make their thoughts palatable +and enjoyable, and to take away their dryness, +coldness, and want of flavour; and thus it comes +about that the old thinker apparently raises himself +above his life's work, while in reality he spoils +it by infusing into it a certain amount of fantasy, +sweetness, flavour, poetic mists, and mystic lights. +This is how Plato ended, as did also that great +and honest Frenchman, Auguste Comte, who, as a +conqueror of the exact sciences, cannot be matched +either among the Germans or the Englishmen of +this century. +</p> + +<p> +There is a third symptom of fatigue: that +ambition which actuated the great thinker when +he was young, and which could not then find anything +<pb n='370'/><anchor id='Pg370'/> +to satisfy it, has also grown old, and, like +one that has no more time to lose, it begins to +snatch at the coarser and more immediate means +of its gratification, means which are peculiar to +active, dominating, violent, and conquering dispositions. +From this time onwards the thinker +wishes to found institutions which shall bear his +name, instead of erecting mere brain-structures. +What are now to him the ethereal victories and +honours to be met with in the realm of proofs and +refutations, or the perpetuation of his fame in books, +or the thrill of exultation in the soul of the reader? +But the institution, on the other hand, is a temple, +as he well knows—a temple of stone, a durable +edifice, which will keep its god alive with more certainty +than the sacrifices of rare and tender souls.<note place='foot'>This, of course, refers to Richard Wagner, as does also +the following paragraph.—<hi rend='smallcaps'>Tr.</hi></note> +</p> + +<p> +Perhaps, too, at this period of his life the old +thinker will for the first time meet with that love +which is fitted for a god rather than for a human +being, and his whole nature becomes softened and +sweetened in the rays of such a sun, like fruit in +autumn. Yes, he grows more divine and beautiful, +this great old man,—and nevertheless it is old age +and weariness which permit him to ripen in this +way, to grow more silent, and to repose in the +luminous adulation of a woman. Now it is all up +with his former desire—a desire which was superior +even to his own ego—for real disciples, followers +who would carry on his thought, that is, true +opponents. This desire arose from his hitherto undiminished +energy, the conscious pride he felt in +<pb n='371'/><anchor id='Pg371'/> +being able at any time to become an opponent +himself,—nay, even the deadly enemy of his own +doctrine,—but now his desire is for resolute +partisans, unwavering comrades, auxiliary forces, +heralds, a pompous train of followers. He is now +no longer able to bear that dreadful isolation in +which every intellect that advances beyond the +others is compelled to live. From this time forward +he surrounds himself with objects of veneration, +companionship, tenderness, and love; but he also +wishes to enjoy the privileges of all religious people, +and to worship what he venerates most highly +in his little community—he will even go as far as +to invent a religion for the purpose of having a +community. +</p> + +<p> +Thus lives the wise old man, and in living thus +he falls almost imperceptibly into such a deplorable +proximity to priestly and poetic extravagances that +it is difficult to recollect all his wise and severe +period of youth, the former rigid morality of his +mind, and his truly virile dread of fancies and misplaced +enthusiasm. When he was formerly in the +habit of comparing himself with the older thinkers, +he did so merely that he might measure his weakness +against their strength, and that he might +become colder and more audacious towards himself; +but now he only makes this comparison to intoxicate +himself with his own delusions. Formerly he +looked forward with confidence to future thinkers, +and he even took a delight in imagining himself to +be cast into the shade by their brighter light. Now, +however, he is mortified to think that he cannot be +the last: he endeavours to discover some way of +<pb n='372'/><anchor id='Pg372'/> +imposing upon mankind, together with the inheritance +which he is leaving to them, a restriction of +sovereign thinking. He fears and reviles the pride +and the love of freedom of individual minds: after +him no one must allow his intellect to govern with +absolute unrestriction: he himself wishes to remain +for ever the bulwark on which the waves of ideas +may break—these are his secret wishes, and perhaps, +indeed, they are not always secret. +</p> + +<p> +The hard fact upon which such wishes are based, +however, is that he himself has come to a halt before +his teaching, and has set up his boundary stone, +his <q>thus far and no farther.</q> In canonising himself +he has drawn up his own death warrant: from +now on his mind cannot develop further. His race +is run; the hour-hand stops. Whenever a great +thinker tries to make himself a lasting institution +for posterity, we may readily suppose that he has +passed the climax of his powers, and is very tired, +very near the setting of his sun. +</p> + +</div> + +<div> +<head>543.</head> + +<p> +<hi rend='smallcaps'>We must not make Passion an Argument +for Truth.</hi>—Oh, you kind-hearted and even +noble enthusiasts, I know you! You wish to seem +right in our eyes as well as in your own, but +especially in your own!—and an irritable and subtle +evil conscience so often spurs you on against your +very enthusiasm! How ingenious you then become +in deceiving your conscience, and lulling it to sleep! +How you hate honest, simple, and clean souls; how +you avoid their innocent glances! That better +knowledge whose representatives they are, and +<pb n='373'/><anchor id='Pg373'/> +whose voice you hear only too distinctly within +yourselves when it questions your belief,—how you +try to cast suspicion upon it as a bad habit, as a +disease of the age, as the neglect and infection of +your own intellectual health! It drives you on to +hate even criticism, science, reason! You must +falsify history to make it testify in your favour; +you must deny virtues in case they should obscure +those of your own idols and ideals. +</p> + +<p> +Coloured images where arguments are needed! +Ardour and power of expression! Silver mists! +Ambrosian nights! well do you know how to enlighten +and to darken—to darken by means of +light! and indeed when your passion can no longer +be kept within bounds the moment comes when +you say to yourselves, <q>Now I have won for myself +a good conscience, now I am exalted, courageous, +self-denying, magnanimous; now I am honest!</q> +How you long for these moments when your passion +will confer upon you full and absolute rights, and +also, as it were, innocence. How happy you are +when engaged in battle and inspired with ecstasy +or courage, when you are elated beyond yourself, +when gnawing doubt has left you, and when you +can even decree: <q>Any man who is not in ecstasy +as we are cannot by any chance know what or +where truth is.</q> How you long to meet with those +who share your belief in this state—which is a +state of intellectual depravity—and to set your own +fire alight with their flames! Oh, for your martyrdom, +your victory of the sanctified lie! Must you +really inflict so much pain upon yourselves?—<emph>Must</emph> +you? +</p> + +</div> + +<pb n='374'/><anchor id='Pg374'/> + +<div> +<head>544.</head> + +<p> +<hi rend='smallcaps'>How Philosophy is now Practised.</hi>—I can +see quite well that our philosophising youths, +women, and artists require from philosophy exactly +the opposite of what the Greeks derived from it. +What does he who does not hear the continual +exultation that resounds through every speech and +counter-argument in a Platonic dialogue, this exultation +over the new invention of rational thinking, +know about Plato or about ancient philosophy? +At that time souls were filled with enthusiasm when +they gave themselves up to the severe and sober +sport of ideas, generalisations, refutations,—that +enthusiasm which perhaps those old, great, severe, +and prudent contrapuntists in music have also +known. At that time the Greek palate still possessed +that older and formerly omnipotent taste: +and by the side of this taste their new taste appeared +to be enveloped in so much charm that the divine +art of dialectic was sung by hesitating voices as if +its followers were intoxicated with the frenzy of +love. That old form of thinking, however, was +thought within the bounds of morality, and for it +nothing existed but fixed judgments and established +facts, and it had no reasons but those of +authority. Thinking, therefore, was simply a matter +of repetition, and all the enjoyment of speech and +dialogue could only lie in their form. +</p> + +<p> +Wherever the substance of a thing is looked upon +as eternal and universally approved, there is only +one great charm, the charm of variable forms, that +is, of fashion. Even in the poets ever since the +<pb n='375'/><anchor id='Pg375'/> +time of Homer, and later on in the case of the sculptors, +the Greeks did not enjoy originality, but its +contrary. It was Socrates who discovered another +charm, that of cause and effect, of reason and +sequence, and we moderns have become so used to +it, and have been brought up to the necessity of +logic that we look upon it as the normal taste, and +as such it cannot but be repugnant to ardent and +presumptuous people. Such people are pleased +by whatever stands out boldly from the normal: +their more subtle ambition leads them to believe +only too readily that they are exceptional souls, +not dialectic and rational beings, but, let us say, +<q>intuitive</q> beings gifted with an <q>inner sense,</q> or +with a certain <q>intellectual perception.</q> Above all, +however, they wish to be <q>artistic natures</q> with a +genius in their heads, and a demon in their bodies, +and consequently with special rights in this world +and in the world to come—especially the divine +privilege of being incomprehensible. +</p> + +<p> +And people like these are <q>going in for</q> philosophy +nowadays! I fear they will discover one +day that they have made a mistake—what they +are looking for is religion! +</p> + +</div> + +<div> +<head>545.</head> + +<p> +<hi rend='smallcaps'>But we do not Believe you.</hi>—You would +fain pass for psychologists, but we shall not allow +it! Are we not to notice that you pretend to be +more experienced, profound, passionate, and perfect +than you actually are?—just as we notice in yonder +painter that there is a trifling presumptuousness in +<pb n='376'/><anchor id='Pg376'/> +his manner of wielding the brush, and in yonder +musician that he brings forward his theme with the +desire to make it appear superior to what it really +is. Have you experienced history within yourselves, +commotions, earthquakes, long and profound +sadness, and sudden flashes of happiness? +Have you acted foolishly with great and little fools? +Have you really undergone the delusions and woe +of the good people? and also the woe and the +peculiar happiness of the most evil? Then you +may speak to me of morality, but not otherwise! +</p> + +</div> + +<div> +<head>546.</head> + +<p> +<hi rend='smallcaps'>Slave and Idealist.</hi>—The followers of Epictetus +would doubtless not be to the taste of those +who are now striving after the ideal. The constant +tension of his being, the indefatigable inward glance, +the prudent and reserved incommunicativeness of +his eye whenever it happens to gaze upon the outer +world, and above all, his silence or laconic speech: +all these are characteristics of the strictest fortitude,—and +what would our idealists, who above all else +are desirous of expansion, care for this? But in +spite of all this the Stoic is not fanatical. He +detests the display and boasting of our idealists: +his pride, however great it may be, is not eager +to disturb others. It permits of a certain gentle +approach, and has no desire to spoil anybody's good +humour—nay, it can even smile. A great deal of +ancient humanity is to be seen exemplified in this +ideal. The most excellent feature about it, however, +is that the thinker is completely free from the +<pb n='377'/><anchor id='Pg377'/> +fear of God, strictly believes in reason, and is no +preacher of penitence. +</p> + +<p> +Epictetus was a slave: his ideal man is without +any particular rank, and may exist in any grade of +society, but above all he is to be sought in the +deepest and lowest social classes, as the silent and +self-sufficient man in the midst of a general state +of servitude, a man who defends himself alone +against the outer world, and is constantly living in +a state of the highest fortitude. He is distinguished +from the Christian especially, because the latter lives +in hope in the promise of <q>unspeakable glory,</q> +permits presents to be made to him, and expects +and accepts the best things from divine love and +grace, and not from himself. Epictetus, on the +other hand, neither hopes nor allows his best +treasure to be given him—he possesses it already, +holds it bravely in his hand, and defies the world +to take it away from him. Christianity was devised +for another class of ancient slaves, for those who +had a weak will and weak reason—that is to say, +for the majority of slaves. +</p> + +</div> + +<div> +<head>547.</head> + +<p> +<hi rend='smallcaps'>The Tyrants of the Intellect.</hi>—The progress +of science is at the present time no longer +hindered by the purely accidental fact that man +attains to about seventy years, which was the case +far too long. In former times people wished to +master the entire extent of knowledge within this +period, and all the methods of knowledge were +valued according to this general desire. Minor +<pb n='378'/><anchor id='Pg378'/> +questions and individual experiments were looked +upon as unworthy of notice: people wanted to take +the shortest path under the impression that, since +everything in this world seemed to be arranged +with a view to man's needs, even the acquirement +of knowledge was regulated in view of the limits +of human life. +</p> + +<p> +To solve everything at a single stroke, with one +word—this was the secret desire; and the task was +represented in the symbol of the Gordian knot or +the egg of Columbus. No one doubted that it was +possible to reach the goal of knowledge after the +manner of Alexander or Columbus, and to settle +all questions with one answer. <q>There is a mystery +to be solved,</q> seemed to be the aim of life in the +eyes of the philosopher: it was necessary in the first +place to find out what this enigma was, and to condense +the problem of the world into the simplest +enigmatical formula possible. The boundless ambition +and delight of being the <q>unraveller of the +world</q> charmed the dreams of many a thinker: +nothing seemed to him worth troubling about in +this world but the means of bringing everything to +a satisfactory conclusion. Philosophy thus became +a kind of supreme struggle for the tyrannical sway +over the intellect, and no one doubted that such a +tyrannical domination was reserved for some very +happy, subtle, ingenious, bold, and powerful person—a +single individual!—and many (the last was +Schopenhauer) fancied themselves to be this privileged +person. +</p> + +<p> +From this it follows that, on the whole, science +has up to the present remained in a rather backward +<pb n='379'/><anchor id='Pg379'/> +state owing to the moral narrow-mindedness +of its disciples, and that henceforth it will have to +be pursued from a higher and more generous motive. +<q>What do I matter?</q> is written over the door of +the thinker of the future. +</p> + +</div> + +<div> +<head>548.</head> + +<p> +<hi rend='smallcaps'>Victory Over Power.</hi>—If we consider all that +has been venerated up to the present as <q>superhuman +intellect</q> or <q>genius,</q> we must come to the +sad conclusion that, considered as a whole, the intellectuality +of mankind must have been extremely +low and poor: so little mind has hitherto been +necessary in order to feel at once considerably +superior to all this! Alas for the cheap glory of +<q>genius</q>! How quickly has it been raised to the +throne, and its worship grown into a custom! We +still fall on our knees before power—according to +the old custom of slaves—and nevertheless, when +the degree of venerability comes to be determined, +only the degree of reason in the power will be the +deciding factor. We must find out, indeed, to how +great an extent power has been overcome by something +higher, which it now obeys as a tool and +instrument. +</p> + +<p> +As yet, however, there have been too few eyes +for such investigations: even in the majority of +cases the mere valuation of genius has almost been +looked upon as blasphemy. And thus perhaps +everything that is most beautiful still takes place in +the midst of darkness and vanishes in endless night +almost as soon as it has made its appearance,—I +<pb n='380'/><anchor id='Pg380'/> +refer to the spectacle of that power which a genius +does not lay out upon works, but upon himself as +a work, that is, his own self-control, the purifying +of his own imagination, the order and selection in +his inspirations and tasks. The great man ever +remains invisible in the greatest thing that claims +worship, like some distant star: his victory over +power remains without witnesses, and hence also +without songs and singers. The hierarchy of the +great men in all the past history of the human race +has not yet been determined. +</p> + +</div> + +<div> +<head>549.</head> + +<p> +<hi rend='smallcaps'>Flight from One's Self.</hi>—Those sufferers +from intellectual spasms who are impatient towards +themselves and look upon themselves with a gloomy +eye—such as Byron or Alfred de Musset—and who, +in everything that they do, resemble runaway horses, +and from their own works derive only a transient +joy and an ardent passion which almost bursts their +veins, followed by sterility and disenchantment—how +are they able to bear up! They would fain +attain to something <q>beyond themselves.</q> If we +happen to be Christians, and are seized by such a +desire as this, we strive to reach God and to become +one with Him; if we are a Shakespeare we shall +be glad to perish in images of a passionate life; if +we are like Byron we long for actions, because these +detach us from ourselves to an even greater extent +than thoughts, feelings, and works. +</p> + +<p> +And should the desire for performing great deeds +really be at bottom nothing but a flight from our +own selves?—as Pascal would ask us. And indeed +<pb n='381'/><anchor id='Pg381'/> +this assertion might be proved by considering the +most noble representations of this desire for action: +in this respect let us remember, bringing the knowledge +of an alienist to our aid, that four of the +greatest men of all ages who were possessed of this +lust for action were epileptics—Alexander the +Great, Cæsar, Mohammed, and Napoleon; and +Byron likewise was subject to the same complaint. +</p> + +</div> + +<div> +<head>550.</head> + +<p> +<hi rend='smallcaps'>Knowledge and Beauty.</hi>—If men, as they +are still in the habit of doing, reserve their veneration +and feelings of happiness for works of fancy +and imagination, we should not be surprised if they +feel chilled and displeased by the contrary of fancy +and imagination. The rapture which arises from +even the smallest, sure, and definite step in advance +into insight, and which our present state of science +yields to so many in such abundance—this rapture +is in the meantime not believed in by all those who +are in the habit of feeling enraptured only when +they leave reality altogether and plunge into the +depths of vague appearance—romanticism. These +people look upon reality as ugly, but they entirely +overlook the fact that the knowledge of even the +ugliest reality is beautiful, and that the man who +can discern much and often is in the end very far +from considering as ugly the main items of that +reality, the discovery of which has always inspired +him with the feeling of happiness. +</p> + +<p> +Is there anything <q>beautiful in itself</q>? The +happiness of those who can recognise augments the +beauty of the world, bathing everything that exists +<pb n='382'/><anchor id='Pg382'/> +in a sunnier light: discernment not only envelops +all things in its own beauty, but in the long run +permeates the things themselves with its beauty—may +ages to come bear witness to the truth of this +statement! In the meantime let us recall an old +experience: two men so thoroughly different in +every respect as Plato and Aristotle were agreed +in regard to what constituted superior happiness—not +merely their own and that of men in general, +but happiness in itself, even the happiness of the +gods. They found this happiness to lie in knowledge, +in the activity of a well practised and inventive +understanding (not in <q>intuition</q> like the +German theologians and semi-theologians; not in +visions, like the mystics; and not in work, like the +merely practical men). Similar opinions were expressed +by Descartes and Spinoza. What great +delight must all these men have felt in knowledge! +and how great was the danger that their honesty +might give way, and that they themselves might +become panegyrists of things! +</p> + +</div> + +<div> +<head>551.</head> + +<p> +<hi rend='smallcaps'>Future Virtues.</hi>—How has it come about +that, the more intelligible the world has become, +the more all kinds of ceremonies have diminished? +Was fear so frequently the fundamental basis of +that awe which overcame us at the sight of anything +hitherto unknown and mysterious, and which +taught us to fall upon our knees before the unintelligible, +and to beg for mercy? And has the +world, perhaps, through the very fact that we have +<pb n='383'/><anchor id='Pg383'/> +grown less timid, lost some of the charms it +formerly had for us? Is it not possible that our +own dignity and stateliness, our formidable character, +has decreased together with our spirit of +dread? Perhaps we value the world and ourselves +less highly since we have begun to think +more boldly about it and ourselves? Perhaps there +will come a moment in the future when this courageous +spirit of thinking will have reached such a +point that it will feel itself soaring in supreme pride, +far above men and things—when the wise man, +being also the boldest, will see himself and even +more particularly existence, the lowest of all beneath +himself? +</p> + +<p> +This type of courage, which is not far removed +from excessive generosity, has been lacking in +humanity up to the present.—Oh, that our poets +might once again become what they once were: +seers, telling us something about what might +possibly happen! now that what is real and what +is past are being ever more and more taken from +them, and must continue to be taken from them—for +the time of innocent counterfeiting is at an +end! Let them try to enable us to anticipate +future virtues, or virtues that will never be found +on earth, although they may exist somewhere in +the world!—purple-glowing constellations and +whole Milky Ways of the beautiful! Where are +ye, ye astronomers of the ideal? +</p> + +</div> + +<div> +<head>552.</head> + +<p> +<hi rend='smallcaps'>Ideal Selfishness.</hi>—Is there a more sacred +state than that of pregnancy? To perform every +<pb n='384'/><anchor id='Pg384'/> +one of our actions in the silent conviction that in +one way or another it will be to the benefit of that +which is being generated within us—that it must +augment its mysterious value, the very thought of +which fills us with rapture? At such a time we +refrain from many things without having to force +ourselves to do so: we suppress the angry word, +we grasp the hand forgivingly; our child must be +born from all that is best and gentlest. We shun +our own harshness and brusqueness in case it should +instil a drop of unhappiness into the cup of the +beloved unknown. Everything is veiled, ominous; +we know nothing about what is going on, but +simply wait and try to be prepared. During this +time, too, we experience a pure and purifying feeling +of profound irresponsibility, similar to that felt +by a spectator before a drawn curtain; <emph>it</emph> is growing, +<emph>it</emph> is coming to light; we have nothing to do +with determining its value, or the hour of its arrival. +We are thrown back altogether upon indirect, +beneficent and defensive influences. <q>Something +greater than we are is growing here</q>—such is our +most secret hope: we prepare everything with a +view to his birth and prosperity—not merely everything +that is useful, but also the noblest gifts of our +souls. +</p> + +<p> +We should, and can, live under the influence of +such a blessed inspiration! Whether what we are +looking forward to is a thought or a deed, our +relationship to every essential achievement is none +other than that of pregnancy, and all our vainglorious +boasting about <q>willing</q> and <q>creating</q> +should be cast to the winds! True and ideal +<pb n='385'/><anchor id='Pg385'/> +selfishness consists in always watching over and +restraining the soul, so that our productiveness may +come to a beautiful termination. Thus in this +indirect manner we must provide for and watch +over the good of all; and the frame of mind, the +mood in which we live, is a kind of soothing oil +which spreads far around us on the restless souls.—Still, +these pregnant ones are funny people! +let us therefore dare to be funny also, and not +reproach others if they must be the same. And +even when this phenomenon becomes dangerous +and evil we must not show less respect to that which +is generating within us or others than ordinary +worldly justice, which does not allow the judge or +the hangman to interfere with a pregnant woman. +</p> + +</div> + +<div> +<head>553.</head> + +<p> +<hi rend='smallcaps'>Circuitous Routes.</hi>—Where does all this +philosophy mean to end with its circuitous routes? +Does it do more than transpose into reason, so to +speak, a continuous and strong impulse—a craving +for a mild sun, a bright and bracing atmosphere, +southern plants, sea breezes, short meals of meat, +eggs, and fruit, hot water to drink, quiet walks for +days at a time, little talking, rare and cautious +reading, living alone, pure, simple, and almost +soldier-like habits—a craving, in short, for all +things which are suited to my own personal taste? +a philosophy which is in the main the instinct for +a personal regimen—an instinct that longs for my +air, my height, my temperature, and my kind of +health, and takes the circuitous route of my head +to persuade me to it! +</p> + +<pb n='386'/><anchor id='Pg386'/> + +<p> +There are many other and certainly more lofty +philosophies, and not only such as are more gloomy +and pretentious than mine—and are they perhaps, +taking them as a whole, nothing but intellectual +circuitous routes of the same kind of personal impulses?—In +the meantime I look with a new eye +upon the mysterious and solitary flight of a butterfly +high on the rocky banks of the lake where so +many plants are growing: there it flies hither and +thither, heedless of the fact that its life will last +only one more day, and that the night will be too +cold for its winged fragility. For it, too, a philosophy +might be found, though it might not be +my own. +</p> + +</div> + +<div> +<anchor id='Sect_554'/> +<head>554.</head> + +<p> +<hi rend='smallcaps'>Leading.</hi><note place='foot'>The play upon the words <foreign lang='de' rend='italic'>Vorschritt</foreign> (leading) and +<foreign lang='de' rend='italic'>Fortschritt</foreign> (progress) cannot be rendered in English.—<hi rend='smallcaps'>Tr.</hi></note>—When we praise progress we only +praise the movement and those who do not let us +remain on the same spot, and in the circumstances +this is certainly something, especially if we live +among Egyptians. In changeable Europe, however, +where movement is <q>understood,</q> to use their +own expression, <q>as a matter of course</q>—alas, if +<emph>we</emph> only understood something about it too!—I +praise leaders and forerunners: that is to say, those +who always leave themselves behind, and do not +care in the least whether any one is following them +or not. <q>Wherever I halt I find myself alone: +why should I halt! the desert is still so wide!</q>—such +is the sentiment of the true leader. +</p> + +</div> + +<pb n='387'/><anchor id='Pg387'/> + +<div> +<head>555.</head> + +<p> +<hi rend='smallcaps'>The Least Important Are Sufficient.</hi>—We +ought to avoid events when we know that even +the least important of them frequently enough leave +a strong impression upon us—and these we cannot +avoid.—The thinker must possess an approximate +canon of all the things he still wishes to experience. +</p> + +</div> + +<div> +<head>556.</head> + +<p> +<hi rend='smallcaps'>The Four Virtues.</hi>—Honest towards ourselves, +and to all and everything friendly to us; +brave in the face of our enemy; generous towards +the vanquished; polite at all times: such do the +four cardinal virtues wish us to be. +</p> + +</div> + +<div> +<head>557.</head> + +<p> +<hi rend='smallcaps'>Marching Against an Enemy.</hi>—How pleasant +is the sound of even bad music and bad motives +when we are setting out to march against an +enemy! +</p> + +</div> + +<div> +<head>558.</head> + +<p> +<hi rend='smallcaps'>Not Concealing One's Virtues.</hi>—I love +those men who are as transparent as water, and +who, to use Pope's expression, hide not from view +the turbid bottom of their stream. Even they, however, +possess a certain vanity, though of a rare and +more sublimated kind: some of them would wish +us to see nothing but the mud, and to take no +notice of the clearness of the water which enables +us to look right to the bottom. No less a man than +<pb n='388'/><anchor id='Pg388'/> +Gautama Buddha has imagined the vanity of these +few in the formula, <q>Let your sins appear before +men, and conceal your virtues.</q> But this would +exhibit a disagreeable spectacle to the world—it +would be a sin against good taste. +</p> + +</div> + +<div> +<head>559.</head> + +<p> +"<hi rend='smallcaps'>Nothing in Excess!</hi>"—How often is the +individual recommended to set up a goal which it +is beyond his power to reach, in order that he may +at least attain that which lies within the scope of +his abilities and most strenuous efforts! Is it really +so desirable, however, that he should do so? Do +not the best men who try to act according to this +doctrine, together with their best deeds, necessarily +assume a somewhat exaggerated and distorted appearance +on account of their excessive tension? and +in the future will not a grey mist of failure envelop +the world, owing to the fact that we may see everywhere +struggling athletes and tremendous gestures, +but nowhere a conqueror crowned with the laurel, +and rejoicing in his victory? +</p> + +</div> + +<div> +<head>560.</head> + +<p> +<hi rend='smallcaps'>What we are Free to do.</hi>—We can act as +the gardeners of our impulses, and—which few +people know—we may cultivate the seeds of anger, +pity, vanity, or excessive brooding, and make these +things fecund and productive, just as we can train +a beautiful plant to grow along trellis-work. We +may do this with the good or bad taste of a +<pb n='389'/><anchor id='Pg389'/> +gardener, and as it were, in the French, English, +Dutch, or Chinese style. We may let nature take +its own course, only trimming and embellishing a +little here and there; and finally, without any +knowledge or consideration, we may even allow the +plants to spring up in accordance with their own +natural growth and limitations, and fight out their +battle among themselves,—nay, we can even take +delight in such chaos, though we may possibly +have a hard time with it! All this is at our option: +but how many know that it is? Do not the majority +of people believe in themselves as complete and +perfect facts? and have not the great philosophers +set their seal on this prejudice through their doctrine +of the unchangeability of character? +</p> + +</div> + +<div> +<head>561.</head> + +<p> +<hi rend='smallcaps'>Letting our Happiness also Shine.</hi>—In the +same way as painters are unable to reproduce the +deep brilliant hue of the natural sky, and are compelled +to use all the colours they require for their +landscapes a few shades deeper than nature has +made them—just as they, by means of this trick, succeed +in approaching the brilliancy and harmony of +nature's own hues, so also must poets and philosophers, +for whom the luminous rays of happiness +are inaccessible, endeavour to find an expedient. +By picturing all things a shade or two darker than +they really are, their light, in which they excel, will +produce almost exactly the same effect as the +sunlight, and will resemble the light of true happiness.—The +pessimist, on the other hand, who paints +<pb n='390'/><anchor id='Pg390'/> +all things in the blackest and most sombre hues, +only makes use of bright flames, lightning, celestial +glories, and everything that possesses a glaring, +dazzling power, and bewilders our eyes: to him +light only serves the purpose of increasing the +horror, and of making us look upon things as being +more dreadful than they really are. +</p> + +</div> + +<div> +<head>562.</head> + +<p> +<hi rend='smallcaps'>The Settled and the Free.</hi>—It is only in +the Underworld that we catch a glimpse of that +gloomy background of all that bliss of adventure +which forms an everlasting halo around Ulysses +and his like, rivalling the eternal phosphorescence +of the sea,—that background which we can never +forget: the mother of Ulysses died of grief and +yearning for her child. The one is driven on from +place to place, and the heart of the other, the tender +stay-at-home friend, breaks through it—so it always +is. Affliction breaks the hearts of those who live +to see that those whom they love best are deserting +their former views and faith,—it is a tragedy +brought about by the free spirits,—a tragedy which, +indeed, occasionally comes to their own knowledge. +Then, perhaps, they too, like Ulysses, will be forced +to descend among the dead to get rid of their +sorrow and to relieve their affliction. +</p> + +</div> + +<div> +<head>563.</head> + +<p> +<hi rend='smallcaps'>The Illusion of the Moral Order of the +Universe.</hi>—There is no <q>eternal justice</q> which +<pb n='391'/><anchor id='Pg391'/> +requires that every fault shall be atoned and paid +for,—the belief that such a justice existed was a +terrible delusion, and useful only to a limited extent; +just as it is also a delusion that everything is guilt +which is felt as such. It is not the things themselves, +but the opinions about things that do not exist, which +have been such a source of trouble to mankind. +</p> + +</div> + +<div> +<head>564.</head> + +<p> +<hi rend='smallcaps'>By the Side of Experience.</hi>—Even great intellects +have only a hand-breadth experience—in +the immediate proximity of this experience their +reflection ceases, and its place is taken by unlimited +vacuity and stupidity. +</p> + +</div> + +<div> +<head>565.</head> + +<p> +<hi rend='smallcaps'>Dignity and Ignorance.</hi>—Wherever we +understand we become amiable, happy, and ingenious; +and when we have learnt enough, and +have trained our eyes and ears, our souls show +greater plasticity and charm. We understand so +little, however, and are so insufficiently informed, +that it rarely happens that we seize upon a thing +and make ourselves lovable at the same time,—on +the contrary we pass through cities, nature, and +history with stiffness and indifference, at the same +time taking a pride in our stiff and indifferent +attitude, as if it were simply due to superiority. +Thus our ignorance and our mediocre desire for +knowledge understand quite well how to assume a +mask of dignity and character. +</p> + +</div> + +<pb n='392'/><anchor id='Pg392'/> + +<div> +<head>566.</head> + +<p> +<hi rend='smallcaps'>Living Cheaply.</hi>—The cheapest and most innocent +mode of life is that of the thinker; for, to +mention at once its most important feature, he has +the greatest need of those very things which others +neglect and look upon with contempt. In the +second place he is easily pleased and has no desire +for any expensive pleasures. His task is not difficult, +but, so to speak, southern; his days and nights +are not wasted by remorse; he moves, eats, drinks, +and sleeps in a manner suited to his intellect, in +order that it may grow calmer, stronger, and +clearer. Again, he takes pleasure in his body and +has no reason to fear it; he does not require +society, except from time to time in order that he +may afterwards go back to his solitude with even +greater delight. He seeks and finds in the dead +compensation for the living, and can even replace +his friends in this way—viz., by seeking out among +the dead the best who have ever lived.—Let us +consider whether it is not the contrary desires and +habits which have made the life of man expensive, +and as a consequence difficult and often unbearable. +In another sense, however, the thinker's life is +certainly the most expensive, for nothing is too +good for him; and it would be an intolerable +privation for him to be deprived of the best. +</p> + +</div> + +<div> +<head>567.</head> + +<p> +<hi rend='smallcaps'>In the Field.</hi>—<q>We should take things more +cheerfully than they deserve; especially because for +<pb n='393'/><anchor id='Pg393'/> +a very long time we have taken them more seriously +than they deserved.</q> So speak the brave soldiers +of knowledge. +</p> + +</div> + +<div> +<head>568.</head> + +<p> +<hi rend='smallcaps'>Poet and Bird.</hi>—The bird Phœnix showed the +poet a glowing scroll which was being gradually +consumed in the flames. <q>Be not alarmed,</q> said +the bird, <q>it is your work! It does not contain +the spirit of the age, and to a still less extent the +spirit of those who are against the age: so it must +be burnt. But that is a good sign. There is many +a dawn of day.</q> +</p> + +</div> + +<div> +<head>569.</head> + +<p> +<hi rend='smallcaps'>To the Lonely Ones.</hi>—If we do not respect +the honour of others in our soliloquies as well as +in what we say publicly, we are not gentlemen. +</p> + +</div> + +<div> +<head>570.</head> + +<p> +<hi rend='smallcaps'>Losses.</hi>—There are some losses which communicate +to the soul a sublimity in which it ceases +from wailing, and wanders about silently, as if in the +shade of some high and dark cypresses. +</p> + +</div> + +<div> +<head>571.</head> + +<p> +<hi rend='smallcaps'>The Battle-Field Dispensary of the Soul.</hi>—What +is the most efficacious remedy?—Victory. +</p> + +</div> + +<div> +<head>572.</head> + +<p> +<hi rend='smallcaps'>Life shall Comfort Us.</hi>—If, like the thinker, +we live habitually amid the great current of ideas +<pb n='394'/><anchor id='Pg394'/> +and feelings, and even our dreams follow this current, +we expect comfort and peacefulness from life, +while others wish to rest from life when they give +themselves up to meditation. +</p> + +</div> + +<div> +<head>573.</head> + +<p> +<hi rend='smallcaps'>Casting One's Skin.</hi>—The snake that cannot +cast its skin perishes. So too with those minds +which are prevented from changing their views: +they cease to be minds. +</p> + +</div> + +<div> +<head>574.</head> + +<p> +<hi rend='smallcaps'>Never Forget!</hi>—The higher we soar the +smaller we appear to those who cannot fly. +</p> + +</div> + +<div> +<head>575.</head> + +<p> +<hi rend='smallcaps'>We Aeronauts of the Intellect.</hi>—All +those daring birds that soar far and ever farther +into space, will somewhere or other be certain to +find themselves unable to continue their flight, and +they will perch on a mast or some narrow ledge—and +will be grateful even for this miserable accommodation! +But who could conclude from this +that there was not an endless free space stretching +far in front of them, and that they had flown as +far as they possibly could? In the end, however, +all our great teachers and predecessors have come +to a standstill, and it is by no means in the noblest +or most graceful attitude that their weariness has +brought them to a pause: the same thing will +happen to you and me! but what does this matter +<pb n='395'/><anchor id='Pg395'/> +to either of us? <emph>Other birds will fly farther!</emph> Our +minds and hopes vie with them far out and on high; +they rise far above our heads and our failures, and +from this height they look far into the distant +horizon and see hundreds of birds much more +powerful than we are, striving whither we ourselves +have also striven, and where all is sea, sea, and +nothing but sea! +</p> + +<p> +And where, then, are we aiming at? Do we +wish to cross the sea? whither does this over-powering +passion urge us, this passion which we +value more highly than any other delight? Why +do we fly precisely in this direction, where all the +suns of humanity have hitherto set? Is it possible +that people may one day say of us that we also +steered westward, hoping to reach India—but that +it was our fate to be wrecked on the infinite? Or, +my brethren? or—? +</p> + +</div> + +</div> + +</body> +<back rend="page-break-before: right"> + <div id="footnotes"> + <index index="toc" /> + <index index="pdf" /> + <head>Footnotes</head> + <divGen type="footnotes"/> + </div> + <div rend="page-break-before: right"> + <divGen type="pgfooter" /> + </div> +</back> +</text> +</TEI.2> diff --git a/39955.txt b/39955.txt new file mode 100644 index 0000000..45ae6dc --- /dev/null +++ b/39955.txt @@ -0,0 +1,12886 @@ +The Project Gutenberg EBook of The Dawn of Day by Friedrich Wilhelm +Nietzsche + + + +This eBook is for the use of anyone anywhere at no cost and with almost no +restrictions whatsoever. You may copy it, give it away or re-use it under +the terms of the Project Gutenberg License included with this eBook or +online at http://www.gutenberg.org/license + + + +Title: The Dawn of Day + +Author: Friedrich Wilhelm Nietzsche + +Release Date: June 9, 2012 [Ebook #39955] + +Language: English + +Character set encoding: US-ASCII + + +***START OF THE PROJECT GUTENBERG EBOOK THE DAWN OF DAY*** + + + + + + Friedrich Nietzsche + + The Dawn of Day + + Translated by + + John McFarland Kennedy + +Author of "The Quintessence of Nietzsche", "Religions and Philosophers of + the East" + + There are many dawns which have yet to shed their light.--RIG-VEDA. + + New York + + The MacMillan Company + + 1911 + + + + + +CONTENTS + + +Introduction. +Author's Preface. +Book I. +Book II. +Book III. +Book IV. +Book V. +Footnotes + + + + + + +INTRODUCTION. + + +When Nietzsche called his book _The Dawn of Day_, he was far from giving +it a merely fanciful title to attract the attention of that large section +of the public which judges books by their titles rather than by their +contents. _The Dawn of Day_ represents, figuratively, the dawn of +Nietzsche's own philosophy. Hitherto he had been considerably influenced +in his outlook, if not in his actual thoughts, by Schopenhauer, Wagner, +and perhaps also Comte. _Human, all-too-Human_, belongs to a period of +transition. After his rupture with Bayreuth, Nietzsche is, in both parts +of that work, trying to stand on his own legs, and to regain his spiritual +freedom; he is feeling his way to his own philosophy. _The Dawn of Day_, +written in 1881 under the invigorating influence of a Genoese spring, is +the dawn of this new Nietzsche. "With this book I open my campaign against +morality," he himself said later in his autobiography, the _Ecce Homo_. + +Just as in the case of the books written in his prime--_The Joyful Wisdom_, +_Zarathustra_, _Beyond Good and Evil_, and _The Genealogy of Morals_--we +cannot fail to be impressed in this work by Nietzsche's deep psychological +insight, the insight that showed him to be a powerful judge of men and +things unequalled in the nineteenth or, perhaps, any other century. One +example of this is seen in his searching analysis of the Apostle Paul +(Aphorism 68), in which the soul of the "First Christian" is ruthlessly +and realistically laid bare to us. Nietzsche's summing-up of the Founder +of Christianity--for of course, as is now generally recognised, it was +Paul, and not Christ, who founded the Christian Church--has not yet called +forth those bitter attacks from theologians that might have been expected, +though one reason for this apparent neglect is no doubt that the portrait +is so true, and in these circumstances silence is certainly golden on the +part of defenders of the faith, who are otherwise, as a rule, loquacious +enough. Nor has the taunt in Aphorism 84 elicited an answer from the +quarter whither it was directed; and the "free" (not to say dishonest) +interpretation of the Bible by Christian scholars and theologians, which +is still proceeding merrily, is now being turned to Nietzsche's own +writings. For the philosopher's works are now being "explained away" by +German theologians in a most naive and daring fashion, and with an ability +which has no doubt been acquired as the result of centuries of skilful +interpretation of the Holy Writ. + +Nor are professional theologians the only ones who have failed to answer +Nietzsche; for in other than religious matters the majority of savants +have not succeeded in plumbing his depths. There is, for example, the +question of race. Ten years ago, twenty years after the publication of +_The Dawn of Day_, Nietzsche's countrymen enthusiastically hailed a book +which has recently been translated into English, Chamberlain's +_Foundations of __ the Nineteenth Century_. In this book the Teutons are +said to be superior to all the other peoples in the world, the reason +given being that they have kept their race pure. It is due to this purity +of race that they have produced so many great men; for every "good" man in +history is a Teuton, and every bad man something else. Considerable skill +is exhibited by the author in filching from his opponents the Latins their +best trump cards, and likewise _the_ trump card, Jesus Christ, from the +Jews; for Jesus Christ, according to Chamberlain's very plausible +argument, was not a Jew but an Aryan, _i.e._ a member of that great family +of which the Teutons are a branch. + +What would Nietzsche have said to this legerdemain? He has constantly +pointed out that the Teutons are so far from being a pure race that they +have, on the contrary, done everything in their power to ruin even the +idea of a pure race for ever. For the Teutons, through their Reformation +and their Puritan revolt in England, and the philosophies developed by the +democracies that necessarily followed, were the spiritual forbears of the +French Revolution and of the Socialistic regime under which we are +beginning to suffer nowadays. Thus this noble race has left nothing undone +to blot out the last remnant of race in Europe, and it even stands in the +way of the creation of a new race. And with such a record in history the +Germans write books, eulogising themselves as the salt of the earth, the +people of peoples, the race of races, while in truth they are nothing else +than _nouveaux-riches_ endeavouring to draw up a decent pedigree for +themselves. We know that honesty is not a prerequisite of such pedigrees, +and that patriotism may be considered as a good excuse even for a wrong +pedigree; but the race-pandemonium that followed the publication of Mr. +Chamberlain's book in Germany was really a very unwise proceeding in view +of the false and misleading document produced. What, it may be asked +again, would Nietzsche have said if he had heard his countrymen screaming +odes to their own glory as the "flower of Europe"? He would assuredly have +dismissed their exalted pretensions with a good-natured smile; for his +study of history had shown him that even slaves must have their saturnalia +now and then. But as to his philosophical answer there can be no doubt; +for in Aphorism 272 of _The Dawn of Day_ there is a single sentence which +completely refutes the view of modern racemongers like Chamberlain and his +followers: "It is probable," we read, "that there are no pure races, but +only races which have become purified, and even these are extremely rare." +There are even stronger expressions to be met with in "Peoples and +Countries" (Aphorism 20; see the _Genealogy of Morals_, p. 226): "What +quagmires and mendacity must there be about if it is possible, in the +modern European hotch-potch, to raise the question of 'race'!" and again, +in Aphorism 21: "Maxim--to associate with no man who takes any part in the +mendacious race-swindle." + +A man like Nietzsche, who makes so little impression upon mankind in +general, is certainly not, as some people have thought and openly said, a +public danger, so the guardians of the State need not be uneasy. There is +little danger of Nietzsche's revolutionising either the masses or the +classes; for, as Goethe used to say, "Seulement celui qui ressemble le +peuple, l'emeut." Nietzsche's voice has as yet hardly been lifted in this +country; and, until it is fully heard, both masses and classes will calmly +proceed on their way to the extremes of democracy and anarchy, as they now +appear to be doing. Anarchy, though, may be too strong a word; for there +is some doubt whether, throughout Europe and America at all events, the +people are not now too weak even for anarchy. A revolt is a sign of +strength in a slave; but our modern slaves have no strength left. + +In the meantime, however, it will have become clear that Nietzsche tried +to stop this threatening degradation of the human race, that he +endeavoured to supplant the morality of altruism--the cause of this +degradation--by another, a super-Christian morality, and that he has +succeeded in this aim, if not where the masses and the classes are +concerned, at any rate in the case of that small minority of thinkers to +which he really wished to appeal. And this minority is naturally grateful +to the philosopher for having supplied them with a morality which enables +them to be "good" without being fools--an unpleasant combination which, +unfortunately, the Nazarene morality is seldom able to avoid. This +Nazarene morality has doubtless its own merits, and its "good" and "evil" +in many cases coincide with ours; but common sense and certain +intellectual qualities are not too highly appreciated in the table of +Christian values (see, for instance, 1 Cor. iii. 19), whence it will be +observed that the enlightenment of a Christian is not always quite equal +to his otherwise excellent intentions. We Nietzschians, however, must show +that patience to them which they always pretend to show to their +opponents. Nietzsche himself, indeed, recommends this in Aphorism 103 of +this book, an aphorism which is almost too well known to need repetition; +for it likewise disproves the grotesque though widely circulated +supposition that all kinds of immorality would be indulged in under the +sway of the "Immoralistic" philosopher: + +"I should not, of course, deny--unless I were a fool--that many actions +which are called immoral should be avoided and resisted; and in the same +way that many which are called moral should be performed and encouraged; +but I hold that in both cases these actions should be performed from +motives other than those which have prevailed up to the present time. We +must learn anew in order that at last, perhaps very late in the day, we +may be able to do something more: feel anew." + +In regard to the translation itself--which owes a good deal to many +excellent suggestions made by Mr. Thomas Common--it adheres, as a rule, +closely to the German text; and in only two or three instances has a +slightly freer rendering been adopted in order to make the sense quite +clear. There are one or two cases in which a punning or double meaning +could not be adequately rendered in English: _e.g._ Aphorism 50, where the +German word "Rausch" means both "intoxication" and also "elation" (_i.e._ +the exalted feelings of the religious fanatic). Again, we have "Einleid," +"Einleidigkeit," in Aphorism 63--words which do not quite correspond to +pity, compassion, or fellow-feeling, and which, indeed, are not yet known +to German lexicographers. A literal translation, "one-feeling," would be +almost meaningless. What is actually signified is that both sufferer and +sympathiser have nerves and feelings in common: an experience which +Schopenhauer, as Nietzsche rightly points out, mistook for compassion or +pity ("Mitleid"), and which lacked a word, even in German, until the later +psychologist coined "Einleid." Again, in Aphorism 554 we have a play upon +the words "Vorschritt" (leading, guidance) and "Fortschritt" (progress). + +All these, however, are trifling matters in comparison with the substance +of the book, and they are of more interest to philologists than to +psychologists. It is for psychologists that this book was written; and +such minds, somewhat rare in our time, may read in it with much profit. + +J. M. Kennedy. + +LONDON, _September_ 1911. + + + + + +AUTHOR'S PREFACE. + + +In this book we find a "subterrestrial" at work, digging, mining, +undermining. You can see him, always provided that you have eyes for such +deep work,--how he makes his way slowly, cautiously, gently but surely, +without showing signs of the weariness that usually accompanies a long +privation of light and air. He might even be called happy, despite his +labours in the dark. Does it not seem as if some faith were leading him +on, some solace recompensing him for his toil? Or that he himself desires +a long period of darkness, an unintelligible, hidden, enigmatic something, +knowing as he does that he will in time have his own morning, his own +redemption, his own rosy dawn?--Yea, verily he will return: ask him not +what he seeketh in the depths; for he himself will tell you, this apparent +Trophonius and subterrestrial, whensoever he once again becomes man. One +easily unlearns how to hold one's tongue when one has for so long been a +mole, and all alone, like him.-- + + + + +2. + + +Indeed, my indulgent friends, I will tell you--here, in this late +preface,(1) which might easily have become an obituary or a funeral +oration--what I sought in the depths below: for I have come back, and--I +have escaped. Think not that I will urge you to run the same perilous +risk! or that I will urge you on even to the same solitude! For whoever +proceeds on his own path meets nobody: this is the feature of one's "own +path." No one comes to help him in his task: he must face everything quite +alone--danger, bad luck, wickedness, foul weather. He goes his own way; +and, as is only right, meets with bitterness and occasional irritation +because he pursues this "own way" of his: for instance, the knowledge that +not even his friends can guess who he is and whither he is going, and that +they ask themselves now and then: "Well? Is he really moving at all? Has +he still ... a path before him?"--At that time I had undertaken something +which could not have been done by everybody: I went down into the deepest +depths; I tunnelled to the very bottom; I started to investigate and +unearth an old _faith_ which for thousands of years we philosophers used +to build on as the safest of all foundations--which we built on again and +again although every previous structure fell in: I began to undermine our +_faith in morals_. But ye do not understand me?-- + + + + +3. + + +So far it is on Good and Evil that we have meditated least profoundly: +this was always too dangerous a subject. Conscience, a good reputation, +hell, and at times even the police, have not allowed and do not allow of +impartiality; in the presence of morality, as before all authority, we +_must_ not even think, much less speak: here we must obey! Ever since the +beginning of the world, no authority has permitted itself to be made the +subject of criticism; and to criticise morals--to look upon morality as a +problem, as problematic--what! was that not--_is_ that not--immoral?--But +morality has at its disposal not only every means of intimidation +wherewith to keep itself free from critical hands and instruments of +torture: its security lies rather in a certain art of enchantment, in +which it is a past master--it knows how to "enrapture." It can often +paralyse the critical will with a single look, or even seduce it to +itself: yea, there are even cases where morality can turn the critical +will against itself; so that then, like the scorpion, it thrusts the sting +into its own body. Morality has for ages been an expert in all kinds of +devilry in the art of convincing: even at the present day there is no +orator who would not turn to it for assistance (only hearken to our +anarchists, for instance: how morally they speak when they would fain +convince! In the end they even call themselves "the good and the just"). +Morality has shown herself to be the greatest mistress of seduction ever +since men began to discourse and persuade on earth--and, what concerns us +philosophers even more, she is the veritable _Circe of philosophers_. For, +to what is it due that, from Plato onwards, all the philosophic architects +in Europe have built in vain? that everything which they themselves +honestly believed to be _aere perennius_ threatens to subside or is +already laid in ruins? Oh, how wrong is the answer which, even in our own +day, rolls glibly off the tongue when this question is asked: "Because +they have all neglected the prerequisite, the examination of the +foundation, a critique of all reason"--that fatal answer made by Kant, who +has certainly not thereby attracted us modern philosophers to firmer and +less treacherous ground! (and, one may ask apropos of this, was it not +rather strange to demand that an instrument should criticise its own value +and effectiveness? that the intellect itself should "recognise" its own +worth, power, and limits? was it not even just a little ridiculous?) The +right answer would rather have been, that all philosophers, including Kant +himself were building under the seductive influence of morality--that they +aimed at certainty and "truth" only in appearance; but that in reality +their attention was directed towards "_majestic moral edifices_," to use +once more Kant's innocent mode of expression, who deems it his "less +brilliant, but not undeserving" task and work "to level the ground and +prepare a solid foundation for the erection of those majestic moral +edifices" (_Critique of Pure Reason_, ii. 257). Alas! He did not succeed +in his aim, quite the contrary--as we must acknowledge to-day. With this +exalted aim, Kant was merely a true son of his century, which more than +any other may justly be called the century of exaltation: and this he +fortunately continued to be in respect to the more valuable side of this +century (with that solid piece of sensuality, for example, which he +introduced into his theory of knowledge). He, too, had been bitten by the +moral tarantula, Rousseau; he, too, felt weighing on his soul that moral +fanaticism of which another disciple of Rousseau's, Robespierre, felt and +proclaimed himself to be the executor: _de fonder sur la terre l'empire de +la sagesse, de la justice, et de la vertu_. (Speech of June 4th, 1794.) On +the other hand, with such a French fanaticism in his heart, no one could +have cultivated it in a less French, more deep, more thorough and more +German manner--if the word German is still permissible in this sense--than +Kant did: in order to make room for _his_ "moral kingdom," he found +himself compelled to add to it an indemonstrable world, a logical +"beyond"--that was why he required his critique of pure reason! In other +words, _he would not have wanted it_, if he had not deemed one thing to be +more important than all the others: to render his moral kingdom +unassailable by--or, better still, invisible to, reason,--for he felt too +strongly the vulnerability of a moral order of things in the face of +reason. For, when confronted with nature and history, when confronted with +the ingrained _immorality_ of nature and history, Kant was, like all good +Germans from the earliest times, a pessimist: he believed in morality, not +because it is demonstrated through nature and history, but despite its +being steadily contradicted by them. To understand this "despite," we +should perhaps recall a somewhat similar trait in Luther, that other great +pessimist, who once urged it upon his friends with true Lutheran audacity: +"If we could conceive by reason alone how that God who shows so much wrath +and malignity could be merciful and just, what use should we have for +faith?" For, from the earliest times, nothing has ever made a deeper +impression upon the German soul, nothing has ever "tempted" it more, than +that deduction, the most dangerous of all, which for every true Latin is a +sin against the intellect: _credo quia absurdum est_.--With it German logic +enters for the first time into the history of Christian dogma; but even +to-day, a thousand years later, we Germans of the present, late Germans in +every way, catch the scent of truth, a _possibility_ of truth, at the back +of the famous fundamental principle of dialectics with which Hegel secured +the victory of the German spirit over Europe--"contradiction moves the +world; all things contradict themselves." We are pessimists--even in logic. + + + + +4. + + +But logical judgments are not the deepest and most fundamental to which +the daring of our suspicion descends: the confidence in reason which is +inseparable from the validity of these judgments, is, as confidence, a +_moral_ phenomenon ... perhaps German pessimism has yet to take its last +step? Perhaps it has once more to draw up its "credo" opposite its +"absurdum" in a terrible manner? And if this book is pessimistic even in +regard to morals, even above the confidence in morals--should it not be a +German book for that very reason? For, in fact, it represents a +contradiction, and one which it does not fear: in it confidence in morals +is retracted--but why? Out of _morality_! Or how shall we call that which +takes place in it--in _us_? for our taste inclines to the employment of +more modest phrases. But there is no doubt that to us likewise there +speaketh a "thou shalt"; we likewise obey a strict law which is set above +us--and this is the last cry of morals which is still audible to us, which +we too must _live_: here, if anywhere, are we still _men of conscience_, +because, to put the matter in plain words, we will not return to that +which we look upon as decayed, outlived, and superseded, we will not +return to something "unworthy of belief," whether it be called God, +virtue, truth, justice, love of one's neighbour, or what not; we will not +permit ourselves to open up a lying path to old ideals; we are thoroughly +and unalterably opposed to anything that would intercede and mingle with +us; opposed to all forms of present-day faith and Christianity; opposed to +the lukewarmness of all romanticism and fatherlandism; opposed also to the +artistic sense of enjoyment and lack of principle which would fain make us +worship where we no longer believe--for we are artists--opposed, in short, +to all this European feminism (or idealism, if this term be thought +preferable) which everlastingly "draws upward," and which in consequence +everlastingly "lowers" and "degrades." Yet, being men of _this_ +conscience, we feel that we are related to that German uprightness and +piety which dates back thousands of years, although we immoralists and +atheists may be the late and uncertain offspring of these virtues--yea, we +even consider ourselves, in a certain respect, as their heirs, the +executors of their inmost will: a pessimistic will, as I have already +pointed out, which is not afraid to deny itself, because it denies itself +with _joy_! In us is consummated, if you desire a formula--_the +autosuppression of morals_. + + + + +5. + + +But, after all, why must we proclaim so loudly and with such intensity +what we are, what we want, and what we do not want? Let us look at this +more calmly and wisely; from a higher and more distant point of view. Let +us proclaim it, as if among ourselves, in so low a tone that all the world +fails to hear it and _us_! Above all, however, let us say it _slowly_.... +This preface comes late, but not too late: what, after all, do five or six +years matter? Such a book, and such a problem, are in no hurry; besides, +we are friends of the _lento_, I and my book. I have not been a +philologist in vain--perhaps I am one yet: a teacher of slow reading. I +even come to write slowly. At present it is not only my habit, but even my +taste--a perverted taste, maybe--to write nothing but what will drive to +despair every one who is "in a hurry." For philology is that venerable art +which exacts from its followers one thing above all--to step to one side, +to leave themselves spare moments, to grow silent, to become slow--the +leisurely art of the goldsmith applied to language: an art which must +carry out slow, fine work, and attains nothing if not _lento_. For this +very reason philology is now more desirable than ever before; for this +very reason it is the highest attraction and incitement in an age of +"work": that is to say, of haste, of unseemly and immoderate hurry-skurry, +which is intent upon "getting things done" at once, even every book, +whether old or new. Philology itself, perhaps, will not "get things done" +so hurriedly: it teaches how to read _well_: _i.e._ slowly, profoundly, +attentively, prudently, with inner thoughts, with the mental doors ajar, +with delicate fingers and eyes ... my patient friends, this book appeals +only to perfect readers and philologists: _learn_ to read me well! + +RUTA, NEAR GENOA, + +_Autumn_, 1886. + + + + + +BOOK I. + + + + +1. + + +SUBSEQUENT JUDGMENT.--All things that endure for a long time are little by +little so greatly permeated by reason that their origin in unreason +becomes improbable. Does not almost every exact statement of an origin +strike us as paradoxical and sacrilegious? Indeed, does not the true +historian constantly contradict? + + + + +2. + + +PREJUDICE OF THE LEARNED.--Savants are quite correct in maintaining the +proposition that men in all ages believed that they _knew_ what was good +and evil, praiseworthy and blamable. But it is a prejudice of the learned +to say _that we now know it better_ than any other age. + + + + +3. + + +A TIME FOR EVERYTHING.--When man assigned a sex to all things, he did not +believe that he was merely playing; but he thought, on the contrary, that +he had acquired a profound insight:--it was only at a much later period, +and then only partly, that he acknowledged the enormity of his error. In +the same way, man has attributed a moral relationship to everything that +exists, throwing the cloak of _ethical significance_ over the world's +shoulders. One day all that will be of just as much value, and no more, as +the amount of belief existing to-day in the masculinity or femininity of +the sun.(2) + + + + +4. + + +AGAINST THE FANCIFUL DISHARMONY OF THE SPHERES.--We must once more sweep +out of the world all this _false_ grandeur, for it is contrary to the +justice that all things about us may claim. And for this reason we must +not see or wish the world to be more disharmonic than it is! + + + + +5. + + +BE THANKFUL!--The most important result of the past efforts of humanity is +that we need no longer go about in continual fear of wild beasts, +barbarians, gods, and our own dreams. + + + + +6. + + +THE JUGGLER AND HIS COUNTERPART.--That which is wonderful in science is +contrary to that which is wonderful in the art of the juggler. For the +latter would wish to make us believe that we see a very simple causality, +where, in reality, an exceedingly complex causality is in operation. +Science, on the other hand, forces us to give up our belief in the simple +causality exactly where everything looks so easily comprehensible and we +are merely the victims of appearances. The simplest things are _very +_"complicated"--we can never be sufficiently astonished at them! + + + + +7. + + +RECONCEIVING OUR FEELING OF SPACE.--Is it real or imaginary things which +have built up the greater proportion of man's happiness? It is certain, at +all events, that the extent of the distance between the highest point of +happiness and the lowest point of unhappiness has been established only +with the help of imaginary things. As a consequence, _this_ kind of a +conception of space is always, under the influence of science, becoming +smaller and smaller: in the same way as science has taught us, and is +still teaching us, to look upon the earth as small--yea, to look upon the +entire solar system as a mere point. + + + + +8. + + +TRANSFIGURATION.--Perplexed sufferers, confused dreamers, the hysterically +ecstatic--here we have the three classes into which Raphael divided +mankind. We no longer consider the world in this light--and Raphael himself +dare not do so: his own eyes would show him a new transfiguration. + + + + +9. + + +CONCEPTION OF THE MORALITY OF CUSTOM.--In comparison with the mode of life +which prevailed among men for thousands of years, we men of the present +day are living in a very immoral age: the power of custom has been +weakened to a remarkable degree, and the sense of morality is so refined +and elevated that we might almost describe it as volatilised. That is why +we late comers experience such difficulty in obtaining a fundamental +conception of the origin of morality: and even if we do obtain it, our +words of explanation stick in our throats, so coarse would they sound if +we uttered them! or to so great an extent would they seem to be a slander +upon morality! Thus, for example, the fundamental clause: morality is +nothing else (and, above all, nothing more) than obedience to customs, of +whatsoever nature they may be. But customs are simply the traditional way +of acting and valuing. Where there is no tradition there is no morality; +and the less life is governed by tradition, the narrower the circle of +morality. The free man is immoral, because it is his _will_ to depend upon +himself and not upon tradition: in all the primitive states of humanity +"evil" is equivalent to "individual," "free," "arbitrary," "unaccustomed," +"unforeseen," "incalculable." In such primitive conditions, always +measured by this standard, any action performed--_not_ because tradition +commands it, but for other reasons (_e.g._ on account of its individual +utility), even for the same reasons as had been formerly established by +custom--is termed immoral, and is felt to be so even by the very man who +performs it, for it has not been done out of obedience to the tradition. + +What is tradition? A higher authority, which is obeyed, not because it +commands what is useful to us, but merely because it commands. And in what +way can this feeling for tradition be distinguished from a general feeling +of fear? It is the fear of a higher intelligence which commands, the fear +of an incomprehensible power, of something that is more than +personal--there is _superstition_ in this fear. In primitive times the +domain of morality included education and hygienics, marriage, medicine, +agriculture, war, speech and silence, the relationship between man and +man, and between man and the gods--morality required that a man should +observe her prescriptions without thinking of _himself_ as individual. +Everything, therefore, was originally custom, and whoever wished to raise +himself above it, had first of all to make himself a kind of lawgiver and +medicine-man, a sort of demi-god--in other words, he had to create customs, +a dangerous and fearful thing to do!--Who is the most moral man? On the one +hand, he who most frequently obeys the law: _e.g._ he who, like the +Brahmins, carries a consciousness of the law about with him wherever he +may go, and introduces it into the smallest divisions of time, continually +exercising his mind in finding opportunities for obeying the law. On the +other hand, he who obeys the law in the most difficult cases. The most +moral man is he who makes the greatest _sacrifices_ to morality; but what +are the greatest sacrifices? In answering this question several different +kinds of morality will be developed: but the distinction between the +morality of the _most frequent obedience_ and the morality of the _most +difficult obedience_ is of the greatest importance. Let us not be deceived +as to the motives of that moral law which requires, as an indication of +morality, obedience to custom in the most difficult cases! Self-conquest +is required, not by reason of its useful consequences for the individual; +but that custom and tradition may appear to be dominant, in spite of all +individual counter desires and advantages. The individual shall sacrifice +himself--so demands the morality of custom. + +On the other hand, those moralists who, like the followers of Socrates, +recommend self-control and sobriety to the _individual_ as his greatest +possible advantage and the key to his greatest personal happiness, are +_exceptions_--and if we ourselves do not think so, this is simply due to +our having been brought up under their influence. They all take a new +path, and thereby bring down upon themselves the utmost disapproval of all +the representatives of the morality of custom. They sever their connection +with the community, as immoralists, and are, in the fullest sense of the +word, evil ones. In the same way, every Christian who "sought, above all +things, his _own_ salvation," must have seemed evil to a virtuous Roman of +the old school. Wherever a community exists, and consequently also a +morality of custom, the feeling prevails that any punishment for the +violation of a custom is inflicted, above all, on the community: this +punishment is a supernatural punishment, the manifestations and limits of +which are so difficult to understand, and are investigated with such +superstitious fear. The community can compel any one member of it to make +good, either to an individual or to the community itself, any ill +consequences which may have followed upon such a member's action. It can +also call down a sort of vengeance upon the head of the individual by +endeavouring to show that, as the result of his action, a storm of divine +anger has burst over the community,--but, above all, it regards the guilt +of the individual more particularly as _its own_ guilt, and bears the +punishment of the isolated individual as its own punishment--"Morals," they +bewail in their innermost heart, "morals have grown lax, if such deeds as +these are possible." And every individual action, every individual mode of +thinking, causes dread. It is impossible to determine how much the more +select, rare, and original minds must have suffered in the course of time +by being considered as evil and dangerous, _yea, because they even looked +upon themselves as such_. Under the dominating influence of the morality +of custom, originality of every kind came to acquire a bad conscience; and +even now the sky of the best minds seems to be more overcast by this +thought than it need be. + + + + +10. + + +COUNTER-MOTION BETWEEN THE SENSE OF MORALITY AND THE SENSE OF +CAUSALITY.--As the sense of causality increases, so does the extent of the +domain of morality decrease: for every time one has been able to grasp the +necessary effects, and to conceive them as distinct from all incidentals +and chance possibilities (_post hoc_), one has, at the same time, +destroyed an enormous number of _imaginary causalities_, which had +hitherto been believed in as the basis of morals--the real world is much +smaller than the world of our imagination--and each time also one casts +away a certain amount of one's anxiousness and coercion, and some of our +reverence for the authority of custom is lost: morality in general +undergoes a diminution. He who, on the other hand, wishes to increase it +must know how to prevent results from becoming controllable. + + + + +11. + + +MORALS AND MEDICINES OF THE PEOPLE.--Every one is continuously occupied in +bringing more or less influence to bear upon the morals which prevail in a +community: most of the people bring forward example after example to show +the _alleged relationship between cause and effect_, guilt and punishment, +thus upholding it as well founded and adding to the belief in it. A few +make new observations upon the actions and their consequences, drawing +conclusions therefrom and laying down laws; a smaller number raise +objections and allow belief in these things to become weakened.--But they +are all alike in the crude and _unscientific_ manner in which they set +about their work: if it is a question of objections to a law, or examples +or observations of it, or of its proof, confirmation, expression or +refutation, we always find the material and method entirely valueless, as +valueless as the material and form of all popular medicine. Popular +medicines and popular morals are closely related, and should not be +considered and valued, as is still customary, in so different a way: both +are most dangerous and make-believe sciences. + + + + +12. + + +CONSEQUENCE AS ADJUVANT CAUSE.--Formerly the consequences of an action were +considered, not as the result of that action, but a voluntary +adjuvant--_i.e._ on the part of God. Can a greater confusion be imagined? +Entirely different practices and means have to be brought into use for +actions and effects! + + + + +13. + + +TOWARDS THE NEW EDUCATION OF MANKIND.--Help us, all ye who are +well-disposed and willing to assist, lend your aid in the endeavour to do +away with that conception of punishment which has swept over the whole +world! No weed more harmful than this! It is not only to the consequences +of our actions that this conception has been applied--and how horrible and +senseless it is to confuse cause and effect with cause and punishment!--but +worse has followed: the pure accidentality of events has been robbed of +its innocence by this execrable manner of interpreting conception of +punishment. Yea, they have even pushed their folly to such extremes that +they would have us look upon existence itself as a punishment--from which +it would appear that the education of mankind had hitherto been confided +to cranky gaolers and hangmen. + + + + +14. + + +THE SIGNIFICATION OF MADNESS IN THE HISTORY OF MORALITY.--If, despite that +formidable pressure of the "morality of custom," under which all human +communities lived--thousands of years before our own era, and during our +own era up to the present day (we ourselves are dwelling in the small +world of exceptions, and, as it were, in an evil zone):--if, I say, in +spite of all this, new and divergent ideas, valuations, and impulses have +made their appearance time after time, this state of things has been +brought about only with the assistance of a dreadful associate: it was +insanity almost everywhere that paved the way for the new thought and cast +off the spell of an old custom and superstition. Do ye understand why this +had to be done through insanity? by something which is in both voice and +appearance as horrifying and incalculable as the demoniac whims of wind +and sea, and consequently calling for like dread and respect? by something +bearing upon it the signs of entire lack of consciousness as clearly as +the convulsions and foam of the epileptic, which appeared to typify the +insane person as the mask and speaking-trumpet of some divine being? by +something that inspired even the bearer of the new thought with awe and +fear of himself, and that, suppressing all remorse, drove him on to become +its prophet and martyr?--Well, in our own time, we continually hear the +statement reiterated that genius is tinctured with madness instead of good +sense. Men of earlier ages were far more inclined to believe that, +wherever traces of insanity showed themselves, a certain proportion of +genius and wisdom was likewise present--something "divine," as they +whispered to one another. More than this, they expressed their opinions on +the point with sufficient emphasis. "All the greatest benefits of Greece +have sprung from madness," said Plato, setting on record the opinion of +the entire ancient world. Let us take a step further: all those superior +men, who felt themselves irresistibly urged on to throw off the yoke of +some morality or other, had no other resource--_if they were not really +mad_--than to feign madness, or actually to become insane. And this holds +good for innovators in every department of life, and not only in religion +and politics. Even the reformer of the poetic metre was forced to justify +himself by means of madness. (Thus even down to gentler ages madness +remained a kind of convention in poets, of which Solon, for instance, took +advantage when urging the Athenians to reconquer Salamis.)--"How can one +make one's self mad when one is not mad and dare not feign to be so?" +Almost all the eminent men of antiquity have given themselves up to this +dreadful mode of reasoning: a secret doctrine of artifices and dietetic +jugglery grew up around this subject and was handed down from generation +to generation, together with the feeling of the innocence, even sanctity, +of such plans and meditations. The means of becoming a medicine-man among +the Indians, a saint among Christians of the Middle Ages, an angecok among +Greenlanders, a Pagee among Brazilians, are the same in essence: senseless +fasting, continual abstention from sexual intercourse, isolation in a +wilderness, ascending a mountain or a pillar, "sitting on an aged willow +that looks out upon a lake," and thinking of absolutely nothing but what +may give rise to ecstasy or mental derangements. + +Who would dare to glance at the desert of the bitterest and most +superfluous agonies of spirit, in which probably the most productive men +of all ages have pined away? Who could listen to the sighs of those lonely +and troubled minds: "O ye heavenly powers, grant me madness! Madness, that +I at length may believe in myself! Vouchsafe delirium and convulsions, +sudden flashes of light and periods of darkness; frighten me with such +shivering and feverishness as no mortal ever experienced before, with +clanging noises and haunting spectres; let me growl and whine and creep +about like a beast, if only I can come to believe in myself! I am devoured +by doubt. I have slain the law, and I now dread the law as a living person +dreads a corpse. If I am not _above_ the law, I am the most abandoned of +wretches. Whence cometh this new spirit that dwelleth within me but from +you? Prove to me, then, that I am one of you--nothing but madness will +prove it to me." And only too often does such a fervour attain its object: +at the very time when Christianity was giving the greatest proof of its +fertility in the production of saints and martyrs, believing that it was +thus proving itself, Jerusalem contained large lunatic asylums for +shipwrecked saints, for those whose last spark of good sense had been +quenched by the floods of insanity. + + + + +15. + + +THE MOST ANCIENT MEANS OF SOLACE.--First stage: In every misfortune or +discomfort man sees something for which he must make somebody else suffer, +no matter who--in this way he finds out the amount of power still remaining +to him; and this consoles him. Second stage: In every misfortune or +discomfort, man sees a punishment, _i.e._ an expiation of guilt and the +means by which he may get rid of the malicious enchantment of a real or +apparent wrong. When he perceives the _advantage_ which misfortune bring +with it, he believes he need no longer make another person suffer for +it--he gives up this kind of satisfaction, because he now has another. + + + + +16. + + +FIRST PRINCIPLE OF CIVILISATION.--Among savage tribes there is a certain +category of customs which appear to aim at nothing but custom. They +therefore lay down strict, and, on the whole, superfluous regulations +(_e.g._ the rules of the Kamchadales, which forbid snow to be scraped off +the boots with a knife, coal to be stuck on the point of a knife, or a +piece of iron to be put into the fire--and death to be the portion of every +one who shall act contrariwise!) Yet these laws serve to keep people +continually reminded of the custom, and the imperative necessity on their +parts to conform to it: and all this in support of the great principle +which stands at the beginning of all civilisation: any custom is better +than none. + + + + +17. + + +GOODNESS AND MALIGNITY.--At first men imposed their own personalities on +Nature: everywhere they saw themselves and their like, _i.e._ their own +evil and capricious temperaments, hidden, as it were, behind clouds, +thunder-storms, wild beasts, trees, and plants: it was then that they +declared Nature was evil. Afterwards there came a time, that of Rousseau, +when they sought to distinguish themselves from Nature: they were so tired +of each other that they wished to have separate little hiding-places where +man and his misery could not penetrate: then they invented "nature is +good." + + + + +18. + + +THE MORALITY OF VOLUNTARY SUFFERING.--What is the highest enjoyment for men +living in a state of war in a small community, the existence of which is +continually threatened, and the morality of which is the strictest +possible? _i.e._ for souls which are vigorous, vindictive, malicious, full +of suspicion, ready to face the direst events, hardened by privation and +morality? The enjoyment of cruelty: just as, in such souls and in such +circumstances, it would be regarded as a virtue to be ingenious and +insatiable in cruelty. Such a community would find its delight in +performing cruel deeds, casting aside, for once, the gloom of constant +anxiety and precaution. Cruelty is one of the most ancient enjoyments at +their festivities. As a consequence it is believed that the gods likewise +are pleased by the sight of cruelty and rejoice at it--and in this way the +belief is spread that _voluntary suffering_, self-chosen martyrdom, has a +high signification and value of its own. In the community custom gradually +brings about a practice in conformity with this belief: henceforward +people become more suspicious of all exuberant well-being, and more +confident as they find themselves in a state of great pain; they think +that the gods may be unfavourable to them on account of happiness, and +favourable on account of pain--not compassionate! For compassion is looked +upon with contempt, and unworthy of a strong and awe-inspiring soul--but +agreeable to them, because the sight of human suffering put these gods +into good humour and makes them feel powerful, and a cruel mind revels in +the sensation of power. It was thus that the "most moral man" of the +community was considered as such by virtue of his frequent suffering, +privation, laborious existence, and cruel mortification--not, to repeat it +again and again, as a means of discipline or self-control or a desire for +individual happiness--but a a virtue which renders the evil gods +well-disposed towards the community, a virtue which continually wafts up +to them the odour of an expiatory sacrifice. All those intellectual +leaders of the nations who reached the point of being able to stir up the +sluggish though prolific mire of their customs had to possess this factor +of voluntary martyrdom as well as insanity in order to obtain +belief--especially, and above all, as is always the case, belief in +themselves! The more their minds followed new paths, and were consequently +tormented by pricks of conscience, the more cruelly they battled against +their own flesh, their own desires, and their own health--as if they were +offering the gods a compensation in pleasure, lest these gods should wax +wroth at the neglect of ancient customs and the setting up of new aims. + +Let no one be too hasty in thinking that we have now entirely freed +ourselves from such a logic of feeling! Let the most heroic souls among us +question themselves on this very point. The least step forward in the +domain of free thought and individual life has been achieved in all ages +to the accompaniment of physical and intellectual tortures: and not only +the mere step forward, no! but every form of movement and change has +rendered necessary innumerable martyrs, throughout the entire course of +thousands of years which sought their paths and laid down their +foundation-stones, years, however, which we do not think of when we speak +about "world-history," that ridiculously small division of mankind's +existence. And even in this so-called world-history, which in the main is +merely a great deal of noise about the latest novelties, there is no more +important theme than the old, old tragedy of the martyrs _who tried to +move the mire_. Nothing has been more dearly bought than the minute +portion of human reason and feeling of liberty upon which we now pride +ourselves. But it is this very pride which makes it almost impossible for +us to-day to be conscious of that enormous lapse of time, preceding the +period of "world-history" when "morality of custom" held the field, and to +consider this lapse of time as _the real and decisive epoch that +established the character of mankind_: an epoch when suffering was +considered as a virtue, cruelty as a virtue, hypocrisy as a virtue, +revenge as a virtue, and the denial of the reason as a virtue, whereas, on +the other hand, well-being was regarded as a danger, longing for knowledge +as a danger, peace as a danger, compassion as a danger: an epoch when +being pitied was looked upon as an insult, work as an insult, madness as a +divine attribute, and every kind of change as immoral and pregnant with +ruin! You imagine that all this has changed, and that humanity must +likewise have changed its character? Oh, ye poor psychologists, learn to +know yourselves better! + + + + +19. + + +MORALITY AND STUPEFACTION.--Custom represents the experiences of men of +earlier times in regard to what they considered as useful and harmful; but +the _feeling of custom_ (morality) does not relate to these feelings as +such, but to the age, the sanctity, and the unquestioned authority of the +custom. Hence this feeling hinders our acquiring new experiences and +amending morals: _i.e._ morality is opposed to the formation of new and +better morals: it stupefies. + + + + +20. + + +FREE-DOERS AND FREE-THINKERS.--Compared with free-thinkers, free-doers are +at a disadvantage, because it is evident that men suffer more from the +consequences of actions than of thoughts. If we remember, however, that +both seek their own satisfaction, and that free-thinkers have already +found their satisfaction in reflection upon and utterance of forbidden +things, there is no difference in the motives; but in respect of the +consequences the issue will be decided against the free-thinker, provided +that it be not judged from the most superficial and vulgar external +appearance, _i.e._ not as every one would judge it. We must make up for a +good deal of the calumny with which men have covered all those who have, +by their actions, broken away from the authority of some custom--they are +generally called criminals. Every one who has hitherto overthrown a law of +established morality has always at first been considered as a _wicked +man_: but when it was afterwards found impossible to re-establish the law, +and people gradually became accustomed to the change, the epithet was +changed by slow degrees. History deals almost exclusively with these +_wicked men_, who later on came to be recognised as _good men_. + + + + +21. + + +"FULFILMENT OF THE LAW."--In cases where the observance of a moral precept +has led to different consequence from that expected and promised, and does +not bestow upon the moral man the happiness he had hoped for, but leads +rather to misfortune and misery, the conscientious and timid man has +always his excuse ready: "Something was lacking in the proper _carrying +out_ of the law." If the worst comes to the worst, a deeply-suffering and +down-trodden humanity will even decree: "It is impossible to carry out the +precept faithfully: we are too weak and sinful, and, in the depths of our +soul, incapable of morality: consequently we have no claim to happiness +and success. Moral precepts and promises have been given for better beings +than ourselves." + + + + +22. + + +WORKS AND FAITH.--Protestant teachers are still spreading the fundamental +error that faith only is of consequence, and that works must follow +naturally upon faith. This doctrine is certainly not true, but it is so +seductive in appearance that it has succeeded in fascinating quite other +intellects than that of Luther (_e.g._ the minds of Socrates and Plato): +though the plain evidence and experience of our daily life prove the +contrary. The most assured knowledge and faith cannot give us either the +strength or the dexterity required for action, or the practice in that +subtle and complicated mechanism which is a prerequisite for anything to +be changed from an idea into action. Then, I say, let us first and +foremost have works! and this means practice! practice! practice! The +necessary faith will come later--be certain of that! + + + + +23. + + +IN WHAT RESPECT WE ARE MOST SUBTLE.--By the fact that, for thousands of +years, _things_ (nature, tools, property of all kinds) were thought to be +alive and to possess souls, and able to hinder and interfere with the +designs of man, the feeling of impotence among men has become greater and +more frequent than it need have been: for one had to secure one's things +like men and beasts, by means of force, compulsion, flattery, treaties, +sacrifices--and it is here that we may find the origin of the greater +number of superstitious customs, _i.e._ of an important, _perhaps +paramount_, and nevertheless wasted and useless division of mankind's +activity!--But since the feeling of impotence and fear was so strong, and +for such a length of time in a state of constant stimulation, the feeling +of _power_ in man has been developed in so subtle a manner that, in this +respect, he can compare favourably with the most delicately-adjusted +balance. This feeling has become his strongest propensity: and the means +he discovered for creating it form almost the entire history of culture. + + + + +24. + + +THE PROOF OF A PRECEPT.--The worth or worthlessness of a recipe--that for +baking bread, for example--is proved, generally speaking, by the result +expected coming to pass or not, provided, of course, that the directions +given have been carefully followed. The case is different, however, when +we come to deal with moral precepts, for here the results cannot be +ascertained, interpreted, and divined. These precepts, indeed, are based +upon hypotheses of but little scientific value, the proof or refutation of +which by means of results is impossible:--but in former ages, when all +science was crude and primitive, and when a matter was _taken for granted_ +on the smallest evidence, then the worth or worthlessness of a moral +recipe was determined as we now determine any other precept: by reference +to the results. If the natives of Alaska believe in a command which says: +"Thou shalt not throw a bone into the fire or give it to a dog," this will +be proved by the warning: "If thou dost thou wilt have no luck when +hunting." Yet, in one sense or another, it almost invariably happens that +one has "no luck when hunting." It is no easy matter to _refute_ the worth +of the precept in this way, the more so as it is the community, and not +the individual, which is regarded as the bearer of the punishment; and, +again, some occurrence is almost certain to happen which seems to prove +the rule. + + + + +25. + + +CUSTOMS AND BEAUTY.--In justice to custom it must not be overlooked that, +in the case of all those who conform to it whole-heartedly from the very +start, the organs of attack and defence, both physical and intellectual, +begin to waste away; _i.e._ these individuals gradually become more +beautiful! For it is the exercise of these organs and their corresponding +feelings that brings about ugliness and helps to preserve it. It is for +this reason that the old baboon is uglier than the young one, and that the +young female baboon most closely resembles man, and is hence the most +handsome.--Let us draw from this our own conclusions as to the origin of +female beauty! + + + + +26. + + +ANIMALS AND MORALS.--The rules insisted upon in polite society, such, for +example, as the avoidance of everything ridiculous, fantastic, +presumptuous; the suppression of one's virtues just as much as of one's +most violent desires, the instant bringing of one's self down to the +general level, submitting one's self to etiquette and self-depreciation: +all this, generally speaking, is to be found, as a social morality, even +in the lowest scale of the animal world--and it is only in this low scale +that we see the innermost plan of all these amiable precautionary +regulations: one wishes to escape from one's pursuers and to be aided in +the search for plunder. Hence animals learn to control and to disguise +themselves to such an extent that some of them can even adapt the colour +of their bodies to that of their surroundings (by means of what is known +as the "chromatic function"). Others can simulate death, or adopt the +forms and colours of other animals, or of sand, leaves, moss, or fungi +(known to English naturalists as "mimicry"). + +It is in this way that an individual conceals himself behind the +universality of the generic term "man" or "society," or adapts and +attaches himself to princes, castes, political parties, current opinions +of the time, or his surroundings: and we may easily find the animal +equivalent of all those subtle means of making ourselves happy, thankful, +powerful, and fascinating. Even that sense of truth, which is at bottom +merely the sense of security, is possessed by man in common with the +animals: we do not wish to be deceived by others or by ourselves; we hear +with some suspicion the promptings of our own passions, we control +ourselves and remain on the watch against ourselves. Now, the animal does +all this as well as man; and in the animal likewise self-control +originates in the sense of reality (prudence). In the same way, the animal +observes the effects it exercises on the imagination of other beasts: it +thus learns to view itself from their position, to consider itself +"objectively"; it has its own degree of self-knowledge. The animal judges +the movements of its friends and foes, it learns their peculiarities by +heart and acts accordingly: it gives up, once and for all, the struggle +against individual animals of certain species, and it likewise recognises, +in the approach of certain varieties, whether their intentions are +agreeable and peaceful. The beginnings of justice, like those of wisdom--in +short, everything which we know as the _Socratic virtues_--are of an +_animal_ nature: a consequence of those instincts which teach us to search +for food and to avoid our enemies. If we remember that the higher man has +merely raised and refined himself in the _quality_ of his food and in the +conception of what is contrary to his nature, it may not be going too far +to describe the entire moral phenomenon as of an animal origin. + + + + +27. + + +THE VALUE OF THE BELIEF IN SUPERHUMAN PASSIONS.--The institution of +marriage stubbornly upholds the belief that love, although a passion, is +nevertheless capable of duration as such, yea, that lasting, lifelong love +may be taken as a general rule. By means of the tenacity of a noble +belief, in spite of such frequent and almost customary refutations--thereby +becoming a _pia fraus_--marriage has elevated love to a higher rank. Every +institution which has conceded to a passion the _belief in the duration of +the latter_, and responsibility for this duration, in spite of the nature +of the passion itself, has raised the passion to a higher level: and he +who is thenceforth seized with such a passion does not, as formerly, think +himself lowered in the estimation of others or brought into danger on that +account, but on the contrary believes himself to be raised, both in the +opinion of himself and of his equals. Let us recall institutions and +customs which, out of the fiery devotion of a moment, have created eternal +fidelity; out of the pleasure of anger, eternal vengeance; out of despair, +eternal mourning; out of a single hasty word, eternal obligation. A great +deal of hypocrisy and falsehood came into the world as the result of such +transformations; but each time, too, at the cost of such disadvantages, a +new and _superhuman_ conception which elevates mankind. + + + + +28. + + +STATE OF MIND AS ARGUMENT.--Whence arises within us a cheerful readiness +for action?--such is the question which has greatly occupied the attention +of men. The most ancient answer, and one which we still hear, is: God is +the cause; in this way He gives us to understand that He approves of our +actions. When, in former ages, people consulted the oracles, they did so +that they might return home strengthened by this cheerful readiness; and +every one answered the doubts which came to him, if alternative actions +suggested themselves, by saying: "I shall do whatever brings about that +feeling." They did not decide, in other words, for what was most +reasonable, but upon some plan the conception of which imbued the soul +with courage and hope. A cheerful outlook was placed in the scales as an +argument and proved to be heavier than reasonableness; for the state of +mind was interpreted in a superstitious manner as the action of a god who +promises success; and who, by this argument, lets his reason speak as the +highest reasonableness. Now, let the consequences of such a prejudice be +considered when shrewd men, thirsting for power, availed themselves of +it--and still do so! "Bring about the right state of mind!"--in this way you +can do without all arguments and overcome every objection! + + + + +29. + + +ACTORS OF VIRTUE AND SIN.--Among the ancients who became celebrated for +their virtue there were many, it would seem, _who acted to themselves_, +especially the Greeks, who, being actors by nature, must have acted quite +unconsciously, seeing no reason why they should not do so. In addition, +every one was striving to outdo some one else's virtue with his own, so +why should they not have made use of every artifice to show off their +virtues, especially among themselves, if only for the sake of practice! Of +what use was a virtue which one could not display, and which did not know +how to display itself!--Christianity put an end to the career of these +actors of virtue; instead it devised the disgusting ostentation and +parading of sins: it brought into the world a state of _mendacious +sinfulness_ (even at the present day this is considered as _bon ton_ among +orthodox Christians). + + + + +30. + + +REFINED CRUELTY AS VIRTUE.--Here we have a morality which is based entirely +upon our thirst for distinction--do not therefore entertain too high an +opinion of it! Indeed, we may well ask what kind of an impulse it is, and +what is its fundamental signification? It is sought, by our appearance, to +grieve our neighbour, to arouse his envy, and to awaken his feelings of +impotence and degradation; we endeavour to make him taste the bitterness +of his fate by dropping a little of _our_ honey on his tongue, and, while +conferring this supposed benefit on him, looking sharply and triumphantly +into his eyes. + +Behold such a man, now become humble, and perfect in his humility--and seek +those for whom, through his humility, he has for a long time been +preparing a torture; for you are sure to find them! Here is another man +who shows mercy towards animals, and is admired for doing so--but there are +certain people on whom he wishes to vent his cruelty by this very means. +Look at that great artist: the pleasure he enjoyed beforehand in +conceiving the envy of the rivals he had outstripped, refused to let his +powers lie dormant until he became a great man--how many bitter moments in +the souls of other men has he asked for as payment for his own greatness! +The nun's chastity: with what threatening eyes she looks into the faces of +other women who live differently from her! what a vindictive joy shines in +those eyes! The theme is short, and its variations, though they might well +be innumerable, could not easily become tiresome--for it is still too +paradoxical a novelty, and almost a painful one, to affirm that the +morality of distinction is nothing, at bottom, but joy in refined cruelty. +When I say "at bottom," I mean here, every time in the first generation. +For, when the habit of some distinguished action becomes _hereditary_, its +root, so to speak, is not transmitted, but only its fruits (for only +feelings, and not thoughts, can become hereditary): and, if we presuppose +that this root is not reintroduced by education, in the second generation +the joy in the cruelty is no longer felt: but only pleasure in the habit +as such. _This_ joy, however, is the first degree of the "good." + + + + +31. + + +PRIDE IN SPIRIT.--The pride of man, which strives to oppose the theory of +our own descent from animals and establishes a wide gulf between nature +and man himself--this pride is founded upon a prejudice as to what the mind +is; and this prejudice is relatively recent. In the long prehistorical +period of humanity it was supposed that the mind was everywhere, and men +did not look upon it as a particular characteristic of their own. Since, +on the contrary, everything spiritual (including all impulses, +maliciousness, and inclinations) was regarded as common property, and +consequently accessible to everybody, primitive mankind was not ashamed of +being descended from animals or trees (the noble races thought themselves +honoured by such legends), and saw in the spiritual that which unites us +with nature, and not that which severs us from her. Thus man was brought +up in modesty--and this likewise was the result of a prejudice. + + + + +32. + + +THE BRAKE.--To suffer morally, and then to learn afterwards that this kind +of suffering was founded upon an error, shocks us. For there is a unique +consolation in acknowledging, by our suffering, a "deeper world of truth" +than any other world, and we would much rather suffer and feel ourselves +above reality by doing so (through the feeling that, in this way, we +approach nearer to that "deeper world of truth"), than live without +suffering and hence without this feeling of the sublime. Thus it is pride, +and the habitual fashion of satisfying it, which opposes this new +interpretation of morality. What power, then, must we bring into operation +to get rid of this brake? Greater pride? A new pride? + + + + +33. + + +THE CONTEMPT OF CAUSES, CONSEQUENCES, AND REALITY.--Those unfortunate +occurrences which take place at times in the community, such as sudden +storms, bad harvests, or plagues, lead members of the community to suspect +that offences against custom have been committed, or that new customs must +be invented to appease a new demoniac power and caprice. Suspicion and +reasoning of this kind, however, evade an inquiry into the real and +natural causes, and take the demoniac cause for granted. This is one +source of the hereditary perversion of the human intellect; and the other +one follows in its train, for, proceeding on the same principle, people +paid much less attention to the real and natural consequences of an action +than to the supernatural consequences (the so-called punishments and +mercies of the Divinity). It is commanded, for instance, that certain +baths are to be taken at certain times: and the baths are taken, not for +the sake of cleanliness, but because the command has been made. We are not +taught to avoid the real consequences of dirt, but merely the supposed +displeasure of the gods because a bath has been omitted. Under the +pressure of superstitious fear, people began to suspect that these +ablutions were of much greater importance than they seemed; they ascribed +inner and supplementary meanings to them, gradually lost their sense of +and pleasure in reality, and finally reality is considered as valuable +_only to the extent that it is a symbol._ Hence a man who is under the +influence of the morality of custom comes to despise causes first of all, +secondly consequences, and thirdly reality, and weaves all his higher +feelings (reverence, sublimity, pride, gratitude, love) _into an imaginary +world_: the so-called higher world. And even to-day we can see the +consequences of this: wherever, and in whatever fashion, man's feelings +are raised, that imaginary world is in evidence. It is sad to have to say +it; but for the time being _all higher sentiments_ must be looked upon +with suspicion by the man of science, to so great an extent are they +intermingled with illusion and extravagance. Not that they need +necessarily be suspected _per se_ and for ever; but there is no doubt +that, of all the gradual _purifications_ which await humanity, the +purification of the higher feelings will be one of the slowest. + + + + +34. + + +MORAL FEELINGS AND CONCEPTIONS.--It is clear that moral feelings are +transmitted in such a way that children perceive in adults violent +predilections and aversions for certain actions, and then, like born apes, +imitate such likes and dislikes. Later on in life, when they are +thoroughly permeated by these acquired and well-practised feelings, they +think it a matter of propriety and decorum to provide a kind of +justification for these predilections and aversions. These +"justifications," however, are in no way connected with the origin or the +degree of the feeling: people simply accommodate themselves to the rule +that, as rational beings, they must give reasons for their pros and cons, +reasons which must be assignable and acceptable into the bargain. Up to +this extent the history of the moral feelings is entirely different from +the history of moral conceptions. The first-mentioned are powerful +_before_ the action, and the latter especially after it, in view of the +necessity for making one's self clear in regard to them. + + + + +35. + + +FEELINGS AND THEIR DESCENT FROM JUDGMENTS.--"Trust in your feelings!" But +feelings comprise nothing final, original; feelings are based upon the +judgments and valuations which are transmitted to us in the shape of +feelings (inclinations, dislikes). The inspiration which springs from a +feeling is the grandchild of a judgment--often an erroneous judgment!--and +certainly not one's own judgment! Trusting in our feelings simply means +obeying our grandfather and grandmother more than the gods within +_ourselves_: our reason and experience. + + + + +36. + + +A FOOLISH PIETY, WITH _ARRIERE-PENSEES_.--What! the inventors of ancient +civilisations, the first makers of tools and tape lines, the first +builders of vehicles, ships, and houses, the first observers of the laws +of the heavens and the multiplication tables--is it contended that they +were entirely different from the inventors and observers of our own time, +and superior to them? And that the first slow steps forward were of a +value which has not been equalled by the discoveries we have made with all +our travels and circumnavigations of the earth? It is the voice of +prejudice that speaks thus, and argues in this way to depreciate the +importance of the modern mind. And yet it is plain to be seen that, in +former times, hazard was the greatest of all discoverers and observers and +the benevolent prompter of these ingenious ancients, and that, in the case +of the most insignificant invention now made, a greater intellect, +discipline, and scientific imagination are required than formerly existed +throughout long ages. + + + + +37. + + +WRONG CONCLUSIONS FROM USEFULNESS.--When we have demonstrated the highest +utility of a thing, we have nevertheless made no progress towards an +explanation of its origin; in other words, we can never explain, by mere +utility, the necessity of existence. But precisely the contrary opinion +has been maintained up to the present time, even in the domain of the most +exact science. In astronomy, for example, have we not heard it stated that +the (supposed) usefulness of the system of satellites--(replacing the light +which is diminished in intensity by the greater distance of the sun, in +order that the inhabitants of the various celestial bodies should not want +for light)--was the final object of this system and explained its origin? +Which may remind us of the conclusions of Christopher Columbus The earth +has been created for man, ergo, if there are countries, they must be +inhabited. "Is it probable that the sun would throw his rays on nothing, +and that the nocturnal vigils of the stars should be wasted upon +untravelled seas and unpeopled countries?" + + + + +38. + + +IMPULSES TRANSFORMED BY MORAL JUDGMENTS.--The same impulse, under the +impression of the blame cast upon it by custom, develops into the painful +feeling of cowardice, or else the pleasurable feeling of _humility_, in +case a morality, like that of Christianity, has taken it to its heart and +called it _good_. In other words, this instinct will fall under the +influence of either a good conscience or a bad one! In itself, _like every +instinct_, it does not possess either this or indeed any other moral +character and name, or even a definite accompanying feeling of pleasure or +displeasure; it does not acquire all these qualities as its second nature +until it comes into contact with impulses which have already been baptized +as good and evil, or has been recognised as the attribute of beings +already weighed and valued by the people from a moral point of view. Thus +the ancient conception of envy differed entirely from ours. Hesiod reckons +it among the qualities of the _good_, benevolent Eris, and it was not +considered as offensive to attribute some kind of envy even to the gods. +This is easy to understand in a state of things inspired mainly by +emulation, but emulation was looked upon as good, and valued accordingly. + +The Greeks were likewise different from us in the value they set upon +hope: they conceived it as blind and deceitful. Hesiod in one of his poems +has made a strong reference to it--a reference so strong, indeed, that no +modern commentator has quite understood it; for it runs contrary to the +modern mind, which has learnt from Christianity to look upon hope as a +virtue. Among the Greeks, on the other hand, the portal leading to a +knowledge of the future seemed only partly closed, and, in innumerable +instances, it was impressed upon them as a religious obligation to inquire +into the future, in those cases where we remain satisfied with hope. It +thus came about that the Greeks, thanks to their oracles and seers, held +hope in small esteem, and even lowered it to the level of an evil and a +danger. + +The Jews, again, took a different view of anger from that held by us, and +sanctified it: hence they have placed the sombre majesty of the wrathful +man at an elevation so high that a European cannot conceive it. They +moulded their wrathful and holy Jehovah after the images of their wrathful +and holy prophets. Compared with them, all the Europeans who have +exhibited the greatest wrath are, so to speak, only second-hand creatures. + + + + +39. + + +THE PREJUDICE CONCERNING "PURE SPIRIT."--Wherever the doctrine of _pure +spirituality_ has prevailed, its excesses have resulted in the destruction +of the tone of the nerves: it taught that the body should be despised, +neglected, or tormented, and that, on account of his impulses, man himself +should be tortured and regarded with contempt. It gave rise to gloomy, +strained, and downcast souls--who, besides, thought they knew the reason of +their misery and how it might possibly be relieved! "It _must_ be in the +body! For it still _thrives_ too well!"--such was their conclusion, whilst +the fact was that the body, through its agonies, protested time after time +against this never-ending mockery. Finally, a universal and chronic +hyper-nervousness seized upon those virtuous representatives of the pure +spirit: they learned to recognise joy only in the shape of ecstasies and +other preliminary symptoms of insanity--and their system reached its climax +when it came to look upon ecstasy as the highest aim of life, and as the +standard by which all earthly things must be _condemned_. + + + + +40. + + +MEDITATIONS UPON OBSERVANCES.--Numerous moral precepts, carelessly drawn +from a single event, quickly became incomprehensible; it was as difficult +a matter to deduce their intentions with any degree of certainty as it was +to recognise the punishment which was to follow the breaking of the rule. +Doubts were even held regarding the order of the ceremonies; but, while +people guessed at random about such matters, the object of their +investigations increased in importance, it was precisely the greatest +absurdity of an observance that developed into a holy of holies. Let us +not think too little of the energy wasted by man in this regard throughout +thousands of years, and least of all of the effects of such _meditations +upon observances_! Here we find ourselves on the wide training-ground of +the intellect--not only do religions develop and continue to increase +within its boundaries: but here also is the venerable, though dreadful, +primeval world of science; here grow up the poet, the thinker, the +physician, the lawgiver. The dread of the unintelligible, which, in an +ambiguous fashion, demanded ceremonies from us, gradually assumed the +charm of the intricate, and where man could not unravel he learnt to +create. + + + + +41. + + +TO DETERMINE THE VALUE OF THE _VITA CONTEMPLATIVA_.--Let us not forget, as +men leading a contemplative life, what kind of evil and misfortunes have +overtaken the men of the _vita activa_ as the result of contemplation--in +short, what sort of contra-account the _vita activa_ has to offer _us_, if +we exhibit too much boastfulness before it with respect to our good deeds. +It would show us, in the first place, those so-called religious natures, +who predominate among the lovers of contemplation and consequently +represent their commonest type. They have at all times acted in such a +manner as to render life difficult to practical men, and tried to make +them disgusted with it, if possible: to darken the sky, to obliterate the +sun, to cast suspicion upon joy, to depreciate hope, to paralyse the +active hand--all this they knew how to do, just as, for miserable times and +feelings, they had their consolations, alms, blessings, and benedictions. +In the second place, it can show us the artists, a species of men leading +the _vita contemplativa_, rarer than the religious element, but still +often to be met with. As beings, these people are usually intolerable, +capricious, jealous, violent, quarrelsome: this, however, must be deduced +from the joyous and exalting effects of their works. + +Thirdly, we have the philosophers, men who unite religious and artistic +qualities, combined, however, with a third element, namely, dialectics and +the love of controversy. They are the authors of evil in the same sense as +the religious men and artists, in addition to which they have wearied many +of their fellow-men with their passion for dialectics, though their number +has always been very small. Fourthly, the thinkers and scientific workers. +They but rarely strove after effects, and contented themselves with +silently sticking to their own groove. Thus they brought about little envy +and discomfort, and often, as objects of mockery and derision, they +served, without wishing to do so, to make life easier for the men of the +_vita activa_. Lastly, science ended by becoming of much advantage to all; +and if, _on account of this utility_, many of the men who were destined +for the _vita activa_ are now slowly making their way along the road to +science in the sweat of their brow, and not without brain-racking and +maledictions, this is not the fault of the crowd of thinkers and +scientific workers: it is "self-wrought pain."(3) + + + + +42. + + +ORIGIN OF THE _VITA CONTEMPLATIVA_.--During barbarous ages, when +pessimistic judgments held sway over men and the world, the individual, in +the consciousness of his full power, always endeavoured to act in +conformity with such judgments, that is to say, he put his ideas into +action by means of hunting, robbery, surprise attacks, brutality, and +murder: including the weaker forms of such acts, as far as they are +tolerated within the community. When his strength declines, however, and +he feels tired, ill, melancholy, or satiated--consequently becoming +temporarily void of wishes or desires--he is a relatively better man, that +is to say, less dangerous; and his pessimistic ideas will now discharge +themselves only in words and reflections--upon his companions, for example, +or his wife, his life, his gods,--his judgments will be _evil_ ones. In +this frame of mind he develops into a thinker and prophet, or he adds to +his superstitions and invents new observances, or mocks his enemies. +Whatever he may devise, however, all the productions of his brain will +necessarily reflect his frame of mind, such as the increase of fear and +weariness, and the lower value he attributes to action and enjoyment. The +substance of these productions must correspond to the substance of these +poetic, thoughtful, and priestly moods; the evil judgment must be supreme. + +In later years, all those who acted continuously as this man did in those +special circumstances--_i.e._ those who gave out pessimistic judgments, and +lived a melancholy life, poor in action--were called poets, thinkers, +priests, or "medicine-men." The general body of men would have liked to +disregard such people, because they were not active enough, and to turn +them out of the community; but there was a certain risk in doing so: these +inactive men had found out and were following the tracks of superstition +and divine power, and no one doubted that they had unknown means of power +at their disposal. This was the value which was set upon _the ancient race +of contemplative natures_--despised as they were in just the same degree as +they were not dreaded! In such a masked form, in such an ambiguous aspect, +with an evil heart and often with a troubled head, did Contemplation make +its first appearance on earth: both weak and terrible at the same time, +despised in secret, and covered in public with every mark of superstitious +veneration. Here, as always, we must say: _pudenda origo_! + + + + +43. + + +HOW MANY FORCES MUST NOW BE UNITED IN A THINKER.--To rise superior to +considerations of the senses, to raise one's self to abstract +contemplations: this is what was formerly regarded as _elevation_; but now +it is not practicable for us to share the same feelings. Luxuriating in +the most shadowy images of words and things; playing with those invisible, +inaudible, imperceptible beings, was considered as existence in another +and _higher_ world, a world that sprang from the deep contempt felt for +the world which was perceptible to the senses, this seductive and wicked +world of ours. "These _abstracta_ no longer mislead us, but they may lead +us"--with such words men soared aloft. It was not the _substance_ of these +intellectual sports, but the sports themselves, which was looked upon as +"the higher thing" in the primeval ages of science. Hence we have Plato's +admiration for dialectics, and his enthusiastic belief in the necessary +relationship of dialectics to the good man who has risen superior to the +considerations of his senses. It was not only knowledge that was +discovered little by little, but also the different means of acquiring it, +the conditions and operations which precede knowledge in man. And it +always seemed as if the newly-discovered operation or the +newly-experienced condition were not a means of acquiring knowledge, but +was even the substance, goal, and sum-total of everything that was worth +knowing. What does the thinker require?--imagination, inspiration, +abstraction, spirituality, invention, presentiment, induction, dialectics, +deduction, criticism, ability to collect materials, an impersonal mode of +thinking, contemplation, comprehensiveness, and lastly, but not least, +justice, and love for everything that exists--but each one of these means +was at one time considered, in the history of the _vita contemplativa_, as +a goal and final purpose, and they all secured for their inventors that +perfect happiness which fills the human soul when its final purpose dawns +upon it. + + + + +44. + + +ORIGIN AND MEANING.--Why does this thought come into my mind again and +again, always in more and more vivid colours?--that, in former times, +investigators, in the course of their search for the origin of things, +always thought that they found something which would be of the highest +importance for all kinds of action and judgment: yea, that they even +invariably postulated that the salvation of mankind depended upon _insight +into the origin of things_--whereas now, on the other hand, the more we +examine into origins, the less do they concern our interests: on the +contrary, all the valuations and interestedness which we have placed upon +things begin to lose their meaning, the more we retrogress where knowledge +is concerned and approach the things themselves. _The origin becomes of +less significance in proportion as we acquire insight into it_; whilst +things nearest to ourselves, around and within us, gradually begin to +manifest their wealth of colours, beauties, enigmas, and diversity of +meaning, of which earlier humanity never dreamed. In former ages thinkers +used to move furiously about, like wild animals in cages, steadily glaring +at the bars which hemmed them in, and at times springing up against them +in a vain endeavour to break through them: and happy indeed was he who +could look through a gap to the outer world and could fancy that he saw +something of what lay beyond and afar off. + + + + +45. + + +A TRAGIC TERMINATION TO KNOWLEDGE.--Of all the means of exaltation, human +sacrifices have at times done most to elevate man. And perhaps the one +powerful thought--the idea of _self-sacrificing humanity_--might be made to +prevail over every other aspiration, and thus to prove the victor over +even the most victorious. But to whom should the sacrifice be made? We may +already swear that, if ever the constellation of such an idea appeared on +the horizon, the knowledge of truth would remain the single but enormous +object with which a sacrifice of such a nature would be +commensurate--because no sacrifice is too great for it. In the meantime the +problem has never been expounded as to how far humanity, considered as a +whole, could take steps to encourage the advancement of knowledge; and +even less as to what thirst for knowledge could impel humanity to the +point of sacrificing itself with the light of an anticipated wisdom in its +eyes. When, perhaps, with a view to the advancement of knowledge, we are +able to enter into communication with the inhabitants of other stars, and +when, during thousands of years, wisdom will have been carried from star +to star, the enthusiasm of knowledge may rise to such a dizzy height! + + + + +46. + + +DOUBT IN DOUBT.--"What a good pillow doubt is for a well-balanced head!" +This saying of Montaigne always made Pascal angry, for nobody ever wanted +a good pillow so much as he did. Whatever was the matter with him? + + + + +47. + + +WORDS BLOCK UP OUR PATH.--Wherever primitive men put down a word, they +thought they had made a discovery. How different the case really was!--they +had come upon a problem, and, while they thought they had solved it, they +had in reality placed an obstacle in the way of its solution. Now, with +every new piece of knowledge, we stumble over petrified words and +mummified conceptions, and would rather break a leg than a word in doing +so. + + + + +48. + + +"KNOW THYSELF" IS THE WHOLE OF SCIENCE.--Only when man shall have acquired +a knowledge of all things will he be able to know himself. For things are +but the boundaries of man. + + + + +49. + + +THE NEW FUNDAMENTAL FEELING: OUR FINAL CORRUPTIBILITY.--In former times +people sought to show the feeling of man's greatness by pointing to his +divine descent. This, however, has now become a forbidden path, for the +ape stands at its entrance, and likewise other fearsome animals, showing +their teeth in a knowing fashion, as if to say, No further this way! Hence +people now try the opposite direction: the road along which humanity is +proceeding shall stand as an indication of their greatness and their +relationship to God. But alas! this, too, is useless! At the far end of +this path stands the funeral urn of the last man and grave-digger (with +the inscription, _Nihil humani a me alienum puto_). To whatever height +mankind may have developed--and perhaps in the end it will not be so high +as when they began!--there is as little prospect of their attaining to a +higher order as there is for the ant and the earwig to enter into kinship +with God and eternity at the end of their career on earth. What is to come +will drag behind it that which has passed: why should any little star, or +even any little species on that star, form an exception to that eternal +drama? Away with such sentimentalities! + + + + +50. + + +BELIEF IN INEBRIATION.--Those men who have moments of sublime ecstasy, and +who, on ordinary occasions, on account of the contrast and the excessive +wearing away of their nervous forces, usually feel miserable and desolate, +come to consider such moments as the true manifestation of their real +selves, of their "ego," and their misery and dejection, on the other hand, +as the _effect of the _"non-ego". This is why they think of their +environment, the age in which they live, and the whole world in which they +have their being, with feelings of vindictiveness. This intoxication +appears to them as their true life, their actual ego; and everywhere else +they see only those who strive to oppose and prevent this intoxication, +whether of an intellectual, moral, religious, or artistic nature. + +Humanity owes no small part of its evils to these fantastic enthusiasts; +for they are the insatiable sowers of the weed of discontent with one's +self and one's neighbour, of contempt for the world and the age, and, +above all, of world-lassitude. An entire hell of criminals could not, +perhaps, bring about such unfortunate and far-reaching consequences, such +heavy and disquieting effects that corrupt earth and sky, as are brought +about by that "noble" little community of unbridled, fantastic, half-mad +people--of geniuses, too--who cannot control themselves, or experience any +inward joy, until they have lost themselves completely: while, on the +other hand, the criminal often gives a proof of his admirable +self-control, sacrifice, and wisdom, and thus maintains these qualities in +those who fear him. Through him life's sky may at times seem overcast and +threatening, but the atmosphere ever remains brisk and +vigorous.--Furthermore, these enthusiasts bring their entire strength to +bear on the task of imbuing mankind with belief in inebriation as in life +itself: a dreadful belief! As savages are now quickly corrupted and ruined +by "fire-water," so likewise has mankind in general been slowly though +thoroughly corrupted by these spiritual "fire-waters" of intoxicating +feelings and by those who keep alive the craving for them. It may yet be +ruined thereby. + + + + +51. + + +SUCH AS WE STILL ARE.--"Let us be indulgent to the great one-eyed!" said +Stuart Mill, as if it were necessary to ask for indulgence when we are +willing to believe and almost to worship them. I say: Let us be indulgent +towards the two-eyed, both great and small; for, _such as we are now_, we +shall never rise beyond indulgence! + + + + +52. + + +WHERE ARE THE NEW PHYSICIANS OF THE SOUL?--It is the means of consolation +which have stamped life with that fundamental melancholy character in +which we now believe: the worst disease of mankind has arisen from the +struggle against diseases, and apparent remedies have in the long run +brought about worse conditions than those which it was intended to remove +by their use. Men, in their ignorance, used to believe that the stupefying +and intoxicating means, which appeared to act immediately, the so-called +"consolations," were the true healing powers: they even failed to observe +that they had often to pay for their immediate relief by a general and +profound deterioration in health, that the sick ones had to suffer from +the after-effects of the intoxication, then from the absence of the +intoxication, and, later on, from a feeling of disquietude, depression, +nervous starts, and ill-health. Again, men whose illness had advanced to a +certain extent never recovered from it--those physicians of the soul, +universally believed in and worshipped as they were, took care of that. + +It has been justly said of Schopenhauer that he was one who again took the +sufferings of humanity seriously: where is the man who will at length take +the antidotes against these sufferings seriously, and who will pillory the +unheard-of quackery with which men, even up to our own age, and in the +most sublime nomenclature, have been wont to treat the illnesses of their +souls? + + + + +53. + + +ABUSE OF THE CONSCIENTIOUS ONES.--It is the conscientious, and not the +unscrupulous, who have suffered so greatly from exhortations to penitence +and the fear of hell, especially if they happened to be men of +imagination. In other words, a gloom has been cast over the lives of those +who had the greatest need of cheerfulness and agreeable images--not only +for the sake of their own consolation and recovery from themselves, but +that humanity itself might take delight in them and absorb a ray of their +beauty. Alas, how much superfluous cruelty and torment have been brought +about by those religions which invented sin! and by those men who, by +means of such religions, desired to reach the highest enjoyment of their +power! + + + + +54. + + +THOUGHTS ON DISEASE.--To soothe the imagination of the patient, in order +that he may at least no longer keep on thinking about his illness, and +thus suffer more from such thoughts than from the complaint itself, which +has been the case hitherto--that, it seems to me, is something! and it is +by no means a trifle! And now do ye understand our task? + + + + +55. + + +THE "WAYS."--So-called "short cuts" have always led humanity to run great +risks: on hearing the "glad tidings" that a "short cut" had been found, +they always left the straight path--_and lost their way_. + + + + +56. + + +THE APOSTATE OF THE FREE SPIRIT.--Is there any one, then, who seriously +dislikes pious people who hold formally to their belief? Do we not, on the +contrary, regard them with silent esteem and pleasure, deeply regretting +at the same time that these excellent people do not share our own +feelings? But whence arises that sudden, profound, and unreasonable +dislike for the man who, having at one time possessed freedom of spirit, +finally becomes a "believer"? In thinking of him we involuntarily +experience the sensation of having beheld some loathsome spectacle, which +we must quickly efface from our recollection. Should we not turn our backs +upon even the most venerated man if we entertained the least suspicion of +him in this regard? Not, indeed, from a moral point of view, but because +of sudden disgust and horror! Whence comes this sharpness of feeling? +Perhaps we shall be given to understand that, at bottom, we are not quite +certain of our own selves? Or that, early in life, we build round +ourselves hedges of the most pointed contempt, in order that, when old age +makes us weak and forgetful, we may not feel inclined to brush our own +contempt away from us? + +Now, speaking frankly, this suspicion is quite erroneous, and whoever +forms it knows nothing of what agitates and determines the free spirit: +how little, to him, does the _changing_ of an opinion seem contemptible +_per se_! On the contrary, how highly he prizes the _ability_ to change an +opinion as a rare and valuable distinction, especially if he can retain it +far into old age! And his pride (not his pusillanimity) even reaches so +high as to be able to pluck the fruits of the _spernere se sperni_ and the +_spernere se ipsum_: without his being troubled by the sensation of fear +of vain and easy-going men. Furthermore, the doctrine of the innocence of +all opinions appears to him to be as certain as the doctrine of the +innocence of all actions: how could he act as judge and hangman before the +apostate of intellectual liberty! On the contrary, the sight of such a +person would disgust him as much as the sight of a nauseous illness +disgusts the physician: the physical repulsion caused by everything +spongy, soft, and suppurating momentarily overcomes reason and the desire +to help. Hence our goodwill is overcome by the conception of the monstrous +dishonesty which must have gained the upper hand in the apostate from the +free spirit: by the conception of a general gnawing which is eating its +way down even to the framework of the character. + + + + +57. + + +OTHER FEARS, OTHER SAFETIES.--Christianity overspread life with a new and +unlimited _insecurity_, thereby creating new safeties, enjoyments and +recreations, and new valuations of all things. Our own century denies the +existence of this insecurity, and does so with a good conscience, yet it +clings to the old habit of Christian certainties, enjoyments, recreations, +and valuations!--even in its noblest arts and philosophies. How feeble and +worn out must all this now seem, how imperfect and clumsy, how arbitrarily +fanatical, and, above all, how uncertain: now that its horrible contrast +has been taken away--the ever-present fear of the Christian for his +_eternal_ salvation! + + + + +58. + + +CHRISTIANITY AND THE EMOTIONS.--In Christianity we may see a great popular +protest against philosophy: the reasoning of the sages of antiquity had +withdrawn men from the influence of the emotions, but Christianity would +fain give men their emotions back again. With this aim in view, it denies +any moral value to virtue such as philosophers understood it--as a victory +of the reason over the passions--generally condemns every kind of goodness, +and calls upon the passions to manifest themselves in their full power and +glory: as _love_ of God, _fear_ of God, fanatic _belief_ in God, blind +_hope_ in God. + + + + +59. + + +ERROR AS A CORDIAL.--Let people say what they will, it is nevertheless +certain that it was the aim of Christianity to deliver mankind from the +yoke of moral engagements by indicating what it believed to be the +_shortest way to perfection_: exactly in the same manner as a few +philosophers thought they could dispense with tedious and laborious +dialectics, and the collection of strictly-proved facts, and point out a +royal road to truth. It was an error in both cases, but nevertheless a +great cordial for those who were worn out and despairing in the +wilderness. + + + + +60. + + +ALL SPIRIT FINALLY BECOMES VISIBLE.--Christianity has assimilated the +entire spirituality of an incalculable number of men who were by nature +submissive, all those enthusiasts of humiliation and reverence, both +refined and coarse. It has in this way freed itself from its own original +rustic coarseness--of which we are vividly reminded when we look at the +oldest image of St. Peter the Apostle--and has become a very intellectual +religion, with thousands of wrinkles, _arriere-pensees_, and masks on its +face. It has made European humanity more clever, and not only cunning from +a theological standpoint. By the spirit which it has thus given to +European humanity--in conjunction with the power of abnegation, and very +often in conjunction with the profound conviction and loyalty of that +abnegation--it has perhaps chiselled and shaped the most subtle +individualities which have ever existed in human society: the +individualities of the higher ranks of the Catholic clergy, especially +when these priests have sprung from a noble family, and have brought to +their work, from the very beginning, the innate grace of gesture, the +dominating glance of the eye, and beautiful hands and feet. Here the human +face acquires that spiritualisation brought about by the continual ebb and +flow of two kinds of happiness (the feeling of power and the feeling of +submission) after a carefully-planned manner of living has conquered the +beast in man. Here an activity, which consists in blessing, forgiving +sins, and representing the Almighty, ever keeps alive in the soul, _and +even in the body_, the consciousness of a supreme mission; here we find +that noble contempt concerning the perishable nature of the body, of +well-being, and of happiness, peculiar to born soldiers: their _pride_ +lies in obedience, a distinctly aristocratic trait; their excuse and their +idealism arise from the enormous impossibility of their task. The +surpassing beauty and subtleties of these princes of the Church have +always proved to the people the truth of the Church; a momentary +brutalisation of the clergy (such as came about in Luther's time) always +tended to encourage the contrary belief. And would it be maintained that +this result of beauty and human subtlety, shown in harmony of figure, +intellect, and task, would come to an end with religions? and that nothing +higher could be obtained, or even conceived? + + + + +61. + + +THE NEEDFUL SACRIFICE.--Those earnest, able, and just men of profound +feelings, who are still Christians at heart, owe it to themselves to make +one attempt to live for a certain space of time without Christianity! they +owe it _to their faith_ that they should thus for once take up their abode +"in the wilderness"--if for no other reason than that of being able to +pronounce on the question as to whether Christianity is needful. So far, +however, they have confined themselves to their own narrow domain and +insulted every one who happened to be outside of it: yea, they even become +highly irritated when it is suggested to them that beyond this little +domain of theirs lies the great world, and that Christianity is, after +all, only a corner of it! No; your evidence on the question will be +valueless until you have lived year after year without Christianity, and +with the inmost desire to continue to exist without it: until, indeed, you +have withdrawn far, far away from it. It is not when your nostalgia urges +you back again, but when your judgment, based on a strict comparison, +drives you back, that your homecoming has any significance!--Men of coming +generations will deal in this manner with all the valuations of the past; +they must be voluntarily _lived_ over again, together with their +contraries, in order that such men may finally acquire the right of +shifting them. + + + + +62. + + +ON THE ORIGIN OF RELIGIONS.--How can any one regard his own opinion of +things as a revelation? This is the problem of the formation of religions: +there has always been some man in whom this phenomenon was possible. A +postulate is that such a man already believed in revelations. Suddenly, +however, a new idea occurs to him one day, _his_ idea; and the entire +blessedness of a great personal hypothesis, which embraces all existence +and the whole world, penetrates with such force into his conscience that +he dare not think himself the creator of such blessedness, and he +therefore attributes to his God the cause of this new idea and likewise +the cause of the cause, believing it to be the revelation of his God. How +could a man be the author of so great a happiness? ask his pessimistic +doubts. But other levers are secretly at work: an opinion may be +strengthened by one's self if it be considered as a revelation; and in +this way all its hypothetic nature is removed; the matter is set beyond +criticism and even beyond doubt: it is sanctified. It is true that, in +this way, a man lowers himself to playing the role of "mouthpiece," but +his thought will end by being victorious as a divine thought--the feeling +of finally gaining the victory conquers the feeling of degradation. There +is also another feeling in the background: if a man raises his products +above himself, and thus apparently detracts from his own worth, there +nevertheless remains a kind of joyfulness, paternal love, and paternal +pride, which compensates man--more than compensates man--for everything. + + + + +63. + + +HATRED OF ONE'S NEIGHBOUR.--Supposing that we felt towards our neighbour as +he does himself--Schopenhauer calls this compassion, though it would be +more correct to call it auto-passion, fellow-feeling--we should be +compelled to hate him, if, like Pascal, he thought himself hateful. And +this was probably the general feeling of Pascal regarding mankind, and +also that of ancient Christianity, which, under Nero, was "convicted" of +_odium generis humani_, as Tacitus has recorded. + + + + +64. + + +THE BROKEN-HEARTED ONES.--Christianity has the instinct of a hunter for +finding out all those who may by hook or by crook be driven to +despair--only a very small number of men can be brought to this despair. +Christianity lies in wait for such as those, and pursues them. Pascal made +an attempt to find out whether it was not possible, with the help of the +very subtlest knowledge, to drive everybody into despair. He failed: to +his second despair. + + + + +65. + + +BRAHMINISM AND CHRISTIANITY.--There are certain precepts for obtaining a +consciousness of power: on the one hand, for those who already know how to +control themselves, and who are therefore already quite used to the +feeling of power; and, on the other hand, for those who cannot control +themselves. Brahminism has given its care to the former type of man; +Christianity to the latter. + + + + +66. + + +THE FACULTY OF VISION.--During the whole of the Middle Ages it was believed +that the real distinguishing trait of higher men was the faculty of having +visions--that is to say, of having a grave mental trouble. And, in fact, +the rules of life of all the higher natures of the Middle Ages (the +religiosi) were drawn up with the object of making man capable of vision! +Little wonder, then, that the exaggerated esteem for these half-mad +fanatics, so-called men of genius, has continued even to our own days. +"They have seen things that others do not see"--no doubt! and this fact +should inspire us with caution where they are concerned, and not with +belief! + + + + +67. + + +THE PRICE OF BELIEVERS.--He who sets such a value on being believed in has +to promise heaven in recompense for this belief: and every one, even a +thief on the Cross, must have suffered from a terrible doubt and +experienced crucifixion in every form: otherwise he would not buy his +followers so dearly. + + + + +68. + + +THE FIRST CHRISTIAN.--The whole world still believes in the literary career +of the "Holy Ghost," or is still influenced by the effects of this belief: +when we look into our Bibles we do so for the purpose of "edifying +ourselves," to find a few words of comfort for our misery, be it great or +small--in short, we read ourselves into it and out of it. But who--apart +from a few learned men--know that it likewise records the history of one of +the most ambitious and importunate souls that ever existed, of a mind full +of superstition and cunning: the history of the Apostle Paul? +Nevertheless, without this singular history, without the tribulations and +passions of such a mind, and of such a soul, there would have been no +Christian kingdom; we should have scarcely have even heard of a little +Jewish sect, the founder of which died on the Cross. It is true that, if +this history had been understood in time, if we had read, _really read_, +the writings of St. Paul, not as the revelations of the "Holy Ghost," but +with honest and independent minds, oblivious of all our personal +troubles--there were no such readers for fifteen centuries--it would have +been all up with Christianity long ago: so searchingly do these writings +of the Jewish Pascal lay bare the origins of Christianity, just as the +French Pascal let us see its destiny and how it will ultimately perish. +That the ship of Christianity threw overboard no inconsiderable part of +its Jewish ballast, that it was able to sail into the waters of the +heathen and actually did do so: this is due to the history of one single +man, this apostle who was so greatly troubled in mind and so worthy of +pity, but who was also very disagreeable to himself and to others. + +This man suffered from a fixed idea, or rather a fixed question, an +ever-present and ever-burning question: what was the _meaning_ of the +Jewish Law? and, more especially, _the fulfilment of this Law_? In his +youth he had done his best to satisfy it, thirsting as he did for that +highest distinction which the Jews could imagine--this people, which raised +the imagination of moral loftiness to a greater elevation than any other +people, and which alone succeeded in uniting the conception of a holy God +with the idea of sin considered as an offence against this holiness. St. +Paul became at once the fanatic defender and guard-of-honour of this God +and His Law. Ceaselessly battling against and lying in wait for all +transgressors of this Law and those who presumed to doubt it, he was +pitiless and cruel towards all evil-doers, whom he would fain have +punished in the most rigorous fashion possible. + +Now, however, he was aware in his own person of the fact that such a man +as himself--violent, sensual, melancholy, and malicious in his +hatred--_could_ not fulfil the Law; and furthermore, what seemed strangest +of all to him, he saw that his boundless craving for power was continually +provoked to break it, and that he could not help yielding to this impulse. +Was it really "the flesh" which made him a trespasser time and again? Was +it not rather, as it afterwards occurred to him, the Law itself, which +continually showed itself to be impossible to fulfil, and seduced men into +transgression with an irresistible charm? But at that time he had not +thought of this means of escape. As he suggests here and there, he had +many things on his conscience--hatred, murder, sorcery, idolatry, +debauchery, drunkenness, and orgiastic revelry,--and to however great an +extent he tried to soothe his conscience, and, even more, his desire for +power, by the extreme fanaticism of his worship for and defence of the +Law, there were times when the thought struck him: "It is all in vain! The +anguish of the unfulfilled Law cannot be overcome." Luther must have +experienced similar feelings, when, in his cloister, he endeavoured to +become the ideal man of his imagination; and, as Luther one day began to +hate the ecclesiastical ideal, and the Pope, and the saints, and the whole +clergy, with a hatred which was all the more deadly as he could not avow +it even to himself, an analogous feeling took possession of St. Paul. The +Law was the Cross on which he felt himself crucified. How he hated it! +What a grudge he owed it! How he began to look round on all sides to find +a means for its total annihilation, that he might no longer be obliged to +fulfil it himself! And at last a liberating thought, together with a +vision--which was only to be expected in the case of an epileptic like +himself--flashed into his mind: to him, the stern upholder of the Law--who, +in his innermost heart, was tired to death of it--there appeared on the +lonely path that Christ, with the divine effulgence on His countenance, +and Paul heard the words: "Why persecutest thou Me?" + +What actually took place, then, was this: his mind was suddenly +enlightened, and he said to himself: "It is unreasonable to persecute this +Jesus Christ! Here is my means of escape, here is my complete vengeance, +here and nowhere else have I the destroyer of the Law in my hands!" The +sufferer from anguished pride felt himself restored to health all at once, +his moral despair disappeared in the air; for morality itself was blown +away, annihilated--that is to say, _fulfilled_, there on the Cross! Up to +that time that ignominious death had seemed to him to be the principal +argument against the "Messiahship" proclaimed by the followers of the new +doctrine: but what if it were necessary for doing away with the Law? The +enormous consequences of this thought, of this solution of the enigma, +danced before his eyes, and he at once became the happiest of men. The +destiny of the Jews, yea, of all mankind, seemed to him to be intertwined +with this instantaneous flash of enlightenment: he held the thought of +thoughts, the key of keys, the light of lights; history would henceforth +revolve round him! For from that time forward he would be the apostle of +the _annihilation of the Law_! To be dead to sin--that meant to be dead to +the Law also; to be in the flesh--that meant to be under the Law! To be one +with Christ--that meant to have become, like Him, the destroyer of the Law; +to be dead with Him--that meant likewise to be dead to the Law. Even if it +were still possible to sin, it would not at any rate be possible to sin +against the Law: "I am above the Law," thinks Paul; adding, "If I were now +to acknowledge the Law again and to submit to it, I should make Christ an +accomplice in the sin"; for the Law was there for the purpose of producing +sin and setting it in the foreground, as an emetic produces sickness. God +could not have decided upon the death of Christ had it been possible to +fulfil the Law without it; henceforth, not only are all sins expiated, but +sin itself is abolished; henceforth the Law is dead; henceforth "the +flesh" in which it dwelt is dead--or at all events dying, gradually wasting +away. To live for a short time longer amid this decay!--this is the +Christian's fate, until the time when, having become one with Christ, he +arises with Him, sharing with Christ the divine glory, and becoming, like +Christ, a "Son of God." Then Paul's exaltation was at its height, and with +it the importunity of his soul--the thought of union with Christ made him +lose all shame, all submission, all constraint, and his ungovernable +ambition was shown to be revelling in the expectation of divine glories. + +Such was the first Christian, the inventor of Christianity! before him +there were only a few Jewish sectaries. + + + + +69. + + +INIMITABLE.--There is an enormous strain and distance between envy and +friendship, between self-contempt and pride: the Greek lived in the +former, the Christian in the latter. + + + + +70. + + +THE USE OF A COARSE INTELLECT.--The Christian Church is an encyclopaedia of +primitive cults and views of the most varied origin; and is, in +consequence, well adapted to missionary work: in former times she +could--and still does--go wherever she would, and in doing so always found +something resembling herself, to which she could assimilate herself and +gradually substitute her own spirit for it. It is not to what is Christian +in her usages, but to what is universally pagan in them, that we have to +attribute the development of this universal religion. Her thoughts, which +have their origin at once in the Judaic and in the Hellenic spirit, were +able from the very beginning to raise themselves above the exclusiveness +and subtleties of races and nations, as above prejudices. Although we may +admire the power which makes even the most difficult things coalesce, we +must nevertheless not overlook the contemptible qualities of this +power--the astonishing coarseness and narrowness of the Church's intellect +when it was in process of formation, a coarseness which permitted it to +accommodate itself to any diet, and to digest contradictions like pebbles. + + + + +71. + + +THE CHRISTIAN VENGEANCE AGAINST ROME.--Perhaps nothing is more fatiguing +than the sight of a continual conqueror: for more than two hundred years +the world had seen Rome overcoming one nation after another, the circle +was closed, all future seemed to be at an end, everything was done with a +view to its lasting for all time--yea, when the Empire built anything it +was erected with a view to being _aere perennius_. We, who know only the +"melancholy of ruins," can scarcely understand that totally different +_melancholy of eternal buildings_, from which men endeavoured to save +themselves as best they could--with the light-hearted fancy of a Horace, +for example. Others sought different consolations for the weariness which +was closely akin to despair, against the deadening knowledge that from +henceforth all progress of thought and heart would be hopeless, that the +huge spider sat everywhere and mercilessly continued to drink all the +blood within its reach, no matter where it might spring forth. This mute, +century-old hatred of the wearied spectators against Rome, wherever Rome's +domination extended, was at length vented in Christianity, which united +Rome, "the world," and "sin" into a single conception. The Christians took +their revenge on Rome by proclaiming the immediate and sudden destruction +of the world; by once more introducing a future--for Rome had been able to +transform everything into the history of its _own_ past and present--a +future in which Rome was no longer the most important factor; and by +dreaming of the last judgment--while the crucified Jew, as the symbol of +salvation, was the greatest derision on the superb Roman praetors in the +provinces; for now they seemed to be only the symbols of ruin and a +"world" ready to perish. + + + + +72. + + +THE "LIFE AFTER DEATH."--Christianity found the idea of punishment in hell +in the entire Roman Empire: for the numerous mystic cults have hatched +this idea with particular satisfaction as being the most fecund egg of +their power. Epicurus thought he could do nothing better for his followers +than to tear this belief up by the roots: his triumph found its finest +echo in the mouth of one of his disciples, the Roman Lucretius, a poet of +a gloomy, though afterwards enlightened, temperament. Alas! his triumph +had come too soon: Christianity took under its special protection this +belief in subterranean horrors, which was already beginning to die away in +the minds of men; and that was clever of it. For, without this audacious +leap into the most complete paganism, how could it have proved itself +victorious over the popularity of Mithras and Isis? In this way it managed +to bring timorous folk over to its side--the most enthusiastic adherents of +a new faith! The Jews, being a people which, like the Greeks, and even in +a greater degree than the Greeks, loved and still love life, had not +cultivated that idea to any great extent: the thought of final death as +the punishment of the sinner, death without resurrection as an extreme +menace: this was sufficient to impress these peculiar men, who did not +wish to get rid of their bodies, but hoped, with their refined Egypticism, +to preserve them for ever. (A Jewish martyr, about whom we may read in the +Second Book of the Maccabees, would not think of giving up his intestines, +which had been torn out: he wanted to have them at the resurrection: quite +a Jewish characteristic!) + +Thoughts of eternal damnation were far from the minds of the early +Christians: they thought they were _delivered_ from death, and awaited a +transformation from day to day, but not death. (What a curious effect the +first death must have produced on these expectant people! How many +different feelings must have been mingled together--astonishment, +exultation, doubt, shame, and passion! Verily, a subject worthy of a great +artist!) St. Paul could say nothing better in praise of his Saviour than +that he had opened the gates of immortality to everybody--he did not +believe in the resurrection of those who had not been saved: more than +this, by reason of his doctrine of the impossibility of carrying out the +Law, and of death considered as a consequence of sin, he even suspected +that, up to that time, no one had become immortal (or at all events only a +very few, solely owing to special grace and not to any merits of their +own): it was only in his time that immortality had begun to open its +gates--and only a few of the elect would finally gain admittance, as the +pride of the elect cannot help saying. + +In other places, where the impulse towards life was not so strong as among +the Jews and the Christian Jews, and where the prospect of immortality did +not appear to be more valuable than the prospect of a final death, that +pagan, yet not altogether un-Jewish addition of Hell became a very useful +tool in the hands of the missionaries: then arose the new doctrine that +even the sinners and the unsaved are immortal, the doctrine of eternal +damnation, which was more powerful than the idea of a _final death_, which +thereafter began to fade away. It was science alone which could overcome +this idea, at the same time brushing aside all other ideas about death and +an after-life. We are poorer in one particular: the "life after death" has +no further interest for us! an indescribable blessing, which is as yet too +recent to be considered as such throughout the world. And Epicurus is once +more triumphant. + + + + +73. + + +FOR THE "TRUTH"!--"The truth of Christianity was attested by the virtuous +lives of the Christians, their firmness in suffering, their unshakable +belief and above all by the spread and increase of the faith in spite of +all calamities."--That's how you talk even now. The more's the pity. Learn, +then, that all this proves nothing either in favour of truth or against +it; that truth must be demonstrated differently from conscientiousness, +and that the latter is in no respect whatever an argument in favour of the +former. + + + + +74. + + +A CHRISTIAN _ARRIERE-PENSEE_.--Would not this have been a general +reservation among Christians of the first century: "It is better to +persuade ourselves into the belief that we are guilty rather than that we +are innocent; for it is impossible to ascertain the disposition of so +powerful a judge--but it is to be feared that he is looking out only for +those who are conscious of guilt. Bearing in mind his great power, it is +more likely that he will pardon a guilty person than admit that any one is +innocent, in his presence." This was the feeling of poor provincial folk +in the presence of the Roman praetor: "He is too proud for us to dare to be +innocent." And may not this very sentiment have made its influence felt +when the Christians endeavoured to picture to themselves the aspect of the +Supreme Judge? + + + + +75. + + +NEITHER EUROPEAN NOR NOBLE.--There is something Oriental and feminine in +Christianity, and this is shown in the thought, "Whom the Lord loveth, He +chasteneth"; for women in the Orient consider castigations and the strict +seclusion of their persons from the world as a sign of their husband's +love, and complain if these signs of love cease. + + + + +76. + + +IF YOU THINK IT EVIL, YOU MAKE IT EVIL.--The passions become evil and +malignant when regarded with evil and malignant eyes. It is in this way +that Christianity has succeeded in transforming Eros and Aphrodite--sublime +powers, capable of idealisation--into hellish genii and phantom goblins, by +means of the pangs which every sexual impulse was made to raise in the +conscience of the believers. Is it not a dreadful thing to transform +necessary and regular sensations into a source of inward misery, and thus +arbitrarily to render interior misery necessary and regular _in the case +of every man_! Furthermore, this misery remains secret with the result +that it is all the more deeply rooted, for it is not all men who have the +courage, which Shakespeare shows in his sonnets, of making public their +Christian gloom on this point. + +Must a feeling, then, always be called evil against which we are forced to +struggle, which we must restrain even within certain limits, or, in given +cases, banish entirely from our minds? Is it not the habit of vulgar souls +always to call an _enemy_ evil! and must we call Eros an enemy? The sexual +feelings, like the feelings of pity and adoration, possess the particular +characteristic that, in their case, one being gratifies another by the +pleasure he enjoys--it is but rarely that we meet with such a benevolent +arrangement in nature. And yet we calumniate and corrupt it all by our bad +conscience! We connect the procreation of man with a bad conscience! + +But the outcome of this diabolisation of Eros is a mere farce: the "demon" +Eros becomes an object of greater interest to mankind than all the angels +and saints put together, thanks to the mysterious Mumbo-Jumboism of the +Church in all things erotic: it is due to the Church that love stories, +even in our own time, have become the one common interest which appeals to +all classes of people--with an exaggeration which would be incomprehensible +to antiquity, and which will not fail to provoke roars of laughter in +coming generations. All our poetising and thinking, from the highest to +the lowest, is marked, and more than marked, by the exaggerated importance +bestowed upon the love story as the principal item of our existence. +Posterity may perhaps, on this account, come to the conclusion that its +entire legacy of Christian culture is tainted with narrowness and +insanity. + + + + +77. + + +THE TORTURES OF THE SOUL.--The whole world raises a shout of horror at the +present day if one man presumes to torture the body of another: the +indignation against such a being bursts forth almost spontaneously. Nay; +we tremble even at the very thought of torture being inflicted on a man or +an animal, and we undergo unspeakable misery when we hear of such an act +having been accomplished. But the same feeling is experienced in a very +much lesser degree and extent when it is a question of the tortures of the +soul and the dreadfulness of their infliction. Christianity has introduced +such tortures on an unprecedented scale, and still continues to preach +this kind of martyrdom--yea, it even complains innocently of backsliding +and indifference when it meets with a state of soul which is free from +such agonies. From all this it now results that humanity, in the face of +spiritual racks, tortures of the mind, and instruments of punishment, +behaves even to-day with the same awesome patience and indecision which it +exhibited in former times in the presence of the cruelties practised on +the bodies of men or animals. Hell has certainly not remained merely an +empty sound; and a new kind of pity has been devised to correspond to the +newly-created fears of hell--a horrible and ponderous compassion, hitherto +unknown; with people "irrevocably condemned to hell," as, for example, the +Stony Guest gave Don Juan to understand, and which, during the Christian +era, should often have made the very stones weep. + +Plutarch presents us with a gloomy picture of the state of mind of a +superstitious man in pagan times: but this picture pales when compared +with that of a Christian of the Middle Ages, who _supposes_ that nothing +can save him from "torments everlasting." Dreadful omens appear to him: +perhaps he sees a stork holding a snake in his beak and hesitating to +swallow it. Or all nature suddenly becomes pale; or bright, fiery colours +appear across the surface of the earth. Or the ghosts of his dead +relations approach him, with features showing traces of dreadful +sufferings. Or the dark walls of the room in which the man is sleeping are +suddenly lighted up, and there, amidst a yellow flame, he perceives +instruments of torture and a motley horde of snakes and devils. +Christianity has surely turned this world of ours into a fearful +habitation by raising the crucifix in all parts and thereby proclaiming +the earth to be a place "where the just man is tortured to death!" And +when the ardour of some great preacher for once disclosed to the public +the secret sufferings of the individual, the agonies of the lonely souls, +when, for example, Whitefield preached "like a dying man to the dying," +now bitterly weeping, now violently stamping his feet, speaking +passionately, in abrupt and incisive tones, without fearing to turn the +whole force of his attack upon any one individual present, excluding him +from the assembly with excessive harshness--then indeed did it seem as if +the earth were being transformed into a "field of evil." The huge crowds +were then seen to act as if seized with a sudden attack of madness: many +were in fits of anguish; others lay unconscious and motionless; others, +again, trembled or rent the air with their piercing shrieks. Everywhere +there was a loud breathing, as of half-choked people who were gasping for +the breath of life. "Indeed," said an eye-witness once, "almost all the +noises appeared to come from people who were dying in the bitterest +agony." + +Let us never forget that it was Christianity which first turned the +death-bed into a bed of agony, and that, by the scenes which took place +there, and the terrifying sounds which were made possible there for the +first time, it has poisoned the senses and the blood of innumerable +witnesses and their children. Imagine the ordinary man who can never +efface the recollection of words like these: "Oh, eternity! Would that I +had no soul! Would that I had never been born! My soul is damned, damned; +lost for ever! Six days ago you might have helped me. But now all is over. +I belong to the devil, and with him I will go down to hell. Break, break, +ye poor hearts of stone! Ye will not break? What more can be done for +hearts of stone? I am damned that ye may be saved! There he is! Yea; there +he is! Come, good devil! Come!" + + + + +78. + + +AVENGING JUSTICE.--Misfortune and guilt: these two things have been put on +one scale by Christianity; so that, when the misfortune which follows a +fault is a serious one, this fault is always judged accordingly to be a +very heinous one. But this was not the valuation of antiquity, and that is +why Greek tragedy--in which misfortune and punishment are discussed at +length, and yet in another sense--forms part of the great liberators of the +mind to an extent which even the ancients themselves could not realise. +They remained ingenuous enough not to set up an "adequate relation" +between guilt and misfortune. The guilt of their tragic heroes is, indeed, +the little pebble that makes them stumble, and on which account they +sometimes happen to break an arm or knock out an eye. Upon this the +feeling of antiquity made the comment, "Well, he should have gone his way +with more caution and less pride." It was reserved for Christianity, +however, to say: "Here we have a great misfortune, and behind this great +misfortune there must lie a great fault, an equally _serious fault_, +though we cannot clearly see it! If, wretched man, you do not feel it, it +is because your heart is hardened--and worse than this will happen to you!" + +Besides this, antiquity could point to examples of real misfortunes, +misfortunes that were pure and innocent; it was only with the advent of +Christianity that all punishment became well-merited punishment: in +addition to this it renders the imagination of the sufferer still more +suffering, so that the victim, in the midst of his distress, is seized +with the feeling that he has been morally reproved and cast away. Poor +humanity! The Greeks had a special word to stand for the feeling of +indignation which was experienced at the misfortune of another: among +Christian peoples this feeling was prohibited and was not permitted to +develop; hence the reason why they have no name for this _more virile_ +brother of pity. + + + + +79. + + +A PROPOSAL.--If, according to the arguments of Pascal and Christianity, our +ego is always hateful, how can we permit and suppose other people, whether +God or men, to love it? It would be contrary to all good principles to let +ourselves be loved when we know very well that we deserve nothing but +hatred--not to speak of other repugnant feelings. "But this is the very +Kingdom of Grace." Then you look upon your love for your neighbour as a +grace? Your pity as a grace? Well, then, if you can do all this, there is +no reason why you should not go a step further: love yourselves through +grace, and then you will no longer find your God necessary, and the entire +drama of the Fall and Redemption of mankind will reach its last act in +yourselves! + + + + +80. + + +THE COMPASSIONATE CHRISTIAN.--A Christian's compassion in the presence of +his neighbour's suffering has another side to it: viz. his profound +suspicion of all the joy of his neighbour, of his neighbour's joy in +everything that he wills and is able to do. + + + + +81. + + +THE SAINT'S HUMANITY.--A saint had fallen into the company of believers, +and could no longer stand their continually expressed hatred for sin. At +last he said to them: "God created all things, except sin: therefore it is +no wonder that He does not like it. But man has created sin, and why, +then, should he disown this only child of his merely because it is not +regarded with a friendly eye by God, its grandfather? Is that human? +Honour to whom honour is due--but one's heart and duty must speak, above +all, in favour of the child--and only in the second place for the honour of +the grandfather!" + + + + +82. + + +THE THEOLOGICAL ATTACK.--"You must arrange that with yourself; for your +life is at stake!"--Luther it is who suddenly springs upon us with these +words and imagines that we feel the knife at our throats. But we throw him +off with the words of one higher and more considerate than he: "We need +form no opinion in regard to this or that matter, and thus save our souls +from trouble. For, by their very nature, the things themselves cannot +compel us to express an opinion." + + + + +83. + + +POOR HUMANITY!--A single drop of blood too much or too little in the brain +may render our life unspeakably miserable and difficult, and we may suffer +more from this single drop of blood than Prometheus from his vulture. But +the worst is when we do not know that this drop is causing our +sufferings--and we think it is "the devil!" Or "sin!" + + + + +84. + + +THE PHILOLOGY OF CHRISTIANITY.--How little Christianity cultivates the +sense of honesty can be inferred from the character of the writings of its +learned men. They set out their conjectures as audaciously as if they were +dogmas, and are but seldom at a disadvantage in regard to the +interpretation of Scripture. Their continual cry is: "I am right, for it +is written"--and then follows an explanation so shameless and capricious +that a philologist, when he hears it, must stand stock-still between anger +and laughter, asking himself again and again: Is it possible? Is it +honest? Is it even decent? + +It is only those who never--or always--attend church that underestimate the +dishonesty with which this subject is still dealt in Protestant pulpits; +in what a clumsy fashion the preacher takes advantage of his security from +interruption; how the Bible is pinched and squeezed; and how the people +are made acquainted with every form of _the art of false reading_. + +When all is said and done, however, what can be expected from the effects +of a religion which, during the centuries when it was being firmly +established, enacted that huge philological farce concerning the Old +Testament? I refer to that attempt to tear the Old Testament from the +hands of the Jews under the pretext that it contained only Christian +doctrines and _belonged_ to the Christians as the true people of Israel, +while the Jews had merely arrogated it to themselves without authority. +This was followed by a mania of would-be interpretation and falsification, +which could not under any circumstances have been allied with a good +conscience. However strongly Jewish savants protested, it was everywhere +sedulously asserted that the Old Testament alluded everywhere to Christ, +and nothing but Christ, more especially His Cross, and thus, wherever +reference was made to wood, a rod, a ladder, a twig, a tree, a willow, or +a staff, such a reference could not but be a prophecy relating to the wood +of the Cross: even the setting-up of the Unicorn and the Brazen Serpent, +even Moses stretching forth his hands in prayer--yea, the very spits on +which the Easter lambs were roasted: all these were allusions to the +Cross, and, as it were, preludes to it! Did any one who kept on asserting +these things ever _believe_ in them? Let it not be forgotten that the +Church did not shrink from putting interpolations in the text of the +Septuagint (_e.g._ Ps. xcvi. 10), in order that she might later on make +use of these interpolated passages as Christian prophecies. They were +engaged in a struggle, and thought of their foes rather than of honesty. + + + + +85. + + +SUBTLETY IN PENURY.--Take care not to laugh at the mythology of the Greeks +merely because it so little resembles your own profound metaphysics! You +should admire a people who checked their quick intellect at this point, +and for a long time afterwards had tact enough to avoid the danger of +scholasticism and hair-splitting superstition. + + + + +86. + + +THE CHRISTIAN INTERPRETERS OF THE BODY.--Whatever originates in the +stomach, the intestines, the beating of the heart, the nerves, the bile, +the seed--all those indispositions, debilities, irritations, and the whole +contingency of that machine about which we know so little--a Christian like +Pascal considers it all as a moral and religious phenomenon, asking +himself whether God or the devil, good or evil, salvation or damnation, is +the cause. Alas for the unfortunate interpreter! How he must distort and +worry his system! How he must distort and worry himself in order to gain +his point! + + + + +87. + + +THE MORAL MIRACLE.--In the domain of morality, Christianity knows of +nothing but the miracle; the sudden change in all valuations, the sudden +renouncement of all habits, the sudden and irresistible predilection for +new things and persons. Christianity looks upon this phenomenon as the +work of God, and calls it the act of regeneration, thus giving it a unique +and incomparable value. Everything else which is called morality, and +which bears no relation to this miracle, becomes in consequence a matter +of indifference to the Christian, and indeed, so far as it is a feeling of +well-being and pride, an object of fear. The canon of virtue, of the +fulfilled law, is established in the New Testament, but in such a way as +to be the canon of _impossible virtue_: men who still aspire to moral +perfections must come to understand, in the face of this canon, that they +are further and further _removed_ from their aim; they must _despair_ of +virtue, and end by throwing themselves at the feet of the Merciful One. + +It is only in reaching a conclusion like this that moral efforts on the +part of the Christian can still be regarded as possessing any value: the +condition that these efforts shall always remain sterile, painful, and +melancholy is therefore indispensable; and it is in this way that those +efforts could still avail to bring about that moment of ecstasy when man +experiences the "overflow of grace" and the moral miracle. This struggle +for morality is, however, not _necessary_; for it is by no means uncommon +for this miracle to happen to the sinner at the very moment when he is, so +to speak, wallowing in the mire of sin: yea, the leap from the deepest and +most abandoned sinfulness into its contrary seems easier, and, as a clear +proof of the miracle, even more desirable. + +What, for the rest, may be the signification of such a sudden, +unreasonable, and irresistible revolution, such a change from the depths +of misery into the heights of happiness? (might it be a disguised +epilepsy?) This should at all events be considered by alienists, who have +frequent opportunities of observing similar "miracles"--for example, the +mania of murder or suicide. The relatively "more pleasant consequences" in +the case of the Christian make no important difference. + + + + +88. + + +LUTHER, THE GREAT BENEFACTOR.--Luther's most important result is the +suspicion which he awakened against the saints and the entire Christian +_vita contemplativa_; only since his day has an un-Christian _vita +contemplativa_ again become possible in Europe, only since then has +contempt for laymen and worldly activity ceased. Luther continued to be an +honest miner's son even after he had been shut up in a monastery, and +there, for lack of other depths and "borings," he descended into himself, +and bored terrifying and dark passages through his own depths--finally +coming to recognise that an introspective and saintly life was impossible +to him, and that his innate "activity" in body and soul would end by being +his ruin. For a long time, too long, indeed, he endeavoured to find the +way to holiness through castigations; but at length he made up his mind, +and said to himself: "There is no real _vita contemplativa_! We have been +deceived. The saints were no better than the rest of us." This was truly a +rustic way of gaining one's case; but for the Germans of that period it +was the only proper way. How edified they felt when they could read in +their Lutheran catechism: "Apart from the Ten Commandments there is no +work which could find favour in the eyes of God--these much-boasted +spiritual works of the saints are purely imaginary!" + + + + +89. + + +DOUBT AS SIN.--Christianity has done all it possibly could to draw a circle +round itself, and has even gone so far as to declare doubt itself to be a +sin. We are to be precipitated into faith by a miracle, without the help +of reason, after which we are to float in it as the clearest and least +equivocal of elements--a mere glance at some solid ground, the thought that +we exist for some purpose other than floating, the least movement of our +amphibious nature: all this is a sin! Let it be noted that, following this +decision, the proofs and demonstration of the faith, and all meditations +upon its origin, are prohibited as sinful. Christianity wants blindness +and frenzy and an eternal swan-song above the waves under which reason has +been drowned! + + + + +90. + + +EGOISM _VERSUS_ EGOISM.--How many are there who still come to the +conclusion: "Life would be intolerable were there no God!" Or, as is said +in idealistic circles: "Life would be intolerable if its ethical +signification were lacking." Hence there must be a God--or an ethical +signification of existence! In reality the case stands thus: He who is +accustomed to conceptions of this sort does not desire a life without +them, hence these conceptions are necessary for him and his +preservation--but what a presumption it is to assert that everything +necessary for my preservation must exist _in reality_! As if my +preservation were really necessary! What if others held the contrary +opinion? if they did not care to live under the conditions of these two +articles of faith, and did not regard life as worth living if they were +realised!--And that is the present position of affairs. + + + + +91. + + +THE HONESTY OF GOD.--An omniscient and omnipotent God who does not even +take care that His intentions shall be understood by His creatures--could +He be a God of goodness? A God, who, for thousands of years, has permitted +innumerable doubts and scruples to continue unchecked as if they were of +no importance in the salvation of mankind, and who, nevertheless, +announces the most dreadful consequences for any one who mistakes his +truth? Would he not be a cruel god if, being himself in possession of the +truth, he could calmly contemplate mankind, in a state of miserable +torment, worrying its mind as to what was truth? + +Perhaps, however, he really is a God of goodness, and was unable to +express Himself more clearly? Perhaps he lacked intelligence enough for +this? Or eloquence? All the worse! For in such a case he may have been +deceived himself in regard to what he calls his "truth," and may not be +far from being another "poor, deceived devil!" Must he not therefore +experience all the torments of hell at seeing His creatures suffering so +much here below--and even more, suffering through all eternity--when he +himself can neither advise nor help them, except as a deaf and dumb +person, who makes all kinds of equivocal signs when his child or his dog +is threatened with the most fearful danger? A distressed believer who +argues thus might be pardoned if his pity for the suffering God were +greater than his pity for his "neighbours"; for they are his neighbours no +longer if that most solitary and primeval being is also the greatest +sufferer and stands most in need of consolation. + +Every religion shows some traits of the fact that it owes its origin to a +state of human intellectuality which was as yet too young and immature: +they all make light of the necessity for speaking the truth: as yet they +know nothing of the _duty of God_, the duty of being clear and truthful in +His communications with men. No one was more eloquent than Pascal in +speaking of the "hidden God" and the reasons why He had to keep Himself +hidden, all of which indicates clearly enough that Pascal himself could +never make his mind easy on this point: but he speaks with such confidence +that one is led to imagine that he must have been let into the secret at +some time or other. He seemed to have some idea that the _deus +absconditus_ bore a few slight traces of immorality; and he felt too much +ashamed and afraid of acknowledging this to himself: consequently, like a +man who is afraid, he spoke as loudly as he could. + + + + +92. + + +AT THE DEATH-BED OF CHRISTIANITY.--All truly active men now do without +inward Christianity, and the most moderate and thoughtful men of the +intellectual middle classes possess only a kind of modified Christianity; +that is, a peculiarly simplified Christianity. A God who, in his love, +ordains everything so that it may be best for us, a God who gives us our +virtue and our happiness and then takes them away from us, so that +everything at length goes on smoothly and there is no reason left why we +should take life ill or grumble about it: in short, resignation and +modesty raised to the rank of divinities--that is the best and most +lifelike remnant of Christianity now left to us. It must be remembered, +however, that in this way Christianity has developed into a soft +_moralism_: instead of "God, freedom, and immortality," we have now a kind +of benevolence and honest sentiments, and the belief that, in the entire +universe, benevolence and honest sentiments will finally prevail: this is +the euthanasia of Christianity. + + + + +93. + + +WHAT IS TRUTH?--Who will not be pleased with the conclusions which the +faithful take such delight in coming to?--"Science cannot be true; for it +denies God. Hence it does not come from God; and consequently it cannot be +true--for God is truth." It is not the deduction but the premise which is +fallacious. What if God were not exactly truth, and if this were proved? +And if he were instead the vanity, the desire for power, the ambitions, +the fear, and the enraptured and terrified folly of mankind? + + + + +94. + + +REMEDY FOR THE DISPLEASED.--Even Paul already believed that some sacrifice +was necessary to take away the deep displeasure which God experienced +concerning sin: and ever since then Christians have never ceased to vent +the ill-humour which they felt with themselves upon some victim or +another--whether it was "the world," or "history," or "reason," or joy, or +the tranquillity of other men--something good, no matter what, had to die +for _their_ sins (even if only _in effigie_)! + + + + +95. + + +THE HISTORICAL REFUTATION AS THE DECISIVE ONE.--Formerly it was sought to +prove that there was no God--now it is shown how the belief that a God +existed could have _originated_, and by what means this belief gained +authority and importance: in this way the counterproof that there is no +God becomes unnecessary and superfluous.--In former times, when the +"evidences of the existence of God" which had been brought forward were +refuted, a doubt still remained, viz. whether better proofs could not be +found than those which had just been refuted: at that time the atheists +did not understand the art of making a _tabula rasa_. + + + + +96. + + +"IN HOC SIGNO VINCES."--To whatever degree of progress Europe may have +attained in other respects, where religious affairs are concerned it has +not yet reached the liberal naivete of the ancient Brahmins, which proves +that, in India, four thousand years ago, people meditated more profoundly +and transmitted to their descendants more pleasure in meditating than is +the case in our own days. For those Brahmins believed in the first place +that the priests were more powerful than the gods, and in the second place +that it was observances which constituted the power of the priests: as a +result of which their poets were never tired of glorifying those +observances (prayers, ceremonies, sacrifices, chants, improvised melodies) +as the real dispensers of all benefits. Although a certain amount of +superstition and poetry was mingled with all this, the principles were +_true_! A step further, and the gods were cast aside--which Europe likewise +will have to do before very long! One more step further, and priests and +intermediaries could also be dispensed with--and then Buddha, the teacher +of the religion of self-redemption, appeared. How far Europe is still +removed from this degree of culture! When at length all the customs and +observances, upon which rests the power of gods, priests, and saviours, +shall have been destroyed, when as a consequence morality, in the old +sense, will be dead, then there will come ... yea, what will come then? +But let us refrain from speculating; let us rather make certain that +Europe will retrieve that which, in India, amidst this people of thinkers, +was carried out thousands of years ago as a commandment of thought! + +Scattered among the different nations of Europe there are now from ten to +twenty millions of men who no longer "believe in God"--is it too much to +ask that they should give each other some indication or password? As soon +as they recognise each other in this way, they will also make themselves +known to each other; and they will immediately become a power in Europe, +and, happily, a power _among_ the nations! among the classes! between rich +and poor! between those who command, and those who obey! between the most +restless and the most tranquil, tranquillising people! + + + + + +BOOK II. + + + + +97. + + +ONE BECOMES MORAL--but not because one is moral! Submission to morals may +be due to slavishness or vanity, egoism or resignation, dismal fanaticism +or thoughtlessness. It may, again, be an act of despair, such as +submission to the authority of a ruler; but there is nothing moral about +it _per se_. + + + + +98. + + +ALTERATIONS IN MORALS.--Morals are constantly undergoing changes and +transformations, occasioned by successful crimes. (To these, for example, +belong all innovations in moral judgments.) + + + + +99. + + +WHEREIN WE ARE ALL IRRATIONAL.--We still continue to draw conclusions from +judgments which we consider as false, or doctrines in which we no longer +believe,--through our feelings. + + + + +100. + + +AWAKING FROM A DREAM.--Noble and wise men once upon a time believed in the +music of the spheres; there are still noble and wise men who believe in +"the moral significance of existence," but there will come a day when this +music of the spheres also will no longer be audible to them. They will +awake and perceive that their ears have been dreaming. + + + + +101. + + +OPEN TO DOUBT.--To accept a belief simply because it is customary implies +that one is dishonest, cowardly, and lazy.--Must dishonesty, cowardice, and +laziness, therefore, be the primary conditions of morality? + + + + +102. + + +THE MOST ANCIENT MORAL JUDGMENTS.--What attitude do we assume towards the +acts of our neighbour?--In the first place, we consider how they may +benefit ourselves--we see them only in this light. It is this effect which +we regard as the intention of the acts,--and in the end we come to look +upon these intentions of our neighbour as permanent qualities in him, and +we call him, for example, "a dangerous man." Triple error! Triple and most +ancient mistake! Perhaps this inheritance comes to us from the animals and +their faculty of judgment! Must not the origin of all morality be sought +in these detestable narrow-minded conclusions: "Whatever injures me is +evil (something injurious in itself), whatever benefits me is good +(beneficial and profitable in itself), whatever injures me once or several +times is hostile _per se_; whatever benefits me once or several times is +friendly _per se_." _O pudenda origo!_ Is not this equivalent to +interpreting the contemptible, occasional, and often merely accidental +relations of another person to us as his primary and most essential +qualities, and affirming that towards himself and every one else he is +only capable of such actions as we ourselves have experienced at his hands +once or several times! And is not this thorough folly based upon the most +immodest of all mental reservations: namely, that we ourselves must be the +standard of what is good, since we determine good and evil? + + + + +103. + + +THERE ARE TWO CLASSES OF PEOPLE WHO DENY MORALITY.--To deny morality may +mean, in the first place, to deny the moral inducements which, men +pretend, have urged them on to their actions,--which is equivalent to +saying that morality merely consists of words and forms, part of that +coarse and subtle deceit (especially self-deceit) which is characteristic +of mankind, and perhaps more especially of those men who are celebrated +for their virtues. In the second place, it may mean our denying that moral +judgments are founded on truths. It is admitted in such a case that these +judgments are, in fact, the motives of the actions, but that in this way +it is really errors as the basis of all moral judgments which urge men on +to their moral actions. This is my point of view; but I should be far from +denying that in very many cases a subtle suspicion in accordance with the +former point of view--_i.e._ in the spirit of La Rochefoucauld--is also +justifiable, and in any case of a high general utility.--Therefore I deny +morality in the same way as I deny alchemy, _i.e._ I deny its hypotheses; +but I do not deny that there have been alchemists who believed in these +hypotheses and based their actions upon them. I also deny immorality--not +that innumerable people feel immoral, but that there is any true reason +why they should feel so. I should not, of course, deny--unless I were a +fool--that many actions which are called immoral should be avoided and +resisted; and in the same way that many which are called moral should be +performed and encouraged; but I hold that in both cases these actions +should be performed from motives other than those which have prevailed up +to the present time. We must learn anew in order that at last, perhaps +very late in the day, we may be able to do something more: feel anew. + + + + +104. + + +OUR VALUATIONS.--All actions may be referred back to valuations, and all +valuations are either one's own or adopted, the latter being by far the +more numerous. Why do we adopt them? Through fear, _i.e._ we think it more +advisable to pretend that they are our own, and so well do we accustom +ourselves to do so that it at last becomes second nature to us. A +valuation of our own, which is the appreciation of a thing in accordance +with the pleasure or displeasure it causes us and no one else, is +something very rare indeed!--But must not our valuation of our +neighbour--which is prompted by the motive that we adopt his valuation in +most cases--proceed from ourselves and by our own decision? Of course, but +then we come to these decisions during our childhood, and seldom change +them. We often remain during our whole lifetime the dupes of our childish +and accustomed judgments in our manner of judging our fellow-men (their +minds, rank, morality, character, and reprehensibility), and we find it +necessary to subscribe to their valuations. + + + + +105. + + +PSEUDO-EGOISM.--The great majority of people, whatever they may think and +say about their "egoism," do nothing for their ego all their life long, +but only for a phantom of this ego which has been formed in regard to them +by their friends and communicated to them. As a consequence, they all live +in a haze of impersonal and half-personal opinions and of arbitrary and, +as it were, poetic valuations: the one always in the head of another, and +this head, again, in the head of somebody else--a queer world of phantoms +which manages to give itself a rational appearance! This haze of opinions +and habits grows in extent and lives almost independently of the people it +surrounds; it is it which gives rise to the immense effect of general +judgments on "man"--all those men, who do not know themselves, believe in a +bloodless abstraction which they call "man," _i.e._ in a fiction; and +every change caused in this abstraction by the judgments of powerful +individualities (such as princes and philosophers) produces an +extraordinary and irrational effect on the great majority,--for the simple +reason that not a single individual in this haze can oppose a real ego, an +ego which is accessible to and fathomed by himself, to the universal pale +fiction, which he could thereby destroy. + + + + +106. + + +AGAINST DEFINITIONS OF MORAL AIMS.--On all sides we now hear the aim of +morals defined as the preservation and advancement of humanity; but this +is merely the expression of a wish to have a formula and nothing more. +Preservation wherein? advancement whither? These are questions which must +at once be asked. Is not the most essential point, the answer to this +_wherein?_ and _whither?_ left out of the formula? What results therefrom, +so far as our own actions and duties are concerned, which is not already +tacitly and instinctively understood? Can we sufficiently understand from +this formula whether we must prolong as far as possible the existence of +the human race, or bring about the greatest possible disanimalisation of +man? How different the means, _i.e._ the practical morals, would have to +be in the two cases! Supposing that the greatest possible rationality were +given to mankind, this certainly would not guarantee the longest possible +existence for them! Or supposing that their "greatest happiness" was +thought to be the answer to the questions put, do we thereby mean the +highest degree of happiness which a few individuals might attain, or an +incalculable, though finally attainable, average state of happiness for +all? And why should morality be the way to it? Has not morality, +considered as a whole, opened up so many sources of displeasure as to lead +us to think that man up to the present, with every new refinement of +morality, has become more and more discontented with himself, with his +neighbour, and with his own lot? Has not the most moral of men hitherto +believed that the only justifiable state of mankind in the face of morals +is that of the deepest misery? + + + + +107. + + +OUR RIGHT TO OUR FOLLY.--How must we act? Why must we act? So far as the +coarse and immediate needs of the individual are concerned, it is easy to +answer these questions, but the more we enter upon the more important and +more subtle domains of action, the more does the problem become uncertain +and the more arbitrary its solution. An arbitrary decision, however, is +the very thing that must be excluded here,--thus commands the authority of +morals: an obscure uneasiness and awe must relentlessly guide man in those +very actions the objects and means of which he cannot at once perceive. +This authority of morals undermines our thinking faculty in regard to +those things concerning which it might be dangerous to think wrongly,--it +is in this way, at all events, that morality usually justifies itself to +its accusers. Wrong in this place means dangerous; but dangerous to whom? +It is not, as a rule, the danger of the doer of the action which the +supporters of authoritative morals have in view, but their own danger; the +loss which their power and influence might undergo if the right to act +according to their own greater or lesser reason, however wilfully and +foolishly, were accorded to all men. They on their part make unhesitating +use of their right to arbitrariness and folly,--they even command in cases +where it is hardly possible, or at all events very difficult, to answer +the questions, "How must they act, why must they act?" And if the reason +of mankind grows with such extraordinary slowness that it was often +possible to deny its growth during the whole course of humanity, what is +more to blame for this than this solemn presence, even omnipresence, of +moral commands, which do not even permit the individual question of how +and why to be asked at all? Have we not been educated precisely in such a +way as to make us feel pathetic, and thus to obscure our vision at the +very time when our reason should be able to see as clearly and calmly as +possible--_i.e._ in all higher and more important circumstances? + + + + +108. + + +SOME THESES.--We should not give the individual, in so far as he desires +his own happiness, any precepts or recommendations as to the road leading +to happiness; for individual happiness arises from particular laws that +are unknown to anybody, and such a man will only be hindered or obstructed +by recommendations which come to him from outside sources. Those precepts +which are called moral are in reality directed against individuals, and do +not by any means make for the happiness of such individuals. The +relationship of these precepts to the "happiness and well-being of +mankind" is equally slight, for it is quite impossible to assign a +definite conception to these words, and still less can they be employed as +guiding stars on the dark sea of moral aspirations. It is a prejudice to +think that morality is more favourable to the development of the reason +than immorality. It is erroneous to suppose that the unconscious aim in +the development of every conscious being (namely, animal, man, humanity, +etc.) is its "greatest happiness": on the contrary, there is a particular +and incomparable happiness to be attained at every stage of our +development, one that is neither high nor low, but quite an individual +happiness. Evolution does not make happiness its goal; it aims merely at +evolution, and nothing else. It is only if humanity had a universally +recognised goal that we could propose to do this or that: for the time +being there is no such goal. It follows that the pretensions of morality +should not be brought into any relationship with mankind: this would be +merely childish and irrational. It is quite another thing to recommend a +goal to mankind: this goal would then be something that would depend upon +our own will and pleasure. Provided that mankind in general agreed to +adopt such a goal, it could then impose a moral law upon itself, a law +which would, at all events, be imposed by their own free will. Up to now, +however, the moral law has had to be placed above our own free will: +strictly speaking, men did not wish to impose this law upon themselves; +they wished to take it from somewhere, to discover it, or to let +themselves be commanded by it from somewhere. + + + + +109. + + +SELF-CONTROL AND MODERATION, AND THEIR FINAL MOTIVE.--I find not more than +six essentially different methods for combating the vehemence of an +impulse. First of all, we may avoid the occasion for satisfying the +impulse, weakening and mortifying it by refraining from satisfying it for +long and ever-lengthening periods. Secondly, we may impose a severe and +regular order upon ourselves in regard to the satisfying of our appetites. +By thus regulating the impulse and limiting its ebb and flow to fixed +periods, we may obtain intervals in which it ceases to disturb us; and by +beginning in this way we may perhaps be able to pass on to the first +method. In the third place, we may deliberately give ourselves over to an +unrestrained and unbounded gratification of the impulse in order that we +may become disgusted with it, and to obtain by means of this very disgust +a command over the impulse: provided, of course, that we do not imitate +the rider who rides his horse to death and breaks his own neck in doing +so. For this, unhappily, is generally the outcome of the application of +this third method. + +In the fourth place, there is an intellectual trick, which consists in +associating the idea of the gratification so firmly with some painful +thought, that after a little practice the thought of gratification is +itself immediately felt as a very painful one. (For example, when the +Christian accustoms himself to think of the presence and scorn of the +devil in the course of sensual enjoyment, or everlasting punishment in +hell for revenge by murder; or even merely of the contempt which he will +meet with from those of his fellow-men whom he most respects, if he steals +a sum of money, or if a man has often checked an intense desire for +suicide by thinking of the grief and self-reproaches of his relations and +friends, and has thus succeeded in balancing himself upon the edge of +life: for, after some practice, these ideas follow one another in his mind +like cause and effect.) Among instances of this kind may be mentioned the +cases of Lord Byron and Napoleon, in whom the pride of man revolted and +took offence at the preponderance of one particular passion over the +collective attitude and order of reason. From this arises the habit and +joy of tyrannising over the craving and making it, as it were, gnash its +teeth. "I will not be a slave of any appetite," wrote Byron in his diary. +In the fifth place, we may bring about a dislocation of our powers by +imposing upon ourselves a particularly difficult and fatiguing task, or by +deliberately submitting to some new charm and pleasure in order thus to +turn our thoughts and physical powers into other channels. It comes to the +same thing if we temporarily favour another impulse by affording it +numerous opportunities of gratification, and thus rendering it the +squanderer of the power which would otherwise be commandeered, so to +speak, by the tyrannical impulse. A few, perhaps, will be able to restrain +the particular passion which aspires to domination by granting their other +known passions a temporary encouragement and license in order that they +may devour the food which the tyrant wishes for himself alone. + +In the sixth and last place, the man who can stand it, and thinks it +reasonable to weaken and subdue his entire physical and psychical +organisation, likewise, of course, attains the goal of weakening a single +violent instinct; as, for example, those who starve their sensuality and +at the same time their vigour, and often destroy their reason into the +bargain, such as the ascetics.--Hence, shunning the opportunities, +regulating the impulse, bringing about satiety and disgust in the impulse, +associating a painful idea (such as that of discredit, disgust, or +offended pride), then the dislocation of one's forces, and finally general +debility and exhaustion: these are the six methods. But the will to combat +the violence of a craving is beyond our power, equally with the method we +adopt and the success we may have in applying it. In all this process our +intellect is rather merely the blind instrument of another rival craving, +whether it be the impulse to repose, or the fear of disgrace and other +evil consequences, or love. While "we" thus imagine that we are +complaining of the violence of an impulse, it is at bottom merely one +impulse which is complaining of another, _i.e._ the perception of the +violent suffering which is being caused us presupposes that there is +another equally or more violent impulse, and that a struggle is impending +in which our intellect must take part. + + + + +110. + + +THAT WHICH OPPOSES.--We may observe the following process in ourselves, and +I should like it to be often observed and confirmed. There arises in us +the scent of a kind of pleasure hitherto unknown to us, and consequently a +new craving. Now, the question is, What opposes itself to this craving? If +it be things and considerations of a common kind, or people whom we hold +in no very high esteem, the aim of the new craving assumes the appearance +of a "noble, good, praiseworthy feeling, and one worthy of sacrifice": all +the moral dispositions which have been inherited will adopt it and will +add it to the number of those aims which we consider as moral--and now we +imagine that we are no longer striving after a pleasure, but after a +morality, which greatly increases our confidence in our aspirations. + + + + +111. + + +TO THE ADMIRERS OF OBJECTIVENESS.--He who, as a child, has observed in his +parents and acquaintances in the midst of whom he has grown up, certain +varied and strong feelings, with but little subtle discernment and +inclination for intellectual justice, and has therefore employed his best +powers and his most precious time in imitating these feelings, will +observe in himself when he arrives at years of discretion that every new +thing or man he meets with excites in him either sympathy or aversion, +envy or contempt. Under the domination of this experience, which he is +powerless to shake off, he admires neutrality of feeling or "objectivity" +as an extraordinary thing, as something connected with genius or a very +rare morality, and he cannot believe that even this neutrality is merely +the product of education and habit. + + + + +112. + + +ON THE NATURAL HISTORY OF DUTY AND RIGHT.--Our duties are the claims which +others have upon us. How did they acquire these claims? By the fact that +they considered us as capable of making and holding agreements and +contracts, by assuming that we were their like and equals, and by +consequently entrusting something to us, bringing us up, educating us, and +supporting us. We do our duty, _i.e._ we justify that conception of our +power for the sake of which all these things were done for us. We return +them in proportion as they were meted out to us. It is thus our pride that +orders us to do our duty--we desire to re-establish our own independence by +opposing to that which others have done for us something that we do for +them, for in that way the others invade our sphere of power, and would for +ever have a hand in it if we did not make reprisals by means of "duty," +and thus encroach upon their power. The rights of others can only have +regard to that which lies within our power; it would be unreasonable on +their part to require something from us which does not belong to us. To +put the matter more accurately, their rights can only relate to what they +imagine to be in our power, provided that it is something that we +ourselves consider as being in our power. The same error may easily occur +on either side. The feeling of duty depends upon our having the same +belief in regard to the extent of our power as other people have, _i.e._ +that we can promise certain things and undertake to do them freely ("free +will"). + +My rights consist of that part of my power which others have not only +conceded to me, but which they wish to maintain for me. Why do they do it? +On the one hand they are actuated by wisdom, fear and prudence: whether +they expect something similar from us (the protection of their rights), +whether they consider a struggle with us as dangerous or inopportune, or +whether they see a disadvantage to themselves in every diminution of our +power, since in that case we should be ill adapted for an alliance with +them against a hostile third power. On the other hand rights are granted +by donations and cessions. In this latter case, the other people have not +only enough power, but more than enough, so that they can give up a +portion and guarantee it to the person to whom they give it: whereby they +presuppose a certain restricted sense of power in the person upon whom +they have bestowed the gift. In this way rights arise: recognised and +guaranteed degrees of power. When the relations of powers to one another +are materially changed, rights disappear and new ones are formed, as is +demonstrated by the constant flux and reflux of the rights of nations. +When our power diminishes to any great extent, the feelings of those who +hitherto guaranteed it undergo some change: they consider whether they +shall once again restore us to our former possession, and if they do not +see their way to do this they deny our "rights" from that time forward. In +the same way, if our power increases to a considerable extent the feelings +of those who previously recognised it, and whose recognition we no longer +require, likewise change: they will then try to reduce our power to its +former dimensions, and they will endeavour to interfere in our affairs, +justifying their interference by an appeal to their "duty." But this is +merely useless word-quibbling. Where right prevails, a certain state and +degree of power is maintained, and all attempts at its augmentation and +diminution are resisted. The right of others is the concession of our +feeling of power to the feeling of power in these others. Whenever our +power shows itself to be thoroughly shattered and broken, our rights +cease: on the other hand, when we have become very much stronger, the +rights of others cease in our minds to be what we have hitherto admitted +them to be. The man who aims at being just, therefore, must keep a +constant lookout for the changes in the indicator of the scales in order +that he may properly estimate the degrees of power and right which, with +the customary transitoriness of human things, retain their equilibrium for +only a short time and in most cases continue to rise and fall. As a +consequence it is thus very difficult to be "just," and requires much +experience, good intentions, and an unusually large amount of good sense. + + + + +113. + + +STRIVING FOR DISTINCTION.--When we strive after distinction we must +ceaselessly keep our eyes fixed on our neighbour and endeavour to +ascertain what his feelings are; but the sympathy and knowledge which are +necessary to satisfy this desire are far from being inspired by +harmlessness, compassion, or kindness. On the contrary, we wish to +perceive or find out in what way our neighbour suffers from us, either +internally or externally, how he loses control over himself and yields to +the impression which our hand or even our mere appearance makes on him. +Even when he who aspires to distinction makes or wishes to make a joyful, +elevating, or cheerful impression, he does not enjoy this success in that +he rejoices, exalts, or cheers his neighbour, but in that he leaves his +impress on the latter's soul, changing its form and dominating it +according to his will. The desire for distinction is the desire to subject +one's neighbour, even if it be merely in an indirect fashion, one only +felt or even only dreamt of. There is a long series of stages in this +secretly-desired will to subdue, and a very complete record of them would +perhaps almost be like an excellent history of culture from the early +distortions of barbarism down to the caricatures of modern over-refinement +and sickly idealism. + +This desire for distinction entails upon our neighbour--to indicate only a +few rungs of the long ladder--torture first of all, followed by blows, then +terror, anxious surprise, wonder, envy, admiration, elevation, pleasure, +joy, laughter, derision, mockery, sneers, scourging and self-inflicted +torture. There at the very top of the ladder stands the ascetic and +martyr, who himself experiences the utmost satisfaction, because he +inflicts on himself, as a result of his desire for distinction, that pain +which his opposite, the barbarian on the first rung of the ladder, +inflicts upon those others, upon whom and before whom he wishes to +distinguish himself. The triumph of the ascetic over himself, his +introspective glance, which beholds a man split up into a sufferer and a +spectator, and which henceforth never looks at the outside world but to +gather from it, as it were, wood for his own funeral pyre: this final +tragedy of the desire for distinction which shows us only one person who, +so to speak, is consumed internally--that is an end worthy of the +beginning: in both cases there is an inexpressible happiness at the sight +of torture; indeed, happiness considered as a feeling of power developed +to the utmost, has perhaps never reached a higher pitch of perfection on +earth than in the souls of superstitious ascetics. This is expressed by +the Brahmins in the story of King Visvamitra, who obtained so much +strength by thousands of years of penance that he undertook to construct a +new heaven. I believe that in the entire category of inward experiences +the people of our time are mere novices and clumsy guessers who "try to +have a shot at it": four thousand years ago much more was known about +these execrable refinements of self-enjoyment. Perhaps at that time the +creation of the world was imagined by some Hindu dreamer to have been an +ascetic operation which a god took upon himself! Perhaps this god may have +wished to join himself to a mobile nature as an instrument of torture in +order thus to feel his happiness and power doubled! And even supposing him +to have been a god of love: what a delight it would have been for him to +create a suffering mankind in order that he himself might suffer divinely +and super-humanly from the sight of the continual torture of his +creatures, and thus to tyrannise over himself! And, again, supposing him +to have been not only a god of love, but also a god of holiness, we can +scarcely conceive the ecstasies of this divine ascetic while creating sins +and sinners and eternal punishment, and an immense place of eternal +torture below his throne where there is a continual weeping and wailing +and gnashing of teeth! + +It is not by any means impossible that the soul of a St. Paul, a Dante, or +a Calvin, and people like them, may once have penetrated into the +terrifying secrets of such voluptuousness of power, and in view of such +souls we may well ask whether the circle of this desire for distinction +has come to a close with the ascetic. Might it not be possible for the +course of this circle to be traversed a second time, by uniting the +fundamental idea of the ascetic, and at the same time that of a +compassionate Deity? In other words, pain would be given to others in +order that pain might be given to one's self, so that in this way one +could triumph over one's self and one's pity to enjoy the extreme +voluptuousness of power.--Forgive me these digressions, which come to my +mind when I think of all the possibilities in the vast domain of psychical +debaucheries to which one may be led by the desire for power! + + + + +114. + + +ON THE KNOWLEDGE OF THE SUFFERER.--The state of sick men who have suffered +long and terribly from the torture inflicted upon them by their illness, +and whose reason has nevertheless not been in any way affected, is not +without a certain amount of value in our search for knowledge--quite apart +from the intellectual benefits which follow upon every profound solitude +and every sudden and justified liberation from duties and habits. The man +who suffers severely looks forth with terrible calmness from his state of +suffering upon outside things: all those little lying enchantments, by +which things are usually surrounded when seen through the eye of a healthy +person, have vanished from the sufferer; his own life even lies there +before him, stripped of all bloom and colour. If by chance it has happened +that up to then he has lived in some kind of dangerous fantasy, this +extreme disenchantment through pain is the means, and possibly the only +means, of extricating him from it. (It is possible that this is what +happened to the Founder of Christianity when suspended from the Cross; for +the bitterest words ever pronounced, "My God, My God, why hast Thou +forsaken Me?" if understood in their deepest sense, as they ought to be +understood, contain the evidence of a complete disillusionment and +enlightenment in regard to the deceptions of life: in that moment of +supreme suffering Christ obtained a clear insight into Himself, just as in +the poet's narrative did the poor dying Don Quixote.) + +The formidable tension of the intellect that wishes to hold its own +against pain shows everything that one now looks upon in a new light, and +the inexpressible charm of this new light is often powerful enough to +withstand all the seductiveness of suicide and to make the continuation of +life seem very desirable to the sufferer. His mind scornfully turns to the +warm and comfortable dream-world in which the healthy man moves about +thoughtlessly, and he thinks with contempt of the noblest and most +cherished illusions in which he formerly indulged. He experiences delight +in conjuring up this contempt as if from the depths of hell, and thus +inflicting the bitterest sufferings upon his soul: it is by this +counterpoise that he bears up against physical suffering--he feels that +such a counterpoise is now essential! In one terrible moment of +clear-sightedness he says to himself, "Be for once thine own accuser and +hangman; for once regard thy suffering as a punishment which thou hast +inflicted on thyself! Enjoy thy superiority as a judge: better still, +enjoy thine own will and pleasure, thy tyrannical arbitrariness! Raise +thyself above thy life as above thy suffering, and look down into the +depth of reason and unreason!" + +Our pride revolts as it never did before, it experiences an incomparable +charm in defending life against such a tyrant as suffering and against all +the insinuations of this tyrant, who would fain urge us to give evidence +against life,--we are taking the part of life in the face of this tyrant. +In this state of mind we take up a bitter stand against all pessimism in +order that it may not appear to be a consequence of our condition, and +thus humiliate us as conquered ones. The charm of being just in our +judgments was also never greater than now; for now this justice is a +triumph over ourselves and over so irritated a state of mind that +unfairness of judgment might be excused,--but we will not be excused, it is +now, if ever, that we wish to show that we need no excuse. We pass through +downright orgies of pride. + +And now appears the first ray of relief, of recovery, and one of its first +effects is that we turn against the preponderance of our pride: we call +ourselves foolish and vain, as if we had undergone some unique experience. +We humiliate ungratefully this all-powerful pride, the aid of which +enabled us to endure the pain we suffered, and we call vehemently for some +antidote for this pride: we wish to become strangers to ourselves and to +be freed from our own person after pain has forcibly made us personal too +long. "Away with this pride," we cry, "it was only another illness and +convulsion!" Once more we look longingly at men and nature and recollect +with a sorrowful smile that now since the veil has fallen we regard many +things concerning them in a new and different light,--but we are refreshed +by once more seeing the softened lights of life, and emerge from that +fearfully dispassionate daylight in which we as sufferers saw things and +through things. We do not get angry when we see the charms of health +resume their play, and we contemplate the sight as if transformed, gently +and still fatigued. In this state we cannot listen to music without +weeping. + + + + +115. + + +THE SO-CALLED "EGO."--Language and the prejudices upon which language is +based very often act as obstacles in our paths when we proceed to explore +internal phenomena and impulses: as one example, we may instance the fact +that there are only words to express the superlative degrees of these +phenomena and impulses. Now, it is our habit no longer to observe +accurately when words fail us, since it is difficult in such cases to +think with precision: in former times, even, people involuntarily came to +the conclusion that where the domain of words ceased, the domain of +existence ceased also. Wrath, hatred, love, pity, desire, recognition, +joy, pain: all these are names indicating extreme conditions; the milder +and middle stages, and even more particularly the ever active lower +stages, escape our attention, and yet it is they which weave the warp and +woof of our character and destiny. It often happens that these extreme +outbursts--and even the most moderate pleasure or displeasure of which we +are actually conscious, whether in partaking of food or listening to a +sound, is possibly, if properly estimated, merely an extreme +outburst,--destroy the texture and are then violent exceptions, in most +cases the consequences of some congestions,--and how easily as such can +they mislead the observer! as indeed they mislead the person acting! We +are all of us not what we appear to be according to the conditions for +which alone we have consciousness and words, and consequently praise and +blame. We fail to recognise ourselves after these coarse outbursts which +are known to ourselves alone, we draw conclusions from data where the +exceptions prove stronger than the rules; we misinterpret ourselves in +reading our own ego's pronouncements, which appeared to be so clear. But +our opinion of ourselves, this so-called ego which we have arrived at by +this wrong method, contributes henceforth to form our character and +destiny. + + + + +116. + + +THE UNKNOWN WORLD OF THE "SUBJECT."--What men have found it so difficult to +understand from the most ancient times down to the present day is their +ignorance in regard to themselves, not merely with respect to good and +evil, but something even more essential. The oldest of illusions lives on, +namely, that we know, and know precisely in each case, how human action is +originated. Not only "God who looks into the heart," not only the man who +acts and reflects upon his action, but everybody does not doubt that he +understands the phenomena of action in every one else. "I know what I want +and what I have done, I am free and responsible for my act, and I make +others responsible for their acts; I can mention by its name every moral +possibility and every internal movement which precedes an act,--ye may act +as ye will, I understand myself and I understand you all!" Such was what +every one thought once upon a time, and almost every one thinks so even +now. Socrates and Plato, who in this matter were great sceptics and +admirable innovators, were nevertheless intensely credulous in regard to +that fatal prejudice, that profound error, which holds that "The right +knowledge must necessarily be followed by the right action." In holding +this principle they were still the heirs of the universal folly and +presumption that knowledge exists concerning the essence of an action. + +"It would indeed be dreadful if the comprehension of the essence of a +right action were not followed by that right action itself"--this was the +only manner in which these great men thought it necessary to demonstrate +this idea, the contrary seemed to them to be inconceivable and mad; and +nevertheless this contrary corresponds to the naked reality which has been +demonstrated daily and hourly from time immemorial. Is it not a "dreadful" +truth that all that we know about an act is never sufficient to accomplish +it, that the bridge connecting the knowledge of the act with the act +itself has never yet been built? Acts are never what they appear to us to +be. We have taken great pains to learn that external things are not as +they appear to us.--Well! It is the same with internal phenomena. All moral +acts are in reality "something different,"--we cannot say anything more +about them, and all acts are essentially unknown to us. The general +belief, however, has been and still is quite the contrary: the most +ancient realism is against us: up to the present humanity has thought, "An +action is what it appears to be." (In re-reading these words a very +expressive passage from Schopenhauer occurs to me, and I will quote it as +a proof that he, too, without the slightest scruple, continued to adhere +to this moral realism: "Each one of us is in reality a competent and +perfect moral judge, knowing exactly good and evil, made holy by loving +good and despising evil,--such is every one of us in so far as the acts of +others and not his own are under consideration, and when he has merely to +approve or disapprove, whilst the burden of the performance of the acts is +borne by other shoulders. Every one is therefore justified in occupying as +confessor the place of God.") + + + + +117. + + +IN PRISON.--My eye, whether it be keen or weak, can only see a certain +distance, and it is within this space that I live and move: this horizon +is my immediate fate, greater or lesser, from which I cannot escape. Thus, +a concentric circle is drawn round every being, which has a centre and is +peculiar to himself. In the same way our ear encloses us in a small space, +and so likewise does our touch. We measure the world by these horizons +within which our senses confine each of us within prison walls. We say +that this is near and that is far distant, that this is large and that is +small, that one thing is hard and another soft; and this appreciation of +things we call sensation--but it is all an error _per se_! According to the +number of events and emotions which it is on an average possible for us to +experience in a given space of time, we measure our lives; we call them +short or long, rich or poor, full or empty; and according to the average +of human life we estimate that of other beings,--and all this is an error +_per se_! + +If we had eyes a hundred times more piercing to examine the things that +surround us, men would seem to us to be enormously tall; we can even +imagine organs by means of which men would appear to us to be of +immeasurable stature. On the other hand, certain organs could be so formed +as to permit us to view entire solar systems as if they were contracted +and brought close together like a single cell: and to beings of an inverse +order a single cell of the human body could be made to appear in its +construction, movement, and harmony as if it were a solar system in +itself. The habits of our senses have wrapped us up in a tissue of lying +sensations which in their turn lie at the base of all our judgments and +our "knowledge,"--there are no means of exit or escape to the real world! +We are like spiders in our own webs, and, whatever we may catch in them, +it will only be something that our web is capable of catching. + + + + +118. + + +WHAT IS OUR NEIGHBOUR?--What do we conceive of our neighbour except his +limits: I mean that whereby he, as it were, engraves and stamps himself in +and upon us? We can understand nothing of him except the changes which +take place upon our own person and of which he is the cause, what we know +of him is like a hollow, modelled space. We impute to him the feelings +which his acts arouse in us, and thus give him a wrong and inverted +positivity. We form him after our knowledge of ourselves into a satellite +of our own system, and if he shines upon us, or grows dark, and we in any +case are the ultimate cause of his doing so, we nevertheless still believe +the contrary! O world of phantoms in which we live! O world so perverted, +topsy-turvy and empty, and yet dreamt of as full and upright! + + + + +119. + + +EXPERIENCE AND INVENTION.--To however high a degree a man can attain to +knowledge of himself, nothing can be more incomplete than the conception +which he forms of the instincts constituting his individuality. He can +scarcely name the more common instincts: their number and force, their +flux and reflux, their action and counteraction, and, above all, the laws +of their nutrition, remain absolutely unknown to him. This nutrition, +therefore, becomes a work of chance: the daily experiences of our lives +throw their prey now to this instinct and now to that, and the instincts +gradually seize upon it; but the ebb and flow of these experiences does +not stand in any rational relationship to the nutritive needs of the total +number of the instincts. Two things, then, must always happen: some +cravings will be neglected and starved to death, while others will be +overfed. Every moment in the life of man causes some polypous arms of his +being to grow and others to wither away, in accordance with the nutriment +which that moment may or may not bring with it. Our experiences, as I have +already said, are all in this sense means of nutriment, but scattered +about with a careless hand and without discrimination between the hungry +and the overfed. As a consequence of this accidental nutrition of each +particular part, the polypus in its complete development will be something +just as fortuitous as its growth. + +To put this more clearly: let us suppose that an instinct or craving has +reached that point when it demands gratification,--either the exercise of +its power or the discharge of it, or the filling up of a vacuum (all this +is metaphorical language),--then it will examine every event that occurs in +the course of the day to ascertain how it can be utilised with the object +of fulfilling its aim: whether the man runs or rests, or is angry, or +reads or speaks or fights or rejoices, the unsatiated instinct watches, as +it were, every condition into which the man enters, and, as a rule, if it +finds nothing for itself it must wait, still unsatisfied. After a little +while it becomes feeble, and at the end of a few days or a few months, if +it has not been satisfied, it will wither away like a plant which has not +been watered. This cruelty of chance would perhaps be more conspicuous if +all the cravings were as vehement in their demands as hunger, which +refuses to be satisfied with imaginary dishes; but the great majority of +our instincts, especially those which are called moral, are thus easily +satisfied,--if it be permitted to suppose that our dreams serve as +compensation to a certain extent for the accidental absence of "nutriment" +during the day. Why was last night's dream full of tenderness and tears, +that of the night before amusing and gay, and the previous one adventurous +and engaged in some continual obscure search? How does it come about that +in this dream I enjoy indescribable beauties of music, and in that one I +soar and fly upwards with the delight of an eagle to the most distant +heights? + +These inventions in which our instincts of tenderness, merriment, or +adventurousness, or our desire for music and mountains, can have free play +and scope--and every one can recall striking instances--are interpretations +of our nervous irritations during sleep, very free and arbitrary +interpretations of the movements of our blood and intestines, and the +pressure of our arm and the bed coverings, or the sound of a church bell, +the weathercocks, the moths, and so on. That this text, which on the whole +is very much the same for one night as another, is so differently +commented upon, that our creative reason imagines such different causes +for the nervous irritations of one day as compared with another, may be +explained by the fact that the prompter of this reason was different +to-day from yesterday--another instinct or craving wished to be satisfied, +to show itself, to exercise itself and be refreshed and discharged: this +particular one being at its height to-day and another one being at its +height last night. Real life has not the freedom of interpretation +possessed by dream life; it is less poetic and less unrestrained--but is it +necessary for me to show that our instincts, when we are awake, likewise +merely interpret our nervous irritations and determine their "causes" in +accordance with their requirements? that there is no really essential +difference between waking and dreaming! that even in comparing different +degrees of culture, the freedom of the conscious interpretation of the one +is not in any way inferior to the freedom in dreams of the other! that our +moral judgments and valuations are only images and fantasies concerning +physiological processes unknown to us, a kind of habitual language to +describe certain nervous irritations? that all our so-called consciousness +is a more or less fantastic commentary of an unknown text, one which is +perhaps unknowable but yet felt? + +Consider some insignificant occurrence. Let us suppose that some day as we +pass along a public street we see some one laughing at us. In accordance +with whatever craving has reached its culminating point within us at that +moment, this incident will have this or that signification for us; and it +will be a very different occurrence in accordance with the class of men to +which we belong. One man will take it like a drop of rain, another will +shake it off like a fly, a third person will try to pick a quarrel on +account of it, a fourth will examine his garments to see if there is +anything about them likely to cause laughter, and a fifth will in +consequence think about what is ridiculous _per se_, a sixth will be +pleased at having involuntarily contributed to add a ray of sunshine and +mirth to the world,--in all these cases some craving is gratified, whether +anger, combativeness, meditation, or benevolence. This instinct, whatever +it may be, has seized upon that incident as its prey: why that particular +one? Because, hungry and thirsty, it was lying in ambush. + +Not long ago at 11 o'clock in the morning a man suddenly collapsed and +fell down in front of me as if struck by lightning. All the women who were +near at once gave utterance to cries of horror, while I set the man on his +feet again and waited until he recovered his speech. During this time no +muscle of my face moved and I experienced no sensation of fear or pity; I +simply did what was most urgent and reasonable and calmly proceeded on my +way. Supposing some one had told me on the previous evening that at 11 +o'clock on the following day a man would fall down in front of me like +this, I should have suffered all kinds of agonies in the interval, lying +awake all night, and at the decisive moment should also perhaps have +fallen down like the man instead of helping him; for in the meantime all +the imaginable cravings within me would have had leisure to conceive and +to comment upon this incident. What are our experiences, then? Much more +what we attribute to them than what they really are. Or should we perhaps +say that nothing is contained in them? that experiences in themselves are +merely works of fancy? + + + + +120. + + +TO TRANQUILLISE THE SCEPTIC.--"I don't know at all what I am doing. I don't +know in the least what I ought to do!"--You are right, but be sure of this: +you are being done at every moment! Mankind has at all times mistaken the +active for the passive: it is its eternal grammatical blunder. + + + + +121. + + +CAUSE AND EFFECT.--On this mirror--and our intellect is a mirror--something +is going on that indicates regularity: a certain thing is each time +followed by another certain thing. When we perceive this and wish to give +it a name, we call it cause and effect,--fools that we are! as if in this +we had understood or could understand anything! For, of course, we have +seen nothing but the images of causes and effects, and it is just this +figurativeness which renders it impossible for us to see a more +substantial relation than that of sequence! + + + + +122. + + +THE PURPOSES IN NATURE.--Any impartial investigator who examines the +history of the eye and its form in the lower creatures, and sees how the +visual organ was slowly developed, cannot help recognising that sight was +not the first purpose of the eye, but probably only asserted itself when +pure hazard had contributed to bring together the apparatus. One single +example of this kind, and the "final purposes" fall from our eyes like +scales. + + + + +123. + + +REASON.--How did reason come into the world? As is only proper, in an +irrational manner; by accident. We shall have to guess at this accident as +a riddle. + + + + +124. + + +WHAT IS VOLITION?--We laugh at a man who, stepping out of his room at the +very minute when the sun is rising, says, "It is my _will_ that the sun +shall rise"; or at him who, unable to stop a wheel, says, "I _wish_ it to +roll"; or, again, at him who, thrown in a wrestling match, says, "Here I +lie, but here I _wish_ to lie." But, joking apart, do we not act like one +of these three persons whenever we use the expression "I wish"? + + + + +125. + + +ON THE DOMAIN OF FREEDOM.--We can _think_ many more things than we can do +and experience--_i.e._ our faculty of thinking is superficial and is +satisfied with what lies on the surface, it does not even perceive this +surface. If our intellect were strictly developed in proportion to our +power, and our exercise of this power, the primary principle of our +thinking would be that we can understand only that which we are able to +do--if, indeed, there is any understanding at all. The thirsty man is +without water, but the creations of his imagination continually bring the +image of water to his sight, as if nothing could be more easily procured. +The superficial and easily satisfied character of the intellect cannot +understand real need, and thus feels itself superior. It is proud of being +able to do more, to run faster, and to reach the goal almost within the +twinkling of an eye: and in this way the domain of thought, when +contrasted with the domain of action, volition, and experience, appears to +be the domain of liberty, while, as I have already stated, it is nothing +but the domain of superficiality and self-sufficiency. + + + + +126. + + +FORGETFULNESS.--It has never yet been proved that there is such a thing as +forgetfulness: all that we know is that we have no power over +recollection. In the meantime we have filled up this gap in our power with +the word "forgetfulness," exactly as if it were another faculty added to +our list. But, after all, what is within our power? If that word fills up +a gap in our power, might not the other words be found capable of filling +up a gap in the knowledge which we possess of our power? + + + + +127. + + +FOR A DEFINITE PURPOSE.--Of all human actions probably the least understood +are those which are carried out for a definite purpose, because they have +always been regarded as the most intelligible and commonplace to our +intellect. The great problems can be picked up in the highways and byways. + + + + +128. + + +DREAMING AND RESPONSIBILITY.--You would wish to be responsible for +everything except your dreams! What miserable weakness, what lack of +logical courage! Nothing contains more of your own work than your dreams! +Nothing belongs to you so much! Substance, form, duration, actor, +spectator--in these comedies you act as your complete selves! And yet it is +just here that you are afraid and ashamed of yourselves, and even Oedipus, +the wise Oedipus, derived consolation from the thought that we cannot be +blamed for what we dream. From this I must conclude that the great +majority of men must have some dreadful dreams to reproach themselves +with. If it were otherwise, to how great an extent would these nocturnal +fictions have been exploited in the interests of man's pride! Need I add +that the wise Oedipus was right, that we are really not responsible for +our dreams any more than for our waking hours, and that the doctrine of +free will has as its parents man's pride and sense of power! Perhaps I say +this too often; but that does not prove that it is not true. + + + + +129. + + +THE ALLEGED COMBAT OF MOTIVES.--People speak of the "combat of motives," +but they designate by this expression that which is not a combat of +motives at all. What I mean is that, in our meditative consciousness, the +consequences of different actions which we think we are able to carry out +present themselves successively, one after the other, and we compare these +consequences in our mind. We think we have come to a decision concerning +an action after we have established to our own satisfaction that the +consequences of this action will be favourable. Before we arrive at this +conclusion, however, we often seriously worry because of the great +difficulties we experience in guessing what the consequences are likely to +be, and in seeing them in their full importance, without exception--and, +after all this, we must reckon up any fortuitous elements that are likely +to arise. Then comes the chief difficulty: all the consequences which we +have with such difficulty determined one by one must be weighed on some +scales against each other; and it only too often comes about that, owing +to the difference in the quality of all the conceivable consequences, both +scales and weights are lacking for this casuistry of advantage. + +Even supposing, however, that in this case we are able to overcome the +difficulty, and that mere hazard has placed in our scales results which +permit of a mutual balance, we have now, in the idea of the consequences +of a particular action, a motive for performing this very action, but only +one motive! When we have finally decided to act, however, we are fairly +often influenced by another order of motives than those of the "image of +the consequences." What brings this about may be the habitual working of +our inner machinery, or some little encouragement on the part of a person +whom we fear or honour or love, or the love of comfort which prefers to do +that which lies nearest; or some stirring of the imagination provoked at +the decisive moment by some event of trifling importance; or some physical +influence which manifests itself quite unexpectedly; a mere whim brings it +about; or the outburst of a passion which, as it accidentally happens, is +ready to burst forth--in a word, motives operate which we do not understand +very well, or which we do not understand at all, and which we can never +balance against one another in advance. + +It is probable that a contest is going on among these motives too, a +driving backwards and forwards, a rising and lowering of the parts, and it +is this which would be the real "contest of motives," something quite +invisible and unknown to us. I have calculated the consequences and the +successes, and in doing so have set a very necessary motive in the line of +combat with the other motives,--but I am as little able to draw up this +battle line as to see it: the battle itself is hidden from my sight, as +likewise is the victory, as victory; for I certainly come to know what I +shall finally do, but I cannot know what motive has in the end proved to +be the victor. Nevertheless, we are decidedly not in the habit of taking +all these unconscious phenomena into account, and we generally conceive of +the preliminary stages of an action only so far as they are conscious: +thus we mistake the combat of the motives for a comparison of the possible +consequences of different actions,--a mistake that brings with it most +important consequences, and consequences that are most fatal to the +development of morals. + + + + +130. + + +AIMS? WILL?--We have accustomed ourselves to believe in two kingdoms, the +domain of purposes and volition, and the domain of chance. In this latter +domain everything is done senselessly, there is a continual going to and +fro without any one being able to say why or wherefore. We stand in awe of +this powerful realm of the great cosmic stupidity, for in most instances +we learn to know it when it falls down upon the other world, that of aims +and intentions, like a slate from a roof, always overwhelming some +beautiful purpose of ours. + +This belief in these two kingdoms arises from ancient romanticism and +legend: we clever dwarfs, with all our will and aims, are interfered with, +knocked down, and very often crushed to death by those ultra-stupid +giants, the accidents,--but in spite of this we should not like to be +deprived of the fearful poetry of their proximity, for these monsters very +often make their appearance when life in the spider's web of definite aims +has become too tiresome or too anxious for us, and they sometimes bring +about a divine diversion when their hands for once tear the whole web in +pieces,--not that these irrational beings ever intend to do what they do, +or even observe it. But their coarse and bony hands rend our web as if it +were thin air. + +Moira was the name given by the Greeks to this realm of the incalculable +and of sublime and eternal limitedness; and they set it round their gods +like a horizon beyond which they could neither see nor act,--with that +secret defiance of the gods which one meets with in different nations; the +gods are worshipped, but a final trump card is held in readiness to play +against them. As instances of this we may recollect that the Indians and +the Persians, who conceived all their gods as having to depend upon the +sacrifices of mortals, so that if it came to the worst the mortals could, +at least, let the gods die of starvation; or the gods of the stubborn and +melancholy Scandinavians, who enjoyed a quiet revenge in the thought that +a twilight of the gods was to come as some compensation for the perpetual +fear which their evil gods caused them. The case of Christianity was very +different, for its essential feelings were not those of the Indians, +Persians, Greeks, or Scandinavians. Christianity commanded its disciples +to worship in the dust the spirit of power, and to kiss the very dust. It +gave the world to understand that this omnipotent "realm of stupidity" was +not so stupid as it seemed, and that we, on the contrary, were stupid when +we could not perceive that behind this realm stood God Himself: He who, +although fond of dark, crooked and wonderful ways, at last brought +everything to a "glorious end." This new myth of God, who had hitherto +been mistaken for a race of giants or Moira, and who was now Himself the +spinner and weaver of webs and purposes even more subtle than those of our +own intellect--so subtle, indeed, that they appear to be incomprehensible +and even unreasonable--this myth was so bold a transformation and so daring +a paradox that the over-refined ancient world could not resist it, however +extravagant and contradictory the thing seemed: for, let it be said in +confidence, there was a contradiction in it,--if our intellect cannot +divine the intellect and aims of God, how did it divine this quality of +its intellect and this quality of God's intellect? + +In more modern times, indeed, the doubt has increased as to whether the +slate that falls from the roof is really thrown by "Divine love," and +mankind again harks back to the old romance of giants and dwarfs. Let us +learn then, for it is time we did so, that even in our supposed separate +domain of aims and reason the giants likewise rule. And our aims and +reason are not dwarfs, but giants. And our own webs are just as often and +as clumsily rent by ourselves as by the slate. And not everything is +purpose that is called purpose, and still less is everything will that is +called will. And if you come to the conclusion, "Then there is only one +domain, that of stupidity and hazard?" it must be added that possibly +there is only one domain, possibly there is neither will nor aim, and we +may only have imagined these things. Those iron hands of necessity that +shake the dice-box of chance continue their game indefinitely: hence, it +must happen that certain throws perfectly resemble every degree of +appropriateness and good sense. It may be that our own voluntary acts and +purposes are merely such throws, and that we are too circumscribed and +vain to conceive our extremely circumscribed state! that we ourselves +shake the dice-box with iron hands, and do nothing in our most deliberate +actions but play the game of necessity. Possibly! To rise beyond this +"possibly" we should indeed have been guests in the Underworld, playing at +dice and betting with Proserpine at the table of the goddess herself. + + + + +131. + + +MORAL FASHIONS.--How moral judgments as a whole have changed! The greatest +marvels of the morality of antiquity, such as Epictetus, knew nothing of +the glorification, now so common, of the spirit of sacrifice, of living +for others: after the fashion of morality now prevailing we should really +call them immoral; for they fought with all their strength for their own +ego and against all sympathy for others, especially for the sufferings and +moral imperfections of others. Perhaps they would reply to us by saying, +"If you feel yourselves to be such dull and ugly people, by all means +think of others more than yourselves. You will be quite right in doing +so!" + + + + +132. + + +THE LAST ECHOES OF CHRISTIANITY IN MORALS.--"On n'est bon que par la pitie: +il faut donc qu'il y ait quelque pitie dans tous nos sentiments"--so says +morality nowadays. And how does this come about? The fact that the man who +performs social, sympathetic, disinterested, and benevolent actions is now +considered as the moral man: this is perhaps the most general effect, the +most complete transformation, that Christianity has produced in Europe; +perhaps in spite of itself, and not by any means because this was part of +its essential doctrine. But this was the residuum of those Christian +feelings that prevailed at the time when the contrary and thoroughly +selfish faith in the "one thing needful," the absolute importance of +eternal and personal salvation, together with the dogmas upon which this +belief had rested, were gradually receding, and when the auxiliary beliefs +in "love" and "love of one's neighbour," harmonising with the +extraordinary practice of charity by the Church, were thereby coming to +the front. The more people gradually became separated from the dogmas, the +more did they seek some sort of justification for this separation in a +cult of the love of humanity: not to fall short in this respect of the +Christian ideal, but to excel it if possible, was the secret stimulus of +all the French free-thinkers from Voltaire to Auguste Comte; and this +latter with his famous moral formula "vivre pour autrui" has indeed +out-christianised even Christianity! + +It was Schopenhauer in Germany and John Stuart Mill in England who were +the means of bringing into the greatest prominence this doctrine of +sympathetic affections and of pity or utility to others as a principle of +action; but these men themselves were only echoes. From about the time of +the French Revolution these doctrines have manifested themselves in +various places with enormous force. Since then they have shown themselves +in their coarsest as well has their most subtle form, and all Socialistic +principles have almost involuntarily taken their stand on the common +ground of this doctrine. At the present time there is perhaps no more +widely spread prejudice than that of thinking that we know what really and +truly constitutes morality. Every one now seems to learn with satisfaction +that society is beginning to adapt the individual to the general needs, +and that it is at the same time the happiness and sacrifice of each one to +consider himself as a useful member and instrument of the whole. They have +still, however, doubts as to the form in which this whole is to be looked +for, whether in a state already existing, or in one which has yet to be +established, or in a nation, or in an international brotherhood, or in new +and small economic communities. On this point there is still much +reflection, doubt, struggling, excitement, and passion; but it is pleasant +and wonderful to observe the unanimity with which the "ego" is called upon +to practice self-denial, until, in the form of adaptation to the whole, it +once again secures its own fixed sphere of rights and duties,--until, +indeed, it has become something quite new and different. Nothing else is +being attempted, whether admitted or not, than the complete +transformation, even the weakening and suppression of the individual: the +supporters of the majority never tire of enumerating and anathematising +all that is bad, hostile, lavish, expensive, and luxurious in the form of +individual existence that has hitherto prevailed; they hope that society +may be administered in a cheaper, less dangerous, more uniform, and more +harmonious way when nothing is left but large corporations and their +members. All that is considered as good which in any way corresponds to +this desire for grouping men into one particular society, and to the minor +cravings which necessarily accompany this desire,--this is the chief moral +current of our time; sympathy and social feelings are working hand in +glove. (Kant is still outside of this movement: he expressly teaches that +we should be insensible to the sufferings of others if our benevolence is +to have any moral value,--a doctrine which Schopenhauer, very angrily, as +may easily be imagined, described as the Kantian absurdity.) + + + + +133. + + +"NO LONGER THINKING OF ONE'S SELF."--Let us seriously consider why we +should jump into the water to rescue some one who has just fallen in +before our eyes, although we may have no particular sympathy for him. We +do it for pity's sake; no one thinks now but of his neighbour,--so says +thoughtlessness. Why do we experience grief and uneasiness when we see +some one spit blood, although we may be really ill-disposed towards him +and wish him no good? Out of pity; we have ceased to think of +ourselves,--so says thoughtlessness again. The truth is that in our pity--I +mean by this what we erroneously call "pity"--we no longer think +consciously of ourselves, but quite unconsciously, exactly as when +slipping we unconsciously make the best counter-motions possible in order +to recover our balance, and in doing so clearly use all our intelligence. +A mishap to another offends us; it would bring our impotence, or perhaps +our cowardice, into strong relief if we could do nothing to help him; or +in itself it would give rise to a diminution of our honour in the eyes of +others and of ourselves. Or again, accidents that happen to others act as +finger-posts to point out our own danger, and even as indications of human +peril and frailty they can produce a painful effect upon us. We shake off +this kind of pain and offence, and balance it by an act of pity behind +which may be hidden a subtle form of self-defence or even revenge. That at +bottom we strongly think of ourselves may easily be divined from the +decision that we arrive at in all cases where we can avoid the sight of +those who are suffering or starving or wailing. We make up our minds not +to avoid such people when we can approach them as powerful and helpful +ones, when we can safely reckon upon their applause, or wish to feel the +contrast of our own happiness, or, again, when we hope to get rid of our +own boredom. It is misleading to call the suffering that we experience at +such a sight, and which may be of a very different kind, commiseration. +For in all cases it is a suffering from which the suffering person before +us is free: it is our own suffering, just as his suffering is his own. It +is thus only this personal feeling of misery that we get rid of by acts of +compassion. Nevertheless, we never act thus from one single motive: as it +is certain that we wish to free ourselves from suffering thereby, it is +also certain that by the same action we yield to an impulse of pleasure. +Pleasure arises at the sight of a contrast to our own condition, at the +knowledge that we should be able to help if only we wished to do so, at +the thought of the praise and gratitude which we should gain if we did +help, at the very act of helping, in so far as this might prove successful +(and because something which is gradually seen to be successful gives +pleasure to the doer); but even more particularly at the feeling that our +intervention brings to an end some deplorable injustice,--even the outburst +of one's indignation is invigorating. + +All this, including even things still more subtle, comprises "pity." How +clumsily with this one word does language fall foul of such a complex and +polyphonous organism! That pity, on the other hand, is identical with the +suffering the sight of which brings it about, or that it has a +particularly subtle and penetrating comprehension of it: this is in +contradiction to experience, and he who has glorified pity under these two +heads lacked sufficient experience in the domain of morals. That is why I +am seized with some doubts when reading of the incredible things +attributed by Schopenhauer to pity. It is obvious that he thereby wished +to make us believe in the great novelty he brought forward, viz., that +pity--the pity which he observed so superficially and described so +badly--was the source of all and every past and future moral action,--and +all this precisely because of those faculties which he had begun by +attributing to it. + +What is it in the end that distinguishes men without pity from men who are +really compassionate? In particular, to give merely an approximate +indication, they have not the sensitive feeling for fear, the subtle +faculty for perceiving danger: nor yet is their vanity so easily wounded +if something happens which they might have been able to prevent,--the +caution of their pride commands them not to interfere uselessly with the +affairs of others; they even act on the belief that every one should help +himself and play his own cards. Again, in most cases they are more +habituated to bearing pain than compassionate men, and it does not seem at +all unjust to them that others should suffer, since they themselves have +suffered. Lastly, the state of soft-heartedness is as painful to them as +is the state of stoical impassability to compassionate men: they have only +disdainful words for sensitive hearts, as they think that such a state of +feeling is dangerous to their own manliness and calm bravery,--they conceal +their tears from others and wipe them off, angry with themselves. They +belong to a different type of egoists from the compassionate men,--but to +call them, in a distinct sense, evil and the compassionate ones good, is +merely a moral fashion which has had its innings, just as the reverse +fashion had also its innings, and a long innings, too. + + + + +134. + + +TO WHAT EXTENT WE MUST BEWARE OF PITY.--Pity, in so far as it actually +gives rise to suffering--and this must be our only point of view here--is a +weakness, like every other indulgence in an injurious emotion. It +increases suffering throughout the world, and although here and there a +certain amount of suffering may be indirectly diminished or removed +altogether as a consequence of pity, we must not bring forward these +occasional consequences, which are on the whole insignificant, to justify +the nature of pity which, as has already been stated, is prejudicial. +Supposing that it prevailed, even if only for one day, it would bring +humanity to utter ruin. In itself the nature of pity is no better than +that of any other craving; it is only where it is called for and +praised--and this happens when people do not understand what is injurious +in it, but find in it a sort of joy--that a good conscience becomes +attached to it; it is only then that we willingly yield to it, and do not +shrink from acknowledging it. In other circumstances where it is +understood to be dangerous, it is looked upon as a weakness; or, as in the +case of the Greeks, as an unhealthy periodical emotion the danger of which +might be removed by temporary and voluntary discharges. If a man were to +undertake the experiment of deliberately devoting his attention to the +opportunities afforded by practical life for the exercise of pity, and +were over and over again to picture in his own mind the misery he might +meet with in his immediate surroundings, he would inevitably become +melancholy and ill. If, however, he wished in any sense of the word to +serve humanity as a physician, he would have to take many precautions with +respect to this feeling, as otherwise it would paralyse him at all +critical moments, undermine the foundations of his knowledge, and unnerve +his helpful and delicate hand. + + + + +135. + + +AROUSING PITY.--Among savages men think with a moral shudder of the +possibility of becoming an object of pity, for such a state they regard as +deprived of all virtue. Pitying is equivalent to despising: they do not +want to see a contemptible being suffer, for this would afford them no +enjoyment. On the other hand, to behold one of their enemies suffering, +some one whom they look upon as their equal in pride, but whom torture +cannot induce to give up his pride, and in general to see some one suffer +who refuses to lower himself by appealing for pity--which would in their +eyes be the most profound and shameful humiliation--this is the very joy of +joys. Such a spectacle excites the deepest admiration in the soul of the +savage, and he ends by killing such a brave man when it is in his power, +afterwards according funeral honours to the unbending one. If he had +groaned, however; if his countenance had lost its expression of calm +disdain; if he had shown himself to be contemptible,--well, in such a case +he might have been allowed to live like a dog: he would no longer have +aroused the pride of the spectator, and pity would have taken the place of +admiration. + + + + +136. + + +HAPPINESS IN PITY.--If, as is the case among the Hindus, we decree the end +and aim of all intellectual activity to be the knowledge of human misery, +and if for generation after generation this dreadful resolution be +steadily adhered to, pity in the eyes of such men of hereditary pessimism +comes to have a new value as a preserver of life, something that helps to +make existence endurable, although it may seem worthy of being rejected +with horror and disgust. Pity becomes an antidote to suicide, a sentiment +which brings pleasure with it and enables us to taste superiority in small +doses. It gives some diversion to our minds, makes our hearts full, +banishes fear and lethargy, and incites us to speak, to complain, or to +act: it is a relative happiness when compared with the misery of the +knowledge that hampers the individual on every side, bewilders him, and +takes away his breath. Happiness, however, no matter of what nature it may +be, gives us air and light and freedom of movement. + + + + +137. + + +WHY DOUBLE THE "EGO"?--To view our own experiences in the same light as we +are in the habit of looking at those of others is very comforting and an +advisable medicine. On the other hand, to look upon the experiences of +others and adopt them as if they were our own--which is called for by the +philosophy of pity--would ruin us in a very short time: let us only make +the experiment without trying to imagine it any longer! The first maxim +is, in addition, undoubtedly more in accordance with reason and goodwill +towards reason; for we estimate more objectively the value and +significance of an event when it happens to others,--the value, for +instance, of a death, loss of money or slander. But pity, taking as its +principle of action the injunction, "Suffer the misfortune of another as +much as he himself," would lead the point of view of the ego with all its +exaggerations and deviations to become the point of view of the other +person, the sympathiser: so that we should have to suffer at the same time +from our own ego and the other's ego. In this way we would voluntarily +overload ourselves with a double irrationality, instead of making the +burden of our own as light as possible. + + + + +138. + + +BECOMING MORE TENDER.--Whenever we love some one and venerate and admire +him, and afterwards come to perceive that he is suffering--which always +causes us the utmost astonishment, since we cannot but feel that the +happiness we derive from him must flow from a superabundant source of +personal happiness--our feelings of love, veneration, and admiration are +essentially changed: they become more tender; that is, the gap that +separates us seems to be bridged over and there appears to be an approach +to equality. It now seems possible to give him something in return, whilst +we had previously imagined him as being altogether above our gratitude. +Our ability to requite him for what we have received from him arouses in +us feelings of much joy and pleasure. We endeavour to ascertain what can +best calm the grief of our friend, and we give it to him; if he wishes for +kind words, looks, attentions, services, or presents, we give them; but, +above all, if he would like to see us suffering from the sight of his +suffering, we pretend to suffer, for all this secures for us the enjoyment +of active gratitude, which is equivalent in a way to good-natured revenge. +If he wants none of these things, and refuses to accept them from us, we +depart from him chilled and sad, almost mortified; it appears to us as if +our gratitude had been declined, and on this point of honour even the best +of men is still somewhat touchy. It results from all this that even in the +best case there is something humiliating in suffering, and something +elevating and superior in sympathy,--a fact which will keep the two +feelings apart for ever and ever. + + + + +139. + + +HIGHER IN NAME ONLY.--You say that the morality of pity is a higher +morality than that of stoicism? Prove it! But take care not to measure the +"higher" and "lower" degrees of morality once more by moral yardsticks; +for there are no absolute morals. So take your yardstick from somewhere +else, and be on your guard! + + + + +140. + + +PRAISE AND BLAME.--When a war has come to an unsuccessful conclusion we try +to find the man who is to blame for the war; when it comes to a successful +conclusion we praise the man who is responsible for it. In all +unsuccessful cases attempts are made to blame somebody, for non-success +gives rise to dejection, against which the single possible remedy is +involuntarily applied; a new incitement of the sense of power; and this +incitement is found in the condemnation of the "guilty" one. This guilty +one is not perhaps the scapegoat of the faults of others; he is merely the +victim of the feeble, humiliated, and depressed people who wish to prove +upon some one that they have not yet lost all their power. Even +self-condemnation after a defeat may be the means of restoring the feeling +of power. + +On the other hand, glorification of the originator is often but an equally +blind result of another instinct that demands its victim,--and in this case +the sacrifice appears to be sweet and attractive even for the victim. This +happens when the feeling of power is satiated in a nation or a society by +so great and fascinating a success that a weariness of victory supervenes +and pride wishes to be discharged: a feeling of self-sacrifice is aroused +and looks for its object. Thus, whether we are blamed or praised we +merely, as a rule, provide opportunities for the gratification of others, +and are only too often caught up and whirled away for our neighbours to +discharge upon us their accumulated feelings of praise or blame. In both +cases we confer a benefit upon them for which we deserve no credit and +they no thanks. + + + + +141. + + +MORE BEAUTIFUL BUT LESS VALUABLE.--Picturesque morality: such is the +morality of those passions characterised by sudden outbursts, abrupt +transitions; pathetic, impressive, dreadful, and solemn attitudes and +gestures. It is the semi-savage stage of morality: never let us be tempted +to set it on a higher plane merely on account of its aesthetic charms. + + + + +142. + + +SYMPATHY.--In order to understand our neighbour, that is, in order to +reproduce his sentiments in ourselves, we often, no doubt, plumb the cause +of his feelings, as, for example, by asking ourselves, Why is he sad? in +order that we may become sad ourselves for the same reason. But we much +more frequently neglect to act thus, and we produce these feelings in +ourselves in accordance with the _effects_ which they exhibit in the +person we are studying,--by imitating in our own body the expression of his +eyes, his voice, his gait, his attitude (or, at any rate, the likeness of +these things in words, pictures, and music), or we may at least endeavour +to mimic the action of his muscles and nervous system. A like feeling will +then spring up in us as the result of an old association of movements and +sentiments which has been trained to run backwards and forwards. We have +developed to a very high pitch this knack of sounding the feelings of +others, and when we are in the presence of any one else we bring this +faculty of ours into play almost involuntarily,--let the inquirer observe +the animation of a woman's countenance and notice how it vibrates and +quivers with animation as the result of the continual imitation and +reflection of what is going on around her. + +It is music, however, more than anything else that shows us what +past-masters we are in the rapid and subtle divination of feelings and +sympathy; for even if music is only the imitation of an imitation of +feelings, nevertheless, despite its distance and vagueness, it often +enables us to participate in those feelings, so that we become sad without +any reason for feeling so, like the fools that we are, merely because we +hear certain sounds and rhythms that somehow or other remind us of the +intonation and the movements, or perhaps even only of the behaviour, of +sorrowful people. It is related of a certain Danish king that he was +wrought up to such a pitch of warlike enthusiasm by the song of a minstrel +that he sprang to his feet and killed five persons of his assembled court: +there was neither war nor enemy; there was rather the exact opposite; yet +the power of the retrospective inference from a feeling to the cause of it +was sufficiently strong in this king to overpower both his observation and +his reason. Such, however, is almost invariably the effect of music +(provided that it thrills us), and we have no need of such paradoxical +instances to recognise this,--the state of feeling into which music +transports us is almost always in contradiction to the appearance of our +actual state, and of our reasoning power which recognises this actual +state and its causes. + +If we inquire how it happened that this imitation of the feelings of +others has become so common, there will be no doubt as to the answer: man +being the most timid of all beings because of his subtle and delicate +nature has been made familiar through his timidity with this sympathy for, +and rapid comprehension of, the feelings of others, even of animals. For +century after century he saw danger in everything that was unfamiliar to +him, in anything that happened to be alive, and whenever the spectacle of +such things and creatures came before his eyes he imitated their features +and attitude, drawing at the same time his own conclusion as to the nature +of the evil intentions they concealed. This interpretation of all +movements and all facial characteristics in the sense of intentions, man +has even brought to bear on things inanimate,--urged on as he was by the +illusion that there was nothing inanimate. I believe that this is the +origin of everything that we now call a feeling for nature, that sensation +of joy which men experience at the sight of the sky, the fields, the +rocks, the forests, the storms, the stars, the landscapes, and spring: +without our old habits of fear which forced us to suspect behind +everything a kind of second and more recondite sense, we should now +experience no delight in nature, in the same way as men and animals do not +cause us to rejoice if we have not first been deterred by that source of +all understanding, namely, fear. For joy and agreeable surprise, and +finally the feeling of ridicule, are the younger children of sympathy, and +the much younger brothers and sisters of fear. The faculty of rapid +perception, which is based on the faculty of rapid dissimulation, +decreases in proud and autocratic men and nations, as they are less timid; +but, on the other hand, every category of understanding and dissimulation +is well known to timid peoples, and among them is to be found the real +home of imitative arts and superior intelligence. + +When, proceeding from the theory of sympathy such as I have just outlined, +I turn my attention to the theory, now so popular and almost sacrosanct, +of a mystical process by means of which pity blends two beings into one, +and thus permits them immediately to understand one another, when I +recollect that even so clear a brain as Schopenhauer's delighted in such +fantastic nonsense, and that he in his turn transplanted this delight into +other lucid and semi-lucid brains, I feel unlimited astonishment and +compassion. How great must be the pleasure we experience in this senseless +tomfoolery! How near must even a sane man be to insanity as soon as he +listens to his own secret intellectual desires!--Why did Schopenhauer +really feel so grateful, so profoundly indebted to Kant? He revealed on +one occasion the undoubted answer to this question. Some one had spoken of +the way in which the _qualitias occulta_ of Kant's Categorical Imperative +might be got rid of, so that the theory itself might be rendered +intelligible. Whereupon Schopenhauer gave utterance to the following +outburst: "An intelligible Categorical Imperative! Preposterous idea! +Stygian darkness! God forbid that it should ever become intelligible! The +fact that there is actually something unintelligible, that this misery of +the understanding and its conceptions is limited, conditional, final, and +deceptive,--this is beyond question Kant's great gift." Let any one +consider whether a man can be in possession of a desire to gain an insight +into moral things when he feels himself comforted from the start by a +belief in the inconceivableness of these things! one who still honestly +believes in illuminations from above, in magic, in ghostly appearances, +and in the metaphysical ugliness of the toad! + + + + +143. + + +WOE TO US IF THIS IMPULSE SHOULD RAGE!--Supposing that the impulse towards +devotion and care for others ("sympathetic affection") were doubly as +strong as it now is, life on earth could not be endured. Let it only be +considered how many foolish things every one of us does day by day and +hour by hour, merely out of solicitude and devotion for himself, and how +unbearable he seems in doing so: and what then would it be like if we were +to become for other people the object of the stupidities and importunities +with which up to the present they have only tormented themselves! Should +we not then take precipitately to our heels as soon as one of our +neighbours came towards us? And would it not be necessary to overwhelm +this sympathetic affection with the abuse that we now reserve for egoism? + + + + +144. + + +CLOSING OUR EARS TO THE COMPLAINTS OF OTHERS.--When we let our sky be +clouded by the complaints and suffering of other mortals, who must bear +the consequences of such gloom? No doubt those other mortals, in addition +to all their other burdens! If we are merely to be the echoes of their +complaints, we cannot accord them either help or comfort; nor can we do so +if we were continually keeping our ears open to listen to them,--unless we +have learnt the art of the Olympians, who, instead of trying to make +themselves unhappy, endeavoured to feel edified by the misfortunes of +mankind. But this is something too Olympian for us, although, in our +enjoyment of tragedy, we have already taken a step towards this ideal +divine cannibalism. + + + + +145. + + +"UNEGOISTIC."--This man is empty and wishes to be filled, that one is +over-full and wishes to be emptied: both of them feel themselves urged on +to look for an individual who can help them. And this phenomenon, +interpreted in a higher sense, is in both cases known by the same name, +"love." Well? and could this love be something unegoistic? + + + + +146. + + +LOOKING BEYOND OUR NEIGHBOUR.--What? Ought the nature of true morality to +consist for us in fixing our eyes upon the most direct and immediate +consequences of our action for other people, and in our coming to a +decision accordingly? This is only a narrow and bourgeois morality, even +though it may be a morality: but it seems to me that it would be more +superior and liberal to look beyond these immediate consequences for our +neighbour in order to encourage more distant purposes, even at the risk of +making others suffer,--as, for example, by encouraging the spirit of +knowledge in spite of the certainty that our free-thought will have the +instant effect of plunging others into doubt, grief, and even worse +afflictions. Have we not at least the right to treat our neighbour as we +treat ourselves? And if, where we are concerned, we do not think in such a +narrow and bourgeois fashion of immediate consequences and sufferings, why +should we be compelled to act thus in regard to our neighbour? Supposing +that we felt ready to sacrifice ourselves, what is there to prevent us +from sacrificing our neighbour together with ourselves,--just as States and +Sovereigns have hitherto sacrificed one citizen to the others, "for the +sake of the general interest," as they say? + +We too, however, have general interests, perhaps even more general than +theirs: so why may we not sacrifice a few individuals of this generation +for the benefit of generations to come? so that their affliction, anxiety, +despair, blunders, and misery may be deemed essential because a new plough +is to break up the ground and render it fertile for all. Finally, we +communicate the disposition to our neighbour by which he is enabled to +feel himself a victim: we persuade him to carry out the task for which we +employ him. Are we then devoid of all pity? If, however, we wish to +achieve a victory over ourselves beyond our pity, is not this a higher and +more liberal attitude and disposition than that in which we only feel safe +after having ascertained whether an action benefits or harms our +neighbour? On the contrary, it is by means of such sacrifice--including the +sacrifice of ourselves, as well as of our neighbours--that we should +strengthen and elevate the general sense of human power, even supposing +that we attain nothing more than this. But even this itself would be a +positive increase of happiness. Then, if even this ... but not a word +more! You have understood me at a glance. + + + + +147. + + +THE CAUSE OF "ALTRUISM."--Men have on the whole spoken of love with so much +emphasis and adoration because they have hitherto always had so little of +it, and have never yet been satiated with this food: in this way it became +their ambrosia. If a poet wished to show universal benevolence in the +image of a Utopia, he would certainly have to describe an agonising and +ridiculous state of things, the like of which was never seen on +earth,--every one would be surrounded, importuned, and sighed for, not as +at present, by one lover, but by thousands, by everybody indeed, as the +result of an irresistible craving which would then be as vehemently +insulted and cursed as selfishness has been by men of past ages. The poets +of this new condition of things, if they had sufficient leisure to write, +would be dreaming of nothing but the blissful and loveless past, the +divine selfishness of yore, and the wonderful possibilities in former +times of remaining alone, not being run after by one's friends, and of +even being hated and despised--or any other odious expressions which the +beautiful animal world in which we live chooses to coin. + + + + +148. + + +LOOKING FAR AHEAD.--If, in accordance with the present definition, only +those actions are moral which are done for the sake of others, and for +their sake only, then there are no moral actions at all! If, in accordance +with another definition, only those actions are moral which spring from +our own free will, then there are no moral actions in this case either! +What is it, then, that we designate thus, which certainly exists and +wishes as a consequence to be explained? It is the result of a few +intellectual blunders; and supposing that we were able to free ourselves +from these errors, what would then become of "moral actions"? It is due to +these errors that we have up to the present attributed to certain actions +a value superior to what was theirs in reality: we separated them from +"egoistic" and "non-free" actions. When we now set them once more in the +latter categories, as we must do, we certainly reduce their value (their +own estimate of value) even below its reasonable level, because "egoistic" +and "non-free" actions have up to the present been under-valued owing to +that alleged profound and essential difference. + +In future, then, will these very actions be less frequently performed, +since they will be less highly esteemed? Inevitably! Or at all events for +a fairly long time, as long as the scale of valuations remains under the +reacting influence of former mistakes! But we make some return for this by +giving back to men their good courage for the carrying out of actions that +are now reputed to be selfish, and thus restore their value,--we relieve +men's bad consciences! and as up to the present egoistic actions have been +by far the most frequent, and will be so to all eternity, we free the +whole conception of these actions and of life from its evil appearance! +This is a very high and important result. When men no longer believe +themselves to be evil, they cease to be so. + + + + + +BOOK III. + + + + +149. + + +LITTLE UNCONVENTIONAL ACTIONS ARE NECESSARY!--To act occasionally in +matters of custom against our own better judgments; to yield in practice +while reserving our own intellectual liberty; to behave like everybody +else and thus to show ourselves amiable and considerate to all, to +compensate them, as it were, even if only to some extent, for our +unconventional opinions--all this among many tolerably liberal-minded men +is looked upon not only as permissible but even as "honourable," "humane," +"tolerant," and "unpedantic," or whatever fine words may be used to lull +to sleep the intellectual conscience. So, for example, one man, although +he may be an atheist, has his infant baptized in the usual Christian +fashion; another goes through his period of military service, though he +may severely condemn all hatred between nations; and a third runs into the +Church with a girl because she comes from a religious family, and makes +his vows to a priest without feeling ashamed of it. "It is of no +importance if one of us does what every one else does and has done"--so +says ignorant prejudice! What a profound mistake! For nothing is of +greater importance than that a powerful, long-established, and irrational +custom should be once again confirmed by the act of some one who is +recognised as rational. In this way the proceeding is thought to be +sanctioned by reason itself! All honour to your opinions! but little +unconventional actions are of still greater value. + + + + +150. + + +THE HAZARD OF MARRIAGES.--If I were a god, and a benevolent god, the +marriages of men would cause me more displeasure than anything else. An +individual can make very great progress within the seventy years of his +life--yea, even within thirty years: such progress, indeed, as to surprise +even the gods! But when we then see him exposing the inheritance and +legacy of his struggles and victories, the laurel crown of his humanity, +on the first convenient peg where any female may pick it to pieces for +him; when we observe how well he can acquire and how little he is capable +of preserving his acquisitions, and how he does not even dream that by +procreation he might prepare a still more victorious life,--we then, +indeed, become impatient and say, "Nothing can in the end result from +humanity, individuals are wasted, for all rationality of a great advance +of humanity is rendered impossible by the hazard of marriages: let us +cease from being the assiduous spectators and fools of this aimless +drama!" It was in this mood that the gods of Epicurus withdrew long ago to +their divine seclusion and felicity: they were tired of men and their love +affairs. + + + + +151. + + +HERE ARE NEW IDEALS TO INVENT.--At a time when a man is in love he should +not be allowed to come to a decision about his life and to determine once +and for all the character of his society on account of a whim. We ought +publicly to declare invalid the vows of lovers, and to refuse them +permission to marry: and this because we should treat marriage itself much +more seriously, so that in cases where it is now contracted it would not +usually be allowed in future! Are not the majority of marriages such that +we should not care to have them witnessed by a third party? And yet this +third party is scarcely ever lacking--the child--and he is more than a +witness; he is the whipping-boy and scapegoat. + + + + +152. + + +FORMULA OF OATH.--"If I am now telling a lie I am no longer an honourable +man, and every one may say so to my face." I recommend this formula in +place of the present judicial oath and its customary invocation to the +Deity: it is stronger. There is no reason why even religious men should +oppose it; for as soon as the customary oath no longer serves, all the +religious people will have to turn to their catechism, which says, "Thou +shalt not take the name of the Lord thy God in vain." + + + + +153. + + +THE MALCONTENT.--He is one of the brave old warriors: angry with +civilisation because he believes that its object is to make all good +things--honour, rewards, and fair women--accessible even to cowards. + + + + +154. + + +CONSOLATION AMID PERILS.--The Greeks, in the course of a life that was +always surrounded by great dangers and cataclysms, endeavoured to find in +meditation and knowledge a kind of security of feeling, a last _refugium_. +We, who live in a much more secure state, have introduced danger into +meditation and knowledge, and it is in life itself that we endeavour to +find repose, a refuge from danger. + + + + +155. + + +EXTINCT SCEPTICISM.--Hazardous enterprises are rarer in modern times than +in antiquity and in the Middle Ages, probably because modern times have no +more belief in omens, oracles, stars, and soothsayers. In other words, we +have become incapable of believing in a future which is reserved for us, +as the ancients did, who--in contradistinction to ourselves--were much less +sceptical regarding that which is to be than that which is. + + + + +156. + + +EVIL THROUGH EXUBERANCE.--"Oh, that we should not feel too happy!"--such was +the secret fear of the Greeks in their best age. _That_ is why they +preached moderation to themselves. And we? + + + + +157. + + +THE WORSHIP OF NATURAL SOUNDS.--What signification can we find in the fact +that our culture is not only indulgent to the manifestations of grief, +such as tears, complaints, reproaches, and attitudes of rage and humility, +but even approves them and reckons them among the most noble and essential +things?--while, on the other hand, the spirit of ancient philosophy looked +down upon them with contempt, without admitting their necessity in any +way. Let us remember how Plato--who was by no means one of the most inhuman +of the philosophers--speaks of the Philoctetus of the tragic stage. Is it +possible that our modern culture is wanting in "philosophy"? or, in +accordance with the valuations of those old philosophers, do we perhaps +all form part of the "mob"? + + + + +158. + + +THE CLIMATE FOR FLATTERY.--In our day flatterers should no longer be sought +at the courts of kings, since these have all acquired a taste for +militarism, which cannot tolerate flattery. But this flower even now often +grows in abundance in the neighbourhood of bankers and artists. + + + + +159. + + +THE REVIVERS.--Vain men value a fragment of the past more highly from the +moment when they are able to revive it in their imagination (especially if +it is difficult to do so), they would even like if possible to raise it +from the dead. Since, however, the number of vain people is always very +large, the danger presented by historical studies, if an entire epoch +devotes its attention to them, is by no means small: too great an amount +of strength is then wasted on all sorts of imaginable resurrections. The +entire movement of romanticism is perhaps best understood from this point +of view. + + + + +160. + + +VAIN, GREEDY, AND NOT VERY WISE.--Your desires are greater than your +understanding, and your vanity is even greater than your desires,--to +people of your type a great deal of Christian practice and a little +Schopenhauerian theory may be strongly recommended. + + + + +161. + + +BEAUTY CORRESPONDING TO THE AGE.--If our sculptors, painters, and musicians +wish to catch the significance of the age, they should represent beauty as +bloated, gigantic, and nervous: just as the Greeks, under the influence of +their morality of moderation, saw and represented beauty in the Apollo di +Belvedere. We should, indeed, call him ugly! But the pedantic +"classicists" have deprived us of all our honesty! + + + + +162. + + +THE IRONY OF THE PRESENT TIME.--At the present day it is the habit of +Europeans to treat all matters of great importance with irony, because, as +the result of our activity in their service, we have no time to take them +seriously. + + + + +163. + + +AGAINST ROUSSEAU.--If it is true that there is something contemptible about +our civilisation, we have two alternatives: of concluding with Rousseau +that, "This despicable civilisation is to blame for our bad morality," or +to infer, contrary to Rousseau's view, that "Our good morality is to blame +for this contemptible civilisation. Our social conceptions of good and +evil, weak and effeminate as they are, and their enormous influence over +both body and soul, have had the effect of weakening all bodies and souls +and of crushing all unprejudiced, independent, and self-reliant men, the +real pillars of a strong civilisation: wherever we still find the evil +morality to-day, we see the last crumbling ruins of these pillars." Thus +let paradox be opposed by paradox! It is quite impossible for the truth to +lie with both sides: and can we say, indeed, that it lies with either? +Decide for yourself. + + + + +164. + + +PERHAPS PREMATURE.--It would seem at the present time that, under many +different and misleading names, and often with a great want of clearness, +those who do not feel themselves attached to morals and to established +laws are taking the first initial steps to organise themselves, and thus +to create a right for themselves; whilst hitherto, as criminals, +free-thinkers, immoral men and miscreants, they have lived beyond the pale +of the law, under the bane of outlawry and bad conscience, corrupted and +corrupting. On the whole, we should consider this as right and proper, +although it may result in insecurity for the coming century and compel +every one to bear arms.--There is thereby a counterforce which continually +reminds us that there is no exclusively moral-making morality, and that a +morality which asserts itself to the exclusion of all other morality +destroys too much sound strength and is too dearly bought by mankind. The +non-conventional and deviating people, who are so often productive and +inventive, must no longer be sacrificed: it must never again be considered +as a disgrace to depart from morality either in actions or thought; many +new experiments must be made upon life and society, and the world must be +relieved from a huge weight of bad conscience. These general aims must be +recognised and encouraged by all those upright people who are seeking +truth. + + + + +165. + + +A MORALITY WHICH DOES NOT BORE ONE.--The principal moral commandments which +a nation permits its teachers to emphasise again and again stand in +relation to its chief defects, and that is why it does not find them +tiresome. The Greeks, who so often failed to employ moderation, coolness, +fair-mindedness, and rationality in general, turned a willing ear to the +four Socratic virtues,--they stood in such need of them, and yet had so +little talent for them! + + + + +166. + + +AT THE PARTING OF THE WAYS.--Shame! You wish to form part of a system in +which you must be a wheel, fully and completely, or risk being crushed by +wheels! where it is understood that each one will be that which his +superiors make of him! where the seeking for "connections" will form part +of one's natural duties! where no one feels himself offended when he has +his attention drawn to some one with the remark, "He may be useful to you +some time"; where people do not feel ashamed of paying a visit to ask for +somebody's intercession, and where they do not even suspect that by such a +voluntary submission to these morals, they are once and for all stamped as +the common pottery of nature, which others can employ or break up of their +free will without feeling in any way responsible for doing so,--just as if +one were to say, "People of my type will never be lacking, therefore, do +what you will with me! Do not stand on ceremony!" + + + + +167. + + +UNCONDITIONAL HOMAGE.--When I think of the most read German philosopher, +the most popular German musician, and the most distinguished German +statesman, I cannot but acknowledge that life is now rendered unusually +arduous for these Germans, this nation of unconditional sentiments, and +that, too, by their own great men. We see three magnificent spectacles +spread out before us: on each occasion there is a river rushing along in +the bed which it has made for itself, and even so agitated that one thinks +at times it intends to flow uphill. And yet, however we might admire +Schopenhauer, who would not, all things considered, like to have other +opinions than his? Who in all greater and smaller things would now share +the opinions of Richard Wagner, although there may be truth in the view +expressed by some one: viz. that wherever Wagner gave or took offence some +problem lay hidden,--which, however, he did not unearth for us. And, +finally, how many are there who would be willing and eager to agree with +Bismarck, if only he could always agree with himself, or were even to show +some signs of doing so for the future! It is true that it is by no means +astonishing to find statesmen without principles, but with dominant +instincts; a versatile mind, actuated by these dominant and violent +instincts, and hence without principles--these qualities are looked upon as +reasonable and natural in a statesman. But, alas, this has up to the +present been so un-German; as un-German as the fuss made about music and +the discord and bad temper excited around the person of the musician; or +as un-German as the new and extraordinary position taken up by +Schopenhauer: he did not feel himself to be either above things or on his +knees before them--one or other of these alternatives might still have been +German--but he assumed an attitude against things! How incredible and +disagreeable! to range one's self with things and nevertheless be their +adversary, and finally the adversary of one's self,--what can the +unconditional admirer do with such an example? And what, again, can he do +with three such examples who cannot keep the peace towards one another! +Here we see Schopenhauer as the antagonist of Wagner's music, Wagner +attacking Bismarck's politics, and Bismarck attacking Wagnerism and +Schopenhauerism. What remains for us to do? Where shall we flee with our +thirst for wholesale hero-worship! Would it not be possible to choose from +the music of the musician a few hundred bars of good music which appealed +to the heart, and which we should like to take to heart because they are +inspired by the heart,--could we not stand aside with this small piece of +plunder, and forget the rest? And could we not make a similar compromise +as regards the philosopher and the statesman,--select, take to heart, and +in particular forget the rest? + +Yes, if only forgetfulness were not so difficult! There was once a very +proud man who would never on any account accept anything, good or evil, +from others,--from any one, indeed, but himself. When he wanted to forget, +however, he could not bestow this gift upon himself, and was three times +compelled to conjure up the spirits. They came, listened to his desire, +and said at last, "This is the only thing it is not in our power to give!" +Could not the Germans take warning by this experience of Manfred? Why, +then, should the spirits be conjured up? It is useless. We never forget +what we endeavour to forget. And how great would be the "balance" which we +should have to forget if we wished henceforth to continue wholesale +admirers of these three great men! It would therefore be far more +advisable to profit by the excellent opportunity offered us to try +something new, _i.e._ to advance in the spirit of honesty towards +ourselves and become, instead of a nation of credulous repetition and of +bitter and blind animosity, a people of conditional assent and benevolent +opposition. We must come to learn in the first place, however, that +unconditional homage to people is something rather ridiculous, that a +change of view on this point would not discredit even Germans, and that +there is a profound and memorable saying: "Ce qui importe, ce ne sont +point les personnes: mais les choses." This saying is like the man who +uttered it--great, honest, simple, and silent,--just like Carnot, the +soldier and Republican. But may I at the present time speak thus to +Germans of a Frenchman, and a Republican into the bargain? Perhaps not: +perhaps I must not even recall what Niebuhr in his time dared to say to +the Germans: that no one had made such an impression of true greatness +upon him as Carnot. + + + + +168. + + +A MODEL.--What do I like about Thucydides, and how does it come that I +esteem him more highly than Plato? He exhibits the most wide-spread and +artless pleasure in everything typical in men and events, and finds that +each type is possessed of a certain quantity of good sense: it is this +good sense which he seeks to discover. He likewise exhibits a larger +amount of practical justice than Plato; he never reviles or belittles +those men whom he dislikes or who have in any way injured him in the +course of his life. On the contrary: while seeing only types, he +introduces something noble and additional into all things and persons; for +what could posterity, to which he dedicates his work, do with things not +typical! Thus this culture of the disinterested knowledge of the world +attains in him, the poet-thinker, a final marvellous bloom,--this culture +which has its poet in Sophocles, its statesman in Pericles, its doctor in +Hippocrates, and its natural philosopher in Democritus: this culture which +deserves to be called by the name of its teachers, the Sophists, and +which, unhappily, from the moment of its baptism at once begins to grow +pale and incomprehensible to us,--for henceforward we suspect that this +culture, which was combated by Plato and all the Socratic schools, must +have been very immoral! The truth of this matter is so complicated and +entangled that we feel unwilling to unravel it: so let the old error +(_error veritate simplicior_) run its old course. + + + + +169. + + +THE GREEK GENIUS FOREIGN TO US.--Oriental or modern, Asiatic or European: +compared with the ancient Greeks, everything is characterised by enormity +of size and by the revelling in great masses as the expression of the +sublime, whilst in Paestum, Pompeii, and Athens we are astonished, when +contemplating Greek architecture, to see with what small masses the Greeks +were able to express the sublime, and how they loved to express it thus. +In the same way, how simple were the Greeks in the idea which they formed +of themselves! How far we surpass them in the knowledge of man! Again, how +full of labyrinths would our souls and our conceptions of our souls appear +in comparison with theirs! If we had to venture upon an architecture after +the style of our own souls--(we are too cowardly for that!)--a labyrinth +would have to be our model. That music which is peculiar to us, and which +really expresses us, lets this be clearly seen! (for in music men let +themselves go, because they think there is no one who can see them hiding +behind their music). + + + + +170. + + +ANOTHER POINT OF VIEW.--How we babble about the Greeks! What do we +understand of their art, the soul of which was the passion for naked +masculine beauty! It was only by starting therefrom that they appreciated +feminine beauty. For the latter they had thus a perspective quite +different from ours. It was the same in regard to their love for women: +their worship was of a different kind, and so also was their contempt. + + + + +171. + + +THE FOOD OF THE MODERN MAN.--He has learned to digest many things; nay, +almost everything; it is his ambition to do so. He would, however, be +really of a higher order if he did not understand this so well: _homo +pamphagus_ is not the finest type of the human race. We live between a +past which had a more wayward and deranged taste than we, and a future +which will possibly have a more select taste,--we live too much midway. + + + + +172. + + +TRAGEDY AND MUSIC.--Men of essentially warlike disposition, such, for +example, as the ancient Greeks in the time of AEschylus, are difficult to +rouse, and when pity once triumphs over their hardness they are seized as +by a kind of giddiness or a "demoniacal power,"--they feel themselves +overpowered and thrilled by a religious horror. After this they become +sceptical about their condition; but as long as they are in it they enjoy +the charm of being, as it were, outside themselves, and the delight of the +marvellous mixed with the bitterest gall of suffering: this is the proper +kind of drink for fighting men,--something rare, dangerous, and +bitter-sweet, which does not often fall to one's lot. + +Tragedy appeals to souls who feel pity in this way, to those fierce and +warlike souls which are difficult to overcome, whether by fear or pity, +but which lose nothing by being softened from time to time. Of what use, +however, is tragedy to those who are as open to the "sympathetic +affections" as the sails of a ship to the wind! When at the time of Plato +the Athenians had become more softened and sensitive, oh, how far they +were still removed from the gushing emotions of the inhabitants of our +modern towns and villages! And yet even then the philosophers were +beginning to complain of the injurious nature of tragedy. An epoch full of +danger such as that now beginning, in which bravery and manliness are +rising in value, will perhaps again harden souls to such an extent that +they will once more stand in need of tragic poets: but in the meantime +these are somewhat superfluous, to put it mildly. For music, too, a better +age may be approaching (it will certainly be a more evil age!) when +artists will have to make their music appeal to strongly individual +beings, beings which will have become hard and which will be dominated by +the gloomy earnestness of their own passion; but of what use is music to +the little souls of the present age which is fast passing away, souls that +are too unsteady, ill-developed, half-personal, inquisitive, and covetous +of everything? + + + + +173. + + +THE FLATTERERS OF WORK.--In the glorification of "work" and the +never-ceasing talk about the "blessing of labour," I see the same secret +_arriere-pensee_ as I do in the praise bestowed on impersonal acts of a +general interest, viz. a fear of everything individual. For at the sight +of work--that is to say, severe toil from morning till night--we have the +feeling that it is the best police, viz. that it holds every one in check +and effectively hinders the development of reason, of greed, and of desire +for independence. For work uses up an extraordinary proportion of nervous +force, withdrawing it from reflection, meditation, dreams, cares, love, +and hatred; it dangles unimportant aims before the eyes of the worker and +affords easy and regular gratification. Thus it happens that a society +where work is continually being performed will enjoy greater security, and +it is security which is now venerated as the supreme deity.--And now, +horror of horrors! it is the "workman" himself who has become dangerous; +the whole world is swarming with "dangerous individuals," and behind them +follows the danger of dangers--_the_ individuum! + + + + +174. + + +THE MORAL FASHION OF A COMMERCIAL COMMUNITY.--Behind the principle of the +present moral fashion: "Moral actions are actions performed out of +sympathy for others," I see the social instinct of fear, which thus +assumes an intellectual disguise: this instinct sets forth as its supreme, +most important, and most immediate principle that life shall be relieved +of all the dangerous characteristics which it possessed in former times, +and that every one must help with all his strength towards the attainment +of this end. It is for that reason that only those actions which keep in +view the general security and the feeling of security of society are +called "good." How little joy must men now have in themselves when such a +tyranny of fear prescribes their supreme moral law, if they make no +objection when commanded to turn their eyes from themselves and to look +aside from themselves! And yet at the same time they have lynx eyes for +all distress and suffering elsewhere! Are we not, then, with this gigantic +intention of ours of smoothing down every sharp edge and corner in life, +utilising the best means of turning mankind into sand! Small, soft, round, +infinite sand! Is that your ideal, ye harbingers of the "sympathetic +affections"? In the meantime even the question remains unanswered whether +we are of more use to our neighbour in running immediately and continually +to his help,--which for the most part can only be done in a very +superficial way, as otherwise it would become a tyrannical meddling and +changing,--or by transforming ourselves into something which our neighbour +can look upon with pleasure,--something, for example, which may be compared +to a beautiful, quiet, and secluded garden, protected by high walls +against storms and the dust of the roads, but likewise with a hospitable +gate. + + + + +175. + + +FUNDAMENTAL BASIS OF A CULTURE OF TRADERS.--We have now an opportunity of +watching the manifold growth of the culture of a society of which commerce +is the soul, just as personal rivalry was the soul of culture among the +ancient Greeks, and war, conquest, and law among the ancient Romans. The +tradesman is able to value everything without producing it, and to value +it according to the requirements of the consumer rather than his own +personal needs. "How many and what class of people will consume this?" is +his question of questions. Hence, he instinctively and incessantly employs +this mode of valuation and applies it to everything, including the +productions of art and science, and of thinkers, scholars, artists, +statesmen, nations, political parties, and even entire ages: with respect +to everything produced or created he inquires into the supply and demand +in order to estimate for himself the value of a thing. This, when once it +has been made the principle of an entire culture, worked out to its most +minute and subtle details, and imposed upon every kind of will and +knowledge, this is what you men of the coming century will be proud of,--if +the prophets of the commercial classes are right in putting that century +into your possession! But I have little belief in these prophets. _Credat +Judaeus Apella_--to speak with Horace. + + + + +176. + + +THE CRITICISM OF OUR ANCESTORS.--Why should we now endure the truth, even +about the most recent past? Because there is now always a new generation +which feels itself in contradiction to the past and enjoys in this +criticism the first-fruits of its sense of power. In former times the new +generation, on the contrary, wished to base itself on the old and began to +feel conscious of its power, not only in accepting the opinions of its +ancestors but, if possible, taking them even more seriously. To criticise +ancestral authority was in former times a vice; but at the present time +our idealists begin by making it their starting-point. + + + + +177. + + +TO LEARN SOLITUDE.--O ye poor fellows in the great centres of the world's +politics, ye young and talented men, who, urged on by ambition, think it +your duty to propound your opinion of every event of the day,--for +something is always happening,--who, by thus making a noise and raising a +cloud of dust, mistake yourselves for the rolling chariot of history; who, +because ye always listen, always suit the moment when ye can put in your +word or two, thereby lose all real productiveness. Whatever may be your +desire to accomplish great deeds, the deep silence of pregnancy never +comes to you! The event of the day sweeps you along like straws before the +wind whilst ye lie under the illusion that ye are chasing the event,--poor +fellows! If a man wishes to act the hero on the stage he must not think of +forming part of the chorus; he should not even know how the chorus is made +up. + + + + +178. + + +DAILY WEAR AND TEAR.--These young men are lacking neither in character, nor +talent, nor zeal, but they have never had sufficient time to choose their +own path; they have, on the contrary, been habituated from the most tender +age to have their path pointed out to them. At the time when they were +ripe enough to be sent into the "desert," something else was done with +them. They were turned to account, estranged from themselves, and brought +up in such a way that they became accustomed to be worn out by their daily +toil. This was imposed on them as a duty, and now they cannot do without +it; they would not wish it to be otherwise. The only thing that cannot be +refused to these poor beasts of burden is their "holidays"--such is the +name they give to this ideal of leisure in an overworked century; +"holidays," in which they may for once be idle, idiotic, and childish to +their heart's content. + + + + +179. + + +AS LITTLE STATE AS POSSIBLE!--All political and economic matters are not of +such great value that they ought to be dealt with by the most talented +minds: such a waste of intellect is at bottom worse than any state of +distress. These matters are, and ever will be, the province of smaller +minds, and others than the smaller minds should not be at the service of +this workshop: it would be better to let the machinery work itself to +pieces again! But as matters stand at the present time, when not only do +all people believe that they must know all about it day by day, but wish +likewise to be always busy about it, and in so doing neglect their own +work, it is a great and ridiculous mistake. The price that has to be paid +for the "public safety" is far too high, and, what is maddest of all, we +effect the very opposite of "public safety" a fact which our own dear +century has undertaken to prove, as if this had never been proved before! +To make society secure against thieves and fire, and to render it +thoroughly fit for all kinds of trade and traffic, and to transform the +State in a good and evil sense into a kind of Providence--these aims are +low, mediocre, and not by any means indispensable; and we should not seek +to attain them by the aid of the highest means and instruments which +exist--means which we should reserve precisely for our highest and rarest +aims! Our epoch, however much it may babble about economy, is a +spendthrift: it wastes intellect, the most precious thing of all. + + + + +180. + + +WARS.--The great wars of our own day are the outcome of historical study. + + + + +181. + + +GOVERNING.--Some people govern because of their passion for governing; +others in order that they may not be governed,--the latter choose it as the +lesser of two evils. + + + + +182. + + +ROUGH AND READY CONSISTENCY.--People say of a man with great respect, "He +is a character"--that is, when he exhibits a rough and ready consistency, +when it is evident even to the dullest eye. But, whenever a more subtle +and profound intellect sets itself up and shows consistency in a higher +manner, the spectators deny the existence of any character. That is why +cunning statesmen usually act their comedy under the cloak of a kind of +rough and ready consistency. + + + + +183. + + +THE OLD AND THE YOUNG.--"There is something immoral about Parliaments,"--so +many people still think,--"for in them views even against the Government +may be expressed."--"We should always adopt that view of a subject which +our gracious Lord commands,"--this is the eleventh commandment in many an +honest old head, especially in Northern Germany. We laugh at it as an +out-of-date fashion, but in former times it was the moral law itself. +Perhaps we shall again some day laugh at that which is now considered as +moral by a generation brought up under a parliamentary regime, namely, the +policy of placing one's party before one's own wisdom, and of answering +every question concerning the public welfare in such a way as to fill the +sails of the party with a favourable gust of wind. "We must take that view +of a subject which the position of our party calls for"--such would be the +canon. In the service of such morals we may now behold every kind of +sacrifice, even martyrdom and conquest over one's self. + + + + +184. + + +THE STATE AS A PRODUCTION OF ANARCHISTS.--In countries inhabited by +tractable men there are always a few backsliders and intractable people. +For the present the latter have joined the Socialists more than any other +party. If it should happen that these people once come to have the making +of the laws, they may be relied upon to impose iron chains upon +themselves, and to practise a dreadful discipline,--they know themselves! +and they will endure these harsh laws with the knowledge that they +themselves have imposed them--the feeling of power and of this particular +power will be too recent among them and too attractive for them not to +suffer anything for its sake. + + + + +185. + + +BEGGARS.--Beggars ought to be suppressed; because we get angry both when we +help them and when we do not. + + + + +186. + + +BUSINESS MEN.--Your business is your greatest prejudice, it binds you to +your locality, your society and your tastes. Diligent in business but lazy +in thought, satisfied with your paltriness and with the cloak of duty +concealing this contentment: thus you live, and thus you like your +children to be. + + + + +187. + + +A POSSIBLE FUTURE.--Is it impossible for us to imagine a social state in +which the criminal will publicly denounce himself and dictate his own +punishment, in the proud feeling that he is thus honouring the law which +he himself has made, that he is exercising his power, the power of a +lawmaker, in thus punishing himself? He may offend for once, but by his +own voluntary punishment he raises himself above his offence, and not only +expiates it by his frankness, greatness, and calmness, but adds to it a +public benefit.--Such would be the criminal of a possible future, a +criminal who would, it is true, presuppose a future legislation based upon +this fundamental idea: "I yield in great things as well as in small only +to the law which I myself have made." How many experiments must yet be +made! How many futures have yet to dawn upon mankind! + + + + +188. + + +STIMULANTS AND FOOD.--Nations are deceived so often because they are always +looking for a deceiver, _i.e._ a stimulating wine for their senses. When +they can only have this wine they are glad to put up even with inferior +bread. Intoxication is to them more than nutriment--this is the bait with +which they always let themselves be caught! What, to them, are men chosen +from among themselves--although they may be the most expert specialists--as +compared with the brilliant conquerors, or ancient and magnificent +princely houses! In order that he may inspire them with faith, the +demagogue must at least exhibit to them a prospect of conquest and +splendour. People will always obey, and even do more than obey, provided +that they can become intoxicated in doing so. We may not even offer them +repose and pleasure without this laurel crown and its maddening influence. + +This vulgar taste which ascribes greater importance to intoxication than +nutrition did not by any means originate in the lower ranks of the +population: it was, on the contrary, transplanted there, and on this +backward soil it grows in great abundance, whilst its real origin must be +sought amongst the highest intellects, where it flourished for thousands +of years. The people is the last virgin soil upon which this brilliant +weed can grow. Well, then, is it really to the people that we should +entrust politics in order that they may thereby have their daily +intoxication? + + + + +189. + + +HIGH POLITICS.--Whatever may be the influence in high politics of +utilitarianism and the vanity of individuals and nations, the sharpest +spur which urges them onwards is their need for the feeling of power--a +need which rises not only in the souls of princes and rulers, but also +gushes forth from time to time from inexhaustible sources in the people. +The time comes again and again when the masses are ready to stake their +lives and their fortunes, their consciences and their virtue, in order +that they may secure that highest of all enjoyments and rule as a +victorious, tyrannical, and arbitrary nation over other nations (or at all +events think that they do). + +On occasions such as these, feelings of prodigality, sacrifice, hope, +confidence, extraordinary audacity, and enthusiasm will burst forth so +abundantly that a sovereign who is ambitious or far-sighted will be able +to seize the opportunity for making war, counting upon the good conscience +of his people to hide his injustice. Great conquerors have always given +utterance to the pathetic language of virtue; they have always been +surrounded by crowds of people who felt themselves, as it were, in a state +of exaltation and would listen to none but the most elevated oratory. The +strange madness of moral judgments! When man experiences the sensation of +power he feels and calls himself good; and at exactly the same time the +others who have to endure his power call him evil!--Hesiod, in his fable of +the epochs of man, has twice in succession depicted the same epoch, that +of the heroes of Homer, and has thus made two epochs out of one: to those +who lived under the terrible iron heel of those adventurous despots, or +had heard their ancestors speak of them, the epoch appeared to be evil; +but the descendants of those chivalric races worshipped it as the "good +old times," and as an almost ideally blissful age. The poet could thus not +help doing what he did,--his audience probably included the descendants of +both races. + + + + +190. + + +FORMER GERMAN CULTURE.--When the Germans began to interest other European +nations, which is not so very long ago, it was owing to a culture which +they no longer possess to-day, and which they have indeed shaken off with +a blind ardour, as if it had been some disease; and yet they have not been +able to replace it by anything better than political and national lunacy. +They have in this way succeeded in becoming even more interesting to other +nations than they were formerly through their culture: and may that +satisfy them! It is nevertheless undeniable that this German culture has +fooled Europeans, and that it did not deserve the interest shown in it, +and much less the imitation and emulation displayed by other nations in +trying to rival it. + +Let us look back for a moment upon Schiller, Wilhelm von Humboldt, +Schleiermacher, Hegel, and Schelling; let us read their correspondence and +mingle for a time with the large circle of their followers: what have they +in common, what characteristics have they, that fill us, as we are now, +partly with a feeling of nausea and partly with pitiful and touching +emotions? First and foremost, the passion for appearing at all costs to be +morally exalted, and then the desire for giving utterance to brilliant, +feeble, and inconsequential remarks, together with their fixed purpose of +looking upon everything (characters, passions, times, customs) as +beautiful--"beautiful," alas, in accordance with a bad and vague taste, +which nevertheless pretended to be of Hellenic origin. We behold in these +people a weak, good-natured, and glistening idealism, which, above all, +wished to exhibit noble attitudes and noble voices, something at once +presumptuous and inoffensive, and animated by a cordial aversion to "cold" +or "dry" reality--as also to anatomy, complete passions, and every kind of +philosophical continence and scepticism, but especially towards the +knowledge of nature in so far as it was impossible to use it as religious +symbolism. + +Goethe, in his own characteristic fashion, observed from afar these +movements of German culture: placing himself beyond their influence, +gently remonstrating, silent, more and more confirmed in his own better +course. A little later, and Schopenhauer also was an observer of these +movements--a great deal of the world and devilry of the world had again +been revealed to him, and he spoke of it both roughly and +enthusiastically, for there is a certain beauty in this devilry! And what +was it, then, that really seduced the foreigners and prevented them from +viewing this movement as did Goethe and Schopenhauer, or, better, from +ignoring it altogether? It was that faint lustre, that inexplicable +starlight which formed a mysterious halo around this culture. The +foreigners said to themselves: "This is all very very remote from us; our +sight, hearing, understanding, enjoyment, and powers of valuations are +lost here, but in spite of that there may be some stars! There may be +something in it! Is it possible that the Germans have quietly discovered +some corner of heaven and settled there? We must try to come nearer to +these Germans." So they did begin to come nearer to the Germans, while not +so very long afterwards the Germans put themselves to some trouble to get +rid of this starlight halo: they knew only too well that they had not been +in heaven, but only in a cloud! + + + + +191. + + +BETTER MEN.--They tell me that our art is meant for the men of the present +day, these greedy, unsatisfied, undisciplined, disgusted, and harassed +spirits, and that it exhibits to them a picture of happiness, exaltation, +and unworldliness beside that of their own brutality, so that for once +they may forget and breathe freely; nay, perhaps find that they may derive +some encouragement towards flight and conversion from that oblivion. Poor +artists, with such a public as this; half of whose thoughts require the +attention of a priest, and the other half the attention of an alienist! +How much happier was Corneille--"Our great Corneille!" as Madame de Sevigne +exclaimed, with the accent of a woman in the presence of a whole man,--how +far superior was his audience, which he could please with pictures of +chivalric virtues, strict duty, generous devotion, and heroic self-denial! +How differently did he and they love existence, not as coming from blind +and confused "will," which we curse because we cannot destroy it; but +loving existence as a place, so to speak, where greatness joined with +humanity is possible, and where even the greatest restraint of form, such +as submission to the caprice of priests and princes, could not suppress +either the pride, chivalric feeling, the grace or the intellect of +individuals, but could, on the contrary, be felt as a charm and incentive, +as a welcome contrast to innate self-glorification and distinction and the +inherited power of volition and passion. + + + + +192. + + +THE DESIRE FOR PERFECT OPPONENTS.--It cannot be denied that the French have +been the most Christian nation in the world, not because the devotion of +masses in France has been greater than elsewhere, but because those +Christian ideals which are most difficult to realise have become +incarnated here instead of merely remaining fancies, intentions, or +imperfect beginnings. Take Pascal, for example, the greatest of all +Christians in his combination of ardour, intellect, and honesty, and +consider what elements had to be combined in his case! Take Fenelon, the +most perfect and attractive embodiment of ecclesiastical culture in all +its power: a sublime golden mean of whom a historian would be tempted to +prove the impossibility, whilst in reality he was merely the perfection of +something exceedingly difficult and improbable. Take Madame de Guyon among +her companions, the French Quietists: and everything that the eloquence +and ardour of the Apostle Paul has endeavoured to divine with regard to +the Christian's state of semi-divinity, this most sublime, loving, silent, +and ecstatic state is seen verified in her, without, however, that Jewish +obtrusiveness that Paul showed towards God--due in the case of Madame de +Guyon to the real old French artlessness in words and gestures, +artlessness at once womanly, subtle, and distinguished. Consider, again, +the founder of the Trappists--the last person who really took seriously the +ascetic ideal of Christianity, not because he was an exception among +Frenchmen, but because he was a true Frenchman: for up to our own day his +gloomy organisation has not been able to acclimatise itself and to +prosper, except among Frenchmen; and it has followed them into Alsace and +Algeria. + +Let us not forget the Huguenots, either: that combination of a martial and +industrial spirit, refined manners and Christian severity, has never been +more beautifully exhibited. And it was at Port Royal that the great +Christian erudition beheld its last era of prosperity; and in France more +than anywhere else great men know how to prosper. Though not at all +superficial, a great Frenchman has always his apparent superficiality;--he +has, so to speak, a natural skin for his real contents and depth,--while, +on the other hand, the depth of a great German is generally, as it were, +closed up in an ugly-shaped box, like an elixir, which, by means of a hard +and curious covering, endeavours to preserve itself from the light of day +and the touch of thoughtless hands. And now let us endeavour to find out +why a people like the French, so prolific in perfect types of Christians, +likewise necessarily brought forth the perfect contrary types, those of +unchristian free-thought! The French free-thinker, in his own inward +being, had to fight against truly great men, and not, like the +free-thinkers of other nations, merely against dogmas and sublime +abortions. + + + + +193. + + +_ESPRIT_ AND MORALS.--The German, who possesses the secret of knowing how +to be tedious in spite of wit, knowledge, and feeling, and who has +habituated himself to consider tediousness as moral, is in dread in the +presence of French _esprit_ lest it should tear out the eyes of +morality--but a dread mingled with "fascination," like that experienced by +the little bird in the presence of the rattlesnake. Amongst all the +celebrated Germans none possessed more _esprit_ than Hegel, but he also +had that great German dread of it which brought about his peculiar and +defective style. For the nature of this style resembles a kernel, which is +wrapped up so many times in an outer covering that it can scarcely peep +through, now and then glancing forth bashfully and inquisitively, like +"young women peeping through their veils," to use the words of that old +woman-hater, AEschylus. This kernel, however, is a witty though often +impertinent joke on intellectual subjects, a subtle and daring combination +of words, such as is necessary in a society of thinkers as gilding for a +scientific pill--but, enveloped as it is in an almost impenetrable cover, +it exhibits itself as the most abstruse science, and likewise as the worst +possible moral tediousness. Here the Germans had a permissible form of +_esprit_ and they revelled in it with such boundless delight that even +Schopenhauer's unusually fine understanding could not grasp it--during the +whole of his life he thundered against the spectacle that the Germans +offered to him, but he could never explain it. + + + + +194. + + +VANITY OF THE TEACHERS OF MORALS.--The relatively small success which +teachers of morals have met with may be explained by the fact that they +wanted too much at once, _i.e._ they were too ambitious and too fond of +laying down precepts for everybody. In other words, they were beating the +air and making speeches to animals in order to turn them into men; what +wonder, then, that the animals thought this tedious! We should rather +choose limited circles and endeavour to find and promote morals for them: +for instance, we should make speeches to wolves with the object of turning +them into dogs; but, above all, the greatest success will remain for the +man who does not seek to educate either everybody or certain limited +circles, but only one single individual, and who cannot be turned to the +right or left from his straight purpose. The last century was superior to +ours precisely because it possessed so many individually educated men, as +well as educators in the same proportion, who had made this their life's +task, and who with this task were dignified not only in their own eyes but +in those of all the remaining "good society." + + + + +195. + + +THE SO-CALLED CLASSICAL EDUCATION.--Alas! we discover that our life is +consecrated to knowledge and that we should throw it away, nay, that we +should even have to throw it away if this consecration did not protect us +from ourselves: we repeat this couplet, and not without deep emotion: + + + Thee, Fate, I follow, though I fain would not, + And yet I must, with many a sigh and groan! + + +And then, in looking backwards over the course of our lives, we discover +that there is one thing that cannot be restored to us: the wasted period +of our youth, when our teachers did not utilise these ardent and eager +years to lead us to the knowledge of things, but merely to this so-called +"classical education"! Only think of this wasted youth, when we were +inoculated clumsily and painfully with an imperfect knowledge of the +Greeks and Romans as well as of their languages, contrary to the highest +principle of all culture, which holds that we should not give food except +to those who hunger for it! Think of that period of our lives when we had +mathematics and physics forced down our throats, instead of being first of +all made acquainted with the despair of ignorance, instead of having our +little daily life, our activities, and everything occurring in our houses, +our workshops, in the sky, and in nature, split up into thousands of +problems, painful, humiliating and irritating problems--and thus having our +curiosity made acquainted with the fact that we first of all require a +mathematical and mechanical knowledge before we can be allowed to rejoice +in the absolute logic of this knowledge! If we had only been imbued with +reverence for those branches of science, if we had only been made to +tremble with emotion--were it only for once--at the struggles, the defeats, +and the renewed combats of those great men, of the martyrdom which is the +history of pure science! But, on the contrary, we were allowed to develop +a certain contempt for those sciences in favour of historical training, +formal education(4) and "classicism." + +And we allowed ourselves to be so easily deceived! Formal education! Might +we not have pointed to the best teachers at our high schools and asked +laughingly, "Where then do they keep their formal education? and, if it is +wanting in them, how can they teach it?" And classicism! Did we get any of +that instruction which the ancients used to impart to their youth? Did we +learn to speak or to write like them? Did we ceaselessly exercise +ourselves in that duel of speech, dialectic? Did we learn to move as +beautifully and proudly as they did, and to excel as they did in +wrestling, throwing, and boxing? Did we learn anything of that practical +asceticism of all the Greek philosophers? Did we receive any training in a +single ancient virtue, and in the way in which the ancients were trained +in it? Was not all meditation upon morals wanting in our education?--And +how much more the only possible criticism on the subject of morality, +those courageous and earnest attempts to live according to this or that +morality! Did our teachers ever stir up a feeling in us which the ancients +valued more highly than moderns? Did they in the spirit of the ancients +indicate to us the divisions of the day and of life, and those aims by +which the lives of the ancients were guided? Did we learn the ancient +languages as we now learn the modern ones, viz. that we might speak them +fluently and well? Nowhere can we find a real proficiency or any new +faculty as the result of those toilsome years! only the knowledge of what +men had learnt and were able to do in past ages! + +And what knowledge! Nothing becomes clearer to me year by year than the +fact that the entire Greek and ancient mode of life, however simple and +evident it must seem to our eyes, is in truth very difficult to +understand, and even scarcely accessible, and that the customary ease with +which we babble about the ancients is either giddy levity or the old +hereditary conceit of our thoughtlessness. We are deceived by words and +ideas which appear to resemble our own, but behind them there is always +concealed a feeling which must be strange, incomprehensible, or painful to +our modern conceptions. And these are realms in which boys are allowed to +roam about! Enough: we roamed about them in our childhood, and there we +became seized with an almost ineradicable antipathy for all antiquity, the +antipathy arising from an intimacy which was apparently too great! For so +great is the conceit of our classical teachers, who would almost make it +appear that they had gained full control over the ancients, that they pass +on this conceit to their pupils, together with the suspicion that such a +possession is of little use for making people happy, but is good enough +for honest, foolish old book-worms. "Let them brood over their treasure: +it is well worthy of them!"--It is with this unexpressed thought that we +completed our classical education. It can't be changed now--for us, at all +events! But let us not think of ourselves alone! + + + + +196. + + +THE MOST PERSONAL QUESTIONS OF TRUTH.--What am I really doing, and what do +I mean by doing it? That is the question of truth which is not taught +under our present system of education, and consequently not asked, because +there is no time for it. On the other hand, we have always time and +inclination for talking nonsense with children, rather than telling them +the truth; for flattering women who will later on be mothers, rather than +telling them the truth; and for speaking with young men about their future +and their pleasures, rather than about the truth! + +But what, after all, are seventy years!--Time passes, and they soon come to +an end; it matters as little to us as it does to the wave to know how and +whither it is rolling! No, it might even be wisdom not to know it. + +"Agreed; but it shows a want of pride not even to inquire into the matter; +our culture does not tend to make people proud." + +"So much the better!" + +"Is it really?" + + + + +197. + + +ENMITY OF THE GERMANS TOWARDS ENLIGHTENMENT.--Let us consider the +contributions which in the first half of this century the Germans made to +general culture by their intellectual work. In the first place, let us +take the German philosophers: they went back to the first and oldest stage +of speculation, for they were content with conceptions instead of +explanations, like the thinkers of dreamy epochs--a pre-scientific type of +philosophy was thus revived by them. Secondly, we have the German +historians and romanticists: their efforts on the whole aimed at restoring +to the place of honour certain old and primitive sentiments, especially +Christianity, the "soul of the people," folk-lore, folk-speech, +mediaevalism, Oriental asceticism, and Hinduism. In the third place, there +are the natural philosophers who fought against the spirit of Newton and +Voltaire, and, like Goethe and Schopenhauer, endeavoured to re-establish +the idea of a deified or diabolised nature, and of its absolute ethical +and symbolical meaning. The main general tendency of the Germans was +directed against enlightenment and against those social revolutions which +were stupidly mistaken for the consequences of enlightenment: the piety +towards everything that existed tried to become piety towards everything +that had ever existed, only in order that heart and mind might be +permitted to fill themselves and gush forth again, thus leaving no space +for future and novel aims. The cult of feeling took the place of the cult +of reason, and the German musicians, as the best exponents of all that is +invisible, enthusiastic, legendary, and passionate, showed themselves more +successful in building up the new temple than all the other artists in +words and thoughts. + +If, in considering these details, we have taken into account the fact that +many good things were said and investigated, and that many things have +since then been more fairly judged than on any previous occasion, there +yet remains to be said of the whole that it was a general danger, and one +by no means small, to set knowledge altogether below feeling under the +appearance of an entire and definitive acquaintance with the past--and, to +use that expression of Kant, who thus defined his own particular task--"To +make way again for belief by fixing the limits of knowledge." Let us once +more breathe freely, the hour of this danger is past! And yet, strange to +say, the very spirits which these Germans conjured up with such eloquence +have at length become the most dangerous for the intentions of those who +did conjure them up: history, the comprehension of origin and development, +sympathy with the past, the new passion for feeling and knowledge, after +they had been for a long time at the service of this obscure exalted and +retrograde spirit, have once more assumed another nature, and are now +soaring with outstretched wings above the heads of those who once upon a +time conjured them forth, as new and stronger genii of that very +enlightenment to combat which they had been resuscitated. It is this +enlightenment which we have now to carry forward,--caring nothing for the +fact that there has been and still is "a great revolution," and again a +great "reaction" against it: these are but playful crests of foam when +compared with the truly great current on which we float, and want to +float. + + + + +198. + + +ASSIGNING PRESTIGE TO ONE'S COUNTRY.--It is the men of culture who +determine the rank of their country, and they are characterised by an +innumerable number of great inward experiences, which they have digested +and can now value justly. In France and Italy this fell to the lot of the +nobility; in Germany, where up to now the nobility has been, as a rule, +composed of men who had not much intellect to boast about (perhaps this +will soon cease to be the case), it was the task of the priests, the +school teachers and their descendants. + + + + +199. + + +WE ARE NOBLER.--Fidelity, generosity, concern for one's good reputation: +these three qualities, combined in one sentiment, we call noble, +distinguished, aristocratic; and in this respect we excel the Greeks. We +do not wish to give this up at any cost under the pretext that the ancient +objects of these virtues have rightly fallen in esteem, but we wish +cautiously to substitute new objects for these most precious and +hereditary impulses. To understand why the sentiments of the noblest +Greeks must be considered as inferior and scarcely respectable in the +present age, where we are still under the influence of the chivalric and +feudal nobility, we must recall the words of consolation to which Ulysses +gave utterance in the midst of the most humiliating situations, "Bear with +it, my dear heart, bear with it! Thou hast borne with many more swinish +things(5) than these!" As an instance of this mythical example, consider +also the tale of that Athenian officer, who, when threatened with a stick +by another officer in the presence of the entire general staff, shook off +his disgrace with the words, "Strike, but listen to me." (This was +Themistocles, that ingenious Ulysses of the classical epoch, who was just +the man at the moment of disgrace to address to his "dear heart" that +verse of comfort and affliction.) + +The Greeks were far from making light of life and death because of an +insult, as we, influenced by a hereditary spirit of chivalric +adventurousness and self-devotion, are in the habit of doing; or from +looking for opportunities of honourably risking life and death, as in +duels; or from valuing the preservation of an unstained name (honour) more +than the acquirement of an evil reputation, when the latter was compatible +with glory and the feeling of power; or from remaining faithful to the +prejudices and the articles of faith of a caste, when these could prevent +them from becoming tyrants. For this is the ignoble secret of the good +Greek aristocrat: out of sheer jealousy he treats every one of the members +of his caste as being on an equal footing with himself, but he is ready at +every moment to spring like a tiger on his prey--despotism. What matter +lies, murders, treason, or the betrayal of his native city to him! Justice +was an extremely difficult matter for people of this kind to +understand--nay, justice was almost something incredible. "The just man" +was to the Greeks what "the saint" was to the Christians. When Socrates, +however, laid down the axiom, "The most virtuous man is the happiest," +they could not trust their ears; they thought they had heard a madman +speaking. For, as a picture of the happiest man, every nobleman had in his +mind the cheeky audacity and devilry of the tyrant who sacrifices +everything and every one to his own exuberance and pleasure. Among people +whose imagination secretly raved about such happiness, the worship of the +State could not, of course, have been too deeply implanted--but I think +that men whose desire for power does not rage so blindly as that of the +Greek noblemen no longer stand in need of such idolatry of the State, by +means of which, in past ages, such a passion was kept within due bounds. + + + + +200. + + +ENDURANCE OF POVERTY.--There is one great advantage in noble extraction: it +makes us endure poverty better. + + + + +201. + + +THE FUTURE OF THE NOBILITY.--The bearing of the aristocratic classes shows +that, in all the members of their body the consciousness of power is +continually playing its fascinating game. Thus people of aristocratic +habits, men or women, never sink worn out into a chair; when every one +else makes himself comfortable, as in a train, for example, they avoid +reclining at their ease; they do not appear to get tired after standing at +Court for hours at a stretch; they do not furnish their houses in a +comfortable manner, but in such a way as to produce the impression of +something grand and imposing, as if they had to serve as a residence for +greater and taller beings; they reply to a provoking speech with dignity +and clearness of mind, and not as if scandalised, crushed, shamed, or out +of breath in the plebeian fashion. As the aristocrat is able to preserve +the appearance of being possessed of a superior physical force which never +leaves him, he likewise wishes by his aspect of constant serenity and +civility of disposition, even in the most trying circumstances, to convey +the impression that his mind and soul are equal to all dangers and +surprises. A noble culture may resemble, so far as passions are concerned, +either a horseman who takes pleasure in making his proud and fiery animal +trot in the Spanish fashion,--we have only to recollect the age of Louis +XIV.,--or like the rider who feels his horse dart away with him like the +elemental forces, to such a degree that both horse and rider come near +losing their heads, but, owing to the enjoyment of the delight, do keep +very clear heads: in both these cases this aristocratic culture breathes +power, and if very often in its customs only the appearance of the feeling +of power is required, nevertheless the real sense of superiority continues +constantly to increase as the result of the impression which this display +makes upon those who are not aristocrats. + +This indisputable happiness of aristocratic culture, based as it is on the +feeling of superiority, is now beginning to rise to ever higher levels; +for now, thanks to the free spirits, it is henceforth permissible and not +dishonourable for people who have been born and reared in aristocratic +circles to enter the domain of knowledge, where they may secure more +intellectual consecrations and learn chivalric services even higher than +those of former times, and where they may look up to that ideal of +victorious wisdom which as yet no age has been able to set before itself +with so good a conscience as the period which is about to dawn. Lastly, +what is to be the occupation of the nobility in the future if it becomes +more evident from day to day that it is less and less indecorus to take +any part in politics? + + + + +202. + + +THE CARE OF THE HEALTH.--We have scarcely begun to devote any attention to +the physiology of criminals, and yet we have already reached the +inevitable conclusion that between criminals and madmen there is no really +essential difference: _if we suppose that the current moral fashion of +thinking is a healthy way of thinking_. No belief, however, is nowadays +more firmly believed in than this one, so we should not therefore shrink +from drawing the inevitable conclusion and treating the criminal like a +lunatic--above all, not with haughty pitifulness, but with medical skill +and good will. He may perhaps be in need of a change of air, a change of +society, or temporary absence: perhaps of solitude and new +occupations--very well! He may perhaps feel that it would be to his +advantage to live under surveillance for a short time in order thus to +obtain protection from himself and from a troublesome tyrannical +impulse--very well! We should make clear to him the possibility and the +means of curing him (the extermination, transformation, and sublimation of +these impulses), and also, in the worst cases, the improbability of a +cure; and we should offer to the incurable criminal, who has become a +useless burden to himself, the opportunity of committing suicide. While +holding this in reserve as an extreme measure of relief, we should neglect +nothing which would tend above all to restore to the criminal his good +courage and freedom of spirit; we should free his soul from all remorse, +as if it were something unclean, and show him how he may atone for a wrong +which he may have done some one by benefiting some one else, perhaps the +community at large, in such way that he might even do more than balance +his previous offence. + +All this must be done with the greatest tact! The criminal must, above +all, remain anonymous or adopt an assumed name, changing his place of +residence frequently, so that his reputation and future life may suffer as +little as possible. At the present time it is true that the man who has +been injured, apart altogether from the manner in which this injury might +be redressed, wishes for revenge in addition, and applies to the courts +that he may obtain it--and this is why our dreadful penal laws are still in +force: Justice, as it were, holding up a pair of shopkeeper's scales and +endeavouring to balance the guilt by punishment; but can we not take a +step beyond this? Would it not be a great relief to the general sentiment +of life if, while getting rid of our belief in guilt, we could also get +rid of our old craving for vengeance, and gradually come to believe that +it is a refined wisdom for happy men to bless their enemies and to do good +to those who have offended them, exactly in accordance with the spirit of +Christian teaching! Let us free the world from this idea of sin, and take +care to cast out with it the idea of punishment. May these monstrous ideas +henceforth live banished far from the abodes of men--if, indeed, they must +live at all, and do not perish from disgust with themselves. + +Let us not forget also, however, that the injury caused to society and to +the individual by the criminal is of the same species as that caused by +the sick: for the sick spread cares and ill-humour; they are +non-productive, consume the earnings of others, and at the same time +require attendance, doctors, and support, and they really live on the time +and strength of the healthy. In spite of this, however, we should +designate as inhuman any one who, for this reason, would wish to wreak +vengeance on the sick. In past ages, indeed, this was actually done: in +primitive conditions of society, and even now among certain savage +peoples, the sick man is treated as a criminal and as a danger to the +community, and it is believed that he is the resting-place of certain +demoniacal beings who have entered into his body as the result of some +offence he has committed--those ages and peoples hold that the sick are the +guilty! + +And what of ourselves? Are we not yet ripe for the contrary conception? +Shall we not be allowed to say, "The guilty are the sick"? No; the hour +for that has not yet come. We still lack, above all, those physicians who +have learnt something from what we have hitherto called practical morals +and have transformed it into the art and science of healing. We still lack +that intense interest in those things which some day perhaps may seem not +unlike the "storm and stress" of those old religious ecstasies. The +Churches have not yet come into the possession of those who look after our +health; the study of the body and of dietary are not yet amongst the +obligatory subjects taught in our primary and secondary schools; there are +as yet no quiet associations of those people who are pledged to one +another to do without the help of law courts, and who renounce the +punishment and vengeance now meted out to those who have offended against +society. No thinker has as yet been daring enough to determine the health +of society, and of the individuals who compose it, by the number of +parasites which it can support; and no statesman has yet been found to use +the ploughshare in the spirit of that generous and tender saying, "If thou +wilt till the land, till it with the plough; then the bird and the wolf, +walking behind thy plough, will rejoice in thee--all creatures will rejoice +in thee." + + + + +203. + + +AGAINST BAD DIET.--Fie upon the meals which people nowadays eat in hotels +and everywhere else where the well-off classes of society live! Even when +eminent men of science meet together their tables groan under the weight +of the dishes, in accordance with the principle of the bankers: the +principle of too many dishes and too much to eat. The result of this is +that dinners are prepared with a view to their mere appearance rather than +the consequences that may follow from eating them, and that stimulating +drinks are required to help in driving away the heaviness in the stomach +and in the brain. Fie on the dissoluteness and extreme nervousness which +must follow upon all this! Fie upon the dreams that such repasts bring! +Fie upon the arts and books which must be the desert of such meals! +Despite all the efforts of such people their acts will taste of pepper and +ill-temper, or general weariness! (The wealthy classes in England stand in +great need of their Christianity in order to be able to endure their bad +digestions and their headaches.) Finally, to mention not only the +disgusting but also the more pleasant side of the matter, these people are +by no means mere gluttons: our century and its spirit of activity has more +power over the limbs than the belly. What then is the meaning of these +banquets? They represent! What in Heaven's name do they represent? +Rank?--no, money! There is no rank now! We are all "individuals"! but money +now stands for power, glory, pre-eminence, dignity, and influence; money +at the present time acts as a greater or lesser moral prejudice for a man +in proportion to the amount he may possess. Nobody wishes to hide it under +a bushel or display it in heaps on a table: hence money must have some +representative which can be put on the table--so behold our banquets! + + + + +204. + + +DANAE AND THE GOD OF GOLD.--Whence arises this excessive impatience in our +day which turns men into criminals even in circumstances which would be +more likely to bring about the contrary tendency? What induces one man to +use false weights, another to set his house on fire after having insured +it for more than its value, a third to take part in counterfeiting, while +three-fourths of our upper classes indulge in legalised fraud, and suffer +from the pangs of conscience that follow speculation and dealings on the +Stock Exchange: what gives rise to all this? It is not real want,--for +their existence is by no means precarious; perhaps they have even enough +to eat and drink without worrying,--but they are urged on day and night by +a terrible impatience at seeing their wealth pile up so slowly, and by an +equally terrible longing and love for these heaps of gold. In this +impatience and love, however, we see re-appear once more that fanaticism +of the desire for power which was stimulated in former times by the belief +that we were in the possession of truth, a fanaticism which bore such +beautiful names that we could dare to be inhuman with a good conscience +(burning Jews, heretics, and good books, and exterminating entire cultures +superior to ours, such as those of Peru and Mexico). The means of this +desire for power are changed in our day, but the same volcano is still +smouldering, impatience and intemperate love call for their victims, and +what was once done "for the love of God" is now done for the love of +money, _i.e._ for the love of that which at present affords us the highest +feeling of power and a good conscience. + + + + +205. + + +THE PEOPLE OF ISRAEL.--One of the spectacles which the next century will +invite us to witness is the decision regarding the fate of the European +Jews. It is quite obvious now that they have cast their die and crossed +their Rubicon: the only thing that remains for them is either to become +masters of Europe or to lose Europe, as they once centuries ago lost +Egypt, where they were confronted with similar alternatives. In Europe, +however, they have gone through a schooling of eighteen centuries such as +no other nation has ever undergone, and the experiences of this dreadful +time of probation have benefited not only the Jewish community but, even +to a greater extent, the individual. As a consequence of this, the +resourcefulness of the modern Jews, both in mind and soul, is +extraordinary. Amongst all the inhabitants of Europe it is the Jews least +of all who try to escape from any deep distress by recourse to drink or to +suicide, as other less gifted people are so prone to do. Every Jew can +find in the history of his own family and of his ancestors a long record +of instances of the greatest coolness and perseverance amid difficulties +and dreadful situations, an artful cunning in fighting with misfortune and +hazard. And above all it is their bravery under the cloak of wretched +submission, their heroic _spernere se sperni_ that surpasses the virtues +of all the saints. + +People wished to make them contemptible by treating them contemptibly for +nearly twenty centuries, and refusing them access to all honourable +positions and dignities, and by pushing them further down into the meaner +trades--and under this process indeed they have not become any cleaner. But +contemptible? They have never ceased for a moment from believing +themselves qualified for the very highest functions, nor have the virtues +of the suffering ever ceased to adorn them. Their manner of honouring +their parents and children, the rationality of their marriages and +marriage customs, distinguishes them amongst all Europeans. Besides this, +they have been able to create for themselves a sense of power and eternal +vengeance from the very trades that were left to them (or to which they +were abandoned). Even in palliation of their usury we cannot help saying +that, without this occasional pleasant and useful torture inflicted on +their scorners, they would have experienced difficulty in preserving their +self-respect for so long. For our self-respect depends upon our ability to +make reprisals in both good and evil things. Nevertheless, their revenge +never urges them on too far, for they all have that liberty of mind, and +even of soul, produced in men by frequent changes of place, climate, and +customs of neighbours and oppressors, they possess by far the greatest +experience in all human intercourse, and even in their passions they +exercise the caution which this experience has developed in them. They are +so certain of their intellectual versatility and shrewdness that they +never, even when reduced to the direst straits, have to earn their bread +by manual labour as common workmen, porters, or farm hands. In their +manners we can still see that they have never been inspired by chivalric +and noble feelings, or that their bodies have ever been girt with fine +weapons: a certain obtrusiveness alternates with a submissiveness which is +often tender and almost always painful. + +Now, however, that they unavoidably inter-marry more and more year after +year with the noblest blood of Europe, they will soon have a considerable +heritage of good intellectual and physical manners, so that in another +hundred years they will have a sufficiently noble aspect not to render +themselves, as masters, ridiculous to those whom they will have subdued. +And this is important! and therefore a settlement of the question is still +premature. They themselves know very well that the conquest of Europe or +any act of violence is not to be thought of; but they also know that some +day or other Europe may, like a ripe fruit, fall into their hands, if they +do not clutch at it too eagerly. In the meantime, it is necessary for them +to distinguish themselves in all departments of European distinction and +to stand in the front rank: until they shall have advanced so far as to +determine themselves what distinction shall mean. Then they will be called +the pioneers and guides of the Europeans whose modesty they will no longer +offend. + +And then where shall an outlet be found for this abundant wealth of great +impressions accumulated during such an extended period and representing +Jewish history for every Jewish family, this wealth of passions, virtues, +resolutions, resignations, struggles, and conquests of all kinds--where can +it find an outlet but in great intellectual men and works! On the day when +the Jews will be able to exhibit to us as their own work such jewels and +golden vessels as no European nation, with its shorter and less profound +experience, can or could produce, when Israel shall have changed its +eternal vengeance into an eternal benediction for Europe: then that +seventh day will once more appear when old Jehovah may rejoice in Himself, +in His creation, in His chosen people--and all, all of us, will rejoice +with Him! + + + + +206. + + +THE IMPOSSIBLE CLASS.--Poverty, cheerfulness, and independence--it is +possible to find these three qualities combined in one individual; +poverty, cheerfulness, and slavery--this is likewise a possible +combination: and I can say nothing better to the workmen who serve as +factory slaves; presuming that it does not appear to them altogether to be +a shameful thing to be utilised as they are, as the screws of a machine +and the stopgaps, as it were, of the human spirit of invention. Fie on the +thought that merely by means of higher wages the essential part of their +misery, _i.e._ their impersonal enslavement, might be removed! Fie, that +we should allow ourselves to be convinced that, by an increase of this +impersonality within the mechanical working of a new society, the disgrace +of slavery could be changed into a virtue! Fie, that there should be a +regular price at which a man should cease to be a personality and become a +screw instead! Are you accomplices in the present madness of nations which +desire above all to produce as much as possible, and to be as rich as +possible? Would it not be your duty to present a counter-claim to them, +and to show them what large sums of internal value are wasted in the +pursuit of such an external object? + +But where is your internal value when you no longer know what it is to +breathe freely; when you have scarcely any command over your own selves, +and often feel disgusted with yourselves as with some stale food; when you +zealously study the newspapers and look enviously at your wealthy +neighbour, made covetous by the rapid rise and fall of power, money, and +opinions; when you no longer believe in a philosophy in rags, or in the +freedom of spirit of a man who has few needs; when a voluntary and idyllic +poverty without profession or marriage, such as should suit the more +intellectual ones among you, has become for you an object of derision? On +the other hand, the piping of the Socialistic rat-catchers who wish to +inspire you with foolish hopes is continually sounding in your ears: they +tell you to be ready and nothing further, ready from this day to the next, +so that you wait and wait for something to come from outside, though +living in all other respects as you lived before--until this waiting is at +length changed into hunger and thirst and fever and madness, and the clay +of the _bestia triumphans_ at last dawns in all its glory. Every one of +you should on the contrary say to himself: "It would be better to emigrate +and endeavour to become a master in new and savage countries, and +especially to become master over myself, changing my place of abode +whenever the least sign of slavery threatens me, endeavouring to avoid +neither adventure nor war, and, if things come to the worst, holding +myself ready to die: anything rather than continuing in this state of +disgraceful thraldom, this bitterness, malice and rebelliousness!" This +would be the proper spirit: the workmen in Europe ought to make it clear +that their position as a class has become a human impossibility, and not +merely, as they at present maintain, the result of some hard and aimless +arrangement of society. They should bring about an age of great swarming +forth from the European beehive such as has never yet been seen, +protesting by this voluntary and huge migration against machines and +capital and the alternatives that now threaten them either of becoming +slaves of the State or slaves of some revolutionary party. + +May Europe be freed from one-fourth of her inhabitants! Both she and they +will experience a sensation of relief. It is only far in the distance, in +the undertaking of vast colonisations, that we shall be able to observe +how much rationality, fairness, and healthy suspicion mother Europe has +incorporated in her sons--these sons who could no longer endure life in the +home of the dull old woman, always running the danger of becoming as +bad-tempered, irritable, and pleasure-seeking as she herself. The European +virtues will travel along with these workmen far beyond the boundaries of +Europe; and those very qualities which on their native soil had begun to +degenerate into a dangerous discontent and criminal inclinations will, +when abroad, be transformed into a beautiful, savage naturalness and will +be called heroism; so that at last a purer air would again be wafted over +this old, over-populated, and brooding Europe of ours. What would it +matter if there was a scarcity of "hands"? Perhaps people would then +recollect that they had accustomed themselves to many wants merely because +it was easy to gratify them--it would be sufficient to unlearn some of +these wants! Perhaps also Chinamen would be called in, and these would +bring with them their modes of living and thinking, which would be found +very suitable for industrious ants. They would also perhaps help to imbue +this fretful and restless Europe with some of their Asiatic calmness and +contemplation, and--what is perhaps most needful of all--their Asiatic +stability. + + + + +207. + + +THE ATTITUDE OF THE GERMANS TO MORALITY.--A German is capable of great +things, but he is unlikely to accomplish them, for he obeys whenever he +can, as suits a naturally lazy intellect. If he is ever in the dangerous +situation of having to stand alone and cast aside his sloth, when he finds +it no longer possible to disappear like a cipher in a number (in which +respect he is far inferior to a Frenchman or an Englishman), he shows his +true strength: then he becomes dangerous, evil, deep, and audacious, and +exhibits to the light of day that wealth of latent energy which he had +previously carried hidden in himself, and in which no one, not even +himself, had ever believed. When in such a case a German obeys himself--it +is very exceptional for him to do so--he does so with the same heaviness, +inflexibility, and endurance with which he obeys his prince and performs +his official duties: so that, as I have said, he is then capable of great +things which bear no relation to the "weak disposition" he attributes to +himself. + +As a rule, however, he is afraid of depending upon himself alone, he is +afraid of taking the initiative: that is why Germany uses up so many +officials and so much ink. Light-heartedness is a stranger to the German; +he is too timid for it: but in entirely new situations which rouse him +from his torpor he exhibits an almost frivolous spirit--he then delights in +the novelty of his new position as if it were some intoxicating drink, and +he is, as we know, quite a connoisseur in intoxication. It thus happens +that the German of the present day is almost always frivolous in politics, +though even here he has the advantage and prejudice of thoroughness and +seriousness; and, although he may take full advantage of these qualities +in negotiations with other political powers, he nevertheless rejoices +inwardly at being able for once in his life to feel enthusiastic and +capricious, to show his fondness for innovations, and to change persons, +parties, and hopes as if they were masks. Those learned German scholars, +who hitherto have been considered as the most German of Germans, were and +perhaps still are as good as the German soldiers on account of their +profound and almost childish inclination to obey in all external things, +and on account of being often compelled to stand alone in science and to +answer for many things: if they can only preserve their proud, simple, and +patient disposition, and their freedom from political madness at those +times when the wind changes, we may yet expect great things from them--such +as they are or such as they were, they are the embryonic stage of +something higher. + +So far the advantages and disadvantages of the Germans, including even +their learned men, have been that they were more given to superstition and +showed greater eagerness to believe than any of the other nations; their +vices are, and always have been, their drunkenness and suicidal +inclinations (the latter a proof of the clumsiness of their intellect, +which is easily tempted to throw away the reins). Their danger is to be +sought in everything that binds down the faculties of reason and unchains +the passions (as, for example, the excessive use of music and spirits), +for the German passion acts contrarily to its own advantage, and is as +self-destructive as the passions of the drunkard. Indeed, German +enthusiasm is worth less than that of other nations, for it is barren. +When a German ever did anything great it was done at a time of danger, or +when his courage was high, with his teeth firmly set and his prudence on +the alert, and often enough in a fit of generosity.--Intercourse with these +Germans is indeed advisable, for almost every one of them has something to +give, if we can only understand how to make him find it, or rather recover +it (for he is very untidy in storing away his knowledge). + +Well: when people of this type occupy themselves with morals, what +precisely will be the morality that will satisfy them? In the first place, +they will wish to see idealised in their morals their sincere instinct for +obedience. "Man must have something which he can implicitly obey"--this is +a German sentiment, a German deduction; it is the basis of all German +moral teaching. How different is the impression, however, when we compare +this with the entire morality of the ancient world! All those Greek +thinkers, however varied they may appear to us, seem to resemble, as +moralists, the gymnastic teacher who encourages his pupils by saying, +"Come, follow me! Submit to my discipline! Then perhaps you may carry off +the prize from all the other Greeks." Personal distinction: such was the +virtue of antiquity. Submission, obedience, whether public or private: +such is German virtue. Long before Kant set forth his doctrine of the +Categorical Imperative, Luther, actuated by the same impulse, said that +there surely must be a being in whom man could trust implicitly--it was his +proof of the existence of God; it was his wish, coarser and more popular +than that of Kant, that people should implicitly obey a person and not an +idea, and Kant also finally took his roundabout route through morals +merely that he might secure obedience for the person. This is indeed the +worship of the German, the more so as there is now less worship left in +his religion. + +The Greeks and Romans had other opinions on these matters, and would have +laughed at such "there must be a being": it is part of the boldness of +their Southern nature to take up a stand against "implicit belief," and to +retain in their inmost heart a trace of scepticism against all and every +one, whether God, man, or idea. The thinker of antiquity went even +further, and said _nil admirari_: in this phrase he saw reflected all +philosophy. A German, Schopenhauer, goes so far in the contrary direction +as to say: _admirari id est philosophari_. But what if, as happens now and +then, the German should attain to that state of mind which would enable +him to perform great things? if the hour of exception comes, the hour of +disobedience? I do not think Schopenhauer is right in saying that the +single advantage the Germans have over other nations is that there are +more atheists among them than elsewhere; but I do know this: whenever the +German reaches the state in which he is capable of great things, he +invariably raises himself above morals! And why should he not? Now he has +something new to do, viz. to command--either himself or others! But this +German morality of his has not taught him how to command! Commanding has +been forgotten in it. + + + + + +BOOK IV. + + + + +208. + + +A QUESTION OF CONSCIENCE.--"Now, _in summa_, tell me what this new thing is +that you want."--"We no longer wish causes to be sinners and effects to be +executioners." + + + + +209. + + +THE UTILITY OF THE STRICTEST THEORIES.--People are indulgent towards a +man's moral weaknesses, and in this connection they use a coarse sieve, +provided that he always professes to hold the most strict moral theories. +On the other hand, the lives of free-thinking moralists have always been +examined closely through a microscope, in the tacit belief that an error +in their lives would be the best argument against their disagreeable +knowledge.(6) + + + + +210. + + +THE "THING IN ITSELF."--We used to ask formerly: What is the ridiculous?--as +if there were something above and beyond ourselves that possessed the +quality of provoking laughter, and we exhausted ourselves in trying to +guess what it was (a theologian even held that it might be "the _naivete_ +of sin"). At the present time we ask: What is laughter? how does it arise? +We have considered the point, and finally reached the conclusion that +there is nothing which is good, beautiful, sublime, or evil in itself; but +rather that there are conditions of soul which lead us to attribute such +qualities to things outside ourselves and in us. We have taken back their +predicates from things; or we have at all events recollected that we have +merely lent the things these predicates. Let us be careful that this +insight does not cause us to lose the faculty of lending, and that we do +not become at the same time wealthier and more avaricious. + + + + +211. + + +TO THOSE WHO DREAM OF IMMORTALITY.--So you desire the everlasting +perpetuity of this beautiful consciousness of yourselves? Is it not +shameful? Do you forget all those other things which would in their turn +have to support _you_ for all eternity, just as they have borne with you +up to the present with more than Christian patience? Or do you think that +you can inspire them with an eternally pleasant feeling towards yourself? +A single immortal man on earth would imbue everyone around him with such a +disgust for him that a general epidemic of murder and suicide would be +brought about. And yet, ye petty dwellers on earth, with your narrow +conceptions of a few thousand little minutes of time, ye would wish to be +an everlasting burden on this everlasting universal existence! Could +anything be more impertinent? After all, however, let us be indulgent +towards a being of seventy years: he has not been able to exercise his +imagination in conceiving his own "eternal tediousness"--he had not time +enough for that! + + + + +212. + + +WHEREIN WE KNOW OURSELVES.--As soon as one animal sees another it mentally +compares itself with it; and men of uncivilised ages did the same. The +consequence is that almost all men come to know themselves only as regards +their defensive and offensive faculties. + + + + +213. + + +MEN WHOSE LIVES HAVE BEEN FAILURES.--Some men are built of such stuff that +society is at liberty to do what it likes with them--they will do well in +any case, and will not have to complain of having failed in life. Other +men are formed of such peculiar material--it need not be a particularly +noble one, but simply rarer--that they are sure to fare ill except in one +single instance: when they can live according to their own designs,--in all +other cases the injury has to be borne by society. For everything that +seems to the individual to be a wasted or blighted life, his entire burden +of discouragement, powerlessness, sickness, irritation, covetousness, is +attributed by him to society--and thus a heavy, vitiated atmosphere is +gradually formed round society, or, in the most favourable cases, a +thundercloud. + + + + +214. + + +WHAT INDULGENCE!--You suffer, and call upon us to be indulgent towards you, +even when in your suffering you are unjust towards things and men! But +what does our indulgence matter! You, however, should take greater +precautions for your own sake! That's a nice way of compensating yourself +for your sufferings, by imposing still further suffering on your own +judgment! Your own revenge recoils upon yourselves when you start reviling +something: you dim your own eyes in this way, and not the eyes of others; +you accustom yourself to looking at things in the wrong way, and with a +squint. + + + + +215. + + +THE MORALITY OF VICTIMS.--"Enthusiastic sacrifice," "self-immolation"--these +are the catch-words of your morality, and I willingly believe that you, as +you say, "mean it honestly": but I know you better than you know +yourselves, if your "honesty" is capable of going arm in arm with such a +morality. You look down from the heights of this morality upon that other +sober morality which calls for self-control, severity, and obedience; you +even go so far as to call it egoistic--and you are indeed frank towards +yourselves in saying that it displeases you--it must displease you! For, in +sacrificing and immolating yourselves with such enthusiasm, you delight in +the intoxication of the thought that you are now one with the powerful +being, God or man, to whom you are consecrating yourselves: you revel in +the feeling of his power, which is again attested by this sacrifice. + +In reality, however, you only _appear_ to sacrifice yourselves; for your +imagination turns you into gods and you enjoy yourselves as such. Judged +from the point of view of this enjoyment, how poor and feeble must that +other "egoistic" morality of obedience, duty, and reason seem to you: it +is displeasing to you because in this instance true self-sacrifice and +self-surrender are called for, without the victim thinking himself to be +transformed into a god, as you do. In a word, you want intoxication and +excess, and this morality which you despise takes up a stand against +intoxication and excess--no wonder it causes you some displeasure! + + + + +216. + + +EVIL PEOPLE AND MUSIC.--Should the full bliss of love, which consists in +unlimited confidence, ever have fallen to the lot of persons other than +those who are profoundly suspicious, evil, and bitter? For such people +enjoy in this bliss the gigantic, unlooked-for, and incredible _exception_ +of their souls! One day they are seized with that infinite, dreamy +sensation which is entirely opposed to the remainder of their private and +public life, like a delicious enigma, full of golden splendour, and +impossible to be described by mere words or similes. Implicit confidence +makes them speechless--there is even a species of suffering and heaviness +in this blissful silence; and this is why souls that are overcome with +happiness generally feel more grateful to music than others and better +ones do: for they see and hear through music, as through a coloured mist, +their love becoming, as it were, more distant, more touching, and less +heavy. Music is the only means that such people have of observing their +extraordinary condition and of becoming aware of its presence with a +feeling of estrangement and relief. When the sound of music reaches the +ears of every lover he thinks: "It speaks of me, it speaks in my stead; it +knows everything!" + + + + +217. + + +THE ARTIST.--The Germans wish to be transported by the artist into a state +of dreamy passion; by his aid the Italians wish to rest from their real +passions; the French wish him to give them an opportunity of showing their +judgment and of making speeches. So let us be just! + + + + +218. + + +TO DEAL LIKE AN ARTIST WITH ONE'S WEAKNESSES.--If we must positively have +weaknesses and come in the end to look upon them as laws beyond ourselves, +I wish that everybody may be possessed of as much artistic capacity as +will enable him to set off his virtues by means of his weaknesses, and to +make us, through his weaknesses, desirous of acquiring his virtues: a +power which great musicians have possessed in quite an exceptional degree. +How frequently do we notice in Beethoven's music a coarse, dogmatic, and +impatient tone; in Mozart, the joviality of an honest man, whose heart and +mind have not overmuch to give us; in Richard Wagner, an abrupt and +aggressive restlessness, in the midst of which, just as the most patient +listener is on the point of losing his temper, the composer regains his +powers, and likewise the others. Through their very weaknesses, these +musicians have created in us an ardent desire for their virtues, and have +given us a palate which is ten times more sensitive to every note of this +tuneful intellect, tuneful beauty, and tuneful goodness. + + + + +219. + + +DECEIT IN HUMILIATION.--By your foolishness you have done a great wrong to +your neighbour and destroyed his happiness irretrievably--and then, having +overcome your vanity, you humble yourself before him, surrender your +foolishness to his contempt, and fancy that, after this difficult scene, +which is an exceedingly painful one for you, everything has been set +right, that your own voluntary loss of honour compensates your neighbour +for the injury you have done to his happiness. With this feeling you take +your leave comforted, believing that your virtue has been re-established. + +Your neighbour, however, suffers as intensely as before. He finds nothing +to comfort him in the fact that you have been irrational and have told him +so: on the contrary, he remembers the painful appearance you presented to +him when you were disparaging yourself in his presence--it is as if another +wound had been inflicted on him. He does not think of revenging himself, +however; and cannot conceive how a proper balance can be struck between +you and him. In point of fact, you have been acting that scene for +yourself and before yourself: you invited a witness to be present, not on +his account, but on your own--don't deceive yourself! + + + + +220. + + +DIGNITY AND TIMIDITY.--Ceremonies, official robes and court dresses, grave +countenances, solemn aspects, the slow pace, involved speech--everything, +in short, known as dignity--are all pretences adopted by those who are +timid at heart: they wish to make themselves feared (themselves or the +things they represent). The fearless (_i.e._ originally those who +naturally inspire others with awe) have no need of dignity and ceremonies: +they bring into repute--or, still more, into ill-repute--honesty and +straightforward words and bearing, as characteristics of their +self-confident awefulness. + + + + +221. + + +THE MORALITY OF SACRIFICE.--The morality which is measured by the spirit of +sacrifice is that of a semi-civilised state of society. Reason in this +instance gains a hard-fought and bloody victory within the soul; for there +are powerful contrary instincts to be overcome. This cannot be brought +about without the cruelty which the sacrifices to cannibal gods demand. + + + + +222. + + +WHERE FANATICISM IS TO BE DESIRED.--Phlegmatic natures can be rendered +enthusiastic only by being fanaticised. + + + + +223. + + +THE DREADED EYE.--Nothing is dreaded more by artists, poets, and writers +than the eye which sees through their little deceptions and subsequently +notices how often they have stopped at the boundary where the paths branch +off either to innocent delight in themselves or to the straining after +effect; the eye which checks them when they try to sell little things +dear, or when they try to exalt and adorn without being exalted +themselves; the eye which, despite all the artifices of their art, sees +the thought as it first presented itself to them, perhaps as a charming +vision of light, perhaps also, however, as a theft from the whole world, +or as an everyday conception which they had to expand, contract, colour, +wrap up, and spice, in order to make something out of it, instead of the +thought making something out of them.--Oh, this eye, which sees in your +work all your restlessness, inquisitiveness, and covetousness, your +imitation and exaggeration (which is only envious imitation) which knows +both your blush of shame and your skill in concealing it from others and +interpreting it to yourselves! + + + + +224. + + +THE "EDIFYING" ELEMENT IN OUR NEIGHBOUR'S MISFORTUNE.--He is in distress, +and straightway the "compassionate" ones come to him and depict his +misfortune to him. At last they go away again, satisfied and elevated, +after having gloated over the unhappy man's misfortune and their own, and +spent a pleasant Sunday afternoon. + + + + +225. + + +TO BE QUICKLY DESPISED.--A man who speaks a great deal, and speaks quickly, +soon sinks exceedingly low in our estimation, even when he speaks +rationally--not only to the extent that he annoys us personally, but far +lower. For we conjecture how great a burden he has already proved to many +other people, and we thus add to the discomfort which he causes us all the +contempt which we presume he has caused to others. + + + + +226. + + +RELATIONS WITH CELEBRITIES.--_A._ But why do you shun this great man?--_B._ +I should not like to misunderstand him. Our defects are incompatible with +one another: I am short-sighted and suspicious, and he wears his false +diamonds as willingly as his real ones. + + + + +227. + + +THE CHAIN-WEARERS.--Beware of all those intellects which are bound in +chains! clever women, for example, who have been banished by fate to +narrow and dull surroundings, amid which they grow old. True, there they +lie in the sun, apparently lazy and half-blind; but at every unknown step, +at everything unexpected, they start up to bite: they revenge themselves +on everything that has escaped their kennel. + + + + +228. + + +REVENGE IN PRAISE.--Here we have a written page which is covered with +praise, and you call it flat; but when you find out that revenge is +concealed in this praise you will find it almost too subtle, and you will +experience a great deal of pleasure in its numerous delicate and bold +strokes and similes. It is not the man himself, but his revenge, which is +so subtle, rich, and ingenious: he himself is scarcely aware of it. + + + + +229. + + +PRIDE.--Ah, not one of you knows the feeling of the tortured man after he +has been put to the torture, when he is being carried back to his cell, +and his secret with him!--he still holds it in a stubborn and tenacious +grip. What know ye of the exultation of human pride? + + + + +230. + + +"UTILITARIAN."--At the present time men's sentiments on moral things run in +such labyrinthic paths that, while we demonstrate morality to one man by +virtue of its utility, we refute it to another on account of this utility. + + + + +231. + + +ON GERMAN VIRTUE.--How degenerate in its taste, how servile to dignities, +ranks, uniforms, pomp, and splendour must a nation have been, when it +began to consider the simple as the bad, the simple man (_schlicht_) as +the bad man (_schlecht_)! We should always oppose the moral bumptiousness +of the Germans with this one little word "bad," and nothing else. + + + + +232. + + +FROM A DISPUTE.--_A._ Friend, you have talked yourself hoarse.--_B._ Then I +am refuted, so let's drop the subject. + + + + +233. + + +THE "CONSCIENTIOUS" ONES.--Have you noticed the kind of men who attach the +greatest value to the most scrupulous conscientiousness? Those who are +conscious of many mean and petty sentiments, who are anxiously thinking of +and about themselves, are afraid of others, and are desirous of concealing +their inmost feelings as far as possible. They endeavour to impose upon +themselves by means of this strict conscientiousness and rigorousness of +duty, and by the stern and harsh impression which others, especially their +inferiors, cannot fail to receive of them. + + + + +234. + + +DREAD OF FAME.--_A._ The endeavour to avoid one's renown, the intentional +offending of one's panegyrists, the dislike of hearing opinions about +one's self, and all through fear of renown: instances like these are to be +met with; they actually exist--believe it or not!--_B._ They are found, no +doubt! They exist! A little patience, Sir Arrogance! + + + + +235. + + +REFUSING THANKS.--We are perfectly justified in refusing a request, but it +is never right to refuse thanks--or, what comes to the same thing, to +accept them coldly and conventionally. This gives deep offence--and why? + + + + +236. + + +PUNISHMENT.--A strange thing, this punishment of ours! It does not purify +the criminal; it is not a form of expiation; but, on the contrary, it is +even more defiling than the crime itself. + + + + +237. + + +PARTY GRIEVANCES.--In almost every party there is a ridiculous, but +nevertheless somewhat dangerous grievance. The sufferers from it are those +who have long been the faithful and honourable upholders of the doctrine +propagated by the party, and who suddenly remark that one day a much +stronger figure than themselves has got the ear of the public. How can +they bear being reduced to silence? So they raise their voices, sometimes +changing their notes. + + + + +238. + + +STRIVING FOR GENTLENESS.--When a vigorous nature has not an inclination +towards cruelty, and is not always preoccupied with itself; it +involuntarily strives after gentleness--this is its distinctive +characteristic. Weak natures, on the other hand, have a tendency towards +harsh judgments--they associate themselves with the heroes of the contempt +of mankind, the religious or philosophical traducers of existence, or they +take up their position behind strict habits and punctilious "callings": in +this way they seek to give themselves a character and a kind of strength. +This is likewise done quite involuntarily. + + + + +239. + + +A HINT TO MORALISTS.--Our musicians have made a great discovery. They have +found out that interesting ugliness is possible even in their art; this is +why they throw themselves with such enthusiastic intoxication into this +ocean of ugliness, and never before has it been so easy to make music. It +is only now that we have got the general, dark-coloured background, upon +which every luminous ray of fine music, however faint, seems tinged with +golden emerald lustre; it is only now that we dare to inspire our audience +with feelings of impetuosity and indignation, taking away their breath, so +to speak, in order that we may afterwards, in an interval of restful +harmony, inspire them with a feeling of bliss which will be to the general +advantage of a proper appreciation of music. + +We have discovered the contrast: it is only now that the strongest effects +are possible--and cheap. No one bothers any more about good music. But you +must hurry up! When any art has once made this discovery, it has but a +short space of time to live.--Oh, if only our thinkers could probe into the +depths of the souls of our musicians when listening to their music! How +long we must wait until we again have an opportunity of surprising the +inward man in the very act of his evil doing, and his innocence of this +act! For our musicians have not the slightest suspicion that it is their +own history, the history of the disfigurement of the soul, which they are +transposing into music. In former times a good musician was almost forced +by the exigencies of his art to become a good man--and now! + + + + +240. + + +THE MORALITY OF THE STAGE.--The man who imagines that the effect of +Shakespeare's plays is a moral one, and that the sight of Macbeth +irresistibly induces us to shun the evil of ambition, is mistaken, and he +is mistaken once more if he believes that Shakespeare himself thought so. +He who is truly obsessed by an ardent ambition takes delight in beholding +this picture of himself; and when the hero is driven to destruction by his +passion, this is the most pungent spice in the hot drink of this delight. +Did the poet feel this in another way? How royally and with how little of +the knave in him does his ambitious hero run his course from the moment of +his great crime! It is only from this moment that he becomes +"demoniacally" attractive, and that he encourages similar natures to +imitate him.--There is something demoniacal here: something which is in +revolt against advantage and life, in favour of a thought and an impulse. +Do you think that Tristan and Isolde are warnings against adultery, merely +because adultery has resulted in the death of both of them? This would be +turning poets upside down, these poets who, especially Shakespeare, are in +love with the passions in themselves, and not less so with the readiness +for death which they give rise to: this mood in which the heart no more +clings to life than a drop of water does to the glass. It is not the guilt +and its pernicious consequences which interests these poets--Shakespeare as +little as Sophocles (in the _Ajax_, _Philoctetes_, _OEdipus_)--however easy +it might have been in the cases just mentioned to make the guilt the lever +of the play, it was carefully avoided by the poets. + +In the same way the tragic poet by his images of life does not wish to set +us against life. On the contrary, he exclaims; "It is the charm of charms, +this exciting, changing, and dangerous existence of ours, so often gloomy +and so often bathed in sun! Life is an adventure--whichever side you may +take in life it will always retain this character!"--Thus speaks the poet +of a restless and vigorous age, an age which is almost intoxicated and +stupefied by its superabundance of blood and energy, in an age more evil +than our own: and this is why it is necessary for us to adapt and +accommodate ourselves first to the purpose of a Shakespearian play, that +is, by misunderstanding it. + + + + +241. + + +FEAR AND INTELLIGENCE.--If that which is now expressly maintained is true, +viz. that the cause of the black pigment of the skin must not be sought in +light, might this phenomenon perhaps be the ultimate effect of frequent +fits of passion accumulated for century after century (and an afflux of +blood under the skin)? while in other and more intelligent races the +equally frequent spasms of fear and blanching may have resulted in the +white colour of the skin?--For the degree of timidity is the standard by +which the intelligence may be measured; and the fact that men give +themselves up to blind anger is an indication that their animal nature is +still near the surface, and is longing for an opportunity to make its +presence felt once more. Thus a brownish-grey would probably be the +primitive colour of man--something of the ape and the bear, as is only +proper. + + + + +242. + + +INDEPENDENCE.--Independence (which in its weakest form is called "freedom +of thought") is the type of resignation which the tyrannical man ends by +accepting--he who for a long time had been looking for something to govern, +but without finding anything except himself. + + + + +243. + + +THE TWO COURSES.--When we endeavour to examine the mirror in itself we +discover in the end that we can detect nothing there but the things which +it reflects. If we wish to grasp the things reflected we touch nothing in +the end but the mirror.--This is the general history of knowledge. + + + + +244. + + +DELIGHT IN REALITY.--Our present inclination to take delight in reality--for +almost every one of us possesses it--can only be explained by the fact that +we have taken delight in the unreal for such a long time that we have got +tired of it. This inclination in its present form, without choice and +without refinement, is not without danger--its least danger is its want of +taste. + + + + +245. + + +THE SUBTLETY OF THE FEELING OF POWER.--Napoleon was greatly mortified at +the fact that he could not speak well, and he did not deceive himself in +this respect: but his thirst for power, which never despised the slightest +opportunity of showing itself, and which was still more subtle than his +subtle intellect, led him to speak even worse than he might have done. It +was in this way that he revenged himself upon his own mortification (he +was jealous of all his emotions because they possessed power) in order to +enjoy his autocratic pleasure. + +He enjoyed this pleasure a second time in respect to the ears and judgment +of his audience, as if it were good enough for them to be addressed in +this way. He even secretly enjoyed the thought of bewildering their +judgment and good taste by the thunder and lightning of his highest +authority--that authority which lies in the union of power and genius--while +both his judgment and his good taste held fast proudly and indifferently +to the truth that he did not speak well.--Napoleon, as the complete and +fully developed type of a single instinct, belongs to ancient humanity, +whose characteristic--the simple construction and ingenious development and +realisation of a single motive or a small number of motives--may be easily +enough recognised. + + + + +246. + + +ARISTOTLE AND MARRIAGE.--Insanity makes its appearance in the children of +great geniuses, and stupidity in those of the most virtuous--so says +Aristotle. Did he mean by this to invite exceptional men to marry? + + + + +247. + + +THE ORIGIN OF A BAD TEMPERAMENT.--Injustice and instability in the minds of +certain men, their disordered and immoderate manner, are the ultimate +consequences of the innumerable logical inexactitudes, superficialities, +and hasty conclusions of which their ancestors have been guilty. Men of a +good temperament, on the other hand, are descended from solid and +meditative races which have set a high value upon reason--whether for +praiseworthy or evil purposes is of no great importance. + + + + +248. + + +DISSIMULATION AS A DUTY.--Kindness has been best developed by the long +dissimulation which endeavoured to appear as kindness: wherever great +power existed the necessity for dissimulation of this nature was +recognised--it inspires security and confidence, and multiplies the actual +sum of our physical power. Falsehood, if not actually the mother, is at +all events the nurse of kindness. In the same way, honesty has been +brought to maturity by the need for a semblance of honesty and integrity: +in hereditary aristocracies. The persistent exercise of such a +dissimulation ends by bringing about the actual nature of the thing +itself: the dissimulation in the long run suppresses itself, and organs +and instincts are the unexpected fruits in this garden of hypocrisy. + + + + +249. + + +WHO, THEN, IS EVER ALONE.--The faint-hearted wretch does not know what it +means to be lonely. An enemy is always prowling in his tracks. Oh, for the +man who could give us the history of that subtle feeling called +loneliness! + + + + +250. + + +NIGHT AND MUSIC.--It was only at night time, and in the semi-obscurity of +dark forests and caverns, that the ear, the organ of fear, was able to +develop itself so well, in accordance with the mode of living of the +timid--that is, the longest human epoch which has ever yet existed: when it +is clear daylight the ear is less necessary. Hence the character of music, +which is an art of night and twilight. + + + + +251. + + +STOICAL.--The Stoic experiences a certain sense of cheerfulness when he +feels oppressed by the ceremonial which he has prescribed for himself: he +enjoys himself then as a ruler. + + + + +252. + + +CONSIDER.--The man who is being punished is no longer he who has done the +deed. He is always the scapegoat. + + + + +253. + + +APPEARANCE.--Alas! what must be best and most resolutely proved is +appearance itself; for only too many people lack eyes to observe it. But +it is so tiresome! + + + + +254. + + +THOSE WHO ANTICIPATE.--What distinguishes poetic natures, but is also a +danger for them, is their imagination, which exhausts itself in advance: +which anticipates what will happen or what may happen, which enjoys and +suffers in advance, and which at the final moment of the event or the +action is already fatigued. Lord Byron, who was only too familiar with +this, wrote in his diary: "If ever I have a son he shall choose a very +prosaic profession--that of a lawyer or a pirate." + + + + +255. + + +CONVERSATION ON MUSIC.-- + +_A._ What do you say to that music? + +_B._ It has overpowered me, I can say nothing about it. Listen! there it +is beginning again. + +_A._ All the better! This time let us do our best to overpower it. Will +you allow me to add a few words to this music? and also to show you a +drama which perhaps at your first hearing you did not wish to observe? + +_B._ Very well, I have two ears and even more if necessary; move up closer +to me. + +_A._ We have not yet heard what he wishes to say to us, up to the present +he has only promised to say something--something as yet unheard, so he +gives us to understand by his gestures, for they are gestures. How he +beckons! How he raises himself up! How he gesticulates! and now the moment +of supreme tension seems to have come to him: two more fanfares, and he +will present us with his superb and splendidly-adorned theme, rattling, as +it were, with precious stones. + +Is it a handsome woman? or a beautiful horse? Enough, he looks about him +as if enraptured, for he must assemble looks of rapture. It is only now +that his theme quite pleases him: it is only now that he becomes inventive +and risks new and audacious features. How he forces out his theme! Ah, +take care!--he not only understands how to adorn, but also how to gloss it +over! Yes, he knows what the colour of health is, and he knows how to make +it up,--he is more subtle in his self-consciousness than I thought. And now +he is convinced that he has convinced his hearers; he sets off his +impromptus as if they were the most important things under the sun: he +points to his theme with an insolent finger as if it were too good for +this world.--Ah, how distrustful he is! He is afraid we may get tired!--that +is why he buries his melody in sweet notes.--Now he even appeals to our +coarser senses that he may excite us and thus get us once again into his +power. Listen to him as he conjures up the elementary force of tempestuous +and thundering rhythms! + +And now that he sees that these things have captivated our attention, +strangle us, and almost overwhelm us, he once again ventures to introduce +his theme amidst this play of the elements in order to convince us, +confused and agitated as we are, that our confusion and agitation are the +effects of his miraculous theme. And from now onwards his hearers believe +in him: as soon as the theme is heard once more they are reminded of its +thrilling elementary effects. The theme profits by this recollection--now +it has become demoniacal! What a connoisseur of the soul he is! He gains +command over us by all the artifices of the popular orator. But the music +has stopped again. + +_B._ And I am glad of it; for I could no longer bear listening to your +observations! I should prefer ten times over to let myself be deceived to +knowing the truth once after your version. + +_A._ That is just what I wished to hear from you. The best people now are +just like you: you are quite content to let yourselves be deceived. You +come here with coarse, lustful ears, and you do not bring with you your +conscience of the art of listening. On the way here you have cast away +your intellectual honesty, and thus you corrupt both art and artists. +Whenever you applaud and cheer you have in your hands the conscience of +the artists--and woe to art if they get to know that you cannot distinguish +between innocent and guilty music! I do not indeed refer to "good" and +"bad" music--we meet with both in the two kinds of music mentioned! but I +call innocent music that which thinks only of itself and believes only in +itself, and which on account of itself has forgotten the world at +large--this spontaneous expression of the most profound solitude which +speaks of itself and with itself, and has entirely forgotten that there +are listeners, effects, misunderstandings and failures in the world +outside. In short, the music which we have just heard is precisely of this +rare and noble type; and everything I said about it was a fable--pardon my +little trick if you will! + +_B._ Oh, then you like _this_ music, too? In that case many sins shall be +forgiven you! + + + + +256. + + +THE HAPPINESS OF THE EVIL ONES.--These silent, gloomy, and evil men possess +a peculiar something which you cannot dispute with them--an uncommon and +strange enjoyment in the _dolce far niente_; a sunset and evening rest, +such as none can enjoy but a heart which has been too often devoured, +lacerated, and poisoned by the passions. + + + + +257. + + +WORDS PRESENT IN OUR MINDS.--We always express our thoughts with those +words which lie nearest to hand. Or rather, if I may reveal my full +suspicion; at every moment we have only the particular thought for the +words that are present in our minds. + + + + +258. + + +FLATTERING THE DOG.--You have only to stroke this dog's coat once, and he +immediately splutters and gives off sparks like any other flatterer--and he +is witty in his own way. Why should we not endure him thus? + + + + +259. + + +THE QUONDAM PANEGYRIST.--"He has now become silent now in regard to me, +although he knows the truth and could tell it; but it would sound like +vengeance--and he values truth so highly, this honourable man!" + + + + +260. + + +THE AMULET OF DEPENDENT MEN.--He who is unavoidably dependent upon some +master ought to possess something by which he can inspire his master with +fear, and keep him in check: integrity, for example, or probity, or an +evil tongue. + + + + +261. + + +WHY SO SUBLIME!--Oh, I know them well this breed of animals! Certainly it +pleases them better to walk on two legs "like a god"--but it pleases me +better when they fall back on their four feet. This is incomparably more +natural for them! + + + + +262. + + +THE DEMON OF POWER.--Neither necessity nor desire, but the love of power, +is the demon of mankind. You may give men everything possible--health, +food, shelter, enjoyment--but they are and remain unhappy and capricious, +for the demon waits and waits; and must be satisfied. Let everything else +be taken away from men, and let this demon be satisfied, and then they +will nearly be happy--as happy as men and demons can be; but why do I +repeat this? Luther has already said it, and better than I have done, in +the verses: + + + "And though they take our life, + Goods, honour, children, wife, + Yet is their profit small, + These things shall vanish all, + The Kingdom it remaineth." + + +The Kingdom! there it is again!(7) + + + + +263. + + +CONTRADICTION INCARNATE AND ANIMATED.--There is a physiological +contradiction in what is called genius: genius possesses on the one hand a +great deal of savage disorder and involuntary movement, and on the other +hand a great deal of superior activity in this movement. Joined to this a +genius possesses a mirror which reflects the two movements beside one +another, and within one another, but often opposed to one another. Genius +in consequence of this sight is often unhappy, and if it feels its +greatest happiness in creating, it is because it forgets that precisely +then, with the highest determinate activity, it does something fantastic +and irrational (such is all art) and cannot help doing it. + + + + +264. + + +DECEIVING ONE'S SELF.--Envious men with a discriminating intuition +endeavour not to become too closely acquainted with their rivals in order +that they may feel themselves superior to them. + + + + +265. + + +THERE IS A TIME FOR THE THEATRE.--When the imagination of a people begins +to diminish, there arises the desire to have its legends represented on +the stage: it then tolerates the coarse substitutes for imagination. In +the age of the epic rhapsodist, however, the theatre itself, and the actor +dressed up as a hero, form an obstacle in the path of the imagination +instead of acting as wings for it--too near, too definite, too heavy, and +with too little of dreamland and the flights of birds about them. + + + + +266. + + +WITHOUT CHARM.--He lacks charm and knows it. Ah, how skilful he is in +masking this defect! He does it by a strict virtue, gloomy looks, and +acquired distrust of all men, and of existence itself; by coarse jests, by +contempt for a more refined manner of living, by pathos and pretensions, +and by a cynical philosophy--yea, he has even developed into a character +through the continual knowledge of his deficiency. + + + + +267. + + +WHY SO PROUD?--A noble character is distinguished from a vulgar one by the +fact that the latter has not at ready command a certain number of habits +and points of view like the former: fate willed that they should not be +his either by inheritance or by education. + + + + +268. + + +THE ORATOR'S SCYLLA AND CHARYBDIS.--How difficult it was in Athens to speak +in such a way as to win over the hearers to one's cause without repelling +them at the same time by the form in which one's speech was cast, or +withdrawing their attention from the cause itself by this form! How +difficult it still is to write thus in France! + + + + +269. + + +SICK PEOPLE AND ART.--For all kinds of sadness and misery of soul we should +first of all try a change of diet and severe manual labour; but in such +cases men are in the habit of having recourse to mental intoxicants, to +art for example--which is both to their own detriment and that of art! Can +you not see that when you call for art as sick people you make the artists +themselves sick? + + + + +270. + + +APPARENT TOLERATION.--Those are good, benevolent, and rational words on and +in favour of science, but, alas! I see behind these words your toleration +of science. In a corner of your inmost mind you think, in spite of all you +say, that _it is not necessary for you_, that it shows magnanimity on your +part to admit and even to advocate it, more especially as science on its +part does not exhibit this magnanimity in regard to your opinion! Do you +know that you have no right whatever to exercise this toleration? that +this condescension of yours is an even coarser disparagement of science +than any of that open scorn which a presumptuous priest or artist might +allow himself to indulge in towards science? What is lacking in you is a +strong sense for everything that is true and actual, you do not feel +grieved and worried to find that science is in contradiction to your own +sentiments, you are unacquainted with that intense desire for knowledge +ruling over you like a law, you do not feel a duty in the need of being +present with your own eyes wherever knowledge exists, and to let nothing +that is "known" escape you. You do not know that which you are treating +with such toleration! and it is only because you do not know it that you +can succeed in adopting such a gracious attitude towards it. You, +forsooth, would look upon science with hatred and fanaticism if it for +once cast its shining and illuminating glance upon you! What does it +matter to us, then, if you do exhibit toleration--and towards a phantom! +and not even towards us!--and what do we matter! + + + + +271. + + +FESTIVE MOODS.--It is exactly those men who aspire most ardently towards +power who feel it indescribably agreeable to be overpowered! to sink +suddenly and deeply into a feeling as into a whirlpool! To suffer the +reins to be snatched out of their hand, and to watch a movement which +takes them they know not where! Whatever or whoever may be the person or +thing that renders us this service, it is nevertheless a great service: we +are so happy and breathless, and feel around us an exceptional silence, as +if we were in the most central bowels of the earth. To be for once +entirely powerless! the plaything of the elementary forces of nature! +There is a restfulness in this happiness, a casting away of the great +burden, a descent without fatigue, as if one had been given up to the +blind force of gravity. + +This is the dream of the mountain climber, who, although he sees his goal +far above him, nevertheless falls asleep on the way from utter exhaustion, +and dreams of the happiness of the contrast--this effortless rolling down +hill. I describe happiness as I imagine it to be in our present-day +society, the badgered, ambitious society of Europe and America. Now and +then they _wish_ to fall back into impotence--this enjoyment is offered +them by wars, arts, religions, and geniuses. When a man has temporarily +abandoned himself to a momentary impression which devours and crushes +everything--and this is the modern festive mood--he afterwards becomes +freer, colder, more refreshed, and more strict, and again strives +tirelessly after the contrary of all this: power. + + + + +272. + + +THE PURIFICATION OF RACES.--It is probable that there are no pure races, +but only races which have become purified, and even these are extremely +rare.(8) We more often meet with crossed races, among whom, together with +the defects in the harmony of the bodily forms (for example when the eyes +do not accord with the mouth) we necessarily always find defects of +harmony in habits and appreciations. (Livingstone heard some one say, "God +created white and black men, but the devil created the half-castes.") + +Crossed races are always at the same time crossed cultures and crossed +moralities: they are, as a rule, more evil, cruel, and restless. Purity is +the final result of innumerable adjustments, absorptions, and +eliminations; and progress towards purity in a race is shown by the fact +that the latent strength in the race is more and more restricted to a few +special functions, whilst it formerly had to carry out too many and often +contradictory things. Such a restriction will always have the appearance +of an impoverishment, and must be judged with prudence and moderation. In +the long run, however, when the process of purification has come to a +successful termination, all those forces which were formerly wasted in the +struggle between the disharmonious qualities are at the disposal of the +organism as a whole, and this is why purified races have always become +stronger and more beautiful.--The Greeks may serve us as a model of a +purified race and culture!--and it is to be hoped that some day a pure +European race and culture may arise. + + + + +273. + + +PRAISE.--Here is some one who, you perceive, wishes to praise you: you bite +your lips and brace up your heart: Oh, that _that_ cup might go hence! But +it does not, it comes! let us therefore drink the sweet impudence of the +panegyrist, let us overcome the disgust and profound contempt that we feel +for the innermost substance of his praise, let us assume a look of +thankful joy--for he wished to make himself agreeable to us! And now that +it is all over we know that he feels greatly exalted; he has been +victorious over us. Yes, and also over himself, the villain!--for it was no +easy matter for him to wring this praise from himself. + + + + +274. + + +THE RIGHTS AND PRIVILEGES OF MAN.--We human beings are the only creatures +who, when things do not go well with us, can blot ourselves out like a +clumsy sentence,--whether we do so out of honour for humanity or pity for +it, or on account of the aversion we feel towards ourselves. + + + + +275. + + +THE TRANSFORMED BEING.--Now he becomes virtuous; but only for the sake of +hurting others by being so. Don't pay so much attention to him. + + + + +276. + + +HOW OFTEN! HOW UNEXPECTED!--How may married men have some morning awakened +to the fact that their young wife is dull, although she thinks quite the +contrary! not to speak of those wives whose flesh is willing but whose +intellect is weak! + + + + +277. + + +WARM AND COLD VIRTUES.--Courage is sometimes the consequence of cold and +unshaken resolution, and at other times of a fiery and reckless elan. For +these two kinds of courage there is only the one name!--but how different, +nevertheless, are cold virtues and warm virtues! and the man would be a +fool who could suppose that "goodness" could only be brought about by +warmth, and no less a fool he who would only attribute it to cold. The +truth is that mankind has found both warm and cold courage very useful, +yet not often enough to prevent it from setting them both in the category +of precious stones. + + + + +278. + + +THE GRACIOUS MEMORY.--A man of high rank will do well to develop a gracious +memory, that is, to note all the good qualities of people and remember +them particularly; for in this way he holds them in an agreeable +dependence. A man may also act in this way towards himself: whether or not +he has a gracious memory determines in the end the superiority, +gentleness, or distrust with which he observes his own inclinations and +intentions, and finally even the nature of these inclinations and +intentions. + + + + +279. + + +WHEREIN WE BECOME ARTISTS.--He who makes an idol of some one endeavours to +justify himself in his own eyes by idealising this person: in other words, +he becomes an artist that he may have a clear conscience. When he suffers +he does not suffer from his ignorance, but from the lie he has told +himself to make himself ignorant. The inmost misery and desire of such a +man--and all passionate lovers are included in this category--cannot be +exhausted by normal means. + + + + +280. + + +CHILDLIKE.--Those who live like children--those who have not to struggle for +their daily bread, and do not think that their actions have any ultimate +signification--remain childlike. + + + + +281. + + +OUR EGO DESIRES EVERYTHING.--It would seem as if men in general were only +inspired by the desire to possess: languages at least would permit of this +supposition, for they view past actions from the standpoint that we have +been put in possession of something--"I _have_ spoken, struggled, +conquered"--as if to say, I am now in possession of my word, my struggle, +my victory. How greedy man appears in this light! he cannot even let the +past escape him: he even wishes to _have_ it still! + + + + +282. + + +DANGER IN BEAUTY.--This woman is beautiful and intelligent: alas, how much +more intelligent she would have become if she had not been beautiful! + + + + +283. + + +DOMESTIC AND MENTAL PEACE.--Our habitual mood depends upon the mood in +which we maintain our habitual entourage. + + + + +284. + + +NEW THINGS AS OLD ONES.--Many people seem irritated when something new is +told them: they feel the ascendancy which the news has given to the person +who has learnt it first. + + + + +285. + + +WHAT ARE THE LIMITS OF THE EGO.--The majority of people take under their +protection, as it were, something that they know, as if the fact of +knowing it was sufficient in itself to make it their property. The +acquisitiveness of the egoistic feeling has no limits: Great men speak as +if they had behind them the whole of time, and had placed themselves at +the head of this enormous host; and good women boast of the beauty of +their children, their clothes, their dog, their physician, or their native +town, but the only thing they dare not say is, "I am all that." _Chi non +ha non e_--as they say in Italy. + + + + +286. + + +DOMESTIC ANIMALS, PETS AND THE LIKE.--Could there be anything more +repugnant than the sentimentality which is shown to plants and animals--and +this on the part of a creature who from the very beginning has made such +ravages among them as their most ferocious enemy,--and who ends by even +claiming affectionate feelings from his weakened and mutilated victims! +Before this kind of "nature" man must above all be serious, if he is any +sort of a thinking being. + + + + +287. + + +TWO FRIENDS.--They were friends once, but now they have ceased to be so, +and both of them broke off the friendship at the same time, the one +because he believed himself to be too greatly misunderstood, and the other +because he thought he was known too intimately--and both were wrong! For +neither of them knew himself well enough. + + + + +288. + + +THE COMEDY OF THE NOBLE SOULS.--Those who cannot succeed in exhibiting a +noble and cordial familiarity endeavour to let the nobleness of their +nature be seen by their exercise of reserve and strictness, and a certain +contempt for familiarity, as if their strong sense of confidence were +ashamed to show itself. + + + + +289. + + +WHERE WE MAY SAY NOTHING AGAINST VIRTUE.--Among cowards it is thought bad +form to say anything against bravery, for any expression of this kind +would give rise to some contempt; and unfeeling people are irritated when +anything is said against pity.(9) + + + + +290. + + +A WASTE.--We find that with irritable and abrupt people their first words +and actions generally afford no indication of their actual character--they +are prompted by circumstances, and are to some extent simply reproductions +of the spirit of these circumstances. Because, however, as the words have +been uttered and the deeds done, the subsequent words and deeds, +indicating the real nature of such people, have often to be used to +reconcile, amend, or extinguish the former. + + + + +291. + + +ARROGANCE.--Arrogance is an artificial and simulated pride; but it is +precisely the essential nature of pride to be incapable of artifice, +simulation, or hypocrisy--and thus arrogance is the hypocrisy of the +incapacity for hypocrisy, a very difficult thing, and one which is a +failure in most cases. But if we suppose that, as most frequently happens, +the presumptuous person betrays himself, then a treble annoyance falls to +his lot: people are angry with him because he has endeavoured to deceive +them, and because he wished to show himself superior to them, and finally +they laugh at him because he failed in both these endeavours. How +earnestly, therefore, should we dissuade our fellow-men from arrogance! + + + + +292. + + +A SPECIES OF MISCONCEPTION.--When we hear somebody speak it is often +sufficient for his pronunciation of a single consonant (the letter r, for +example) to fill us with doubts as to the honesty of his feelings: we are +not accustomed to this particular pronunciation, and should have to make +it ourselves as it were arbitrarily--it sounds "forced" to us. This is the +domain of the greatest possible misconception: and it is the same with the +style of a writer who has certain habits which are not the habits of +everybody. His "artlessness" is felt as such only by himself, and +precisely in regard to that which he himself feels to be "forced" (because +he has yielded in this matter to the prevailing fashion and to so called +"good taste"), he may perhaps give pleasure and inspire confidence. + + + + +293. + + +THANKFUL.--One superfluous grain of gratitude and piety makes one suffer as +from a vice--in spite of all one's independence and honesty one begins to +have a bad conscience. + + + + +294. + + +SAINTS.--It is the most sensual men who find it necessary to avoid women +and to torture their bodies. + + + + +295. + + +THE SUBTLETY OF SERVING.--One of the most subtle tasks in the great art of +serving is that of serving a more than usually ambitious man, who, indeed, +is excessively egoistic in all things, but is entirely adverse to being +thought so (this is part of his ambition). He requires that everything +shall be according to his own will and humour, yet in such a way as to +give him the appearance of always having sacrificed himself, and of rarely +desiring anything for himself alone. + + + + +296. + + +DUELLING.--I think it a great advantage, said some one, to be able to fight +a duel--if, of course, it is absolutely necessary; for I have at all times +brave companions about me. The duel is the last means of thoroughly +honourable suicide left to us; but it is unfortunately a circuitous means, +and not even a certain one. + + + + +297. + + +PERNICIOUS.--A young man can be most surely corrupted when he is taught to +value the like-minded more highly than the differently minded. + + + + +298. + + +HERO-WORSHIP AND ITS FANATICS.--The fanatic of an ideal that possesses +flesh and blood is right as a rule so long as he assumes a negative +attitude, and he is terrible in his negation: he knows what he denies as +well as he knows himself, for the simple reason that he comes thence, that +he feels at home there, and that he has always the secret fear of being +forced to return there some day. He therefore wishes to make his return +impossible by the manner of his negation. As soon as he begins to affirm, +however, he partly shuts his eyes and begins to idealise (frequently +merely for the sake of annoying those who have stayed at home). We might +say that there was something artistic about this--agreed, but there is also +something dishonest about it. + +The idealist of a person imagines this person to be so far from him that +he can no longer see him distinctly, and then he travesties that which he +can just perceive into something "beautiful"--that is to say, symmetrical, +vaguely outlined, uncertain. Since he wishes to worship from afar that +ideal which floats on high in the distance, he finds it essential to build +a temple for the object of his worship as a protection from the _profanum +vulgus_. He brings into this temple for the object of his worship all the +venerable and sanctified objects which he still possesses, so that his +ideal may benefit by their charm, and that, nourished in this way, it may +grow more and more divine. In the end he really succeeds in forming his +God, but, alas for him! there is some one who knows how all this has been +done, viz. his intellectual conscience; and there is also some one who, +quite unconsciously, begins to protest against these things, viz. the +deified one himself, who, in consequence of all this worship, praise, and +incense, now becomes completely unbearable and shows himself in the most +obvious and dreadful manner to be non-divine, and only too human. + +In a case like this there is only one means of escape left for such a +fanatic; he patiently suffers himself and his fellows to be maltreated, +and interprets all this misery _in maiorem dei gloriam_ by a new kind of +self-deceit and noble falsehood. He takes up a stand against himself, and +in doing so experiences, as an interpreter and ill-treated person, +something like martyrdom--and in this way he climbs to the height of his +conceit. Men of this kind to be found, for example, in the entourage of +Napoleon: indeed, perhaps it may have been he who inspired the soul of his +century with that romantic prostration in the presence of the "genius" and +the "hero," which was so foreign to the spirit of rationalism of the +nineteenth century--a man about whom even Byron was not ashamed to say that +he was a "worm compared with such a being." (The formulae of this +prostration have been discovered by Thomas Carlyle, that arrogant old +muddle-head and grumbler, who spent his long life in trying to romanticise +the common sense of his Englishmen: but in vain!) + + + + +299. + + +THE APPEARANCE OF HEROISM.--Throwing ourselves in the midst of our enemies +may be a sign of cowardice. + + + + +300. + + +CONDESCENDING TOWARDS THE FLATTERER.--It is the ultimate prudence of +insatiably ambitious men not only to conceal their contempt for man which +the sight of flatterers causes them: but also to appear even condescending +to them, like a God who can be nothing if not condescending. + + + + +301. + + +"STRENGTH OF CHARACTER."--"What I have said once I will do"--This manner of +thinking is believed to indicate great strength of character. How many +actions are accomplished, not because they have been selected as being the +most rational, but because at the moment when we thought of them they +influenced our ambition and vanity by some means or another, so that we do +not stop until we have blindly carried them out. Thus they strengthen in +us our belief in our character and our good conscience, in short our +strength; whilst the choice of the most rational acts possible brings +about a certain amount of scepticism towards ourselves, and thus +encourages a sense of weakness in us. + + + + +302. + + +ONCE, TWICE, AND THRICE TRUE.--Men lie unspeakably and often, but they do +not think about it afterwards, and generally do not believe in it. + + + + +303. + + +THE PASTIME OF THE PSYCHOLOGIST.--He thinks he knows me, and fancies +himself to be subtle and important when he has any kind of relations with +me; and I take care not to undeceive him. For in such a case I should +suffer for it, while now he wishes me well because I arouse in him a +feeling of conscious superiority.--There is another, who fears that I think +I know him, and feels a sense of inferiority at this. As a result he +behaves in a timid and vacillating manner, in my presence, and endeavours +to mislead me in regard to himself so that he may regain an ascendancy +over me. + + + + +304. + + +THE DESTROYERS OF THE WORLD.--When some men fail to accomplish what they +desire to do they exclaim angrily, "May the whole world perish!" This +odious feeling is the height of envy which reasons thus: because I cannot +have one thing the whole world in general must have nothing! the whole +world shall not exist! + + + + +305. + + +GREED.--When we set out to buy something our greed increases with the +cheapness of the object--Why? Is it because the small differences in price +make up the little eye of greed? + + + + +306. + + +THE GREEK IDEAL.--What did the Greeks admire in Ulysses? Above all his +capacity for lying and for taking a shrewd and dreadful revenge, his being +equal to circumstances, his appearing to be nobler than the noblest when +necessary, his ability to be everything he desired, his heroic +pertinacity, having all means within his command, possessing genius--the +genius of Ulysses is an object of the admiration of the gods, they smile +when they think of it--all this is the Greek ideal! What is most remarkable +about it is that the contradiction between seeming and being was not felt +in any way, and that as a consequence it could not be morally estimated. +Were there ever such accomplished actors? + + + + +307. + + +FACTA! YES, FACTA FICTA!--The historian need not concern himself with +events which have actually happened, but only those which are supposed to +have happened; for none but the latter have produced an effect. The same +remark applies to the imaginary heroes. His theme--this so-called +world-history--what is it but opinions on imaginary actions and their +imaginary motives, which in their turn give rise to opinions and actions +the reality of which, however, is at once evaporated, and is only +effective as vapour,--a continual generating and impregnating of phantoms +above the dense mists of unfathomable reality. All historians record +things which have never existed, except in imagination. + + + + +308. + + +NOT TO UNDERSTAND TRADE IS NOBLE.--To sell one's virtue only at the highest +price, or even to carry on usury with it as a teacher, a civil servant, or +an artist, for instance, brings genius and talent down to the level of the +common tradesman. We must be careful not to be clever with our wisdom! + + + + +309. + + +FEAR AND LOVE.--The general knowledge of mankind has been furthered to a +greater extent by fear than by love; for fear endeavours to find out who +the other is, what he can do, and what he wants: it would be dangerous and +prejudicial to be deceived on this point. On the other hand, love is +induced by its secret craving to discover as many beautiful qualities as +possible in the loved object, or to raise this loved object as high as +possible: it is a joy and an advantage to love to be deceived in this +way--and this is why it does it. + + + + +310. + + +GOOD-NATURED PEOPLE.--Good-natured people have acquired their character +from the continual fear of foreign attacks in which their ancestors +lived,--these ancestors, who were in the habit of mitigating and +tranquillising, humbling themselves, preventing, distracting, flattering, +and apologising, concealing their grief and anger, and preserving an +unruffled countenance,--and they ultimately bequeathed all this delicate +and well-formed mechanism to their children and grandchildren. These +latter, thanks to their more favourable lot, did not experience this +feeling of dread, but they nevertheless continue in the same groove. + + + + +311. + + +THE SO-CALLED SOUL.--The sum-total of those internal movements which come +naturally to men, and which they can consequently set in motion readily +and gracefully, is called the soul--men are looked upon as void of soul +when they let it be seen that their inward emotions are difficult and +painful to them. + + + + +312. + + +THE FORGETFUL ONES.--In outbursts of passion and the delusions of dreams +and madness, man rediscovers his own primitive history, and that of +humanity: animality and its savage grimaces. For once his memory stretches +back into the past, while his civilised condition is developed from the +forgetfulness of these primitive experiences, that is to say, from the +failing of this memory. He who, as a forgetful man of a higher nature, has +always remained aloof from these things, does not understand men--but it is +an advantage if from time to time there are individuals who do not +understand men, individuals who are, so to speak, created from the divine +seed and born of reason. + + + + +313. + + +THE FRIEND WHOM WE WANT NO LONGER.--That friend whose hopes we cannot +satisfy we should prefer to have as an enemy. + + + + +314. + + +IN THE SOCIETY OF THINKERS.--In the midst of the ocean of becoming we +adventurers and birds of passage wake up on an island no larger than a +small boat, and here we look round us for a moment with as much haste and +curiosity as possible; for how quickly may some gale blow us away or some +wave sweep over the little island and leave nothing of us remaining! Here, +however, upon this little piece of ground we meet with other birds of +passage and hear of still earlier ones,--and thus we live together for one +precious minute of recognition and divining, amid the cheerful fluttering +of wings and joyful chirping, and then adventure in spirit far out on the +ocean, feeling no less proud than the ocean itself. + + + + +315. + + +PARTING WITH SOMETHING.--To give up some of our property, or to waive a +right, gives pleasure when it denotes great wealth. Generosity may be +placed in this category. + + + + +316. + + +WEAK SECTS.--Those sects which feel that they will always remain weak hunt +up a few intelligent individual adherents, wishing to make up in quality +what they lack in quantity. This gives rise to no little danger for +intelligent minds. + + + + +317. + + +THE JUDGMENT OF THE EVENING.--The man who meditates upon his day's and +life's work when he has reached the end of his journey and feels weary, +generally arrives at a melancholy conclusion; but this is not the fault of +the day or his life, but of weariness.--In the midst of creative work we do +not take time, as a rule, to meditate upon life and existence, nor yet in +the midst of our pleasures: but if by a chance this did happen once we +should no longer believe him to be right who waited for the seventh day +and for repose to find everything that exists very beautiful.--He had +missed the right moment. + + + + +318. + + +BEWARE OF SYSTEMISERS!--There is a certain amount of comedy about +systemisers: in trying to complete a system and to round off its horizon +they have to try to let their weaker qualities appear in the same style as +their stronger ones.--They wish to represent complete and uniformly strong +natures. + + + + +319. + + +HOSPITALITY.--The object of hospitality is to paralyse all hostile feeling +in a stranger. When we cease to look upon strangers as enemies, +hospitality diminishes; it flourishes so long as its evil presupposition +does. + + + + +320. + + +THE WEATHER.--An exceptional and uncertain state of the weather makes men +suspicious even of one another: at the same time they come to like +innovations, for they must diverge from their accustomed habits. This is +why despots like those countries where the weather is moral. + + + + +321. + + +DANGER IN INNOCENCE.--Innocent people become easy victims in all +circumstances because their lack of knowledge prevents them from +distinguishing between moderation and excess, and from being betimes on +their guard against themselves. It is as a result of this that innocent, +that is, ignorant young women become accustomed to the frequent enjoyment +of sexual intercourse, and feel the want of it very much in later years +when their husbands fall ill or grow prematurely old. It is on account of +this harmless and orthodox conception, as if frequent sexual intercourse +were right and proper, that they come to experience a need which +afterwards exposes them to the severest tribulations, and even worse. + +Considering the matter, however, from a higher and more general point of +view, whoever loves a man or a thing without knowing him or it, falls a +prey to something which he would not love if he could see it. In all cases +where experience, precautions, and prudent steps are required, it is the +innocent man who will be most thoroughly corrupted, for he has to drink +with closed eyes the dregs and most secret poison of everything put before +him. Let us consider the procedure of all princes, churches, sects, +parties, and corporations: Is not the innocent man always used as the +sweetest bait for the most dangerous and wicked traps?--just as Ulysses +availed himself of the services of the innocent Neoptolemos to cheat the +old and infirm anchorite and ogre of Lemnos out of his bow and arrows. +Christianity, with its contempt for the world, has made ignorance a +virtue--innocence, perhaps because the most frequent result of this +innocence is precisely, as I have indicated above, guilt, the sense of +guilt, and despair: In other words, a virtue which leads to Heaven by the +circuitous route of Hell; for only then can the gloomy propylaea of +Christian salvation be thrown open, and only then is the promise of a +posthumous second innocence effective. This is one of the finest +inventions of Christianity! + + + + +322. + + +LIVING WITHOUT A DOCTOR WHEN POSSIBLE.--It seems to me that a sick man +lives more carelessly when he is under medical observation than when he +attends to his own health. In the first case it suffices for him to obey +strictly all his Doctor's prescriptions; but in the second case he gives +more attention to the ultimate object of these prescriptions, namely, his +health; he observes much more, and submits himself to a more severe +discipline than the directions of his physician would compel him to do. + +All rules have this effect: they distract our attention from the +fundamental aim of the rule, and make us more thoughtless. But to what +heights of immoderation and destruction would men have risen if ever they +had completely and honestly left everything to the Godhead as to their +physician, and acted in accordance with the words "as God will"! + + + + +323. + + +THE DARKENING OF THE HEAVENS.--Do you know the vengeance of those timid +people who behave in society just as if they had stolen their limbs? The +vengeance of the humble, Christian-like souls who just manage to slink +quietly through the world? The vengeance of those who always judge +hastily, and are as hastily said to be in the wrong? The vengeance of all +classes of drunkards, for whom the morning is always the most miserable +part of the day? and also of all kinds of invalids and sick and depressed +people who have no longer the courage to become healthy? + +The number of these petty vengeful people, and, even more, the number of +their petty acts of revenge, is incalculable. The air around us is +continually whizzing with the discharged arrows of their malignity, so +that the sun and the sky of their lives become darkened thereby,--and, +alas! not only theirs, but more often ours and other men's: and this is +worse than the frequent wounds which they make on our skins and hearts. Do +we not occasionally deny the existence of the sun and sky merely because +we have not seen them for so long?--Well then, solitude! because of this, +solitude! + + + + +324. + + +THE PSYCHOLOGY OF THE ACTOR.--It is the blissful illusion of all great +actors to imagine that the historical personages whom they are +representing were really in the same state of mind as they themselves are +when interpreting them--but in this they are very much mistaken. Their +powers of imitation and divination, which they would fain exhibit as a +clairvoyant faculty, penetrate only far enough to explain gestures, +accent, and looks, and in general anything exterior: that is, they can +grasp the shadow of the soul of a great hero, statesman, or warrior, or of +an ambitious, jealous, or desperate person--they penetrate fairly near to +the soul, but they never reach the inmost spirit of the man they are +imitating. + +It would, indeed, be a fine thing to discover that instead of thinkers, +psychologists, or experts we required nothing but clairvoyant actors to +throw light upon the essence of any condition. Let us never forget, +whenever such pretensions are heard, that the actor is nothing but an +ideal ape--so much of an ape is he, indeed, that he is not capable of +believing in the "essence" or in the "essential": everything becomes for +him merely performance, intonation, attitude, stage, scenery, and public. + + + + +325. + + +LIVING AND BELIEVING APART.--The means of becoming the prophet and +wonder-worker of one's age are the same to-day as in former times: one +must live apart, with little knowledge, some ideas, and a great deal of +presumption--we then finish by believing that mankind cannot do without us, +because it is clear that we can do without it. When we are inspired with +this belief we find faith. Finally, a piece of advice to him who needs it +(it was given to Wesley by Boehler, his spiritual teacher): "Preach faith +until you have it; then you will preach it because you have it!" + + + + +326. + + +KNOWING OUR CIRCUMSTANCES.--We may estimate our powers, but not our power. +Not only do circumstances conceal it from us and show it to us time about, +but they even exaggerate or diminish it. We must consider ourselves as +variable quantities whose productive capacity may in favourable +circumstances reach the greatest possible heights: we must therefore +reflect upon these circumstances, and spare no pains in studying them. + + + + +327. + + +A FABLE.--The Don Juan of knowledge--no philosopher or poet has yet +succeeded in discovering him. He is wanting in love for the things he +recognises, but he possesses wit, a lust for the hunting after knowledge, +and the intrigues in connection with it, and he finds enjoyment in all +these, even up to the highest and most distant stars of knowledge--until at +last there is nothing left for him to pursue but the absolutely injurious +side of knowledge, just as the drunkard who ends by drinking absinthe and +aquafortis. That is why last of all he feels a longing for hell, for this +is the final knowledge which seduces him. Perhaps even this would +disappoint him, as all things do which one knows! and then he would have +to stand still for all eternity, a victim to eternal deception, and +transformed into his enemy, the Stony Guest, who longs for an evening meal +of knowledge which will never more fall to his share! for the whole world +of things will not have another mouthful left to offer to these hungry +men. + + + + +328. + + +WHAT IDEALISTIC THEORIES DISCLOSE.--We are most certain to find idealistic +theories among unscrupulously practical men; for such men stand in need of +the lustre of these theories for the sake of their reputation. They adopt +them instinctively without by any means feeling hypocritical in doing +so--no more hypocritical than Englishmen with their Christianity and their +Sabbath-keeping. On the other hand, contemplative natures who have to keep +themselves on the guard against all kinds of fantasies and who dread to be +reputed as enthusiasts, are only to be satisfied with hard realistic +theories: they take possession of them under the same instinctive +compulsion without thereby losing their honesty. + + + + +329. + + +THE CALUMNIATORS OF CHEERFULNESS.--People who have been deeply wounded by +the disappointments of life look with suspicion upon all cheerfulness as +if it were something childish and puerile, and revealed a lack of common +sense that moves them to pity and tenderness, such as one would experience +when seeing a dying child caressing his toys on his death-bed. Such men +appear to see hidden graves under every rose; rejoicings, tumult, and +cheerful music appear to them to be the voluntary illusions of a man who +is dangerously ill and yet wishes to take a momentary draught from the +intoxicating cup of life. But this judgment about cheerfulness is merely +the reflection of the latter on the dark background of weariness and +ill-health: in itself it is something touching, irrational, and pitiable, +even childlike and puerile, but connected with that second childhood which +follows in the train of old age, and is the harbinger of death. + + + + +330. + + +NOT YET ENOUGH!--It is not sufficient to prove a case, we must also tempt +or raise men to it: hence the wise man must learn to convey his wisdom; +and often in such a manner that it may sound like foolishness! + + + + +331. + + +RIGHT AND LIMITS.--Asceticism is the proper mode of thinking for those who +must extirpate their carnal instincts, because these are ferocious +beasts,--but only for such people! + + + + +332. + + +THE BOMBASTIC STYLE.--An artist who does not wish to put his elevated +feelings into a work and thus unburden himself, but who rather wishes to +impart these feelings of elevation to others, becomes pompous, and his +style becomes the bombastic style. + + + + +333. + + +"HUMANITY."--We do not consider animals as moral beings. But do you think +that animals consider us as moral beings? An animal which had the power of +speech once said: "Humanity is a prejudice from which we animals at least +do not suffer." + + + + +334. + + +THE CHARITABLE MAN.--The charitable man gratifies a need of his own inward +feelings when doing good. The stronger this need is the less does such a +man try to put himself in the place of those who serve the purpose of +gratifying his desire: he becomes indelicate and sometimes even offensive. +(This remark applies to the benevolence and charity of the Jews, which, as +is well known, is somewhat more effusive than that of other peoples.)(10) + + + + +335. + + +THAT LOVE MAY BE FELT AS LOVE.--We must be honest towards ourselves, and +must know ourselves very well indeed, to be able to practise upon others +that humane dissimulation known as love and kindness. + + + + +336. + + +WHAT ARE WE CAPABLE OF?--A man who had been tormented all day by his wicked +and malicious son slew him in the evening, and then with a sigh of relief +said to the other members of his family: "Well now we can sleep in peace." +Who knows what circumstances might drive us to! + + + + +337. + + +"NATURAL."--To be natural, at least in his deficiencies, is perhaps the +last praise that can be bestowed upon an artificial artist, who is in +other respects theatrical and half genuine. Such a man will for this very +reason boldly parade his deficiencies. + + + + +338. + + +CONSCIENCE-SUBSTITUTE.--One man is another's conscience: and this is +especially important when the other has none else. + + + + +339. + + +THE TRANSFORMATION OF DUTIES.--When our duties cease to be difficult of +accomplishment, and after long practice become changed into agreeable +delights and needs, then the rights of others to whom our duties (though +now our inclinations) refer change into something else: that is, they +become the occasion of pleasant feelings for us. Henceforth the "other," +by virtue of his rights, becomes an object of love to us instead of an +object of reverence and awe as formerly. It is our own pleasure we seek +when we recognise and maintain the extent of his power. When the Quietists +no longer felt their Christian faith as a burden, and experienced their +delight only in God, they took the motto: "Do all to the glory of God." +Whatever they performed henceforth in this sense was no longer a +sacrifice, it was as much as to say, "Everything for the sake of our +pleasure." To demand that duty should be always rather burdensome, as Kant +does, is to demand that it shall never develop into a habit or custom. +There is a small residue of ascetic cruelty in this demand. + + + + +340. + + +APPEARANCES ARE AGAINST THE HISTORIAN.--It is a sufficiently demonstrated +fact that human beings come from the womb; nevertheless when children grow +up and stand by the side of their mother this hypothesis appears very +absurd--all appearances are against it. + + + + +341. + + +THE ADVANTAGE OF IGNORANCE.--Some one has said that in his childhood he +experienced such a contempt for the caprices and whims of a melancholy +temperament that, until he had grown up and had become a middle-aged man, +he did not know what his own temperament was like: it was precisely a +melancholy temperament. He declared that this was the best of all possible +kinds of ignorance. + + + + +342. + + +DO NOT BE DECEIVED!--Yes, he examined the matter from every side and you +think him to be a man of profound knowledge. But he only wishes to lower +the price--he wants to buy it! + + + + +343. + + +A MORAL PRETENCE.--You refuse to be dissatisfied with yourselves or to +suffer from yourselves, and this you call your moral tendency! Very well; +another may perhaps call it your cowardice! One thing, however, is +certain, and that is that you will never take a trip round the world (and +you yourselves are this world), and you will always remain in yourselves +an accident and a clod on the face of the earth! Do you fancy that we who +hold different views from you are merely exposing ourselves out of pure +folly to the journey through our own deserts, swamps, and glaciers, and +that we are voluntarily choosing grief and disgust with ourselves, like +the Stylites? + + + + +344. + + +SUBTLETY IN MISTAKES.--If Homer, as they say, sometimes nodded, he was +wiser than all the artists of sleepless ambition. We must allow admirers +to stop for a time and take breath by letting them find fault now and +then; for nobody can bear an uninterruptedly brilliant and untiring +excellence--and instead of doing good such a master would merely become a +taskmaster, whom we hate while he precedes us. + + + + +345. + + +OUR HAPPINESS IS NOT AN ARGUMENT EITHER PRO OR CON.--Many men are only +capable of a small share of happiness: and it is not an argument against +their wisdom if this wisdom is unable to afford them a greater degree of +happiness, any more than it is an argument against medical skill that many +people are incurable, and others always ailing. May every one have the +good fortune to discover the conception of existence which will enable him +to realise _his_ greatest share of happiness! though this will not +necessarily prevent his life from being miserable and not worth envying. + + + + +346. + + +THE ENEMIES OF WOMEN.--"Woman is our enemy"--The man who speaks to men in +this way exhibits an unbridled lust which not only hates itself but also +its means. + + + + +347. + + +THE SCHOOL OF THE ORATOR.--When a man has kept silence for a whole year he +learns to stop chattering, and to discourse instead. The Pythagoreans were +the best statesmen of their age. + + + + +348. + + +THE FEELING OF POWER.--Note the distinction: the man who wishes to acquire +the feeling of power seizes upon any means, and looks upon nothing as too +petty which can foster this feeling. He who already possesses power, +however, has grown fastidious and refined in his tastes; few things can be +found to satisfy him. + + + + +349. + + +NOT SO VERY IMPORTANT.--When we are present at a death-bed there regularly +arises in us a thought that we immediately suppress from a false sense of +propriety: the thought that the act of dying is less important than the +customary veneration of it would wish us to believe, and that the dying +man has probably lost in his life things which were more important than he +is now about to lose by his death. In this case the end is certainly not +the goal. + + + + +350. + + +THE BEST WAY TO PROMISE.--When a man makes a promise it is not merely the +word that promises, but what lies unexpressed behind the word. Words +indeed weaken a promise by discharging and using up a power which forms +part of that power which promises. Therefore shake hands when making a +promise, but put your finger on your lips--in this way you will make the +safest promises. + + + + +351. + + +GENERALLY MISUNDERSTOOD.--In conversation we sometimes observe people +endeavouring to set a trap in which to catch others--not out of +evil-mindedness, as one might suppose, but from delight in their own +shrewdness. Others again prepare a joke so that some one else may utter +it, they tie the knot so that others may undo it: not out of goodwill, as +might be supposed, but from wickedness, and their contempt for coarse +intellects. + + + + +352. + + +CENTRE.--The feeling, "I am the centre of the world," forcibly comes to us +when we are unexpectedly overtaken by disgrace: we then feel as if we were +standing dazed in the midst of a surge, and dazzled by the glance of one +enormous eye which gazes down upon us from all sides and looks us through +and through. + + + + +353. + + +FREEDOM OF SPEECH.--"The truth must be told, even if the world should be +shivered in fragments"--so cries the eminent and grandiloquent Fichte.--Yes, +certainly; but we must have it first.--What he really means, however, is +that each man should speak his mind, even if everything were to be turned +upside down. This point, however, is open to dispute. + + + + +354. + + +THE COURAGE FOR SUFFERING.--Such as we now are, we are capable of bearing a +tolerable amount of displeasure, and our stomach is suited to such +indigestible food. If we were deprived of it, indeed, we should perhaps +think the banquet of life insipid; and if it were not for our willingness +to suffer pain we should have to let too many pleasures escape us! + + + + +355. + + +ADMIRERS.--The man who admires up to the point that he would be ready to +crucify any one who did not admire, must be reckoned among the +executioners of his party--beware of shaking hands with him, even when he +belongs to your own side. + + + + +356. + + +THE EFFECT OF HAPPINESS.--The first effect of happiness is the feeling of +power, and this feeling longs to manifest itself, whether towards +ourselves or other men, or towards ideas and imaginary beings. Its most +common modes of manifestation are making presents, derision, and +destruction--all three being due to a common fundamental instinct. + + + + +357. + + +MORAL MOSQUITOES.--Those moralists who are lacking in the love of +knowledge, and who are only acquainted with the pleasure of giving pain, +have the spirit and tediousness of provincials. Their pastime, as cruel as +it is lamentable, is to observe their neighbour with the greatest possible +closeness, and, unperceived, to place a pin in such position that he +cannot help pricking himself with it. Such men have preserved something of +the wickedness of schoolboys, who cannot amuse themselves without hunting +and torturing either the living or the dead. + + + + +358. + + +REASONS AND THEIR UNREASON.--You feel a dislike for him, and adduce +innumerable reasons for this dislike, but I only believe in your dislike +and not in your reasons! You flatter yourself by adducing as a rational +conclusion, both to yourself and to me, that which happens to be merely a +matter of instinct. + + + + +359. + + +APPROVING OF SOMETHING.--We approve of marriage in the first place because +we are not yet acquainted with it, in the second place because we have +accustomed ourselves to it, and in the third place because we have +contracted it--that is to say, in most cases. And yet nothing has been +proved thereby in favour of the value of marriage in general. + + + + +360. + + +NO UTILITARIANS.--"Power which has greatly suffered both in deed and in +thought is better than powerlessness which only meets with kind +treatment"--such was the Greek way of thinking. In other words, the feeling +of power was prized more highly by them than any mere utility or fair +renown. + + + + +361. + + +UGLY IN APPEARANCE.--Moderation appears to itself to be quite beautiful: it +is unaware of the fact that in the eyes of the immoderate it seems coarse +and insipid, and consequently ugly. + + + + +362. + + +DIFFERENT IN THEIR HATRED.--There are men who do not begin to hate until +they feel weak and tired: in other respects they are fair-minded and +superior. Others only begin to hate when they see an opportunity for +revenge: in other respects they carefully avoid both secret and open +wrath, and overlook it whenever there is any occasion for it. + + + + +363. + + +MEN OF CHANCE.--It is pure hazard which plays the essential part in every +invention, but most men do not meet with this hazard. + + + + +364. + + +CHOICE OF ENVIRONMENT.--We should beware of living in an environment where +we are neither able to maintain a dignified silence nor to express our +loftier thoughts, so that only our complaints and needs and the whole +story of our misery are left to be told. We thus become dissatisfied with +ourselves and with our surroundings, and to the discomfort which brings +about our complaints we add the vexation which we feel at always being in +the position of grumblers. But we should, on the contrary, live in a place +where we should be ashamed to speak of ourselves and where it would not be +necessary to do so.--Who, however, thinks of such things, or of the choice +in such things? We talk about our "fate," brace up our shoulders, and +sigh, "Unfortunate Atlas that I am!" + + + + +365. + + +VANITY.--Vanity is the dread of appearing to be original. Hence it is a +lack of pride, but not necessarily a lack of originality. + + + + +366. + + +THE CRIMINAL'S GRIEF.--The criminal who has been found out does not suffer +because of the crime he has committed, but because of the shame and +annoyance caused him either by some blunder which he has made or by being +deprived of his habitual element; and keen discernment is necessary to +distinguish such cases. Every one who has had much experience of prisons +and reformatories is astonished at the rare instances of really genuine +"remorse," and still more so at the longing shown to return to the old +wicked and beloved crime. + + + + +367. + + +ALWAYS APPEARING HAPPY.--When, in the Greece of the third century, +philosophy had become a matter of public emulation, there were not a few +philosophers who became happy through the thought that others who lived +according to different principles, and suffered from them, could not but +feel envious of their happiness. They thought they could refute these +other people with their happiness better than anything else, and to +achieve this object they were content to appear to be always happy; but, +following this practice, they were obliged to become happy in the long +run! This, for example, was the case of the cynics. + + + + +368. + + +THE CAUSE OF MUCH MISUNDERSTANDING.--The morality of increasing nervous +force is joyful and restless; the morality of diminishing nervous force, +towards evening, or in invalids and old people, is passive, calm, patient, +and melancholy, and not rarely even gloomy. In accordance with what we may +possess of one or other of these moralities, we do not understand that +which we lack, and we often interpret it in others as immorality and +weakness. + + + + +369. + + +RAISING ONE'S SELF ABOVE ONE'S OWN LOWNESS.--"Proud" fellows they are +indeed, those who, in order to establish a sense of their own dignity and +importance, stand in need of other people whom they may tyrannise and +oppress--those whose powerlessness and cowardice permits some one to make +sublime and furious gestures in their presence with impunity, so that they +require the baseness of their surroundings to raise themselves for one +short moment above their own baseness!--For this purpose one man requires a +dog, another a friend, a third a wife, a fourth a party, a fifth, again, +one very rarely to be met with, a whole age. + + + + +370. + + +TO WHAT EXTENT THE THINKER LOVES HIS ENEMY.--Make it a rule never to +withhold or conceal from yourself anything that may be thought against +your own thoughts. Vow it! This is the essential requirement of honest +thinking. You must undertake such a campaign against yourself every day. A +victory and a conquered position are no longer your concern, but that of +truth--and your defeat also is no longer your concern! + + + + +371. + + +THE EVIL OF STRENGTH.--Violence as the outcome of passion, for example, of +rage, must be understood from the physiological point of view as an +attempt to avoid an imminent fit of suffocation. Innumerable acts arising +from animal spirits and vented upon others are simply outlets for getting +rid of sudden congestion by a violent muscular exertion: and perhaps the +entire "evil of strength" must be considered from this point of view. +(This evil of strength wounds others unintentionally--it must find an +outlet somewhere; while the evil of weakness wishes to wound and to see +signs of suffering.) + + + + +372. + + +TO THE CREDIT OF THE CONNOISSEUR.--As soon as some one who is no +connoisseur begins to pose as a judge we should remonstrate, whether it is +a male or female whipper-snapper. Enthusiasm or delight in a thing or a +human being is not an argument; neither is repugnance or hatred. + + + + +373. + + +TREACHEROUS BLAME.--"He has no knowledge of men" means in the mouth of some +"He does not know what baseness is"; and in the mouths of others, "He does +not know the exception and knows only too well what baseness means." + + + + +374. + + +THE VALUE OF SACRIFICE.--The more the rights of states and princes are +questioned as to their right to sacrifice the individual (for example, in +the administration of justice, conscription, etc.), the more will the +value of self-sacrifice rise. + + + + +375. + + +SPEAKING TOO DISTINCTLY.--There are several reasons why we articulate our +words too distinctly: in the first place, from distrust of ourselves when +using a new and unpractised language; secondly, when we distrust others on +account of their stupidity or their slowness of comprehension. The same +remark applies to intellectual matters: our communications are sometimes +too distinct, too painful, because if it were otherwise those to whom we +communicate our ideas would not understand us. Consequently the perfect +and easy style is only permissible when addressing a perfect audience. + + + + +376. + + +PLENTY OF SLEEP.--What can we do to arouse ourselves when we are weary and +tired of our ego? Some recommend the gambling table, others Christianity, +and others again electricity. But the best remedy, my dear hypochondriac, +is, and always will be, plenty of sleep in both the literal and figurative +sense of the word. Thus another morning will at length dawn upon us. The +knack of worldly wisdom is to find the proper time for applying this +remedy in both its forms. + + + + +377. + + +WHAT WE MAY CONCLUDE FROM FANTASTIC IDEALS.--Where our deficiencies are, +there also is our enthusiasm. The enthusiastic principle "love your +enemies" had to be invented by the Jews, the best haters that ever +existed; and the finest glorifications of chastity have been written by +those who in their youth led dissolute and licentious lives. + + + + +378. + + +CLEAN HANDS AND CLEAN WALLS.--Do not paint the picture either of God or the +devil on your walls: for in so doing you will spoil your walls as well as +your surroundings.(11) + + + + +379. + + +PROBABLE AND IMPROBABLE.--A woman secretly loved a man, raised him far +above her, and said to herself hundreds of times in her inmost heart, "If +a man like that were to love me, I should look upon it as a condescension +before which I should have to humble myself in the dust."--And the man +entertained the same feelings towards the woman, and in his inmost heart +he felt the very same thought. When at last both their tongues were +loosened, and they had communicated their most secret thoughts to one +another, a deep and meditative silence ensued. Then the woman said in a +cold voice: "The thing is quite clear! We are neither of us that which we +loved! If you are what you say you are, and nothing more, then I have +humbled myself in vain and loved you; the demon misled me as well as you." +This very probable story never happens--and why doesn't it? + + + + +380. + + +TESTED ADVICE.--Of all the means of consolation there is none so +efficacious for him who has need of it as the declaration that in his case +no consolation can be given. This implies such a distinction that the +afflicted person will at once raise his head again. + + + + +381. + + +KNOWING ONE'S "INDIVIDUALITY".--We too often forget that in the eyes of +strangers who see us for the first time we are quite different beings from +what we consider ourselves to be--in most cases we exhibit nothing more +than one particular characteristic which catches the eye of the stranger, +and determines the impression we make on him. Thus the most peaceful and +fair-minded man, if only he has a big moustache, may, as it were, repose +in the shade of this moustache; for ordinary eyes will merely see in him +the accessory of a big moustache, that is to say, a military, irascible, +and occasionally violent character, and will act accordingly. + + + + +382. + + +GARDENERS AND GARDENS.--Wet dreary days, loneliness, and unkind words give +rise within us to conclusions like fungi; some morning we find that they +have grown up in front of us we know not whence, and there they scowl at +us, sullen and morose. Woe to the thinker who instead of being the +gardener of his plants, is merely the soil from which they spring. + + + + +383. + + +THE COMEDY OF PITY.--However much we may feel for an unhappy friend of +ours, we always act with a certain amount of insincerity in his presence: +we refrain from telling him everything we think, and how we think it, with +all the circumspection of a doctor standing by the bedside of a patient +who is seriously ill. + + + + +384. + + +CURIOUS SAINTS.--There are pusillanimous people who have a bad opinion of +everything that is best in their works, and who at the same time interpret +and comment upon them badly: but also, by a kind of revenge, they +entertain a bad opinion of the sympathy of others, and do not believe in +sympathy at all; they are ashamed to appear to be carried away from +themselves, and feel a defiant comfort in appearing or becoming +ridiculous.--States of soul like these are to be found in melancholy +artists. + + + + +385. + + +VAIN PEOPLE.--We are like shop-windows, where we ourselves are constantly +arranging, concealing, or setting in the foreground those supposed +qualities which others attribute to us--in order to deceive _ourselves_. + + + + +386. + + +PATHETIC AND NAIVE.--It may be a very vulgar habit to let no opportunity +slip of assuming a pathetic air for the sake of the enjoyment to be +experienced in imagining the spectator striking his breast and feeling +himself to be small and miserable. Consequently it may also be the +indication of a noble mind to make fun of pathetic situations, and to +behave in an undignified manner in them. The old, warlike nobility of +France possessed that kind of distinction and delicacy. + + + + +387. + + +A REFLECTION BEFORE MARRIAGE.--Supposing she loved me, what a burden she +would be to me in the long run! and supposing that she did not love me, +what a much greater burden she would be to me in the long run! We have to +choose between two different kinds of burdens; therefore let us marry. + + + + +388. + + +RASCALITY WITH A GOOD CONSCIENCE.--It is exceedingly annoying to be cheated +in small bargains in certain countries,--in the Tyrol, for +example,--because, in addition to the bad bargain, we are compelled to +accept the evil countenance and coarse greediness of the man who has +cheated us, together with his bad conscience and his hostile feeling +against us. At Venice, on the other hand, the cheater is highly delighted +at his successful fraud, and is not in the least angry with the man he has +cheated--nay, he is even inclined to show him some kindness, and above all +to have a hearty laugh with him if he likes.--In short, one must possess +wit and a good conscience in order to be a knave, and this will almost +reconcile the cheated one with the cheat.(12) + + + + +389. + + +RATHER TOO AWKWARD.--Good people who are too awkward to be polite and +amiable promptly endeavour to return an act of politeness by an important +service, or by a contribution beyond their power. It is touching to see +them timidly producing their gold coins when others have offered them +their gilded coppers! + + + + +390. + + +HIDING ONE'S INTELLIGENCE.--When we surprise some one in the act of hiding +his intelligence from us we call him evil: the more so if we suspect that +it is his civility and benevolence which have induced him to do so. + + + + +391. + + +THE EVIL MOMENT.--Lively dispositions only lie for a moment: after this +they have deceived themselves, and are convinced and honest. + + + + +392. + + +THE CONDITION OF POLITENESS.--Politeness is a very good thing, and really +one of the four chief virtues (although the last), but in order that it +may not result in our becoming tiresome to one another the person with +whom I have to deal must be either one degree more or less polite than +I--otherwise we should never get on, and the ointment would not only anoint +us, but would cement us together. + + + + +393. + + +DANGEROUS VIRTUES.--"He forgets nothing, but forgives everything"--wherefore +he shall be doubly detested, for he causes us double shame by his memory +and his magnanimity. + + + + +394. + + +WITHOUT VANITY.--Passionate people think little of what others may think; +their state of mind raises them above vanity. + + + + +395. + + +CONTEMPLATION.--In some thinkers the contemplative state peculiar to a +thinker is always the consequence of a state of fear, in others always of +desire. In the former, contemplation thus seems allied to the feeling of +security, in the latter to the feeling of surfeit--in other words, the +former are spirited in their mood, the latter over-satiated and neutral. + + + + +396. + + +HUNTING.--The one is hunting for agreeable truths, the other for +disagreeable ones. But even the former takes greater pleasure in the hunt +than in the booty. + + + + +397. + + +EDUCATION.--Education is a continuation of procreation, and very often a +kind of supplementary varnishing of it. + + + + +398. + + +HOW TO RECOGNISE THE CHOLERIC.--Of two persons who are struggling together, +or who love and admire one another, the more choleric will always be at a +disadvantage. The same remark applies to two nations. + + + + +399. + + +SELF-EXCUSE.--Many men have the best possible right to act in this or that +way; but as soon as they begin to excuse their actions we no longer +believe that they are right--and we are mistaken. + + + + +400. + + +MORAL PAMPERING.--There are tender, moral natures who are ashamed of all +their successes and feel remorse after every failure. + + + + +401. + + +DANGEROUS UNLEARNING.--We begin by unlearning to love others, and end by +finding nothing lovable in ourselves. + + + + +402. + + +ANOTHER FORM OF TOLERATION.--"To remain a minute too long on red-hot coals +and to be burnt a little does no harm either to men or to chestnuts. The +slight bitterness and hardness makes the kernel all the sweeter."--Yes, +this is your opinion, you who enjoy the taste! You sublime cannibals! + + + + +403. + + +DIFFERENT PRIDE.--Women turn pale at the thought that their lover may not +be worthy of them; Men turn pale at the thought that they may not be +worthy of the women they love. I speak of perfect women, perfect men. Such +men, who are self-reliant and conscious of power at ordinary times, grow +diffident and doubtful of themselves when under the influence of a strong +passion. Such women, on the other hand, though always looking upon +themselves as the weak and devoted sex, become proud and conscious of +their power in the great exception of passion,--they ask: "Who then is +worthy of me?" + + + + +404. + + +WHEN WE SELDOM DO JUSTICE.--Certain men are unable to feel enthusiasm for a +great and good cause without committing a great injustice in some other +quarter: this is _their_ kind of morality. + + + + +405. + + +LUXURY.--The love of luxury is rooted in the depths of a man's heart: it +shows that the superfluous and immoderate is the sea wherein his soul +prefers to float. + + + + +406. + + +TO IMMORTALISE.--Let him who wishes to kill his opponent first consider +whether by doing so he will not immortalise him in himself. + + + + +407. + + +AGAINST OUR CHARACTER.--If the truth which we have to utter goes against +our character--as very often happens--we behave as if we had uttered a +clumsy falsehood, and thus rouse suspicion. + + + + +408. + + +WHERE A GREAT DEAL OF GENTLENESS IS NEEDED.--Many natures have only the +choice of being either public evil-doers or secret sorrow-bearers. + + + + +409. + + +ILLNESS.--Among illness are to be reckoned the premature approach of old +age, ugliness, and pessimistic opinions--three things that always go +together. + + + + +410. + + +TIMID PEOPLE.--It is the awkward and timid people who easily become +murderers: they do not understand slight but sufficient means of defence +or revenge, and their hatred, owing to their lack of intelligence and +presence of mind, can conceive of no other expedient than destruction. + + + + +411. + + +WITHOUT HATRED.--You wish to bid farewell to your passion? Very well, but +do so without hatred against it! Otherwise you have a second passion.--The +soul of the Christian who has freed himself from sin is generally ruined +afterwards by the hatred for sin. Just look at the faces of the great +Christians! they are the faces of great haters. + + + + +412. + + +INGENIOUS AND NARROW-MINDED.--He can appreciate nothing beyond himself, and +when he wishes to appreciate other people he must always begin by +transforming them into himself. In this, however, he is ingenious. + + + + +413. + + +PRIVATE AND PUBLIC ACCUSERS.--Watch closely the accuser and inquirer,--for +he reveals his true character; and it is not rare for this to be a worse +character than that of the victim whose crime he is investigating. The +accuser believes in all innocence that the opponent of a crime and +criminal must be by nature of good character, or at least must appear as +such--and this is why he lets himself go, that is to say, he drops his +mask. + + + + +414. + + +VOLUNTARY BLINDNESS.--There is a kind of enthusiastic and extreme devotion +to a person or a party which reveals that in our inmost hearts we feel +ourselves superior to this person or party, and for this reason we feel +indignant with ourselves. We blind ourselves, as it were, of our own free +will to punish our eyes for having seen too much. + + + + +415. + + +_REMEDIUM AMORIS._--That old radical remedy for love is now in most cases +as effective as it always was: love in return. + + + + +416. + + +WHERE IS OUR WORST ENEMY?--He who can look after his own affairs well, and +knows that he can do so, is as a rule conciliatory towards his adversary. +But to believe that we have right on our side, and to know that we are +incapable of defending it--this gives rise to a fierce and implacable +hatred against the opponent of our cause. Let every one judge accordingly +where his worst enemies are to be sought. + + + + +417. + + +THE LIMITS OF ALL HUMILITY.--Many men may certainly have attained that +humility which says _credo quia absurdum est_, and sacrifices its reason; +but, so far as I know, not one has attained to that humility which after +all is only one step further, and which says _creda quia absurdus sum_. + + + + +418. + + +ACTING THE TRUTH.--Many a man is truthful, not because he would be ashamed +to exhibit hypocritical feelings, but because he would not succeed very +well in inducing others to believe in his hypocrisy. In a word, he has no +confidence in his talent as an actor, and therefore prefers honestly to +act the truth. + + + + +419. + + +COURAGE IN A PARTY.--The poor sheep say to their bell-wether: "Only lead +us, and we shall never lack courage to follow you." But the poor +bell-wether thinks in his heart: "Only follow me, and I shall never lack +courage to lead you." + + + + +420. + + +CUNNING OF THE VICTIM.--What a sad cunning there is in the wish to deceive +ourselves with respect to the person for whom we have sacrificed +ourselves, when we give him an opportunity in which he must appear to us +as we should wish him to be! + + + + +421. + + +THROUGH OTHERS.--There are men who do not wish to be seen except through +the eyes of others: a wish which implies a great deal of wisdom. + + + + +422. + + +MAKING OTHERS HAPPY.--Why is the fact of our making others happy more +gratifying to us than all other pleasures?--Because in so doing we gratify +fifty cravings at one time. Taken separately they would, perhaps, be very +small pleasures; but when put into one hand, that hand will be fuller than +ever before--and the heart also. + + + + + +BOOK V. + + + + +423. + + +IN THE GREAT SILENCE.--Here is the sea, here may we forget the town. It is +true that its bells are still ringing the Angelus--that solemn and foolish +yet sweet sound at the junction between day and night,--but one moment +more! now all is silent. Yonder lies the ocean, pale and brilliant; it +cannot speak. The sky is glistening with its eternal mute evening hues, +red, yellow, and green: it cannot speak. The small cliffs and rocks which +stretch out into the sea as if each one of them were endeavouring to find +the loneliest spot--they too are dumb. Beautiful and awful indeed is this +vast silence, which so suddenly overcomes us and makes our heart swell. + +Alas! what deceit lies in this dumb beauty! How well could it speak, and +how evilly, too, if it wished! Its tongue, tied up and fastened, and its +face of suffering happiness--all this is but malice, mocking at your +sympathy: be it so! I do not feel ashamed to be the plaything of such +powers! but I pity thee, oh nature, because thou must be silent, even +though it be only malice that binds thy tongue: nay, I pity thee for the +sake of thy malice! + +Alas! the silence deepens, and once again my heart swells within me: it is +startled by a fresh truth--it, too, is dumb; it likewise sneers when the +mouth calls out something to this beauty; it also enjoys the sweet malice +of its silence. I come to hate speaking; yea, even thinking. Behind every +word I utter do I not hear the laughter of error, imagination, and +insanity? Must I not laugh at my pity and mock my own mockery? Oh sea, oh +evening, ye are bad teachers! Ye teach man how to cease to be a man. Is he +to give himself up to you? Shall he become as you now are, pale, +brilliant, dumb, immense, reposing calmly upon himself?--exalted above +himself? + + + + +424. + + +FOR WHOM THE TRUTH EXISTS.--Up to the present time errors have been the +power most fruitful in consolations: we now expect the same effects from +accepted truths, and we have been waiting rather too long for them. What +if these truths could not give us this consolation we are looking for? +Would that be an argument against them? What have these truths in common +with the sick condition of suffering and degenerate men that they should +be useful to them? It is, of course, no proof against the truth of a plant +when it is clearly established that it does not contribute in any way to +the recovery of sick people. Formerly, however, people were so convinced +that man was the ultimate end of nature that they believed that knowledge +could reveal nothing that was not beneficial and useful to man--nay, there +could not, should not be, any other things in existence. + +Perhaps all this leads to the conclusion that truth as an entity and a +coherent whole exists only for those natures who, like Aristotle, are at +once powerful and harmless, joyous and peaceful: just as none but these +would be in a position to seek such truths; for the others seek remedies +for themselves--however proud they may be of their intellect and its +freedom, they do not seek truth. Hence it comes about that these others +take no real joy in science, but reproach it for its coldness, dryness, +and inhumanity. This is the judgment of sick people about the games of the +healthy.--Even the Greek gods were unable to administer consolation; and +when at length the entire Greek world fell ill, this was a reason for the +destruction of such gods. + + + + +425. + + +WE GODS IN EXILE.--Owing to errors regarding their descent, their +uniqueness, their mission, and by claims based upon these errors, men have +again and again "surpassed themselves"; but through these same errors the +world has been filled with unspeakable suffering, mutual persecution, +suspicion, misunderstanding, and an even greater amount of individual +misery. Men have become suffering creatures in consequence of their +morals, and the sum-total of what they have obtained by those morals is +simply the feeling that they are far too good and great for this world, +and that they are enjoying merely a transitory existence on it. As yet the +"proud sufferer" is the highest type of mankind. + + + + +426. + + +THE COLOUR-BLINDNESS OF THINKERS.--How differently from us the Greeks must +have viewed nature, since, as we cannot help admitting, they were quite +colour-blind in regard to blue and green, believing the former to be a +deeper brown, and the latter to be yellow. Thus, for instance, they used +the same word to describe the colour of dark hair, of the corn-flower, and +the southern sea; and again they employed exactly the same expression for +the colour of the greenest herbs, the human skin, honey, and yellow +raisins: whence it follows that their greatest painters reproduced the +world they lived in only in black, white, red, and yellow. How different +and how much nearer to mankind, therefore, must nature have seemed to +them, since in their eyes the tints of mankind predominated also in +nature, and nature was, as it were, floating in the coloured ether of +humanity! (blue and green more than anything else dehumanise nature). It +is this defect which developed the playful facility that characterised the +Greeks of seeing the phenomena of nature as gods and demi-gods--that is to +say, as human forms. + +Let this, however, merely serve as a simile for another supposition. Every +thinker paints his world and the things that surround him in fewer colours +than really exist, and he is blind to individual colours. This is +something more than a mere deficiency. Thanks to this nearer approach and +simplification, he imagines he sees in things those harmonies of colours +which possess a great charm, and may greatly enrich nature. Perhaps, +indeed, it was in this way that men first learnt to take delight in +viewing existence, owing to its being first of all presented to them in +one or two shades, and consequently harmonised. They practised these few +shades, so to speak, before they could pass on to any more. And even now +certain individuals endeavour to get rid of a partial colour-blindness +that they may obtain a richer faculty of sight and discernment, in the +course of which they find that they not only discover new pleasures, but +are also obliged to lose and give up some of their former ones. + + + + +427. + + +THE EMBELLISHMENT OF SCIENCE.--In the same way that the feeling that +"nature is ugly, wild, tedious--we must embellish it (_embellir la +nature_)"--brought about rococo horticulture, so does the view that +"science is ugly, difficult, dry, dreary and weary, we must embellish it," +invariably gives rise to something called philosophy. This philosophy sets +out to do what all art and poetry endeavour to do, viz., giving amusement +above all else; but it wishes to do this, in conformity with its +hereditary pride, in a higher and more sublime fashion before an audience +of superior intellects. It is no small ambition to create for these +intellects a kind of horticulture, the principal charm of which--like that +of the usual gardening--is to bring about an optical illusion (by means of +temples, perspective, grottos, winding walks, and waterfalls, to speak in +similes), exhibiting science in a condensed form and in all kinds of +strange and unexpected illuminations, infusing into it as much indecision, +irrationality, and dreaminess as will enable us to walk about in it "as in +savage nature," but without trouble and boredom. + +Those who are possessed of this ambition even dream of making religion +superfluous--religion, which among men of former times served as the +highest kind of entertainment. All this is now running its course, and +will one day attain its highest tide. Even now hostile voices are being +raised against philosophy, exclaiming: "Return to science, to nature, and +the naturalness of science!" and thus an age may begin which may discover +the most powerful beauty precisely in the "savage and ugly" domains of +science, just as it is only since the time of Rousseau that we have +discovered the sense for the beauty of high mountains and deserts. + + + + +428. + + +TWO KINDS OF MORALISTS.--To see a law of nature for the first time, and to +see it whole (for example, the law of gravity or the reflection of light +and sound), and afterwards to explain such a law, are two different things +and concern different classes of minds. In the same way, those moralists +who observe and exhibit human laws and habits--moralists with +discriminating ears, noses, and eyes--differ entirely from those who +interpret their observations. These latter must above all be inventive, +and must possess an imagination untrammelled by sagacity and knowledge. + + + + +429. + + +THE NEW PASSION.--Why do we fear and dread a possible return to barbarism? +Is it because it would make people less happy than they are now? Certainly +not! the barbarians of all ages possessed more happiness than we do: let +us not deceive ourselves on this point!--but our impulse towards knowledge +is too widely developed to allow us to value happiness without knowledge, +or the happiness of a strong and fixed delusion: it is painful to us even +to imagine such a state of things! Our restless pursuit of discoveries and +divinations has become for us as attractive and indispensable as hapless +love to the lover, which on no account would he exchange for +indifference,--nay, perhaps we, too, are hapless lovers! Knowledge within +us has developed into a passion, which does not shrink from any sacrifice, +and at bottom fears nothing but its own extinction. We sincerely believe +that all humanity, weighed down as it is by the burden of this passion, +are bound to feel more exalted and comforted than formerly, when they had +not yet overcome the longing for the coarser satisfaction which +accompanies barbarism. + +It may be that mankind may perish eventually from this passion for +knowledge!--but even that does not daunt us. Did Christianity ever shrink +from a similar thought? Are not love and death brother and sister? Yes, we +detest barbarism,--we all prefer that humanity should perish rather than +that knowledge should enter into a stage of retrogression. And, finally, +if mankind does not perish through some passion it will perish through +some weakness: which would we prefer? This is the main question. Do we +wish its end to be in fire and light, or in the sands? + + + + +430. + + +LIKEWISE HEROIC.--To do things of the worst possible odour, things of which +we scarcely dare to speak, but which are nevertheless useful and +necessary, is also heroic. The Greeks were not ashamed of numbering even +the cleansing of a stable among the great tasks of Hercules. + + + + +431. + + +THE OPINIONS OF OPPONENTS.--In order to measure the natural subtlety or +weakness of even the cleverest heads, we must consider the manner in which +they take up and reproduce the opinions of their adversaries, for the +natural measure of any intellect is thereby revealed. The perfect sage +involuntarily idealises his opponent and frees his inconsistencies from +all defects and accidentalities: he only takes up arms against him when he +has thus turned his opponent into a god with shining weapons. + + + + +432. + + +INVESTIGATOR AND ATTEMPTER.--There is no exclusive method of knowing in +science. We must deal with things tentatively, treating them by turns +harshly or justly, passionately or coldly. One investigator deals with +things like a policeman, another like a confessor, and yet a third like an +inquisitive traveller. We force something from them now by sympathy and +now by violence: the one is urged onward and led to see clearly by the +veneration which the secrets of the things inspire in him, and the other +again by the indiscretion and malice met with in the explanation of these +secrets. We investigators, like all conquerors, explorers, navigators, and +adventurers, are men of a daring morality, and we must put up with our +liability to be in the main looked upon as evil. + + + + +433. + + +SEEING WITH NEW EYES.--Presuming that by the term "beauty in art" is always +implied the imitation of something that is happy--and this I consider to be +true--according as an age or a people or a great autocratic individuality +represents happiness: what then is disclosed by the so-called realism of +our modern artists in regard to the happiness of our epoch? It is +undoubtedly its type of beauty which we now understand most easily and +enjoy best of any. As a consequence, we are induced to believe that this +happiness which is now peculiar to us is based on realism, on the sharpest +possible senses, and on the true conception of the actual--that is to say, +not upon reality, but upon what we know of reality. The results of science +have already gained so much in depth and extent that the artists of our +century have involuntarily become the glorifiers of scientific "blessings" +_per se_. + + + + +434. + + +INTERCESSION.--Unpretentious regions are subjects for great landscape +painters; remarkable and rare regions for inferior painters: for the great +things of nature and humanity must intercede in favour of their little, +mediocre, and vain admirers--whereas the great man intercedes in favour of +unassuming things. + + + + +435. + + +NOT TO PERISH UNNOTICED.--It is not only once but continuously that our +excellence and greatness are constantly crumbling away; the weeds that +grow among everything and cling to everything ruin all that is great in +us--the wretchedness of our surroundings, which we always try to overlook +and which is before our eyes at every hour of the day, the innumerable +little roots of mean and petty feelings which we allow to grow up all +about us, in our office, among our companions, or our daily labours. If we +permit these small weeds to escape our notice we shall perish through them +unnoticed!--And, if you must perish, then do so immediately and suddenly; +for in that case you will perhaps leave proud ruins behind you! and not, +as is now to be feared, merely molehills, covered with grass and +weeds--these petty and miserable conquerors, as humble as ever, and too +wretched even to triumph. + + + + +436. + + +CASUISTIC.--We are confronted with a very bitter and painful dilemma, for +the solution of which not every one's bravery and character are equal: +when, as passengers on board a steamer, we discover that the captain and +the helmsman are making dangerous mistakes, and that we are their +superiors in nautical science--and then we ask ourselves: "What would +happen if we organised a mutiny against them, and made them both +prisoners? Is it not our duty to do so in view of our superiority? and +would not they in their turn be justified in putting us in irons for +encouraging disobedience?" + +This is a simile for higher and worse situations; and the final question +to be decided is, What guarantees our superiority and our faith in +ourselves in such a case? Success? but in order to do that we must do the +very thing in which all the danger lies--not only dangerous for ourselves, +but also for the ship. + + + + +437. + + +PRIVILEGES.--The man who really owns himself, that is to say, he who has +finally conquered himself, regards it as his own right to punish, to +pardon, or to pity himself: he need not concede this privilege to any one, +though he may freely bestow it upon some one else--a friend, for +example--but he knows that in doing this he is conferring a right, and that +rights can only be conferred by one who is in full possession of power. + + + + +438. + + +MAN AND THINGS.--Why does the man not see the things? He himself is in the +way: he conceals the things. + + + + +439. + + +CHARACTERISTICS OF HAPPINESS.--There are two things common to all +sensations of happiness: a profusion of feelings, accompanied by animal +spirits, so that, like the fishes, we feel ourselves to be in our element +and play about in it. Good Christians will understand what Christian +exuberance means. + + + + +440. + + +NEVER RENOUNCE.--Renouncing the world without knowing it, like a nun, +results in a fruitless and perhaps melancholy solitude. This has nothing +in common with the solitude of the _vita contemplativa_ of the thinker: +when he chooses this form of solitude he wishes to renounce nothing; but +he would on the contrary regard it as a renunciation, a melancholy +destruction of his own self, if he were obliged to continue in the _vita +practica_. He forgoes this latter because he knows it, because he knows +himself. So he jumps into _his_ water, and thus gains _his_ cheerfulness. + + + + +441. + + +WHY THE NEAREST THINGS BECOME EVER MORE DISTANT FOR US.--The more we give +up our minds to all that has been and will be, the paler will become that +which actually is. When we live with the dead and participate in their +death, what are our "neighbours" to us? We grow lonelier simply because +the entire flood of humanity is surging round about us. The fire that +burns within us, and glows for all that is human, is continually +increasing--and hence we look upon everything that surrounds us as if it +had become more indifferent, more shadowy,--but our cold glance is +offensive. + + + + +442. + + +THE RULE.--"The rule always appears to me to be more interesting than the +exception"--whoever thinks thus has made considerable progress in +knowledge, and is one of the initiated. + + + + +443. + + +ON EDUCATION.--I have gradually come to see daylight in regard to the most +general defect in our methods of education and training: nobody learns, +nobody teaches, nobody wishes, to endure solitude. + + + + +444. + + +SURPRISE AT RESISTANCE.--Because we have reached the point of being able to +see through a thing we believe that henceforth it can offer us no further +resistance--and then we are surprised to find that we can see through it +and yet cannot penetrate through it. This is the same kind of foolishness +and surprise as that of the fly on a pane of glass. + + + + +445. + + +WHERE THE NOBLEST ARE MISTAKEN.--We give some one at length our dearest and +most valued possession, and then love has nothing more to give: but the +recipient of the gift will certainly not consider it as his dearest +possession, and will consequently be wanting in that full and complete +gratitude which we expect from him. + + + + +446. + + +HIERARCHY.--First and foremost, there are the superficial thinkers, and +secondly the profound thinkers--such as dive into the depths of a +thing,--thirdly, the thorough thinkers, who get to the bottom of a +thing--which is of much greater importance than merely diving into its +depths,--and, finally, those who leap head foremost into the marsh: though +this must not be looked upon as indicating either depth or thoroughness! +these are the lovers of obscurity.(13) + + + + +447. + + +MASTER AND PUPIL.--By cautioning his pupils against himself the teacher +shows his humanity. + + + + +448. + + +HONOURING REALITY.--How can we look at this exulting multitude without +tears and acquiescence? at one time we thought little of the object of +their exultation, and we should still think so if we ourselves had not +come through a similar experience. And what may these experiences lead us +to! what are our opinions! In order that we may not lose ourselves and our +reason we must fly from experiences. It was thus that Plato fled from +actuality, and wished to contemplate things only in their pale mental +concepts: he was full of sensitiveness, and knew how easily the waves of +this sensitiveness would drown his reason.--Must the sage therefore say, "I +will honour reality, but I will at the same time turn my back to it +because I know and dread it?" Ought he to behave as certain African tribes +do in the presence of their sovereign, whom they approach backwards, thus +showing their reverence at the same time as their dread? + + + + +449. + + +WHERE ARE THE POOR IN SPIRIT?--Oh, how greatly it goes against my grain to +impose my own thoughts upon others! How I rejoice over every mood and +secret change within me as the result of which the thoughts of others are +victorious over my own! but from time to time I enjoy an even greater +satisfaction, when I am allowed to give away my intellectual possessions, +like the confessor sitting in his box and anxiously awaiting the arrival +of some distressed person who stands in need of consolation, and will be +only too glad to relate the full misery of his thoughts so that the +listener's hand and heart will once again be filled, and the troubled soul +eased! Not only has the confessor no desire for renown: he would fain shun +gratitude as well, for it is obtrusive, and does not stand in awe of +solitude or silence. + +But to live without a name, and even to be slightly sneered at; too +obscure to arouse envy or enmity; with a head free from fever, a handful +of knowledge, and a pocketful of experience; a physician, as it were, of +the poor in spirit, helping this one or that one whose head is troubled +with opinions, without the latter perceiving who has actually helped him! +without any desire to appear to be in the right in the presence of his +patient, or to carry off a victory. To speak to him in such a way that, +after a short and almost imperceptible hint or objection, the listener may +find out for himself what is right and proudly walk away! To be like an +obscure and unknown inn which turns no one away who is in need, but which +is afterwards forgotten and laughed at! To be without any advantages over +others--neither possessing better food nor purer air, nor a more cheerful +mind--but always to be giving away, returning, communicating, and becoming +poorer! To know how to be humble in order to be accessible to many people +and humiliating to none! To take a great deal of injustice on his +shoulders and creep through the cracks and crannies of all kinds of +errors, in order that we may reach many obscure souls on their secret +paths! ever in possession of some kind of love, and some kind of egoism +and self-enjoyment! in possession of power, and yet at the same time +hidden and resigned! constantly basking in the sunshine and sweetness of +grace, and yet knowing that quite near to us stands the ladder leading to +the sublime!--that would be life! that would indeed be a reason for a long +life! + + + + +450. + + +THE TEMPTATIONS OF KNOWLEDGE.--A glance through the gate of science acts +upon passionate spirits as the charm of charms: they will probably become +dreamers, or in the most favourable cases poets, so great is their desire +for the happiness of the man who can discern. Does it not enter into all +your senses, this note of sweet temptation by which science has announced +its joyful message in a thousand ways, and in the thousand and first way, +the noblest of all, "Begone, illusion! for then 'Woe is me' also vanished, +and with it woe itself is gone" (Marcus Aurelius). + + + + +451. + + +FOR WHOM A COURT JESTER IS NEEDFUL.--Those who are very beautiful, very +good, and very powerful scarcely ever learn the full and naked truth about +anything,--for in their presence we involuntarily lie a little, because we +feel their influence, and in view of this influence convey a truth in the +form of an adaptation (by falsifying the shades and degrees of facts, by +omitting or adding details, and withholding that which is insusceptible of +adaptation). If, however, in spite of all this, people of this description +insist upon hearing the truth, they must keep a court jester--a being with +the madman's privilege of being unable to adapt himself. + + + + +452. + + +IMPATIENCE.--There is a certain degree of impatience in men of thought and +action, which in cases of failure at once drives them to the opposite +camp, induces them to take a great interest in it, and to give themselves +up to new undertakings--until here again the slowness of their success +drives them away. Thus they rove about, like so many reckless adventurers, +through the practices of many kingdoms and natures; and in the end, as the +result of their wide knowledge of men and things, acquired by their +unheard of travel and practice, and with a certain moderation of their +craving, they become powerful practical men. Hence a defect in character +may become the school of genius. + + + + +453. + + +A MORAL INTERREGNUM.--Who is now in a position to describe that which will +one day supplant moral feelings and judgments!--however certain we may be +that these are founded on error, and that the building erected upon such +foundations cannot be repaired: their obligation must gradually diminish +from day to day, in so far as the obligation of reason does not diminish! +To carry out the task of re-establishing the laws of life and action is +still beyond the power of our sciences of physiology and medicine, society +and solitude: though it is only from them that we can borrow the +foundation-stones of new ideals (but not the ideals themselves). Thus we +live a preliminary or after existence, according to our tastes and +talents, and the best we can do in this interregnum is to be as much as +possible our own "_reges_," and to establish small experimental states. We +are experiments: if we want to be so! + + + + +454. + + +A DIGRESSION.--A book like this is not intended to be read through at once, +or to be read aloud. It is intended more particularly for reference, +especially on our walks and travels: we must take it up and put it down +again after a short reading, and, more especially, we ought not to be +amongst our usual surroundings. + + + + +455. + + +THE PRIMARY NATURE.--As we are now brought up, we begin by acquiring a +secondary nature, and we possess it when the world calls us mature, of +age, efficient. A few have sufficient of the serpent about them to cast +this skin some day, when their primary nature has come to maturity under +it. But in the majority of people the germ of it withers away. + + + + +456. + + +A VIRTUE IN PROCESS OF BECOMING.--Such assertions and promises as those of +the ancient philosophers on the unity of virtue and felicity, or that of +Christianity, "Seek ye first the Kingdom of God and His righteousness, and +all these things shall be added unto you," have never been made with +absolute sincerity, but always without a bad conscience nevertheless. +People were in the habit of boldly laying down principles--which they +wished to be true--exactly as if they were truth itself, in spite of all +appearances to the contrary, and in doing this they felt neither religious +nor moral compunction; for it was _in honorem maiorem_ of virtue or of God +that one had gone beyond truth, without, however, any selfish intention! + +Many good people still act up to this degree of truthfulness: when they +feel unselfish they think it permissible to treat truth more lightly. Let +it be remembered that the word honesty is neither to be found among the +Socratic nor the Christian virtues: it is one of our most recent virtues, +not yet quite mature, frequently misconstrued and misunderstood, scarcely +conscious of itself--something in embryo, which we may either promote or +check according to our inclination. + + + + +457. + + +FINAL TACITURNITY.--There are some men who fare like the digger after +hidden treasures: they quite accidentally discover the carefully-preserved +secrets of another's soul, and as a result come into the possession of +knowledge which it is often a heavy burden to bear. In certain +circumstances we may know the living and the dead, and sound their inmost +thoughts to such an extent that it becomes painful to us to speak to +others about them: at every word we utter we are afraid of being +indiscreet.--I can easily imagine a sudden silence on the part of the +wisest historian. + + + + +458. + + +THE GREAT PRIZE.--There is a very rare thing, but a very delightful one, +viz. the man with a nobly-formed intellect who possesses at the same time +the character and inclinations, and even meets with the experiences, +suited to such an intellect. + + + + +459. + + +THE MAGNANIMITY OF THE THINKER.--Both Rousseau and Schopenhauer were proud +enough to inscribe upon their lives the motto, _Vitam impendere vero_. And +how they both must have suffered in their pride because they could not +succeed in _verum impendere vitae!_--_verum_, such as each of them +understood it,--when their lives ran side by side with their knowledge like +an uncouth bass which is not in tune with the melody. + +Knowledge, however, would be in a bad way if it were measured out to every +thinker only in proportion as it can be adapted to his own person. And +thinkers would be in a bad way if their vanity were so great that they +could only endure such an adaptation, for the noblest virtue of a great +thinker is his magnanimity, which urges him on in his search for knowledge +to sacrifice himself and his life unshrinkingly, often shamefacedly, and +often with sublime scorn, and smiling. + + + + +460. + + +UTILISING OUR HOURS OF DANGER.--Those men and conditions whose every +movement may mean danger to our possessions, honour, and life or death, +and to those most dear to us, we shall naturally learn to know thoroughly. +Tiberius, for instance, must have meditated much more deeply on the +character and methods of government of the Emperor Augustus, and must have +known far more about them than even the wisest historian. + +At the present day we all live, relatively speaking, in a security which +is much too great to make us true psychologists: some survey their +fellow-men as a hobby, others out of ennui, and others again merely from +habit; but never to the extent they would do if they were told "Discern or +perish!" As long as truths do not cut us to the quick we assume an +attitude of contempt towards them: they still appear to us too much like +the "winged dreams," as if we could or could not have them at our +discretion, as if we could likewise be aroused from these truths as from a +dream! + + + + +461. + + +_HIC RHODUS, HIC SALTA._--Our music, which can and must change into +everything, because like the demon of the sea, it has no character of its +own: this music in former times devoted its attention to the Christian +savant, and transposed his ideals into sounds: why cannot it likewise find +those brighter, more cheerful, and universal sounds which correspond to +the ideal thinker?--a music which could rock itself at ease in the vast +floating vaults of the soul? So far our music has been so great and so +good; nothing seemed impossible to its powers. May it therefore prove +possible to create these three sensations at one time: sublimity, deep and +warm light, and rapture of the greatest possible consistency! + + + + +462. + + +SLOW CURES.--Chronic illnesses of the soul, like those of the body, are +very rarely due to one gross offence against physical and mental reason, +but as a general rule they arise from innumerable and petty negligences of +a minor order.--A man, for example, whose breathing becomes a trifle weaker +every day, and whose lungs, by inhaling too little air, are deprived of +their proper amount of exercise, will end by being struck down by some +chronic disease of the lungs. The only remedy for cases like these is a +countless number of minor exercises of a contrary tendency--making it a +rule, for example, to take a long and deep breath every quarter of an +hour, lying flat on the ground if possible. For this purpose a clock which +strikes the quarters should be chosen as a lifelong companion. + +All these remedies are slow and trifling; but yet the man who wishes to +cure his soul will carefully consider a change, even in his least +important habits. Many a man will utter a cold and angry word to his +surroundings ten times a day without thinking about it, and he will forget +that after a few years it will have become a regular habit with him to put +his surroundings out of temper ten times a day. But he can also acquire +the habit of doing good to them ten times. + + + + +463. + + +ON THE SEVENTH DAY.--"You praise this as my creation? but I have only put +aside what was a burden to me! my soul is above the vanity of +creators.--You praise this as my resignation? but I have only stripped +myself of what had become burdensome! My soul is above the vanity of the +resigned ones!" + + + + +464. + + +THE DONOR'S MODESTY.--There is such a want of generosity in always posing +as the donor and benefactor, and showing one's face when doing so! But to +give and bestow, and at the same time to conceal one's name and favour! or +not to have a name at all, like nature, in whom this fact is more +refreshing to us than anything else--here at last we no more meet with the +giver and bestower, no more with a "gracious countenance."--It is true that +you have now forfeited even this comfort, for you have placed a God in +this nature--and now everything is once again fettered and oppressed! Well? +are we never to have the right of remaining alone with ourselves? are we +always to be watched, guarded, surrounded by leading strings and gifts? If +there is always some one round about us, the best part of courage and +kindness will ever remain impossible of attainment in this world. Are we +not tempted to fly to hell before this continual obtrusiveness of heaven, +this inevitable supernatural neighbour? Never mind, it was only a dream; +let us wake up! + + + + +465. + + +AT A MEETING.-- + +_A._ What are you looking at? you have been standing here for a very long +time. + +_B._ Always the new and the old over again! the helplessness of a thing +urges me on to plunge into it so deeply that I end by penetrating to its +deepest depths, and perceive that in reality it is not worth so very much. +At the end of all experiences of this kind we meet with a kind of sorrow +and stupor. I experience this on a small scale several times a day. + + + + +466. + + +A LOSS OF RENOWN.--What an advantage it is to be able to speak as a +stranger to mankind! When they take away our anonymity, and make us +famous, the gods deprive us of "half our virtue." + + + + +467. + + +DOUBLY PATIENT.--"By doing this you will hurt many people."--I know that, +and I also know that I shall have to suffer for it doubly: in the first +place out of pity for their suffering, and secondly from the revenge they +will take on me. But in spite of this I cannot help doing what I do. + + + + +468. + + +THE KINGDOM OF BEAUTY IS GREATER.--We move about in nature, cunning and +cheerful, in order that we may surprise everything in the beauty peculiar +to it; we make an effort, whether in sunshine or under a stormy sky, to +see a distant part of the coast with its rocks, bays, and olive and pine +trees under an aspect in which it achieves its perfection and +consummation. Thus also we should walk about among men as their +discoverers and explorers, meting out to them good and evil in order that +we may unveil the peculiar beauty which is seen with some in the sunshine, +in others under thunder-clouds, or with others again only in twilight and +under a rainy sky. + +Are we then forbidden to enjoy the evil man like some savage landscape +which possesses its own bold and daring lines and luminous effects, while +this same man, so long as he behaves well, and in conformity with the law, +appears to us to be an error of drawing, and a mere caricature which +offends us like a defect in nature?--Yes, this is forbidden: for as yet we +have only been permitted to seek beauty in anything that is morally +good,--and this is sufficient to explain why we have found so little and +have been compelled to look for beauty without either flesh or bones!--in +the same way as evil men are familiar with innumerable kinds of happiness +which the virtuous never dream of, we may also find among them innumerable +types of beauty, many of them as yet undiscovered. + + + + +469. + + +THE INHUMANITY OF THE SAGE.--The heavy and grinding progress of the sage, +who in the words of the Buddhist song, "Wanders lonely like the +rhinoceros," now and again stands in need of proofs of a conciliatory and +softened humanity, and not only proofs of those accelerated steps, those +polite and sociable witticisms; not only of humour and a certain +self-mockery, but likewise of contradictions and occasional returns to the +predominating inconsistencies. In order that he may not resemble the heavy +roller that rolls along like fate, the sage who wishes to teach must take +advantage of his defects, and utilise them for his own adornment; and when +saying "despise me" he will implore permission to be the advocate of a +presumptuous truth. + +This sage wishes to lead you to the mountains, and he will perhaps +endanger your life: therefore as the price of his enjoyment he willingly +authorises you to take your revenge either before or afterwards on such a +guide. Do you remember what thoughts came into your head when he once led +you to a gloomy cavern over a slippery path? Your distrustful heart beat +rapidly, and said inwardly, "This guide might surely do something better +than crawl about here! he is one of those idle people who are full of +curiosity--is it not doing him too much honour to appear to attach any +value at all to him by following him?" + + + + +470. + + +MANY AT THE BANQUET.--How happy we are when we are fed like the birds by +the hand of some one who throws them their crumbs without examining them +too closely, or inquiring into their worthiness! To live like a bird which +comes and flies away, and does not carry its name on its beak! I take +great pleasure in satisfying my appetite at the banquet of the many. + + + + +471. + + +ANOTHER TYPE OF LOVE FOR ONE'S NEIGHBOUR.--Everything that is agitated, +noisy, fitful, and nervous forms a contrast to the great passion which, +glowing in the heart of man like a quiet and gloomy flame, and gathering +about it all that is flaming and ardent, gives to man the appearance of +coldness and indifference, and stamps a certain impassiveness on his +features. Such men are occasionally capable of showing their love for +their neighbour, but this love is different from that of sociable people +who are anxious to please. It is a mild, contemplative, and calm +amiability: these people, as it were, look out of the windows of the +castle which serves them as a stronghold, and consequently as a prison; +for the outlook into the far distance, the open air, and a different world +is so pleasant for them! + + + + +472. + + +NOT JUSTIFYING ONESELF.-- + +_A._ But why are you not willing to justify yourself? + +_B._ I could do it in this instance, as in dozens of others; but I despise +the pleasure which lies in justification, for all that matters little to +me, and I would rather bear a stained reputation than give those petty +folks the spiteful pleasure of saying, "He takes these things very +seriously." This is not true. Perhaps I ought to have more consideration +for myself, and look upon it as a duty to rectify erroneous opinions about +myself--I am too indifferent and too indolent regarding myself, and +consequently also regarding everything that is brought about through my +agency. + + + + +473. + + +WHERE TO BUILD ONE'S HOUSE.--If you feel great and productive in solitude, +society will belittle and isolate you, and _vice versa_. A powerful +mildness such as that of a father:--wherever this feeling takes possession +of you, _there_ build your house, whether in the midst of the multitude, +or on some silent spot. _Ubi pater sum, ibi patria._(14) + + + + +474. + + +THE ONLY MEANS.--"Dialectic is the only means of reaching the divine +essence, and penetrating behind the veil of appearance." This declaration +of Plato in regard to dialectic is as solemn and passionate as that of +Schopenhauer in regard to the contrary of dialectic--and both are wrong. +For that to which they wish to point out the way to us does not exist.--And +so far have not all the great passions of mankind been passions for +something non-existent?--and all their ceremonies--ceremonies for something +non-existent also? + + + + +475. + + +BECOMING HEAVY.--You know him not; whatever weights he may attach to +himself he will nevertheless be able to raise them all with him. But you, +judging from the weak flapping of your own wings, come to the conclusion +that he wishes to remain below, merely because he does burden himself with +those weights. + + + + +476. + + +AT THE HARVEST THANKSGIVING OF THE INTELLECT.--There is a daily increase +and accumulation of experiences, events, opinions upon these experiences +and events, and dreams upon these opinions--a boundless and delightful +display of wealth! its aspect dazzles the eyes: I can no longer understand +how the poor in spirit can be called blessed! Occasionally, however, I +envy them when I am tired: for the superintendence of such vast wealth is +no easy task, and its weight frequently crushes all happiness.--Alas, if +only the mere sight of it were sufficient! If only we could be misers of +our knowledge! + + + + +477. + + +FREED FROM SCEPTICISM.-- + +_A._ Some men emerge from a general moral scepticism bad-tempered and +feeble, corroded, worm-eaten, and even partly consumed--but I on the other +hand, more courageous and healthier than ever, and with my instincts +conquered once more. Where a strong wind blows, where the waves are +rolling angrily, and where more than usual danger is to be faced, there I +feel happy. I did not become a worm, although I often had to work and dig +like a worm. + +_B._ You have just ceased to be a sceptic; for you deny! + +_A._ And in doing so I have learnt to say yea again. + + + + +478. + + +LET US PASS BY.--Spare him! Leave him in his solitude! Do you wish to crush +him down entirely? He became cracked like a glass into which some hot +liquid was poured suddenly--and he was such a precious glass! + + + + +479. + + +LOVE AND TRUTHFULNESS.--Through our love we have become dire offenders +against truth, and even habitual dissimulators and thieves, who give out +more things as true than seem to us to be true. On this account the +thinker must from time to time drive away those whom he loves (not +necessarily those who love him), so that they may show their sting and +wickedness, and cease to tempt him. Consequently the kindness of the +thinker will have its waning and waxing moon. + + + + +480. + + +INEVITABLE.--No matter what your experience may be, any one who does not +feel well disposed towards you will find in this experience some pretext +for disparaging you! You may undergo the greatest possible revolutions of +mind and knowledge, and at length, with the melancholy smile of the +convalescent, you may be able to step out into freedom and bright +stillness, and yet some one will say: "This fellow looks upon his illness +as an argument, and takes his impotence to be a proof of the impotence of +all others--he is vain enough to fall ill that he may feel the superiority +of the sufferer." And again, if somebody were to break the chains that +bound him down, and wounded himself severely in doing so, some one else +would point at him mockingly and cry: "How awkward he is! there is a man +who had got accustomed to his chains, and yet he is fool enough to burst +them asunder!" + + + + +481. + + +TWO GERMANS.--If we compare Kant and Schopenhauer with Plato, Spinoza, +Pascal, Rousseau, and Goethe, with reference to their souls and not their +intellects, we shall see that the two first-named thinkers are at a +disadvantage: their thoughts do not constitute a passionate history of +their souls--we are not led to expect in them romance, crises, +catastrophies, or death struggles. Their thinking is not at the same time +the involuntary biography of a soul, but in the case of Kant merely of a +head; and in the case of Schopenhauer again merely the description and +reflection of a character ("the invariable") and the pleasure which this +reflection causes, that is to say, the pleasure of meeting with an +intellect of the first order. + +Kant, when he shimmers through his thoughts, appears to us as an honest +and honourable man in the best sense of the words, but likewise as an +insignificant one: he is wanting in breadth and power; he had not come +through many experiences, and his method of working did not allow him +sufficient time to undergo experiences. Of course, in speaking of +experiences, I do not refer to the ordinary external events of life, but +to those fatalities and convulsions which occur in the course of the most +solitary and quiet life which has some leisure and glows with the passion +for thinking. Schopenhauer has at all events one advantage over him; for +he at least was distinguished by a certain fierce ugliness of disposition, +which showed itself in hatred, desire, vanity, and suspicion: he was of a +rather more ferocious disposition, and had both time and leisure to +indulge this ferocity. But he lacked "development," which was also wanting +in his range of thought: he had no "history." + + + + +482. + + +SEEKING ONE'S COMPANY.--Are we then looking for too much when we seek the +company of men who have grown mild, agreeable to the taste, and nutritive, +like chestnuts which have been put into the fire and taken out just at the +right moment? Of men who expect little from life, and prefer to accept +this little as a present rather than as a merit of their own, as if it +were carried to them by birds and bees? Of men who are too proud ever to +feel themselves rewarded, and too serious in their passion for knowledge +and honesty to have time for or pleasure in fame? Such men we should call +philosophers; but they themselves will always find some more modest +designation. + + + + +483. + + +SATIATED WITH MANKIND.-- + +_A._ Seek for knowledge! Yes! but always as a man! What? must I always be +a spectator of the same comedy, and always play a part in the same comedy, +without ever being able to observe things with other eyes than those? and +yet there may be countless types of beings whose organs are better adapted +for knowledge than ours! At the end of all their searching for knowledge +what will men at length come to know? Their organs! which perhaps is as +much as to say: the impossibility of knowledge! misery and disgust! + +_B._ This is a bad attack you have--reason is attacking you! to-morrow, +however, you will again be in the midst of knowledge, and hence of +irrationality--that is to say, delighted about all that is human. Let us go +to the sea! + + + + +484. + + +GOING OUR OWN WAY.--When we take the decisive step, and make up our minds +to follow our own path, a secret is suddenly revealed to us: it is clear +that all those who had hitherto been friendly to us and on intimate terms +with us judged themselves to be superior to us, and are offended now. The +best among them are indulgent, and are content to wait patiently until we +once more find the "right path"--they know it, apparently. Others make fun +of us, and pretend that we have been seized with a temporary attack of +mild insanity, or spitefully point out some seducer. The more malicious +say we are vain fools, and do their best to blacken our motives; while the +worst of all see in us their greatest enemy, some one who is thirsting for +revenge after many years of dependence,--and are afraid of us. What, then, +are we to do? My own opinion is that we should begin our sovereignty by +promising to all our acquaintances in advance a whole year's amnesty for +sins of every kind. + + + + +485. + + +FAR-OFF PERSPECTIVES.-- + +_A._ But why this solitude? + +_B._ I am not angry with anybody. But when I am alone it seems to me that +I can see my friends in a clearer and rosier light than when I am with +them; and when I loved and felt music best I lived far from it. It would +seem that I must have distant perspectives in order that I may think well +of things. + + + + +486. + + +GOLD AND HUNGER.--Here and there we meet with a man who changes into gold +everything that he touches. But some fine evil day he will discover that +he himself must starve through this gift of his. Everything around him is +brilliant, superb, and unapproachable in its ideal beauty, and now he +eagerly longs for things which it is impossible for him to turn into +gold--and how intense is this longing! like that of a starving man for a +meal! Query: What will he seize? + + + + +487. + + +SHAME.--Look at that noble steed pawing the ground, snorting, longing for a +ride, and loving its accustomed rider--but, shameful to relate, the rider +cannot mount to-day, he is tired.--Such is the shame felt by the weary +thinker in the presence of his own philosophy! + + + + +488. + + +AGAINST THE WASTE OF LOVE.--Do we not blush when we surprise ourselves in a +state of violent aversion? Well, then, we should also blush when we find +ourselves possessed of strong affections on account of the injustice +contained in them. More: there are people who feel their hearts weighed +down and oppressed when some one gives them the benefit of his love and +sympathy to the extent that he deprives others of a share. The tone of his +voice reveals to us the fact that we have been specially selected and +preferred! but, alas! I am not thankful for being thus selected: I +experience within myself a certain feeling of resentment against him who +wishes to distinguish me in this way--he shall not love me at the expense +of others! I shall always try to look after myself and to endure myself, +and my heart is often filled to overflowing, and with some reason. To such +a man nothing ought to be given of which others stand so greatly in need. + + + + +489. + + +FRIENDS IN NEED.--We may occasionally remark that one of our friends +sympathises with another more than with us. His delicacy is troubled +thereby, and his selfishness is not equal to the task of breaking down his +feelings of affection: in such a case we should facilitate the separation +for him, and estrange him in some way in order to widen the distance +between us.--This is also necessary when we fall into a habit of thinking +which might be detrimental to him: our affection for him should induce us +to ease his conscience in separating himself from us by means of some +injustice which we voluntarily take upon ourselves. + + + + +490. + + +THOSE PETTY TRUTHS.--"You know all that, but you have never lived through +it--so I will not accept your evidence. Those 'petty truths'--you deem them +petty because you have not paid for them with your blood!"--But are they +really great, simply because they have been bought at so high a price? and +blood is always too high a price!--"Do you really think so? How stingy you +are with your blood!" + + + + +491. + + +SOLITUDE, THEREFORE!-- + +_A._ So you wish to go back to your desert? + +_B._ I am not a quick thinker; I must wait for myself a long time--it is +always later and later before the water from the fountain of my own ego +spurts forth, and I have often to go thirsty longer than suits my +patience. That is why I retire into solitude in order that I may not have +to drink from the common cisterns. When I live in the midst of the +multitude my life is like theirs, and I do not think like myself; but +after some time it always seems to me as if the multitude wished to banish +me from myself and to rob me of my soul. Then I get angry with all these +people, and afraid of them; and I must have the desert to become well +disposed again. + + + + +492. + + +UNDER THE SOUTH WIND.-- + +_A._ I can no longer understand myself! It was only yesterday that I felt +myself so tempestuous and ardent, and at the same time so warm and sunny +and exceptionally bright! but to-day! Now everything is calm, wide, +oppressive, and dark like the lagoon at Venice. I wish for nothing, and +draw a deep breath, and yet I feel inwardly indignant at this "wish for +nothing"--so the waves rise and fall in the ocean of my melancholy. + +_B._ You describe a petty, agreeable illness. The next wind from the +north-east will blow it away. + +_A._ Why so? + + + + +493. + + +ON ONE'S OWN TREE.-- + +_A._ No thinker's thoughts give me so much pleasure as my own: this, of +course, proves nothing in favour of their value; but I should be foolish +to neglect fruits which are tasteful to me only because they happen to +grow on my own tree!--and I was once such a fool. + +_B._ Others have the contrary feeling: which likewise proves nothing in +favour of their thoughts, nor yet is it any argument against their value. + + + + +494. + + +THE LAST ARGUMENT OF THE BRAVE MAN.--There are snakes in this little clump +of trees.--Very well, I will rush into the thicket and kill them.--But by +doing that you will run the risk of falling a victim to them, and not they +to you.--But what do I matter? + + + + +495. + + +OUR TEACHERS.--During our period of youth we select our teachers and guides +from our own times, and from those circles which we happen to meet with: +we have the thoughtless conviction that the present age must have teachers +who will suit us better than any others, and that we are sure to find them +without having to look very far. Later on we find that we have to pay a +heavy penalty for this childishness: we have to expiate our teachers in +ourselves, and then perhaps we begin to look for the proper guides. We +look for them throughout the whole world, including even present and past +ages--but perhaps it may be too late, and at the worst we discover that +they lived when we were young--and that at that time we lost our +opportunity. + + + + +496. + + +THE EVIL PRINCIPLE.--Plato has marvellously described how the philosophic +thinker must necessarily be regarded as the essence of depravity in the +midst of every existing society: for as the critic of all its morals he is +naturally the antagonist of the moral man, and, unless he succeeds in +becoming the legislator of new morals, he lives long in the memory of men +as an instance of the "evil principle." From this we may judge to how +great an extent the city of Athens, although fairly liberal and fond of +innovations, abused the reputation of Plato during his lifetime. What +wonder then that he--who, as he has himself recorded, had the "political +instinct" in his body--made three different attempts in Sicily, where at +that time a united Mediterranean Greek State appeared to be in process of +formation? + +It was in this State, and with its assistance, that Plato thought he could +do for the Greeks what Mohammed did for the Arabs several centuries later: +viz. establishing both minor and more important customs, and especially +regulating the daily life of every man. His ideas were quite practicable +just as certainly as those of Mohammed were practicable; for even much +more incredible ideas, those of Christianity, proved themselves to be +practicable! a few hazards less and a few hazards more--and then the world +would have witnessed the Platonisation of Southern Europe; and, if we +suppose that this state of things had continued to our own days, we should +probably be worshipping Plato now as the "good principle." But he was +unsuccessful, and so his traditional character remains that of a dreamer +and a Utopian--stronger epithets than these passed away with ancient +Athens. + + + + +497. + + +THE PURIFYING EYE.--We have the best reason for speaking of "genius" in +men--for example, Plato, Spinoza, and Goethe--whose minds appear to be but +loosely linked to their character and temperament, like winged beings +which easily separate themselves from them, and then rise far above them. +On the other hand, those who never succeeded in cutting themselves loose +from their temperament, and who knew how to give to it the most +intellectual, lofty, and at times even cosmic expression (Schopenhauer, +for instance) have always been very fond of speaking about their genius. + +These geniuses could not rise above themselves, but they believed that, +fly where they would, they would always find and recover themselves--this +is their "greatness," and this can be greatness!--The others who are +entitled to this name possess the pure and purifying eye which does not +seem to have sprung out of their temperament and character, but separately +from them, and generally in contradiction to them, and looks out upon the +world as on a God whom it loves. But even people like these do not come +into possession of such an eye all at once: they require practice and a +preliminary school of sight, and he who is really fortunate will at the +right moment also fall in with a teacher of pure sight. + + + + +498. + + +NEVER DEMAND!--You do not know him! it is true that he easily and readily +submits both to men and things, and that he is kind to both--his only wish +is to be left in peace--but only in so far as men and things do not +_demand_ his submission. Any demand makes him proud, bashful, and warlike. + + + + +499. + + +THE EVIL ONE.--"Only the solitary are evil!"--thus spake Diderot, and +Rousseau at once felt deeply offended. Thus he proved that Diderot was +right. Indeed, in society, or amid social life, every evil instinct is +compelled to restrain itself, to assume so many masks, and to press itself +so often into the Procrustean bed of virtue, that we are quite justified +in speaking of the martyrdom of the evil man. In solitude, however, all +this disappears. The evil man is still more evil in solitude--and +consequently for him whose eye sees only a drama everywhere he is also +more beautiful. + + + + +500. + + +AGAINST THE GRAIN.--A thinker may for years at a time force himself to +think against the grain: that is, not to pursue the thoughts that spring +up within him, but, instead, those which he is compelled to follow by the +exigencies of his office, an established division of time, or any +arbitrary duty which he may find it necessary to fulfil. In the long run, +however, he will fall ill; for this apparently moral self-command will +destroy his nervous system as thoroughly and completely as regular +debauchery. + + + + +501. + + +MORTAL SOULS.--Where knowledge is concerned perhaps the most useful +conquest that has ever been made is the abandonment of the belief in the +immortality of the soul. Humanity is henceforth at liberty to wait: men +need no longer be in a hurry to swallow badly-tested ideas as they had to +do in former times. For in those times the salvation of this poor +"immortal soul" depended upon the extent of the knowledge which could be +acquired in the course of a short existence: decisions had to be reached +from one day to another, and "knowledge" was a matter of dreadful +importance! + +Now we have acquired good courage for errors, experiments, and the +provisional acceptance of ideas--all this is not so very important!--and for +this very reason individuals and whole races may now face tasks so vast in +extent that in former years they would have looked like madness, and +defiance of heaven and hell. Now we have the right to experiment upon +ourselves! Yes, men have the right to do so! the greatest sacrifices have +not yet been offered up to knowledge--nay, in earlier periods it would have +been sacrilege, and a sacrifice of our eternal salvation, even to surmise +such ideas as now precede our actions. + + + + +502. + + +ONE WORD FOR THREE DIFFERENT CONDITIONS.--When in a state of passion one +man will be forced to let loose the savage, dreadful, unbearable animal. +Another when under the influence of passion will raise himself to a high, +noble, and lofty demeanour, in comparison with which his usual self +appears petty. A third, whose whole person is permeated with nobility of +feeling, has also the most noble storm and stress: and in this state he +represents Nature in her state of savageness and beauty, and stands only +one degree lower than Nature in her periods of greatness and serenity, +which he usually represents. It is while in this state of passion, +however, that men understand him better, and venerate him more highly at +these moments--for then he is one step nearer and more akin to them. They +feel at once delighted and horrified at such a sight and call it--divine. + + + + +503. + + +FRIENDSHIP.--The objection to a philosophic life that it renders us useless +to our friends would never have arisen in a modern mind: it belongs rather +to classical antiquity. Antiquity knew the stronger bonds of friendship, +meditated upon it, and almost took it to the grave with it. This is the +advantage it has over us: we, on the other hand, can point to our +idealisation of sexual love. All the great excellencies of ancient +humanity owed their stability to the fact that man was standing side by +side with man, and that no woman was allowed to put forward the claim of +being the nearest and highest, nay even sole object of his love, as the +feeling of passion would teach. Perhaps our trees do not grow so high now +owing to the ivy and the vines that cling round them. + + + + +504. + + +RECONCILIATION.--Should it then be the task of philosophy to reconcile what +the child has learnt with what the man has come to recognise? Should +philosophy be the task of young men because they stand midway between +child and man and possess intermediate necessities? It would almost appear +to be so if you consider at what ages of their life philosophers are now +in the habit of setting forth their conceptions: at a time when it is too +late for faith and too early for knowledge. + + + + +505. + + +PRACTICAL PEOPLE.--We thinkers have the right of deciding good taste in all +things, and if necessary of decreeing it. The practical people finally +receive it from us: their dependence upon us is incredibly great, and is +one of the most ridiculous spectacles in the world, little though they +themselves know it and however proudly they like to carp at us unpractical +people. Nay, they would even go so far as to belittle their practical life +if we should show a tendency to despise it--whereto at times we might be +urged on by a slightly vindictive feeling. + + + + +506. + + +THE NECESSARY DESICCATION OF EVERYTHING GOOD.--What! must we conceive of a +work exactly in the spirit of the age that has produced it? but we +experience greater delight and surprise, and get more information out of +it when we do not conceive it in this spirit! Have you not remarked that +every new and good work, so long as it is exposed to the damp air of its +own age is least valuable--just because it still has about it all the odour +of the market, of opposition, of modern ideas, and of all that is +transient from day to day? Later on, however, it dries up, its "actuality" +dies away: and then only does it obtain its deep lustre and its +perfume--and also, if it is destined for it, the calm eye of eternity. + + + + +507. + + +AGAINST THE TYRANNY OF TRUTH.--Even if we were mad enough to consider all +our opinions as truth, we should nevertheless not wish them alone to +exist. I cannot see why we should ask for an autocracy and omnipotence of +truth: it is sufficient for me to know that it is a great power. Truth, +however, must meet with opposition and be able to fight, and we must be +able to rest from it at times in falsehood--otherwise truth will grow +tiresome, powerless, and insipid, and will render us equally so. + + + + +508. + + +NOT TO TAKE A THING PATHETICALLY.--What we do to benefit ourselves should +not bring us in any moral praise, either from others or from ourselves, +and the same remark applies to those things which we do to please +ourselves. It is looked upon as _bon ton_ among superior men to refrain +from taking things pathetically in such cases, and to refrain from all +pathetic feelings: the man who has accustomed himself to this has +retrieved his _naivete_. + + + + +509. + + +THE THIRD EYE.--What! You are still in need of the theatre! are you still +so young? Be wise, and seek tragedy and comedy where they are better +acted, and where the incidents are more interesting, and the actors more +eager. It is indeed by no means easy to be merely a spectator in these +cases--but learn! and then, amid all difficult or painful situations, you +will have a little gate leading to joy and refuge, even when your passions +attack you. Open your stage eye, that big third eye of yours, which looks +out into the world through the other two. + + + + +510. + + +ESCAPING FROM ONE'S VIRTUES.--Of what account is a thinker who does not +know how to escape from his own virtues occasionally! Surely a thinker +should be more than "a moral being"! + + + + +511. + + +THE TEMPTRESS.--Honesty is the great temptress of all fanatics.(15) What +seemed to tempt Luther in the guise of the devil or a beautiful woman, and +from which he defended himself in that uncouth way of his, was probably +nothing but honesty, and perhaps in a few rarer cases even truth. + + + + +512. + + +BOLD TOWARDS THINGS.--The man who, in accordance with his character, is +considerate and timid towards persons, but is courageous and bold towards +things, is afraid of new and closer acquaintances, and limits his old ones +in order that he may thus make his incognito and his inconsiderateness +coincide with truth. + + + + +513. + + +LIMITS AND BEAUTY.--Are you looking for men with a fine culture? Then you +will have to be satisfied with restricted views and sights, exactly as +when you are looking for fine countries.--There are, of course, such +panoramic men: they are like panoramic regions, instructive and +marvellous: but not beautiful. + + + + +514. + + +TO THE STRONGER.--Ye stronger and arrogant intellects, we ask you for only +one thing: throw no further burdens upon our shoulders, but take some of +our burdens upon your own, since ye are stronger! but ye delight in doing +the exact contrary: for ye wish to soar, so that we must carry your burden +in addition to our own--we must crawl! + + + + +515. + + +THE INCREASE OF BEAUTY.--Why has beauty increased by the progress of +civilisation? because the three occasions for ugliness appear ever more +rarely among civilised men: first, the wildest outbursts of ecstasy; +secondly, extreme bodily exertion, and, thirdly, the necessity of inducing +fear by one's very sight and presence--a matter which is so frequent and of +so great importance in the lower and more dangerous stages of culture that +it even lays down the proper gestures and ceremonials and makes ugliness a +duty. + + + + +516. + + +NOT TO IMBUE OUR NEIGHBOURS WITH OUR OWN DEMON.--Let us in our age continue +to hold the belief that benevolence and beneficence are the +characteristics of a good man; but let us not fail to add "provided that +in the first place he exhibits his benevolence and beneficence towards +himself." For if he acts otherwise--that is to say, if he shuns, hates, or +injures himself--he is certainly not a good man. He then merely saves +himself through others: and let these others take care that they do not +come to grief through him, however well disposed he may appear to be to +them!--but to shun and hate one's own ego, and to live in and for others, +this has up to the present, with as much thoughtlessness as conviction, +been looked upon as "unselfish," and consequently as "good." + + + + +517. + + +TEMPTING INTO LOVE.--We ought to fear a man who hates himself; for we are +liable to become the victims of his anger and revenge. Let us therefore +try to tempt him into self-love. + + + + +518. + + +RESIGNATION.--What is resignation? It is the most comfortable position of a +patient, who, after having suffered a long time from tormenting pains in +order to find it, at last became tired--and then found it. + + + + +519. + + +DECEPTION.--When you wish to act you must close the door upon doubt, said a +man of action.--And are you not afraid of being deceived in doing so? +replied the man of a contemplative mind. + + + + +520. + + +ETERNAL OBSEQUIES.--Both within and beyond the confines of history we might +imagine that we were listening to a continual funeral oration: we have +buried, and are still burying, all that we have loved best, our thoughts, +and our hopes, receiving in exchange pride, _gloria mundi_--that is, the +pomp of the graveside speech. It is thus that everything is made good! +Even at the present time the funeral orator remains the greatest public +benefactor. + + + + +521. + + +EXCEPTIONAL VANITY.--Yonder man possesses one great quality which serves as +a consolation for him: his look passes with contempt over the remainder of +his being, and almost his entire character is included in this. But he +recovers from himself when, as it were, he approaches his sanctuary; +already the road leading to it appears to him to be an ascent on broad +soft steps--and yet, ye cruel ones, ye call him vain on this account! + + + + +522. + + +WISDOM WITHOUT EARS.--To hear every day what is said about us, or even to +endeavour to discover what people think of us, will in the end kill even +the strongest man. Our neighbours permit us to live only that they may +exercise a daily claim upon us! They certainly would not tolerate us if we +wished to claim rights over them, and still less if we wished to be right! +In short, let us offer up a sacrifice to the general peace, let us not +listen when they speak of us, when they praise us, blame us, wish for us, +or hope for us--nay, let us not even think of it. + + + + +523. + + +A QUESTION OF PENETRATION.--When we are confronted with any manifestation +which some one has permitted us to see, we may ask: what is it meant to +conceal? What is it meant to draw our attention from? What prejudices does +it seek to raise? and again, how far does the subtlety of the +dissimulation go? and in what respect is the man mistaken? + + + + +524. + + +THE JEALOUSY OF THE LONELY ONES.--This is the difference between sociable +and solitary natures, provided that both possess an intellect: the former +are satisfied, or nearly satisfied, with almost anything whatever; from +the moment that their minds have discovered a communicable and happy +version of it they will be reconciled even with the devil himself! But the +lonely souls have their silent rapture, and their speechless agony about a +thing: they hate the ingenious and brilliant display of their inmost +problems as much as they dislike to see the women they love too loudly +dressed--they watch her mournfully in such a case, as if they were just +beginning to suspect that she was desirous of pleasing others. This is the +jealousy which all lonely thinkers and passionate dreamers exhibit with +regard to the _esprit_. + + + + +525. + + +THE EFFECT OF PRAISE.--Some people become modest when highly praised, +others insolent. + + + + +526. + + +UNWILLING TO BE A SYMBOL.--I sympathise with princes: they are not at +liberty to discard their high rank even for a short time, and thus they +come to know people only from the very uncomfortable position of constant +dissimulation--their continual compulsion to represent something actually +ends by making solemn ciphers of them.--Such is the fate of all those who +deem it their duty to be symbols. + + + + +527. + + +THE HIDDEN MEN.--Have you never come across those people who check and +restrain even their enraptured hearts, and who would rather become mute +than lose the modesty of moderation? and have you never met those +embarrassing, and yet so often good-natured people who do not wish to be +recognised, and who time and again efface the tracks they have made in the +sand? and who even deceive others as well as themselves in order to remain +obscure and hidden? + + + + +528. + + +UNUSUAL FORBEARANCE.--It is often no small indication of kindness to be +unwilling to criticise some one, and even to refuse to think of him. + + + + +529. + + +HOW MEN AND NATIONS GAIN LUSTRE.--How many really individual actions are +left undone merely because before performing them we perceive or suspect +that they will be misunderstood!--those actions, for example, which have +some intrinsic value, both in good and evil. The more highly an age or a +nation values its individuals, therefore, and the more right and +ascendancy we accord them, the more will actions of this kind venture to +make themselves known,--and thus in the long run a lustre of honesty, of +genuineness in good and evil, will spread over entire ages and nations, so +that they--the Greeks, for example--like certain stars, will continue to +shed light for thousands of years after their sinking. + + + + +530. + + +DIGRESSIONS OF THE THINKER.--The course of thought in certain men is strict +and inflexibly bold. At times it is even cruel towards such men, although +considered individually they may be gentle and pliable. With well-meaning +hesitation they will turn the matter ten times over in their heads, but +will at length continue their strict course. They are like streams that +wind their way past solitary hermitages: there are places in their course +where the stream plays hide and seek with itself, and indulges in short +idylls with islets, trees, grottos, and cascades--and then it rushes ahead +once more, passes by the rocks, and forces its way through the hardest +stones. + + + + +531. + + +DIFFERENT FEELINGS TOWARDS ART.--From the time when we begin to live as a +hermit, consuming and consumed, our only company being deep and prolific +thoughts, we expect from art either nothing more, or else something quite +different from what we formerly expected--in a word, we change our taste. +For in former times we wished to penetrate for a moment by means of art +into the element in which we are now living permanently: at that time we +dreamt ourselves into the rapture of a possession which we now actually +possess. Indeed, flinging away from us for the time being what we now +have, and imagining ourselves to be poor, or to be a child, a beggar, or a +fool, may now at times fill us with delight. + + + + +532. + + +"LOVE EQUALISES."--Love wishes to spare the other to whom it devotes itself +any feeling of strangeness: as a consequence it is permeated with disguise +and simulation; it keeps on deceiving continuously, and feigns an equality +which in reality does not exist. And all this is done so instinctively +that women who love deny this simulation and constant tender trickery, and +have even the audacity to assert that love equalises (in other words that +it performs a miracle)! + +This phenomenon is a simple matter if one of the two permits himself or +herself to be loved, and does not deem it necessary to feign, but leaves +this to the other. No drama, however, could offer a more intricate and +confused instance than when both persons are passionately in love with one +another; for in this case both are anxious to surrender and to endeavour +to conform to the other, and finally they are both at a loss to know what +to imitate and what to feign. The beautiful madness of this spectacle is +too good for this world, and too subtle for human eyes. + + + + +533. + + +WE BEGINNERS.--How many things does an actor see and divine when he watches +another on the stage! He notices at once when a muscle fails in some +gesture; he can distinguish those little artificial tricks which are so +calmly practised separately before the mirror, and are not in conformity +with the whole; he feels when the actor is surprised on the stage by his +own invention, and when he spoils it amid this surprise.--How differently, +again, does a painter look at some one who happens to be moving before +him! He will see a great deal that does not actually exist in order to +complete the actual appearance of the person, and to give it its full +effect. In his mind he attempts several different illuminations of the +same object, and divides the whole by an additional contrast.--Oh, that we +now possessed the eyes of such an actor and such a painter for the +province of the human soul! + + + + +534. + + +SMALL DOSES.--If we wish a change to be as deep and radical as possible, we +must apply the remedy in minute doses, but unremittingly for long periods. +What great action can be performed all at once? Let us therefore be +careful not to exchange violently and precipitately the moral conditions +with which we are familiar for a new valuation of things,--nay, we may even +wish to continue living in the old way for a long time to come, until +probably at some very remote period we become aware of the fact that the +new valuation has made itself the predominating power within us, and that +its minute doses to which we must henceforth become accustomed have set up +a new nature within us.--We now also begin to understand that the last +attempt at a great change of valuations--that which concerned itself with +political affairs (the "great revolution")--was nothing more than a +pathetic and sanguinary piece of quackery which, by means of sudden +crises, was able to inspire a credulous Europe with the hope of a sudden +recovery, and has therefore made all political invalids impatient and +dangerous up to this very moment. + + + + +535. + + +TRUTH REQUIRES POWER.--Truth in itself is no power at all, in spite of all +that flattering rationalists are in the habit of saying to the contrary. +Truth must either attract power to its side, or else side with power, for +otherwise it will perish again and again. This has already been +sufficiently demonstrated, and more than sufficiently! + + + + +536. + + +THE THUMBSCREW.--It is disgusting to observe with what cruelty every one +charges his two or three private virtues to the account of others who may +perhaps not possess them, and whom he torments and worries with them. Let +us therefore deal humanely with the "sense of honesty," although we may +possess in it a thumbscrew with which we can worry to death all these +presumptuous egoists who even yet wish to impose their own beliefs upon +the whole world--we have tried this thumbscrew on ourselves! + + + + +537. + + +MASTERY.--We have reached mastery when we neither mistake nor hesitate in +the achievement. + + + + +538. + + +THE MORAL INSANITY OF GENIUS.--In a certain category of great intellects we +may observe a painful and partly horrible spectacle: in their most +productive moments their flights aloft and into the far distance appear to +be out of harmony with their general constitution and to exceed their +power in one way or another, so that each time there remains a deficiency, +and also in the long run a defectiveness in the entire machinery, which +latter is manifested among those highly intellectual natures by various +kinds of moral and intellectual symptoms more regularly than by conditions +of bodily distress. + +Thus those incomprehensible characteristics of their nature--all their +timidity, vanity, hatefulness, envy, their narrow and narrowing +disposition--and that too personal and awkward element in natures like +those of Rousseau and Schopenhauer, may very well be the consequences of a +periodical attack of heart disease; and this in its turn may be the result +of a nervous complaint, and this latter the consequence of ----(16) + +So long as genius dwells within us we are full of audacity, yea, almost +mad, and heedless of health, life, and honour; we fly through the day as +free and swift as an eagle, and in the darkness we feel as confident as an +owl.--But let genius once leave us and we are instantly overcome by a +feeling of the most profound despondency: we can no longer understand +ourselves; we suffer from everything that we experience and do not +experience; we feel as if we were in the midst of shelterless rocks with +the tempest raging round us, and we are at the same time like pitiful +childish souls, afraid of a rustle or a shadow.--Three-fourths of all the +evil committed in the world is due to timidity; and this is above all a +physiological process. + + + + +539. + + +DO YOU KNOW WHAT YOU WANT?--Have you never been troubled by the fear that +you might not be at all fitted for recognising what is true? by the fear +that your senses might be too dull, and even your delicacy of sight far +too blunt? If you could only perceive, even once, to what extent your +volition dominates your sight! How, for example, you wished yesterday to +see more than some one else, while to-day you wish to see it differently! +and how from the start you were anxious to see something which would be in +conformity with or in opposition to anything that people thought they had +observed up to the present. Oh, those shameful cravings! How often you +keep your eyes open for what is efficacious, for what is soothing, just +because you happen to be tired at the moment! Always full of secret +predeterminations of what truth should be like, so that you--you, +forsooth!--might accept it! or do you think that to-day, because you are as +frozen and dry as a bright winter morning, and because nothing is weighing +on your mind, you have better eyesight! Are not ardour and enthusiasm +necessary to do justice to the creations of thought?--and this indeed is +what is called sight! as if you could treat matters of thought any +differently from the manner in which you treat men. In all relations with +thought there is the same morality, the same honesty of purpose, the same +_arriere-pensee_, the same slackness, the same faint-heartedness--your +whole lovable and hateful self! Your physical exhaustion will lend the +things pale colours whilst your feverishness will turn them into monsters! +Does not your morning show the things in a different light from the +evening? Are you not afraid of finding in the cave of all knowledge your +own phantom, the veil in which truth is wrapped up and hidden from your +sight? Is it not a dreadful comedy in which you so thoughtlessly wish to +take part? + + + + +540. + + +LEARNING.--Michelangelo considered Raphael's genius as having been acquired +by study, and upon his own as a natural gift: learning as opposed to +talent; though this is mere pedantry, with all due respect to the great +pedant himself. For what is talent but a name for an older piece of +learning, experience, exercise, appropriation, and incorporation, perhaps +as far back as the times of our ancestors, or even earlier! And again: he +who learns forms his own talents, only learning is not such an easy matter +and depends not only upon our willingness, but also upon our being able to +learn at all. + +Jealousy often prevents this in an artist, or that pride which, when it +experiences any strange feeling, at once assumes an attitude of defence +instead of an attitude of scholarly receptiveness. Raphael, like Goethe, +lacked this pride, on which account they were great learners, and not +merely the exploiters of those quarries which had been formed by the +manifold genealogy of their forefathers. Raphael vanishes before our eyes +as a learner in the midst of that assimilation of what his great rival +called _his_ "nature": this noblest of all thieves daily carried off a +portion of it; but before he had appropriated all the genius of +Michelangelo he died--and the final series of his works, because it is the +beginning of a new plan of study, is less perfect and good, for the simple +reason that the great student was interrupted by death in the midst of his +most difficult task, and took away with him that justifying and final goal +which he had in view. + + + + +541. + + +HOW WE SHOULD TURN TO STONE.--By slowly, very, very slowly, becoming hard +like a precious stone, and at last lie still, a joy to all eternity. + + + + +542. + + +THE PHILOSOPHER AND OLD AGE.--It is not wise to permit evening to act as a +judge of the day; for only too often in this case weariness becomes the +judge of success and good will. We should also take the greatest +precautions in regard to everything connected with old age and its +judgment upon life, more especially since old age, like the evening, is +fond of assuming a new and charming morality, and knows well enough how to +humiliate the day by the glow of the evening skies, twilight and a +peaceful and wistful silence. The reverence which we feel for an old man, +especially if he is an old thinker and sage, easily blinds us to the +deterioration of his intellect, and it is always necessary to bring to +light the hidden symptoms of such a deterioration and lassitude, that is +to say, to uncover the physiological phenomenon which is still concealed +behind the old man's moral judgments and prejudices, in case we should be +deceived by our veneration for him, and do something to the disadvantage +of knowledge. For it is not seldom that the illusion of a great moral +renovation and regeneration takes possession of the old man. Basing his +views upon this, he then proceeds to express his opinions on the work and +development of his life as if he had only then for the first time become +clearsighted--and nevertheless it is not wisdom, but fatigue, which prompts +his present state of well-being and his positive judgments. + +The most dangerous indication of this weariness is above all the belief in +genius, which as a rule only arises in great and semi-great men of +intellect at this period of their lives: the belief in an exceptional +position, and exceptional rights. The thinker who thus believes himself to +be inspired by genius henceforth deems it permissible for him to take +things more easily, and takes advantage of his position as a genius to +decree rather than to prove. It is probable, however, that the need felt +by the weary intellect for alleviation is the main source of this +belief--it precedes it in time, though appearances may indicate the +contrary. + +At this time too, as the result of the love which all weary and old people +feel for enjoyment, such men as those I am speaking of wish to enjoy the +results of their thinking instead of again testing them and scattering the +seeds abroad once more. This leads them to make their thoughts palatable +and enjoyable, and to take away their dryness, coldness, and want of +flavour; and thus it comes about that the old thinker apparently raises +himself above his life's work, while in reality he spoils it by infusing +into it a certain amount of fantasy, sweetness, flavour, poetic mists, and +mystic lights. This is how Plato ended, as did also that great and honest +Frenchman, Auguste Comte, who, as a conqueror of the exact sciences, +cannot be matched either among the Germans or the Englishmen of this +century. + +There is a third symptom of fatigue: that ambition which actuated the +great thinker when he was young, and which could not then find anything to +satisfy it, has also grown old, and, like one that has no more time to +lose, it begins to snatch at the coarser and more immediate means of its +gratification, means which are peculiar to active, dominating, violent, +and conquering dispositions. From this time onwards the thinker wishes to +found institutions which shall bear his name, instead of erecting mere +brain-structures. What are now to him the ethereal victories and honours +to be met with in the realm of proofs and refutations, or the perpetuation +of his fame in books, or the thrill of exultation in the soul of the +reader? But the institution, on the other hand, is a temple, as he well +knows--a temple of stone, a durable edifice, which will keep its god alive +with more certainty than the sacrifices of rare and tender souls.(17) + +Perhaps, too, at this period of his life the old thinker will for the +first time meet with that love which is fitted for a god rather than for a +human being, and his whole nature becomes softened and sweetened in the +rays of such a sun, like fruit in autumn. Yes, he grows more divine and +beautiful, this great old man,--and nevertheless it is old age and +weariness which permit him to ripen in this way, to grow more silent, and +to repose in the luminous adulation of a woman. Now it is all up with his +former desire--a desire which was superior even to his own ego--for real +disciples, followers who would carry on his thought, that is, true +opponents. This desire arose from his hitherto undiminished energy, the +conscious pride he felt in being able at any time to become an opponent +himself,--nay, even the deadly enemy of his own doctrine,--but now his +desire is for resolute partisans, unwavering comrades, auxiliary forces, +heralds, a pompous train of followers. He is now no longer able to bear +that dreadful isolation in which every intellect that advances beyond the +others is compelled to live. From this time forward he surrounds himself +with objects of veneration, companionship, tenderness, and love; but he +also wishes to enjoy the privileges of all religious people, and to +worship what he venerates most highly in his little community--he will even +go as far as to invent a religion for the purpose of having a community. + +Thus lives the wise old man, and in living thus he falls almost +imperceptibly into such a deplorable proximity to priestly and poetic +extravagances that it is difficult to recollect all his wise and severe +period of youth, the former rigid morality of his mind, and his truly +virile dread of fancies and misplaced enthusiasm. When he was formerly in +the habit of comparing himself with the older thinkers, he did so merely +that he might measure his weakness against their strength, and that he +might become colder and more audacious towards himself; but now he only +makes this comparison to intoxicate himself with his own delusions. +Formerly he looked forward with confidence to future thinkers, and he even +took a delight in imagining himself to be cast into the shade by their +brighter light. Now, however, he is mortified to think that he cannot be +the last: he endeavours to discover some way of imposing upon mankind, +together with the inheritance which he is leaving to them, a restriction +of sovereign thinking. He fears and reviles the pride and the love of +freedom of individual minds: after him no one must allow his intellect to +govern with absolute unrestriction: he himself wishes to remain for ever +the bulwark on which the waves of ideas may break--these are his secret +wishes, and perhaps, indeed, they are not always secret. + +The hard fact upon which such wishes are based, however, is that he +himself has come to a halt before his teaching, and has set up his +boundary stone, his "thus far and no farther." In canonising himself he +has drawn up his own death warrant: from now on his mind cannot develop +further. His race is run; the hour-hand stops. Whenever a great thinker +tries to make himself a lasting institution for posterity, we may readily +suppose that he has passed the climax of his powers, and is very tired, +very near the setting of his sun. + + + + +543. + + +WE MUST NOT MAKE PASSION AN ARGUMENT FOR TRUTH.--Oh, you kind-hearted and +even noble enthusiasts, I know you! You wish to seem right in our eyes as +well as in your own, but especially in your own!--and an irritable and +subtle evil conscience so often spurs you on against your very enthusiasm! +How ingenious you then become in deceiving your conscience, and lulling it +to sleep! How you hate honest, simple, and clean souls; how you avoid +their innocent glances! That better knowledge whose representatives they +are, and whose voice you hear only too distinctly within yourselves when +it questions your belief,--how you try to cast suspicion upon it as a bad +habit, as a disease of the age, as the neglect and infection of your own +intellectual health! It drives you on to hate even criticism, science, +reason! You must falsify history to make it testify in your favour; you +must deny virtues in case they should obscure those of your own idols and +ideals. + +Coloured images where arguments are needed! Ardour and power of +expression! Silver mists! Ambrosian nights! well do you know how to +enlighten and to darken--to darken by means of light! and indeed when your +passion can no longer be kept within bounds the moment comes when you say +to yourselves, "Now I have won for myself a good conscience, now I am +exalted, courageous, self-denying, magnanimous; now I am honest!" How you +long for these moments when your passion will confer upon you full and +absolute rights, and also, as it were, innocence. How happy you are when +engaged in battle and inspired with ecstasy or courage, when you are +elated beyond yourself, when gnawing doubt has left you, and when you can +even decree: "Any man who is not in ecstasy as we are cannot by any chance +know what or where truth is." How you long to meet with those who share +your belief in this state--which is a state of intellectual depravity--and +to set your own fire alight with their flames! Oh, for your martyrdom, +your victory of the sanctified lie! Must you really inflict so much pain +upon yourselves?--_Must_ you? + + + + +544. + + +HOW PHILOSOPHY IS NOW PRACTISED.--I can see quite well that our +philosophising youths, women, and artists require from philosophy exactly +the opposite of what the Greeks derived from it. What does he who does not +hear the continual exultation that resounds through every speech and +counter-argument in a Platonic dialogue, this exultation over the new +invention of rational thinking, know about Plato or about ancient +philosophy? At that time souls were filled with enthusiasm when they gave +themselves up to the severe and sober sport of ideas, generalisations, +refutations,--that enthusiasm which perhaps those old, great, severe, and +prudent contrapuntists in music have also known. At that time the Greek +palate still possessed that older and formerly omnipotent taste: and by +the side of this taste their new taste appeared to be enveloped in so much +charm that the divine art of dialectic was sung by hesitating voices as if +its followers were intoxicated with the frenzy of love. That old form of +thinking, however, was thought within the bounds of morality, and for it +nothing existed but fixed judgments and established facts, and it had no +reasons but those of authority. Thinking, therefore, was simply a matter +of repetition, and all the enjoyment of speech and dialogue could only lie +in their form. + +Wherever the substance of a thing is looked upon as eternal and +universally approved, there is only one great charm, the charm of variable +forms, that is, of fashion. Even in the poets ever since the time of +Homer, and later on in the case of the sculptors, the Greeks did not enjoy +originality, but its contrary. It was Socrates who discovered another +charm, that of cause and effect, of reason and sequence, and we moderns +have become so used to it, and have been brought up to the necessity of +logic that we look upon it as the normal taste, and as such it cannot but +be repugnant to ardent and presumptuous people. Such people are pleased by +whatever stands out boldly from the normal: their more subtle ambition +leads them to believe only too readily that they are exceptional souls, +not dialectic and rational beings, but, let us say, "intuitive" beings +gifted with an "inner sense," or with a certain "intellectual perception." +Above all, however, they wish to be "artistic natures" with a genius in +their heads, and a demon in their bodies, and consequently with special +rights in this world and in the world to come--especially the divine +privilege of being incomprehensible. + +And people like these are "going in for" philosophy nowadays! I fear they +will discover one day that they have made a mistake--what they are looking +for is religion! + + + + +545. + + +BUT WE DO NOT BELIEVE YOU.--You would fain pass for psychologists, but we +shall not allow it! Are we not to notice that you pretend to be more +experienced, profound, passionate, and perfect than you actually are?--just +as we notice in yonder painter that there is a trifling presumptuousness +in his manner of wielding the brush, and in yonder musician that he brings +forward his theme with the desire to make it appear superior to what it +really is. Have you experienced history within yourselves, commotions, +earthquakes, long and profound sadness, and sudden flashes of happiness? +Have you acted foolishly with great and little fools? Have you really +undergone the delusions and woe of the good people? and also the woe and +the peculiar happiness of the most evil? Then you may speak to me of +morality, but not otherwise! + + + + +546. + + +SLAVE AND IDEALIST.--The followers of Epictetus would doubtless not be to +the taste of those who are now striving after the ideal. The constant +tension of his being, the indefatigable inward glance, the prudent and +reserved incommunicativeness of his eye whenever it happens to gaze upon +the outer world, and above all, his silence or laconic speech: all these +are characteristics of the strictest fortitude,--and what would our +idealists, who above all else are desirous of expansion, care for this? +But in spite of all this the Stoic is not fanatical. He detests the +display and boasting of our idealists: his pride, however great it may be, +is not eager to disturb others. It permits of a certain gentle approach, +and has no desire to spoil anybody's good humour--nay, it can even smile. A +great deal of ancient humanity is to be seen exemplified in this ideal. +The most excellent feature about it, however, is that the thinker is +completely free from the fear of God, strictly believes in reason, and is +no preacher of penitence. + +Epictetus was a slave: his ideal man is without any particular rank, and +may exist in any grade of society, but above all he is to be sought in the +deepest and lowest social classes, as the silent and self-sufficient man +in the midst of a general state of servitude, a man who defends himself +alone against the outer world, and is constantly living in a state of the +highest fortitude. He is distinguished from the Christian especially, +because the latter lives in hope in the promise of "unspeakable glory," +permits presents to be made to him, and expects and accepts the best +things from divine love and grace, and not from himself. Epictetus, on the +other hand, neither hopes nor allows his best treasure to be given him--he +possesses it already, holds it bravely in his hand, and defies the world +to take it away from him. Christianity was devised for another class of +ancient slaves, for those who had a weak will and weak reason--that is to +say, for the majority of slaves. + + + + +547. + + +THE TYRANTS OF THE INTELLECT.--The progress of science is at the present +time no longer hindered by the purely accidental fact that man attains to +about seventy years, which was the case far too long. In former times +people wished to master the entire extent of knowledge within this period, +and all the methods of knowledge were valued according to this general +desire. Minor questions and individual experiments were looked upon as +unworthy of notice: people wanted to take the shortest path under the +impression that, since everything in this world seemed to be arranged with +a view to man's needs, even the acquirement of knowledge was regulated in +view of the limits of human life. + +To solve everything at a single stroke, with one word--this was the secret +desire; and the task was represented in the symbol of the Gordian knot or +the egg of Columbus. No one doubted that it was possible to reach the goal +of knowledge after the manner of Alexander or Columbus, and to settle all +questions with one answer. "There is a mystery to be solved," seemed to be +the aim of life in the eyes of the philosopher: it was necessary in the +first place to find out what this enigma was, and to condense the problem +of the world into the simplest enigmatical formula possible. The boundless +ambition and delight of being the "unraveller of the world" charmed the +dreams of many a thinker: nothing seemed to him worth troubling about in +this world but the means of bringing everything to a satisfactory +conclusion. Philosophy thus became a kind of supreme struggle for the +tyrannical sway over the intellect, and no one doubted that such a +tyrannical domination was reserved for some very happy, subtle, ingenious, +bold, and powerful person--a single individual!--and many (the last was +Schopenhauer) fancied themselves to be this privileged person. + +From this it follows that, on the whole, science has up to the present +remained in a rather backward state owing to the moral narrow-mindedness +of its disciples, and that henceforth it will have to be pursued from a +higher and more generous motive. "What do I matter?" is written over the +door of the thinker of the future. + + + + +548. + + +VICTORY OVER POWER.--If we consider all that has been venerated up to the +present as "superhuman intellect" or "genius," we must come to the sad +conclusion that, considered as a whole, the intellectuality of mankind +must have been extremely low and poor: so little mind has hitherto been +necessary in order to feel at once considerably superior to all this! Alas +for the cheap glory of "genius"! How quickly has it been raised to the +throne, and its worship grown into a custom! We still fall on our knees +before power--according to the old custom of slaves--and nevertheless, when +the degree of venerability comes to be determined, only the degree of +reason in the power will be the deciding factor. We must find out, indeed, +to how great an extent power has been overcome by something higher, which +it now obeys as a tool and instrument. + +As yet, however, there have been too few eyes for such investigations: +even in the majority of cases the mere valuation of genius has almost been +looked upon as blasphemy. And thus perhaps everything that is most +beautiful still takes place in the midst of darkness and vanishes in +endless night almost as soon as it has made its appearance,--I refer to the +spectacle of that power which a genius does not lay out upon works, but +upon himself as a work, that is, his own self-control, the purifying of +his own imagination, the order and selection in his inspirations and +tasks. The great man ever remains invisible in the greatest thing that +claims worship, like some distant star: his victory over power remains +without witnesses, and hence also without songs and singers. The hierarchy +of the great men in all the past history of the human race has not yet +been determined. + + + + +549. + + +FLIGHT FROM ONE'S SELF.--Those sufferers from intellectual spasms who are +impatient towards themselves and look upon themselves with a gloomy +eye--such as Byron or Alfred de Musset--and who, in everything that they do, +resemble runaway horses, and from their own works derive only a transient +joy and an ardent passion which almost bursts their veins, followed by +sterility and disenchantment--how are they able to bear up! They would fain +attain to something "beyond themselves." If we happen to be Christians, +and are seized by such a desire as this, we strive to reach God and to +become one with Him; if we are a Shakespeare we shall be glad to perish in +images of a passionate life; if we are like Byron we long for actions, +because these detach us from ourselves to an even greater extent than +thoughts, feelings, and works. + +And should the desire for performing great deeds really be at bottom +nothing but a flight from our own selves?--as Pascal would ask us. And +indeed this assertion might be proved by considering the most noble +representations of this desire for action: in this respect let us +remember, bringing the knowledge of an alienist to our aid, that four of +the greatest men of all ages who were possessed of this lust for action +were epileptics--Alexander the Great, Caesar, Mohammed, and Napoleon; and +Byron likewise was subject to the same complaint. + + + + +550. + + +KNOWLEDGE AND BEAUTY.--If men, as they are still in the habit of doing, +reserve their veneration and feelings of happiness for works of fancy and +imagination, we should not be surprised if they feel chilled and +displeased by the contrary of fancy and imagination. The rapture which +arises from even the smallest, sure, and definite step in advance into +insight, and which our present state of science yields to so many in such +abundance--this rapture is in the meantime not believed in by all those who +are in the habit of feeling enraptured only when they leave reality +altogether and plunge into the depths of vague appearance--romanticism. +These people look upon reality as ugly, but they entirely overlook the +fact that the knowledge of even the ugliest reality is beautiful, and that +the man who can discern much and often is in the end very far from +considering as ugly the main items of that reality, the discovery of which +has always inspired him with the feeling of happiness. + +Is there anything "beautiful in itself"? The happiness of those who can +recognise augments the beauty of the world, bathing everything that exists +in a sunnier light: discernment not only envelops all things in its own +beauty, but in the long run permeates the things themselves with its +beauty--may ages to come bear witness to the truth of this statement! In +the meantime let us recall an old experience: two men so thoroughly +different in every respect as Plato and Aristotle were agreed in regard to +what constituted superior happiness--not merely their own and that of men +in general, but happiness in itself, even the happiness of the gods. They +found this happiness to lie in knowledge, in the activity of a well +practised and inventive understanding (not in "intuition" like the German +theologians and semi-theologians; not in visions, like the mystics; and +not in work, like the merely practical men). Similar opinions were +expressed by Descartes and Spinoza. What great delight must all these men +have felt in knowledge! and how great was the danger that their honesty +might give way, and that they themselves might become panegyrists of +things! + + + + +551. + + +FUTURE VIRTUES.--How has it come about that, the more intelligible the +world has become, the more all kinds of ceremonies have diminished? Was +fear so frequently the fundamental basis of that awe which overcame us at +the sight of anything hitherto unknown and mysterious, and which taught us +to fall upon our knees before the unintelligible, and to beg for mercy? +And has the world, perhaps, through the very fact that we have grown less +timid, lost some of the charms it formerly had for us? Is it not possible +that our own dignity and stateliness, our formidable character, has +decreased together with our spirit of dread? Perhaps we value the world +and ourselves less highly since we have begun to think more boldly about +it and ourselves? Perhaps there will come a moment in the future when this +courageous spirit of thinking will have reached such a point that it will +feel itself soaring in supreme pride, far above men and things--when the +wise man, being also the boldest, will see himself and even more +particularly existence, the lowest of all beneath himself? + +This type of courage, which is not far removed from excessive generosity, +has been lacking in humanity up to the present.--Oh, that our poets might +once again become what they once were: seers, telling us something about +what might possibly happen! now that what is real and what is past are +being ever more and more taken from them, and must continue to be taken +from them--for the time of innocent counterfeiting is at an end! Let them +try to enable us to anticipate future virtues, or virtues that will never +be found on earth, although they may exist somewhere in the +world!--purple-glowing constellations and whole Milky Ways of the +beautiful! Where are ye, ye astronomers of the ideal? + + + + +552. + + +IDEAL SELFISHNESS.--Is there a more sacred state than that of pregnancy? To +perform every one of our actions in the silent conviction that in one way +or another it will be to the benefit of that which is being generated +within us--that it must augment its mysterious value, the very thought of +which fills us with rapture? At such a time we refrain from many things +without having to force ourselves to do so: we suppress the angry word, we +grasp the hand forgivingly; our child must be born from all that is best +and gentlest. We shun our own harshness and brusqueness in case it should +instil a drop of unhappiness into the cup of the beloved unknown. +Everything is veiled, ominous; we know nothing about what is going on, but +simply wait and try to be prepared. During this time, too, we experience a +pure and purifying feeling of profound irresponsibility, similar to that +felt by a spectator before a drawn curtain; _it_ is growing, _it_ is +coming to light; we have nothing to do with determining its value, or the +hour of its arrival. We are thrown back altogether upon indirect, +beneficent and defensive influences. "Something greater than we are is +growing here"--such is our most secret hope: we prepare everything with a +view to his birth and prosperity--not merely everything that is useful, but +also the noblest gifts of our souls. + +We should, and can, live under the influence of such a blessed +inspiration! Whether what we are looking forward to is a thought or a +deed, our relationship to every essential achievement is none other than +that of pregnancy, and all our vainglorious boasting about "willing" and +"creating" should be cast to the winds! True and ideal selfishness +consists in always watching over and restraining the soul, so that our +productiveness may come to a beautiful termination. Thus in this indirect +manner we must provide for and watch over the good of all; and the frame +of mind, the mood in which we live, is a kind of soothing oil which +spreads far around us on the restless souls.--Still, these pregnant ones +are funny people! let us therefore dare to be funny also, and not reproach +others if they must be the same. And even when this phenomenon becomes +dangerous and evil we must not show less respect to that which is +generating within us or others than ordinary worldly justice, which does +not allow the judge or the hangman to interfere with a pregnant woman. + + + + +553. + + +CIRCUITOUS ROUTES.--Where does all this philosophy mean to end with its +circuitous routes? Does it do more than transpose into reason, so to +speak, a continuous and strong impulse--a craving for a mild sun, a bright +and bracing atmosphere, southern plants, sea breezes, short meals of meat, +eggs, and fruit, hot water to drink, quiet walks for days at a time, +little talking, rare and cautious reading, living alone, pure, simple, and +almost soldier-like habits--a craving, in short, for all things which are +suited to my own personal taste? a philosophy which is in the main the +instinct for a personal regimen--an instinct that longs for my air, my +height, my temperature, and my kind of health, and takes the circuitous +route of my head to persuade me to it! + +There are many other and certainly more lofty philosophies, and not only +such as are more gloomy and pretentious than mine--and are they perhaps, +taking them as a whole, nothing but intellectual circuitous routes of the +same kind of personal impulses?--In the meantime I look with a new eye upon +the mysterious and solitary flight of a butterfly high on the rocky banks +of the lake where so many plants are growing: there it flies hither and +thither, heedless of the fact that its life will last only one more day, +and that the night will be too cold for its winged fragility. For it, too, +a philosophy might be found, though it might not be my own. + + + + +554. + + +LEADING.(18)--When we praise progress we only praise the movement and those +who do not let us remain on the same spot, and in the circumstances this +is certainly something, especially if we live among Egyptians. In +changeable Europe, however, where movement is "understood," to use their +own expression, "as a matter of course"--alas, if _we_ only understood +something about it too!--I praise leaders and forerunners: that is to say, +those who always leave themselves behind, and do not care in the least +whether any one is following them or not. "Wherever I halt I find myself +alone: why should I halt! the desert is still so wide!"--such is the +sentiment of the true leader. + + + + +555. + + +THE LEAST IMPORTANT ARE SUFFICIENT.--We ought to avoid events when we know +that even the least important of them frequently enough leave a strong +impression upon us--and these we cannot avoid.--The thinker must possess an +approximate canon of all the things he still wishes to experience. + + + + +556. + + +THE FOUR VIRTUES.--Honest towards ourselves, and to all and everything +friendly to us; brave in the face of our enemy; generous towards the +vanquished; polite at all times: such do the four cardinal virtues wish us +to be. + + + + +557. + + +MARCHING AGAINST AN ENEMY.--How pleasant is the sound of even bad music and +bad motives when we are setting out to march against an enemy! + + + + +558. + + +NOT CONCEALING ONE'S VIRTUES.--I love those men who are as transparent as +water, and who, to use Pope's expression, hide not from view the turbid +bottom of their stream. Even they, however, possess a certain vanity, +though of a rare and more sublimated kind: some of them would wish us to +see nothing but the mud, and to take no notice of the clearness of the +water which enables us to look right to the bottom. No less a man than +Gautama Buddha has imagined the vanity of these few in the formula, "Let +your sins appear before men, and conceal your virtues." But this would +exhibit a disagreeable spectacle to the world--it would be a sin against +good taste. + + + + +559. + + +"NOTHING IN EXCESS!"--How often is the individual recommended to set up a +goal which it is beyond his power to reach, in order that he may at least +attain that which lies within the scope of his abilities and most +strenuous efforts! Is it really so desirable, however, that he should do +so? Do not the best men who try to act according to this doctrine, +together with their best deeds, necessarily assume a somewhat exaggerated +and distorted appearance on account of their excessive tension? and in the +future will not a grey mist of failure envelop the world, owing to the +fact that we may see everywhere struggling athletes and tremendous +gestures, but nowhere a conqueror crowned with the laurel, and rejoicing +in his victory? + + + + +560. + + +WHAT WE ARE FREE TO DO.--We can act as the gardeners of our impulses, +and--which few people know--we may cultivate the seeds of anger, pity, +vanity, or excessive brooding, and make these things fecund and +productive, just as we can train a beautiful plant to grow along +trellis-work. We may do this with the good or bad taste of a gardener, and +as it were, in the French, English, Dutch, or Chinese style. We may let +nature take its own course, only trimming and embellishing a little here +and there; and finally, without any knowledge or consideration, we may +even allow the plants to spring up in accordance with their own natural +growth and limitations, and fight out their battle among themselves,--nay, +we can even take delight in such chaos, though we may possibly have a hard +time with it! All this is at our option: but how many know that it is? Do +not the majority of people believe in themselves as complete and perfect +facts? and have not the great philosophers set their seal on this +prejudice through their doctrine of the unchangeability of character? + + + + +561. + + +LETTING OUR HAPPINESS ALSO SHINE.--In the same way as painters are unable +to reproduce the deep brilliant hue of the natural sky, and are compelled +to use all the colours they require for their landscapes a few shades +deeper than nature has made them--just as they, by means of this trick, +succeed in approaching the brilliancy and harmony of nature's own hues, so +also must poets and philosophers, for whom the luminous rays of happiness +are inaccessible, endeavour to find an expedient. By picturing all things +a shade or two darker than they really are, their light, in which they +excel, will produce almost exactly the same effect as the sunlight, and +will resemble the light of true happiness.--The pessimist, on the other +hand, who paints all things in the blackest and most sombre hues, only +makes use of bright flames, lightning, celestial glories, and everything +that possesses a glaring, dazzling power, and bewilders our eyes: to him +light only serves the purpose of increasing the horror, and of making us +look upon things as being more dreadful than they really are. + + + + +562. + + +THE SETTLED AND THE FREE.--It is only in the Underworld that we catch a +glimpse of that gloomy background of all that bliss of adventure which +forms an everlasting halo around Ulysses and his like, rivalling the +eternal phosphorescence of the sea,--that background which we can never +forget: the mother of Ulysses died of grief and yearning for her child. +The one is driven on from place to place, and the heart of the other, the +tender stay-at-home friend, breaks through it--so it always is. Affliction +breaks the hearts of those who live to see that those whom they love best +are deserting their former views and faith,--it is a tragedy brought about +by the free spirits,--a tragedy which, indeed, occasionally comes to their +own knowledge. Then, perhaps, they too, like Ulysses, will be forced to +descend among the dead to get rid of their sorrow and to relieve their +affliction. + + + + +563. + + +THE ILLUSION OF THE MORAL ORDER OF THE UNIVERSE.--There is no "eternal +justice" which requires that every fault shall be atoned and paid for,--the +belief that such a justice existed was a terrible delusion, and useful +only to a limited extent; just as it is also a delusion that everything is +guilt which is felt as such. It is not the things themselves, but the +opinions about things that do not exist, which have been such a source of +trouble to mankind. + + + + +564. + + +BY THE SIDE OF EXPERIENCE.--Even great intellects have only a hand-breadth +experience--in the immediate proximity of this experience their reflection +ceases, and its place is taken by unlimited vacuity and stupidity. + + + + +565. + + +DIGNITY AND IGNORANCE.--Wherever we understand we become amiable, happy, +and ingenious; and when we have learnt enough, and have trained our eyes +and ears, our souls show greater plasticity and charm. We understand so +little, however, and are so insufficiently informed, that it rarely +happens that we seize upon a thing and make ourselves lovable at the same +time,--on the contrary we pass through cities, nature, and history with +stiffness and indifference, at the same time taking a pride in our stiff +and indifferent attitude, as if it were simply due to superiority. Thus +our ignorance and our mediocre desire for knowledge understand quite well +how to assume a mask of dignity and character. + + + + +566. + + +LIVING CHEAPLY.--The cheapest and most innocent mode of life is that of the +thinker; for, to mention at once its most important feature, he has the +greatest need of those very things which others neglect and look upon with +contempt. In the second place he is easily pleased and has no desire for +any expensive pleasures. His task is not difficult, but, so to speak, +southern; his days and nights are not wasted by remorse; he moves, eats, +drinks, and sleeps in a manner suited to his intellect, in order that it +may grow calmer, stronger, and clearer. Again, he takes pleasure in his +body and has no reason to fear it; he does not require society, except +from time to time in order that he may afterwards go back to his solitude +with even greater delight. He seeks and finds in the dead compensation for +the living, and can even replace his friends in this way--viz., by seeking +out among the dead the best who have ever lived.--Let us consider whether +it is not the contrary desires and habits which have made the life of man +expensive, and as a consequence difficult and often unbearable. In another +sense, however, the thinker's life is certainly the most expensive, for +nothing is too good for him; and it would be an intolerable privation for +him to be deprived of the best. + + + + +567. + + +IN THE FIELD.--"We should take things more cheerfully than they deserve; +especially because for a very long time we have taken them more seriously +than they deserved." So speak the brave soldiers of knowledge. + + + + +568. + + +POET AND BIRD.--The bird Phoenix showed the poet a glowing scroll which was +being gradually consumed in the flames. "Be not alarmed," said the bird, +"it is your work! It does not contain the spirit of the age, and to a +still less extent the spirit of those who are against the age: so it must +be burnt. But that is a good sign. There is many a dawn of day." + + + + +569. + + +TO THE LONELY ONES.--If we do not respect the honour of others in our +soliloquies as well as in what we say publicly, we are not gentlemen. + + + + +570. + + +LOSSES.--There are some losses which communicate to the soul a sublimity in +which it ceases from wailing, and wanders about silently, as if in the +shade of some high and dark cypresses. + + + + +571. + + +THE BATTLE-FIELD DISPENSARY OF THE SOUL.--What is the most efficacious +remedy?--Victory. + + + + +572. + + +LIFE SHALL COMFORT US.--If, like the thinker, we live habitually amid the +great current of ideas and feelings, and even our dreams follow this +current, we expect comfort and peacefulness from life, while others wish +to rest from life when they give themselves up to meditation. + + + + +573. + + +CASTING ONE'S SKIN.--The snake that cannot cast its skin perishes. So too +with those minds which are prevented from changing their views: they cease +to be minds. + + + + +574. + + +NEVER FORGET!--The higher we soar the smaller we appear to those who cannot +fly. + + + + +575. + + +WE AERONAUTS OF THE INTELLECT.--All those daring birds that soar far and +ever farther into space, will somewhere or other be certain to find +themselves unable to continue their flight, and they will perch on a mast +or some narrow ledge--and will be grateful even for this miserable +accommodation! But who could conclude from this that there was not an +endless free space stretching far in front of them, and that they had +flown as far as they possibly could? In the end, however, all our great +teachers and predecessors have come to a standstill, and it is by no means +in the noblest or most graceful attitude that their weariness has brought +them to a pause: the same thing will happen to you and me! but what does +this matter to either of us? _Other birds will fly farther!_ Our minds and +hopes vie with them far out and on high; they rise far above our heads and +our failures, and from this height they look far into the distant horizon +and see hundreds of birds much more powerful than we are, striving whither +we ourselves have also striven, and where all is sea, sea, and nothing but +sea! + +And where, then, are we aiming at? Do we wish to cross the sea? whither +does this over-powering passion urge us, this passion which we value more +highly than any other delight? Why do we fly precisely in this direction, +where all the suns of humanity have hitherto set? Is it possible that +people may one day say of us that we also steered westward, hoping to +reach India--but that it was our fate to be wrecked on the infinite? Or, my +brethren? or--? + + + + + + +FOOTNOTES + + + 1 The book was first published in 1881, the preface being added to the + second edition, 1886.--TR. + + 2 This refers, of course, to the different genders of the nouns in + other languages. In German, for example, the sun is feminine, and in + French masculine.--TR. + + 3 M. Henri Albert points out that this refers to a line of Paul + Gerhardt's well-known song: "Befiel du deine Wege." TR. + + 4 "Formal education" is the name given in Germany to those branches of + learning which tend to develop the logical faculties, as opposed to + "material" education which deals with the acquisition of facts and + all kinds of "useful" knowledge.--TR. + + 5 The reference is to the _Odyssey_, XX. 18: "{~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ETA WITH OXIA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ETA~}; {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER TAU~}{~GREEK KORONIS~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER FINAL SIGMA~}..." etc. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, from {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}, "a dog," lit. + more dog-like, _i.e._ shameless, horrible, audacious.--TR. + + 6 If this aphorism seems obscure, the reader may take Tolstoi as an + example of the first class and Nietzsche as an example of the + second. Tolstoi's inconsistencies are generally glossed over, + because he professed the customary moral theories of the age, while + Nietzsche has had to endure the most searching criticism because he + did not. In Nietzsche's case, however, the scrutiny has been in + vain; for, having no unworkable Christian theories to uphold, unlike + Tolstoi, Nietzsche's life is not a series of compromises. The career + of the great pagan philosopher was, in essence, much more saintly + than that of the great Christian. How different from Tolstoi, too, + was that noble Christian, Pascal, who, from the inevitable clash of + his creed and his nature, died at thirty-eight, while his weaker + epigone lived in the fulness of his fame until he was over + eighty!--TR. + + 7 A hit at the German Empire, which Nietzsche always despised, since + it led to the utter extinction of the old German spirit. "Kingdom" + (in "Kingdom of God") and "Empire" are both represented by the one + German word _Reich_.--TR. + + 8 This sentence is a complete refutation of a book which caused so + much stir in Germany about a decade ago, and in England quite + recently, Chamberlain's _Nineteenth Century_, in which a purely + imaginary Teutonic race is held up as the Chosen People of the + world. Nietzsche says elsewhere, "Peoples and Countries," aphorism + 21, "Associate with no man who takes part in the mendacious + race-swindle."--TR. + + 9 The fiercest protests against Nietzsche's teaching even now come + from the "unfeeling people." Hence the difficulty--now happily + past--of introducing him into Anglo-Saxon countries.--TR. + + 10 The German Jews are well known for their charity, by means of which + they probably wish to prove that they are not so bad as the + Anti-Semites paint them.--TR. + + 11 That is, do not speak either of God or the devil. The German proverb + runs: "Man soll den Teufel nicht an die Wand malen, sonst kommt + er."--TR. + + 12 The case of that other witty Venetian, Casanova.--TR. + + 13 The play upon the words _gruendlich_ (thorough) thinkers, and + _Untergruendlichen_ (lit. those underground) cannot be rendered in + English.--TR. + + 14 A variation of the well-known proverb, _Ubi bene, ibi patria_.--TR. + + 15 Hence the violence of all fanatics, who do not wish to shout down + the outer world so much as to shout down their own inner enemy, viz. + truth.--TR. + + 16 This omission is in the original.--TR. + + 17 This, of course, refers to Richard Wagner, as does also the + following paragraph.--TR. + + 18 The play upon the words _Vorschritt_ (leading) and _Fortschritt_ + (progress) cannot be rendered in English.--TR. + + + + + +***END OF THE PROJECT GUTENBERG EBOOK THE DAWN OF DAY*** + + + +CREDITS + + +June 9, 2012 + + Project Gutenberg TEI edition 1 + Produced by Dianna Adair, Joe C, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. (This + file was produced from images generously made available by The + Internet Archive/American Libraries.) + + + +A WORD FROM PROJECT GUTENBERG + + +This file should be named 39955.txt or 39955.zip. + +This and all associated files of various formats will be found in: + + + http://www.gutenberg.org/dirs/3/9/9/5/39955/ + + +Updated editions will replace the previous one -- the old editions will be +renamed. + +Creating the works from public domain print editions means that no one +owns a United States copyright in these works, so the Foundation (and +you!) can copy and distribute it in the United States without permission +and without paying copyright royalties. Special rules, set forth in the +General Terms of Use part of this license, apply to copying and +distributing Project Gutenberg{~TRADE MARK SIGN~} electronic works to protect the Project +Gutenberg{~TRADE MARK SIGN~} concept and trademark. Project Gutenberg is a registered +trademark, and may not be used if you charge for the eBooks, unless you +receive specific permission. If you do not charge anything for copies of +this eBook, complying with the rules is very easy. You may use this eBook +for nearly any purpose such as creation of derivative works, reports, +performances and research. They may be modified and printed and given away +-- you may do practically _anything_ with public domain eBooks. +Redistribution is subject to the trademark license, especially commercial +redistribution. + + + +THE FULL PROJECT GUTENBERG LICENSE + + +_Please read this before you distribute or use this work._ + +To protect the Project Gutenberg{~TRADE MARK SIGN~} mission of promoting the free +distribution of electronic works, by using or distributing this work (or +any other work associated in any way with the phrase "Project Gutenberg"), +you agree to comply with all the terms of the Full Project Gutenberg{~TRADE MARK SIGN~} +License (available with this file or online at +http://www.gutenberg.org/license). + + +Section 1. + + +General Terms of Use & Redistributing Project Gutenberg{~TRADE MARK SIGN~} electronic works + + +1.A. + + +By reading or using any part of this Project Gutenberg{~TRADE MARK SIGN~} electronic work, +you indicate that you have read, understand, agree to and accept all the +terms of this license and intellectual property (trademark/copyright) +agreement. If you do not agree to abide by all the terms of this +agreement, you must cease using and return or destroy all copies of +Project Gutenberg{~TRADE MARK SIGN~} electronic works in your possession. If you paid a fee +for obtaining a copy of or access to a Project Gutenberg{~TRADE MARK SIGN~} electronic work +and you do not agree to be bound by the terms of this agreement, you may +obtain a refund from the person or entity to whom you paid the fee as set +forth in paragraph 1.E.8. + + +1.B. + + +"Project Gutenberg" is a registered trademark. It may only be used on or +associated in any way with an electronic work by people who agree to be +bound by the terms of this agreement. There are a few things that you can +do with most Project Gutenberg{~TRADE MARK SIGN~} electronic works even without complying +with the full terms of this agreement. See paragraph 1.C below. There are +a lot of things you can do with Project Gutenberg{~TRADE MARK SIGN~} electronic works if you +follow the terms of this agreement and help preserve free future access to +Project Gutenberg{~TRADE MARK SIGN~} electronic works. See paragraph 1.E below. + + +1.C. + + +The Project Gutenberg Literary Archive Foundation ("the Foundation" or +PGLAF), owns a compilation copyright in the collection of Project +Gutenberg{~TRADE MARK SIGN~} electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an individual +work is in the public domain in the United States and you are located in +the United States, we do not claim a right to prevent you from copying, +distributing, performing, displaying or creating derivative works based on +the work as long as all references to Project Gutenberg are removed. Of +course, we hope that you will support the Project Gutenberg{~TRADE MARK SIGN~} mission of +promoting free access to electronic works by freely sharing Project +Gutenberg{~TRADE MARK SIGN~} works in compliance with the terms of this agreement for +keeping the Project Gutenberg{~TRADE MARK SIGN~} name associated with the work. You can +easily comply with the terms of this agreement by keeping this work in the +same format with its attached full Project Gutenberg{~TRADE MARK SIGN~} License when you +share it without charge with others. + + +1.D. + + +The copyright laws of the place where you are located also govern what you +can do with this work. Copyright laws in most countries are in a constant +state of change. If you are outside the United States, check the laws of +your country in addition to the terms of this agreement before +downloading, copying, displaying, performing, distributing or creating +derivative works based on this work or any other Project Gutenberg{~TRADE MARK SIGN~} work. +The Foundation makes no representations concerning the copyright status of +any work in any country outside the United States. + + +1.E. + + +Unless you have removed all references to Project Gutenberg: + + +1.E.1. + + +The following sentence, with active links to, or other immediate access +to, the full Project Gutenberg{~TRADE MARK SIGN~} License must appear prominently whenever +any copy of a Project Gutenberg{~TRADE MARK SIGN~} work (any work on which the phrase +"Project Gutenberg" appears, or with which the phrase "Project Gutenberg" +is associated) is accessed, displayed, performed, viewed, copied or +distributed: + + + This eBook is for the use of anyone anywhere at no cost and with + almost no restrictions whatsoever. You may copy it, give it away + or re-use it under the terms of the Project Gutenberg License + included with this eBook or online at http://www.gutenberg.org + + +1.E.2. + + +If an individual Project Gutenberg{~TRADE MARK SIGN~} electronic work is derived from the +public domain (does not contain a notice indicating that it is posted with +permission of the copyright holder), the work can be copied and +distributed to anyone in the United States without paying any fees or +charges. If you are redistributing or providing access to a work with the +phrase "Project Gutenberg" associated with or appearing on the work, you +must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 +or obtain permission for the use of the work and the Project Gutenberg{~TRADE MARK SIGN~} +trademark as set forth in paragraphs 1.E.8 or 1.E.9. + + +1.E.3. + + +If an individual Project Gutenberg{~TRADE MARK SIGN~} electronic work is posted with the +permission of the copyright holder, your use and distribution must comply +with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed +by the copyright holder. Additional terms will be linked to the Project +Gutenberg{~TRADE MARK SIGN~} License for all works posted with the permission of the +copyright holder found at the beginning of this work. + + +1.E.4. + + +Do not unlink or detach or remove the full Project Gutenberg{~TRADE MARK SIGN~} License +terms from this work, or any files containing a part of this work or any +other work associated with Project Gutenberg{~TRADE MARK SIGN~}. + + +1.E.5. + + +Do not copy, display, perform, distribute or redistribute this electronic +work, or any part of this electronic work, without prominently displaying +the sentence set forth in paragraph 1.E.1 with active links or immediate +access to the full terms of the Project Gutenberg{~TRADE MARK SIGN~} License. + + +1.E.6. + + +You may convert to and distribute this work in any binary, compressed, +marked up, nonproprietary or proprietary form, including any word +processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg{~TRADE MARK SIGN~} work in a format other than +"Plain Vanilla ASCII" or other format used in the official version posted +on the official Project Gutenberg{~TRADE MARK SIGN~} web site (http://www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other form. +Any alternate format must include the full Project Gutenberg{~TRADE MARK SIGN~} License as +specified in paragraph 1.E.1. + + +1.E.7. + + +Do not charge a fee for access to, viewing, displaying, performing, +copying or distributing any Project Gutenberg{~TRADE MARK SIGN~} works unless you comply +with paragraph 1.E.8 or 1.E.9. + + +1.E.8. + + +You may charge a reasonable fee for copies of or providing access to or +distributing Project Gutenberg{~TRADE MARK SIGN~} electronic works provided that + + - You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg{~TRADE MARK SIGN~} works calculated using the method you + already use to calculate your applicable taxes. The fee is owed to + the owner of the Project Gutenberg{~TRADE MARK SIGN~} trademark, but he has agreed to + donate royalties under this paragraph to the Project Gutenberg + Literary Archive Foundation. Royalty payments must be paid within 60 + days following each date on which you prepare (or are legally + required to prepare) your periodic tax returns. Royalty payments + should be clearly marked as such and sent to the Project Gutenberg + Literary Archive Foundation at the address specified in Section 4, + "Information about donations to the Project Gutenberg Literary + Archive Foundation." + + - You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg{~TRADE MARK SIGN~} License. + You must require such a user to return or destroy all copies of the + works possessed in a physical medium and discontinue all use of and + all access to other copies of Project Gutenberg{~TRADE MARK SIGN~} works. + + - You provide, in accordance with paragraph 1.F.3, a full refund of + any money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days of + receipt of the work. + + - You comply with all other terms of this agreement for free + distribution of Project Gutenberg{~TRADE MARK SIGN~} works. + + +1.E.9. + + +If you wish to charge a fee or distribute a Project Gutenberg{~TRADE MARK SIGN~} electronic +work or group of works on different terms than are set forth in this +agreement, you must obtain permission in writing from both the Project +Gutenberg Literary Archive Foundation and Michael Hart, the owner of the +Project Gutenberg{~TRADE MARK SIGN~} trademark. Contact the Foundation as set forth in +Section 3 below. + + +1.F. + + +1.F.1. + + +Project Gutenberg volunteers and employees expend considerable effort to +identify, do copyright research on, transcribe and proofread public domain +works in creating the Project Gutenberg{~TRADE MARK SIGN~} collection. Despite these +efforts, Project Gutenberg{~TRADE MARK SIGN~} electronic works, and the medium on which they +may be stored, may contain "Defects," such as, but not limited to, +incomplete, inaccurate or corrupt data, transcription errors, a copyright +or other intellectual property infringement, a defective or damaged disk +or other medium, a computer virus, or computer codes that damage or cannot +be read by your equipment. + + +1.F.2. + + +LIMITED WARRANTY, DISCLAIMER OF DAMAGES -- Except for the "Right of +Replacement or Refund" described in paragraph 1.F.3, the Project Gutenberg +Literary Archive Foundation, the owner of the Project Gutenberg{~TRADE MARK SIGN~} +trademark, and any other party distributing a Project Gutenberg{~TRADE MARK SIGN~} +electronic work under this agreement, disclaim all liability to you for +damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE +NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH +OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE +FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT +WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, +PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY +OF SUCH DAMAGE. + + +1.F.3. + + +LIMITED RIGHT OF REPLACEMENT OR REFUND -- If you discover a defect in this +electronic work within 90 days of receiving it, you can receive a refund +of the money (if any) you paid for it by sending a written explanation to +the person you received the work from. If you received the work on a +physical medium, you must return the medium with your written explanation. +The person or entity that provided you with the defective work may elect +to provide a replacement copy in lieu of a refund. If you received the +work electronically, the person or entity providing it to you may choose +to give you a second opportunity to receive the work electronically in +lieu of a refund. If the second copy is also defective, you may demand a +refund in writing without further opportunities to fix the problem. + + +1.F.4. + + +Except for the limited right of replacement or refund set forth in +paragraph 1.F.3, this work is provided to you 'AS-IS,' WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. + + +1.F.5. + + +Some states do not allow disclaimers of certain implied warranties or the +exclusion or limitation of certain types of damages. If any disclaimer or +limitation set forth in this agreement violates the law of the state +applicable to this agreement, the agreement shall be interpreted to make +the maximum disclaimer or limitation permitted by the applicable state +law. The invalidity or unenforceability of any provision of this agreement +shall not void the remaining provisions. + + +1.F.6. + + +INDEMNITY -- You agree to indemnify and hold the Foundation, the trademark +owner, any agent or employee of the Foundation, anyone providing copies of +Project Gutenberg{~TRADE MARK SIGN~} electronic works in accordance with this agreement, and +any volunteers associated with the production, promotion and distribution +of Project Gutenberg{~TRADE MARK SIGN~} electronic works, harmless from all liability, costs +and expenses, including legal fees, that arise directly or indirectly from +any of the following which you do or cause to occur: (a) distribution of +this or any Project Gutenberg{~TRADE MARK SIGN~} work, (b) alteration, modification, or +additions or deletions to any Project Gutenberg{~TRADE MARK SIGN~} work, and (c) any Defect +you cause. + + +Section 2. + + + Information about the Mission of Project Gutenberg{~TRADE MARK SIGN~} + + +Project Gutenberg{~TRADE MARK SIGN~} is synonymous with the free distribution of electronic +works in formats readable by the widest variety of computers including +obsolete, old, middle-aged and new computers. It exists because of the +efforts of hundreds of volunteers and donations from people in all walks +of life. + +Volunteers and financial support to provide volunteers with the assistance +they need, is critical to reaching Project Gutenberg{~TRADE MARK SIGN~}'s goals and ensuring +that the Project Gutenberg{~TRADE MARK SIGN~} collection will remain freely available for +generations to come. In 2001, the Project Gutenberg Literary Archive +Foundation was created to provide a secure and permanent future for +Project Gutenberg{~TRADE MARK SIGN~} and future generations. To learn more about the Project +Gutenberg Literary Archive Foundation and how your efforts and donations +can help, see Sections 3 and 4 and the Foundation web page at +http://www.pglaf.org. + + +Section 3. + + + Information about the Project Gutenberg Literary Archive Foundation + + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the state of +Mississippi and granted tax exempt status by the Internal Revenue Service. +The Foundation's EIN or federal tax identification number is 64-6221541. +Its 501(c)(3) letter is posted at +http://www.gutenberg.org/fundraising/pglaf. Contributions to the Project +Gutenberg Literary Archive Foundation are tax deductible to the full +extent permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. +S. Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at 809 North +1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact information +can be found at the Foundation's web site and official page at +http://www.pglaf.org + +For additional contact information: + + + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + + +Section 4. + + + Information about Donations to the Project Gutenberg Literary Archive + Foundation + + +Project Gutenberg{~TRADE MARK SIGN~} depends upon and cannot survive without wide spread +public support and donations to carry out its mission of increasing the +number of public domain and licensed works that can be freely distributed +in machine readable form accessible by the widest array of equipment +including outdated equipment. Many small donations ($1 to $5,000) are +particularly important to maintaining tax exempt status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United States. +Compliance requirements are not uniform and it takes a considerable +effort, much paperwork and many fees to meet and keep up with these +requirements. We do not solicit donations in locations where we have not +received written confirmation of compliance. To SEND DONATIONS or +determine the status of compliance for any particular state visit +http://www.gutenberg.org/fundraising/donate + +While we cannot and do not solicit contributions from states where we have +not met the solicitation requirements, we know of no prohibition against +accepting unsolicited donations from donors in such states who approach us +with offers to donate. + +International donations are gratefully accepted, but we cannot make any +statements concerning tax treatment of donations received from outside the +United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation methods +and addresses. Donations are accepted in a number of other ways including +checks, online payments and credit card donations. To donate, please +visit: http://www.gutenberg.org/fundraising/donate + + +Section 5. + + + General Information About Project Gutenberg{~TRADE MARK SIGN~} electronic works. + + +Professor Michael S. Hart is the originator of the Project Gutenberg{~TRADE MARK SIGN~} +concept of a library of electronic works that could be freely shared with +anyone. For thirty years, he produced and distributed Project Gutenberg{~TRADE MARK SIGN~} +eBooks with only a loose network of volunteer support. + +Project Gutenberg{~TRADE MARK SIGN~} eBooks are often created from several printed editions, +all of which are confirmed as Public Domain in the U.S. unless a copyright +notice is included. Thus, we do not necessarily keep eBooks in compliance +with any particular paper edition. + +Each eBook is in a subdirectory of the same number as the eBook's eBook +number, often in several formats including plain vanilla ASCII, compressed +(zipped), HTML and others. + +Corrected _editions_ of our eBooks replace the old file and take over the +old filename and etext number. The replaced older file is renamed. +_Versions_ based on separate sources are treated as new eBooks receiving +new filenames and etext numbers. + +Most people start at our Web site which has the main PG search facility: + + + http://www.gutenberg.org + + +This Web site includes information about Project Gutenberg{~TRADE MARK SIGN~}, including how +to make donations to the Project Gutenberg Literary Archive Foundation, +how to help produce our new eBooks, and how to subscribe to our email +newsletter to hear about new eBooks. + + + + + + +***FINIS*** +
\ No newline at end of file diff --git a/39955.zip b/39955.zip Binary files differnew file mode 100644 index 0000000..b8ef0db --- /dev/null +++ b/39955.zip diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..c5b1474 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #39955 (https://www.gutenberg.org/ebooks/39955) |