205. The dangers that beset45 the evolution of the philosopher are, in fact, so manifold nowadays, that one might doubt whether this fruit could still come to maturity46. The extent and towering structure of the sciences have increased enormously, and therewith also the probability that the philosopher will grow tired even as a learner, or will attach himself somewhere and "specialize" so that he will no longer attain47 to his elevation, that is to say, to his superspection, his circumspection48, and his DESPECTION. Or he gets aloft too late, when the best of his maturity and strength is past, or when he is impaired49, coarsened, and deteriorated50, so that his view, his general estimate of things, is no longer of much importance. It is perhaps just the refinement of his intellectual conscience that makes him hesitate and linger on the way, he dreads51 the temptation to become a dilettante52, a millepede, a milleantenna, he knows too well that as a discerner, one who has lost his self-respect no longer commands, no longer LEADS, unless he should aspire53 to become a great play-actor, a philosophical54 Cagliostro and spiritual rat-catcher—in short, a misleader. This is in the last instance a question of taste, if it has not really been a question of conscience. To double once more the philosopher's difficulties, there is also the fact that he demands from himself a verdict, a Yea or Nay55, not concerning science, but concerning life and the worth of life—he learns unwillingly56 to believe that it is his right and even his duty to obtain this verdict, and he has to seek his way to the right and the belief only through the most extensive (perhaps disturbing and destroying) experiences, often hesitating, doubting, and dumbfounded. In fact, the philosopher has long been mistaken and confused by the multitude, either with the scientific man and ideal scholar, or with the religiously elevated, desensualized, desecularized visionary and God-intoxicated man; and even yet when one hears anybody praised, because he lives "wisely," or "as a philosopher," it hardly means anything more than "prudently57 and apart." Wisdom: that seems to the populace to be a kind of flight, a means and artifice58 for withdrawing successfully from a bad game; but the GENUINE philosopher—does it not seem so to US, my friends?—lives "unphilosophically" and "unwisely," above all, IMPRUDENTLY, and feels the obligation and burden of a hundred attempts and temptations of life—he risks HIMSELF constantly, he plays THIS bad game.
206. In relation to the genius, that is to say, a being who either ENGENDERS60 or PRODUCES—both words understood in their fullest sense—the man of learning, the scientific average man, has always something of the old maid about him; for, like her, he is not conversant61 with the two principal functions of man. To both, of course, to the scholar and to the old maid, one concedes respectability, as if by way of indemnification—in these cases one emphasizes the respectability—and yet, in the compulsion of this concession62, one has the same admixture of vexation. Let us examine more closely: what is the scientific man? Firstly, a commonplace type of man, with commonplace virtues63: that is to say, a non-ruling, non-authoritative, and non-self-sufficient type of man; he possesses industry, patient adaptableness to rank and file, equability and moderation in capacity and requirement; he has the instinct for people like himself, and for that which they require—for instance: the portion of independence and green meadow without which there is no rest from labour, the claim to honour and consideration (which first and foremost presupposes recognition and recognisability), the sunshine of a good name, the perpetual ratification65 of his value and usefulness, with which the inward DISTRUST which lies at the bottom of the heart of all dependent men and gregarious66 animals, has again and again to be overcome. The learned man, as is appropriate, has also maladies and faults of an ignoble67 kind: he is full of petty envy, and has a lynx-eye for the weak points in those natures to whose elevations68 he cannot attain. He is confiding69, yet only as one who lets himself go, but does not FLOW; and precisely before the man of the great current he stands all the colder and more reserved—his eye is then like a smooth and irresponsive lake, which is no longer moved by rapture70 or sympathy. The worst and most dangerous thing of which a scholar is capable results from the instinct of mediocrity of his type, from the Jesuitism of mediocrity, which labours instinctively for the destruction of the exceptional man, and endeavours to break—or still better, to relax—every bent71 bow To relax, of course, with consideration, and naturally with an indulgent hand—to RELAX with confiding sympathy that is the real art of Jesuitism, which has always understood how to introduce itself as the religion of sympathy.
207. However gratefully one may welcome the OBJECTIVE spirit—and who has not been sick to death of all subjectivity72 and its confounded IPSISIMOSITY!—in the end, however, one must learn caution even with regard to one's gratitude73, and put a stop to the exaggeration with which the unselfing and depersonalizing of the spirit has recently been celebrated74, as if it were the goal in itself, as if it were salvation75 and glorification—as is especially accustomed to happen in the pessimist76 school, which has also in its turn good reasons for paying the highest honours to "disinterested77 knowledge" The objective man, who no longer curses and scolds like the pessimist, the IDEAL man of learning in whom the scientific instinct blossoms forth78 fully59 after a thousand complete and partial failures, is assuredly one of the most costly79 instruments that exist, but his place is in the hand of one who is more powerful He is only an instrument, we may say, he is a MIRROR—he is no "purpose in himself" The objective man is in truth a mirror accustomed to prostration80 before everything that wants to be known, with such desires only as knowing or "reflecting" implies—he waits until something comes, and then expands himself sensitively, so that even the light footsteps and gliding-past of spiritual beings may not be lost on his surface and film Whatever "personality" he still possesses seems to him accidental, arbitrary, or still oftener, disturbing, so much has he come to regard himself as the passage and reflection of outside forms and events He calls up the recollection of "himself" with an effort, and not infrequently wrongly, he readily confounds himself with other persons, he makes mistakes with regard to his own needs, and here only is he unrefined and negligent81 Perhaps he is troubled about the health, or the pettiness and confined atmosphere of wife and friend, or the lack of companions and society—indeed, he sets himself to reflect on his suffering, but in vain! His thoughts already rove away to the MORE GENERAL case, and tomorrow he knows as little as he knew yesterday how to help himself He does not now take himself seriously and devote time to himself he is serene82, NOT from lack of trouble, but from lack of capacity for grasping and dealing83 with HIS trouble The habitual84 complaisance85 with respect to all objects and experiences, the radiant and impartial86 hospitality with which he receives everything that comes his way, his habit of inconsiderate good-nature, of dangerous indifference87 as to Yea and Nay: alas88! there are enough of cases in which he has to atone89 for these virtues of his!—and as man generally, he becomes far too easily the CAPUT MORTUUM of such virtues. Should one wish love or hatred90 from him—I mean love and hatred as God, woman, and animal understand them—he will do what he can, and furnish what he can. But one must not be surprised if it should not be much—if he should show himself just at this point to be false, fragile, questionable91, and deteriorated. His love is constrained92, his hatred is artificial, and rather UN TOUR DE FORCE, a slight ostentation93 and exaggeration. He is only genuine so far as he can be objective; only in his serene totality is he still "nature" and "natural." His mirroring and eternally self-polishing soul no longer knows how to affirm, no longer how to deny; he does not command; neither does he destroy. "JE NE MEPRISE PRESQUE RIEN"—he says, with Leibniz: let us not overlook nor undervalue the PRESQUE! Neither is he a model man; he does not go in advance of any one, nor after, either; he places himself generally too far off to have any reason for espousing94 the cause of either good or evil. If he has been so long confounded with the PHILOSOPHER, with the Caesarian trainer and dictator of civilization, he has had far too much honour, and what is more essential in him has been overlooked—he is an instrument, something of a slave, though certainly the sublimest95 sort of slave, but nothing in himself—PRESQUE RIEN! The objective man is an instrument, a costly, easily injured, easily tarnished96 measuring instrument and mirroring apparatus97, which is to be taken care of and respected; but he is no goal, not outgoing nor upgoing, no complementary man in whom the REST of existence justifies98 itself, no termination—and still less a commencement, an engendering99, or primary cause, nothing hardy100, powerful, self-centred, that wants to be master; but rather only a soft, inflated101, delicate, movable potter's-form, that must wait for some kind of content and frame to "shape" itself thereto—for the most part a man without frame and content, a "selfless" man. Consequently, also, nothing for women, IN PARENTHESI.
208. When a philosopher nowadays makes known that he is not a skeptic102—I hope that has been gathered from the foregoing description of the objective spirit?—people all hear it impatiently; they regard him on that account with some apprehension103, they would like to ask so many, many questions... indeed among timid hearers, of whom there are now so many, he is henceforth said to be dangerous. With his repudiation104 of skepticism, it seems to them as if they heard some evil-threatening sound in the distance, as if a new kind of explosive were being tried somewhere, a dynamite105 of the spirit, perhaps a newly discovered Russian NIHILINE, a pessimism106 BONAE VOLUNTATIS, that not only denies, means denial, but—dreadful thought! PRACTISES denial. Against this kind of "good-will"—a will to the veritable, actual negation107 of life—there is, as is generally acknowledged nowadays, no better soporific and sedative108 than skepticism, the mild, pleasing, lulling109 poppy of skepticism; and Hamlet himself is now prescribed by the doctors of the day as an antidote110 to the "spirit," and its underground noises. "Are not our ears already full of bad sounds?" say the skeptics, as lovers of repose111, and almost as a kind of safety police; "this subterranean112 Nay is terrible! Be still, ye pessimistic moles113!" The skeptic, in effect, that delicate creature, is far too easily frightened; his conscience is schooled so as to start at every Nay, and even at that sharp, decided114 Yea, and feels something like a bite thereby. Yea! and Nay!—they seem to him opposed to morality; he loves, on the contrary, to make a festival to his virtue64 by a noble aloofness115, while perhaps he says with Montaigne: "What do I know?" Or with Socrates: "I know that I know nothing." Or: "Here I do not trust myself, no door is open to me." Or: "Even if the door were open, why should I enter immediately?" Or: "What is the use of any hasty hypotheses? It might quite well be in good taste to make no hypotheses at all. Are you absolutely obliged to straighten at once what is crooked116? to stuff every hole with some kind of oakum? Is there not time enough for that? Has not the time leisure? Oh, ye demons117, can ye not at all WAIT? The uncertain also has its charms, the Sphinx, too, is a Circe, and Circe, too, was a philosopher."—Thus does a skeptic console himself; and in truth he needs some consolation118. For skepticism is the most spiritual expression of a certain many-sided physiological119 temperament120, which in ordinary language is called nervous debility and sickliness; it arises whenever races or classes which have been long separated, decisively and suddenly blend with one another. In the new generation, which has inherited as it were different standards and valuations in its blood, everything is disquiet121, derangement122, doubt, and tentativeness; the best powers operate restrictively, the very virtues prevent each other growing and becoming strong, equilibrium123, ballast, and perpendicular124 stability are lacking in body and soul. That, however, which is most diseased and degenerated125 in such nondescripts is the WILL; they are no longer familiar with independence of decision, or the courageous126 feeling of pleasure in willing—they are doubtful of the "freedom of the will" even in their dreams Our present-day Europe, the scene of a senseless, precipitate127 attempt at a radical32 blending of classes, and CONSEQUENTLY of races, is therefore skeptical128 in all its heights and depths, sometimes exhibiting the mobile skepticism which springs impatiently and wantonly from branch to branch, sometimes with gloomy aspect, like a cloud over-charged with interrogative signs—and often sick unto death of its will! Paralysis129 of will, where do we not find this cripple sitting nowadays! And yet how bedecked oftentimes' How seductively ornamented130! There are the finest gala dresses and disguises for this disease, and that, for instance, most of what places itself nowadays in the show-cases as "objectiveness," "the scientific spirit," "L'ART POUR L'ART," and "pure voluntary knowledge," is only decked-out skepticism and paralysis of will—I am ready to answer for this diagnosis131 of the European disease—The disease of the will is diffused132 unequally over Europe, it is worst and most varied133 where civilization has longest prevailed, it decreases according as "the barbarian134" still—or again—asserts his claims under the loose drapery of Western culture It is therefore in the France of today, as can be readily disclosed and comprehended, that the will is most infirm, and France, which has always had a masterly aptitude135 for converting even the portentous136 crises of its spirit into something charming and seductive, now manifests emphatically its intellectual ascendancy137 over Europe, by being the school and exhibition of all the charms of skepticism The power to will and to persist, moreover, in a resolution, is already somewhat stronger in Germany, and again in the North of Germany it is stronger than in Central Germany, it is considerably138 stronger in England, Spain, and Corsica, associated with phlegm in the former and with hard skulls139 in the latter—not to mention Italy, which is too young yet to know what it wants, and must first show whether it can exercise will, but it is strongest and most surprising of all in that immense middle empire where Europe as it were flows back to Asia—namely, in Russia There the power to will has been long stored up and accumulated, there the will—uncertain whether to be negative or affirmative—waits threateningly to be discharged (to borrow their pet phrase from our physicists) Perhaps not only Indian wars and complications in Asia would be necessary to free Europe from its greatest danger, but also internal subversion140, the shattering of the empire into small states, and above all the introduction of parliamentary imbecility, together with the obligation of every one to read his newspaper at breakfast I do not say this as one who desires it, in my heart I should rather prefer the contrary—I mean such an increase in the threatening attitude of Russia, that Europe would have to make up its mind to become equally threatening—namely, TO ACQUIRE ONE WILL, by means of a new caste to rule over the Continent, a persistent141, dreadful will of its own, that can set its aims thousands of years ahead; so that the long spun-out comedy of its petty-statism, and its dynastic as well as its democratic many-willed-ness, might finally be brought to a close. The time for petty politics is past; the next century will bring the struggle for the dominion of the world—the COMPULSION to great politics.
209. As to how far the new warlike age on which we Europeans have evidently entered may perhaps favour the growth of another and stronger kind of skepticism, I should like to express myself preliminarily merely by a parable142, which the lovers of German history will already understand. That unscrupulous enthusiast143 for big, handsome grenadiers (who, as King of Prussia, brought into being a military and skeptical genius—and therewith, in reality, the new and now triumphantly144 emerged type of German), the problematic, crazy father of Frederick the Great, had on one point the very knack145 and lucky grasp of the genius: he knew what was then lacking in Germany, the want of which was a hundred times more alarming and serious than any lack of culture and social form—his ill-will to the young Frederick resulted from the anxiety of a profound instinct. MEN WERE LACKING; and he suspected, to his bitterest regret, that his own son was not man enough. There, however, he deceived himself; but who would not have deceived himself in his place? He saw his son lapsed146 to atheism147, to the ESPRIT, to the pleasant frivolity148 of clever Frenchmen—he saw in the background the great bloodsucker, the spider skepticism; he suspected the incurable149 wretchedness of a heart no longer hard enough either for evil or good, and of a broken will that no longer commands, is no longer ABLE to command. Meanwhile, however, there grew up in his son that new kind of harder and more dangerous skepticism—who knows TO WHAT EXTENT it was encouraged just by his father's hatred and the icy melancholy150 of a will condemned151 to solitude152?—the skepticism of daring manliness153, which is closely related to the genius for war and conquest, and made its first entrance into Germany in the person of the great Frederick. This skepticism despises and nevertheless grasps; it undermines and takes possession; it does not believe, but it does not thereby lose itself; it gives the spirit a dangerous liberty, but it keeps strict guard over the heart. It is the GERMAN form of skepticism, which, as a continued Fredericianism, risen to the highest spirituality, has kept Europe for a considerable time under the dominion of the German spirit and its critical and historical distrust Owing to the insuperably strong and tough masculine character of the great German philologists and historical critics (who, rightly estimated, were also all of them artists of destruction and dissolution), a NEW conception of the German spirit gradually established itself—in spite of all Romanticism in music and philosophy—in which the leaning towards masculine skepticism was decidedly prominent whether, for instance, as fearlessness of gaze, as courage and sternness of the dissecting154 hand, or as resolute2 will to dangerous voyages of discovery, to spiritualized North Pole expeditions under barren and dangerous skies. There may be good grounds for it when warm-blooded and superficial humanitarians155 cross themselves before this spirit, CET ESPRIT FATALISTE, IRONIQUE, MEPHISTOPHELIQUE, as Michelet calls it, not without a shudder156. But if one would realize how characteristic is this fear of the "man" in the German spirit which awakened157 Europe out of its "dogmatic slumber," let us call to mind the former conception which had to be overcome by this new one—and that it is not so very long ago that a masculinized woman could dare, with unbridled presumption158, to recommend the Germans to the interest of Europe as gentle, good-hearted, weak-willed, and poetical159 fools. Finally, let us only understand profoundly enough Napoleon's astonishment160 when he saw Goethe it reveals what had been regarded for centuries as the "German spirit" "VOILA UN HOMME!"—that was as much as to say "But this is a MAN! And I only expected to see a German!"
210. Supposing, then, that in the picture of the philosophers of the future, some trait suggests the question whether they must not perhaps be skeptics in the last-mentioned sense, something in them would only be designated thereby—and not they themselves. With equal right they might call themselves critics, and assuredly they will be men of experiments. By the name with which I ventured to baptize them, I have already expressly emphasized their attempting and their love of attempting is this because, as critics in body and soul, they will love to make use of experiments in a new, and perhaps wider and more dangerous sense? In their passion for knowledge, will they have to go further in daring and painful attempts than the sensitive and pampered161 taste of a democratic century can approve of?—There is no doubt these coming ones will be least able to dispense162 with the serious and not unscrupulous qualities which distinguish the critic from the skeptic I mean the certainty as to standards of worth, the conscious employment of a unity163 of method, the wary164 courage, the standing165-alone, and the capacity for self-responsibility, indeed, they will avow166 among themselves a DELIGHT in denial and dissection167, and a certain considerate cruelty, which knows how to handle the knife surely and deftly168, even when the heart bleeds They will be STERNER (and perhaps not always towards themselves only) than humane169 people may desire, they will not deal with the "truth" in order that it may "please" them, or "elevate" and "inspire" them—they will rather have little faith in "TRUTH" bringing with it such revels170 for the feelings. They will smile, those rigorous spirits, when any one says in their presence "That thought elevates me, why should it not be true?" or "That work enchants171 me, why should it not be beautiful?" or "That artist enlarges me, why should he not be great?" Perhaps they will not only have a smile, but a genuine disgust for all that is thus rapturous, idealistic, feminine, and hermaphroditic, and if any one could look into their inmost hearts, he would not easily find therein the intention to reconcile "Christian172 sentiments" with "antique taste," or even with "modern parliamentarism" (the kind of reconciliation173 necessarily found even among philosophers in our very uncertain and consequently very conciliatory century). Critical discipline, and every habit that conduces to purity and rigour in intellectual matters, will not only be demanded from themselves by these philosophers of the future, they may even make a display thereof as their special adornment—nevertheless they will not want to be called critics on that account. It will seem to them no small indignity174 to philosophy to have it decreed, as is so welcome nowadays, that "philosophy itself is criticism and critical science—and nothing else whatever!" Though this estimate of philosophy may enjoy the approval of all the Positivists of France and Germany (and possibly it even flattered the heart and taste of KANT: let us call to mind the titles of his principal works), our new philosophers will say, notwithstanding, that critics are instruments of the philosopher, and just on that account, as instruments, they are far from being philosophers themselves! Even the great Chinaman of Konigsberg was only a great critic.
211. I insist upon it that people finally cease confounding philosophical workers, and in general scientific men, with philosophers—that precisely here one should strictly175 give "each his own," and not give those far too much, these far too little. It may be necessary for the education of the real philosopher that he himself should have once stood upon all those steps upon which his servants, the scientific workers of philosophy, remain standing, and MUST remain standing he himself must perhaps have been critic, and dogmatist, and historian, and besides, poet, and collector, and traveler, and riddle-reader, and moralist, and seer, and "free spirit," and almost everything, in order to traverse the whole range of human values and estimations, and that he may BE ABLE with a variety of eyes and consciences to look from a height to any distance, from a depth up to any height, from a nook into any expanse. But all these are only preliminary conditions for his task; this task itself demands something else—it requires him TO CREATE VALUES. The philosophical workers, after the excellent pattern of Kant and Hegel, have to fix and formalize some great existing body of valuations—that is to say, former DETERMINATIONS OF VALUE, creations of value, which have become prevalent, and are for a time called "truths"—whether in the domain176 of the LOGICAL, the POLITICAL (moral), or the ARTISTIC177. It is for these investigators178 to make whatever has happened and been esteemed179 hitherto, conspicuous, conceivable, intelligible180, and manageable, to shorten everything long, even "time" itself, and to SUBJUGATE181 the entire past: an immense and wonderful task, in the carrying out of which all refined pride, all tenacious182 will, can surely find satisfaction. THE REAL PHILOSOPHERS, HOWEVER, ARE COMMANDERS AND LAW-GIVERS; they say: "Thus SHALL it be!" They determine first the Whither and the Why of mankind, and thereby set aside the previous labour of all philosophical workers, and all subjugators of the past—they grasp at the future with a creative hand, and whatever is and was, becomes for them thereby a means, an instrument, and a hammer. Their "knowing" is CREATING, their creating is a law-giving, their will to truth is—WILL TO POWER.—Are there at present such philosophers? Have there ever been such philosophers? MUST there not be such philosophers some day? ...
212. It is always more obvious to me that the philosopher, as a man INDISPENSABLE for the morrow and the day after the morrow, has ever found himself, and HAS BEEN OBLIGED to find himself, in contradiction to the day in which he lives; his enemy has always been the ideal of his day. Hitherto all those extraordinary furtherers of humanity whom one calls philosophers—who rarely regarded themselves as lovers of wisdom, but rather as disagreeable fools and dangerous interrogators—have found their mission, their hard, involuntary, imperative183 mission (in the end, however, the greatness of their mission), in being the bad conscience of their age. In putting the vivisector's knife to the breast of the very VIRTUES OF THEIR AGE, they have betrayed their own secret; it has been for the sake of a NEW greatness of man, a new untrodden path to his aggrandizement184. They have always disclosed how much hypocrisy185, indolence, self-indulgence, and self-neglect, how much falsehood was concealed186 under the most venerated187 types of contemporary morality, how much virtue was OUTLIVED, they have always said "We must remove hence to where YOU are least at home" In the face of a world of "modern ideas," which would like to confine every one in a corner, in a "specialty," a philosopher, if there could be philosophers nowadays, would be compelled to place the greatness of man, the conception of "greatness," precisely in his comprehensiveness and multifariousness, in his all-roundness, he would even determine worth and rank according to the amount and variety of that which a man could bear and take upon himself, according to the EXTENT to which a man could stretch his responsibility Nowadays the taste and virtue of the age weaken and attenuate188 the will, nothing is so adapted to the spirit of the age as weakness of will consequently, in the ideal of the philosopher, strength of will, sternness, and capacity for prolonged resolution, must specially36 be included in the conception of "greatness", with as good a right as the opposite doctrine, with its ideal of a silly, renouncing189, humble190, selfless humanity, was suited to an opposite age—such as the sixteenth century, which suffered from its accumulated energy of will, and from the wildest torrents191 and floods of selfishness In the time of Socrates, among men only of worn-out instincts, old conservative Athenians who let themselves go—"for the sake of happiness," as they said, for the sake of pleasure, as their conduct indicated—and who had continually on their lips the old pompous192 words to which they had long forfeited193 the right by the life they led, IRONY194 was perhaps necessary for greatness of soul, the wicked Socratic assurance of the old physician and plebeian195, who cut ruthlessly into his own flesh, as into the flesh and heart of the "noble," with a look that said plainly enough "Do not dissemble before me! here—we are equal!" At present, on the contrary, when throughout Europe the herding-animal alone attains196 to honours, and dispenses197 honours, when "equality of right" can too readily be transformed into equality in wrong—I mean to say into general war against everything rare, strange, and privileged, against the higher man, the higher soul, the higher duty, the higher responsibility, the creative plenipotence and lordliness—at present it belongs to the conception of "greatness" to be noble, to wish to be apart, to be capable of being different, to stand alone, to have to live by personal initiative, and the philosopher will betray something of his own ideal when he asserts "He shall be the greatest who can be the most solitary198, the most concealed, the most divergent, the man beyond good and evil, the master of his virtues, and of super-abundance of will; precisely this shall be called GREATNESS: as diversified199 as can be entire, as ample as can be full." And to ask once more the question: Is greatness POSSIBLE—nowadays?
213. It is difficult to learn what a philosopher is, because it cannot be taught: one must "know" it by experience—or one should have the pride NOT to know it. The fact that at present people all talk of things of which they CANNOT have any experience, is true more especially and unfortunately as concerns the philosopher and philosophical matters:—the very few know them, are permitted to know them, and all popular ideas about them are false. Thus, for instance, the truly philosophical combination of a bold, exuberant200 spirituality which runs at presto201 pace, and a dialectic rigour and necessity which makes no false step, is unknown to most thinkers and scholars from their own experience, and therefore, should any one speak of it in their presence, it is incredible to them. They conceive of every necessity as troublesome, as a painful compulsory202 obedience and state of constraint203; thinking itself is regarded by them as something slow and hesitating, almost as a trouble, and often enough as "worthy204 of the SWEAT of the noble"—but not at all as something easy and divine, closely related to dancing and exuberance205! "To think" and to take a matter "seriously," "arduously"—that is one and the same thing to them; such only has been their "experience."—Artists have here perhaps a finer intuition; they who know only too well that precisely when they no longer do anything "arbitrarily," and everything of necessity, their feeling of freedom, of subtlety206, of power, of creatively fixing, disposing, and shaping, reaches its climax—in short, that necessity and "freedom of will" are then the same thing with them. There is, in fine, a gradation of rank in psychical207 states, to which the gradation of rank in the problems corresponds; and the highest problems repel208 ruthlessly every one who ventures too near them, without being predestined for their solution by the loftiness and power of his spirituality. Of what use is it for nimble, everyday intellects, or clumsy, honest mechanics and empiricists to press, in their plebeian ambition, close to such problems, and as it were into this "holy of holies"—as so often happens nowadays! But coarse feet must never tread upon such carpets: this is provided for in the primary law of things; the doors remain closed to those intruders, though they may dash and break their heads thereon. People have always to be born to a high station, or, more definitely, they have to be BRED for it: a person has only a right to philosophy—taking the word in its higher significance—in virtue of his descent; the ancestors, the "blood," decide here also. Many generations must have prepared the way for the coming of the philosopher; each of his virtues must have been separately acquired, nurtured209, transmitted, and embodied210; not only the bold, easy, delicate course and current of his thoughts, but above all the readiness for great responsibilities, the majesty211 of ruling glance and contemning212 look, the feeling of separation from the multitude with their duties and virtues, the kindly213 patronage214 and defense215 of whatever is misunderstood and calumniated216, be it God or devil, the delight and practice of supreme217 justice, the art of commanding, the amplitude218 of will, the lingering eye which rarely admires, rarely looks up, rarely loves....
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resolutely
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| adj.坚决地，果断地 | |
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resolute
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| adj.坚决的，果敢的 | |
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improper
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| adj.不适当的，不合适的，不正确的，不合礼仪的 | |
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alteration
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| n.变更，改变；蚀变 | |
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emancipation
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| n.（从束缚、支配下）解放 | |
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conceited
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| adj.自负的，骄傲自满的 | |
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insolence
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| n.傲慢；无礼；厚颜；傲慢的态度 | |
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naturalists
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| n.博物学家( naturalist的名词复数 )；（文学艺术的）自然主义者 | |
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philologists
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| n.语文学( philology的名词复数 ) | |
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jack
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| n.插座，千斤顶，男人；v.抬起，提醒，扛举；n.（Jake）杰克 | |
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instinctively
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defensive
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| adj.防御的；防卫的；防守的 | |
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13
synthetic
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| adj.合成的，人工的；综合的；n.人工制品 | |
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14
capabilities
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| n.能力( capability的名词复数 )；可能；容量；[复数]潜在能力 | |
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15
industrious
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| adj.勤劳的，刻苦的，奋发的 | |
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16
scent
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| n.气味，香味，香水，线索，嗅觉；v.嗅，发觉 | |
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17
luxuriousness
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18
aggrieved
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| adj.愤愤不平的，受委屈的；悲痛的；（在合法权利方面）受侵害的v.令委屈，令苦恼，侵害( aggrieve的过去式)；令委屈，令苦恼，侵害( aggrieve的过去式和过去分词) | |
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19
belittled
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| 使显得微小，轻视，贬低( belittle的过去式和过去分词 ) | |
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20
thereby
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| adv.因此，从而 | |
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21
utilitarian
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| adj.实用的，功利的 | |
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22
extravagant
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| adj.奢侈的；过分的；(言行等)放肆的 | |
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23
expenditure
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| n.(时间、劳力、金钱等)支出；使用，消耗 | |
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24
conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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25
disdain
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| n.鄙视，轻视；v.轻视，鄙视，不屑 | |
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26
obedience
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| n.服从，顺从 | |
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27
severing
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| v.切断，断绝( sever的现在分词 )；断，裂 | |
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28
elevation
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| n.高度；海拔；高地；上升；提高 | |
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29
refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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30
precisely
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| adv.恰好，正好，精确地，细致地 | |
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31
radically
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| ad.根本地，本质地 | |
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32
radical
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| n.激进份子，原子团，根号；adj.根本的，激进的，彻底的 | |
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33
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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34
diverges
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| 分开( diverge的第三人称单数 )； 偏离； 分歧； 分道扬镳 | |
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35
anarchist
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| n.无政府主义者 | |
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36
specially
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| adv.特定地；特殊地；明确地 | |
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37
implant
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| vt.注入，植入，灌输 | |
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38
vanquished
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| v.征服( vanquish的过去式和过去分词 )；战胜；克服；抑制 | |
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39
dominion
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| n.统治，管辖，支配权；领土，版图 | |
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40
vindictively
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| adv.恶毒地；报复地 | |
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41
supremacy
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| n.至上；至高权力 | |
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42
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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43
doctrine
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| n.教义；主义；学说 | |
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44
awakens
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| v.（使）醒( awaken的第三人称单数 )；（使）觉醒；弄醒；（使）意识到 | |
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45
beset
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| v.镶嵌；困扰，包围 | |
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46
maturity
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| n.成熟；完成；(支票、债券等)到期 | |
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47
attain
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| vt.达到，获得，完成 | |
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48
circumspection
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| n.细心，慎重 | |
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49
impaired
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|
| adj.受损的；出毛病的；有（身体或智力）缺陷的v.损害，削弱( impair的过去式和过去分词 ) | |
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50
deteriorated
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| 恶化，变坏( deteriorate的过去式和过去分词 ) | |
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51
dreads
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| n.恐惧，畏惧( dread的名词复数 )；令人恐惧的事物v.害怕，恐惧，担心( dread的第三人称单数 ) | |
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52
dilettante
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| n.半瓶醋，业余爱好者 | |
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53
aspire
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| vi.(to，after)渴望，追求，有志于 | |
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54
philosophical
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|
| adj.哲学家的，哲学上的，达观的 | |
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55
nay
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| adv.不；n.反对票，投反对票者 | |
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56
unwillingly
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| adv.不情愿地 | |
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57
prudently
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| adv. 谨慎地，慎重地 | |
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58
artifice
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| n.妙计，高明的手段；狡诈，诡计 | |
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59
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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60
engenders
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| v.产生（某形势或状况），造成，引起( engender的第三人称单数 ) | |
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61
conversant
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| adj.亲近的，有交情的，熟悉的 | |
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62
concession
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| n.让步，妥协；特许(权) | |
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63
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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64
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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65
ratification
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| n.批准，认可 | |
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66
gregarious
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| adj.群居的，喜好群居的 | |
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67
ignoble
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| adj.不光彩的，卑鄙的；可耻的 | |
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68
elevations
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| （水平或数量）提高( elevation的名词复数 )； 高地； 海拔； 提升 | |
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69
confiding
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| adj.相信人的，易于相信的v.吐露（秘密，心事等）( confide的现在分词 )；（向某人）吐露（隐私、秘密等） | |
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70
rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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71
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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72
subjectivity
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| n.主观性（主观主义） | |
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73
gratitude
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| adj.感激，感谢 | |
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74
celebrated
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| adj.有名的，声誉卓著的 | |
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75
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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76
pessimist
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| n.悲观者；悲观主义者；厌世 | |
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77
disinterested
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| adj.不关心的，不感兴趣的 | |
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78
forth
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| adv.向前；向外，往外 | |
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79
costly
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| adj.昂贵的，价值高的，豪华的 | |
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80
prostration
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| n. 平伏, 跪倒, 疲劳 | |
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81
negligent
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| adj.疏忽的；玩忽的；粗心大意的 | |
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82
serene
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| adj. 安详的，宁静的，平静的 | |
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83
dealing
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| n.经商方法，待人态度 | |
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84
habitual
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| adj.习惯性的；通常的，惯常的 | |
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85
complaisance
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| n.彬彬有礼，殷勤，柔顺 | |
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86
impartial
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| adj.(in,to)公正的，无偏见的 | |
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87
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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88
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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89
atone
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| v.赎罪，补偿 | |
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90
hatred
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| n.憎恶，憎恨，仇恨 | |
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91
questionable
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| adj.可疑的，有问题的 | |
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92
constrained
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| adj.束缚的,节制的 | |
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93
ostentation
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| n.夸耀，卖弄 | |
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94
espousing
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| v.（决定）支持，拥护（目标、主张等）( espouse的现在分词 ) | |
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95
sublimest
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| 伟大的( sublime的最高级 )； 令人赞叹的； 极端的； 不顾后果的 | |
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96
tarnished
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| （通常指金属）（使）失去光泽，（使）变灰暗( tarnish的过去式和过去分词 )； 玷污，败坏 | |
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97
apparatus
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| n.装置，器械；器具，设备 | |
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98
justifies
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| 证明…有理( justify的第三人称单数 )； 为…辩护； 对…作出解释； 为…辩解（或辩护） | |
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99
engendering
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| v.产生（某形势或状况），造成，引起( engender的现在分词 ) | |
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100
hardy
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| adj.勇敢的，果断的，吃苦的；耐寒的 | |
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101
inflated
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| adj.（价格）飞涨的；（通货）膨胀的；言过其实的；充了气的v.使充气（于轮胎、气球等）( inflate的过去式和过去分词 )；（使）膨胀；（使）通货膨胀；物价上涨 | |
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102
skeptic
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| n.怀疑者，怀疑论者，无神论者 | |
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103
apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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104
repudiation
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| n.拒绝；否认；断绝关系；抛弃 | |
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105
dynamite
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| n./vt.(用)炸药(爆破) | |
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106
pessimism
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| n.悲观者，悲观主义者，厌世者 | |
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107
negation
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| n.否定；否认 | |
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108
sedative
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| adj.使安静的，使镇静的；n. 镇静剂，能使安静的东西 | |
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109
lulling
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| vt.使镇静，使安静（lull的现在分词形式） | |
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110
antidote
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| n.解毒药，解毒剂 | |
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111
repose
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| v.(使)休息；n.安息 | |
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112
subterranean
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| adj.地下的，地表下的 | |
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113
moles
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| 防波堤( mole的名词复数 )； 鼹鼠； 痣； 间谍 | |
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114
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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115
aloofness
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| 超然态度 | |
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116
crooked
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| adj.弯曲的；不诚实的，狡猾的，不正当的 | |
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117
demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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118
consolation
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| n.安慰，慰问 | |
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119
physiological
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| adj.生理学的，生理学上的 | |
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120
temperament
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| n.气质，性格，性情 | |
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121
disquiet
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| n.担心，焦虑 | |
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122
derangement
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| n.精神错乱 | |
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123
equilibrium
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| n.平衡，均衡，相称，均势，平静 | |
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124
perpendicular
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| adj.垂直的，直立的；n.垂直线，垂直的位置 | |
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125
degenerated
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| 衰退，堕落，退化( degenerate的过去式和过去分词 ) | |
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126
courageous
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| adj.勇敢的，有胆量的 | |
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127
precipitate
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| adj.突如其来的；vt.使突然发生；n.沉淀物 | |
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128
skeptical
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| adj.怀疑的，多疑的 | |
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129
paralysis
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| n.麻痹(症)；瘫痪(症) | |
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130
ornamented
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| adj.花式字体的v.装饰，点缀，美化( ornament的过去式和过去分词 ) | |
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131
diagnosis
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| n.诊断，诊断结果，调查分析，判断 | |
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132
diffused
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| 散布的，普及的，扩散的 | |
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133
varied
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| adj.多样的，多变化的 | |
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134
barbarian
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| n.野蛮人；adj.野蛮(人)的；未开化的 | |
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135
aptitude
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| n.(学习方面的)才能，资质，天资 | |
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136
portentous
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| adj.不祥的，可怕的，装腔作势的 | |
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137
ascendancy
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| n.统治权，支配力量 | |
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138
considerably
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| adv.极大地；相当大地；在很大程度上 | |
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139
skulls
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| 颅骨( skull的名词复数 )； 脑袋； 脑子； 脑瓜 | |
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140
subversion
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| n.颠覆，破坏 | |
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141
persistent
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| adj.坚持不懈的，执意的；持续的 | |
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142
parable
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| n.寓言，比喻 | |
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143
enthusiast
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| n.热心人，热衷者 | |
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144
triumphantly
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| ad.得意洋洋地；得胜地；成功地 | |
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145
knack
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| n.诀窍，做事情的灵巧的，便利的方法 | |
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146
lapsed
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| adj.流失的，堕落的v.退步( lapse的过去式和过去分词 )；陷入；倒退；丧失 | |
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147
atheism
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| n.无神论，不信神 | |
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148
frivolity
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| n.轻松的乐事，兴高采烈；轻浮的举止 | |
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149
incurable
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| adj.不能医治的，不能矫正的，无救的；n.不治的病人，无救的人 | |
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150
melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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151
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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152
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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153
manliness
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| 刚毅 | |
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154
dissecting
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| v.解剖（动物等）( dissect的现在分词 )；仔细分析或研究 | |
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155
humanitarians
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| n.慈善家( humanitarian的名词复数 ) | |
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156
shudder
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| v.战粟，震动，剧烈地摇晃；n.战粟，抖动 | |
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157
awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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158
presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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159
poetical
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| adj.似诗人的；诗一般的；韵文的；富有诗意的 | |
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160
astonishment
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| n.惊奇，惊异 | |
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161
pampered
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| adj.饮食过量的，饮食奢侈的v.纵容，宠，娇养( pamper的过去式和过去分词 ) | |
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162
dispense
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| vt.分配，分发；配(药)，发(药)；实施 | |
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163
unity
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| n.团结，联合，统一；和睦，协调 | |
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164
wary
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| adj.谨慎的，机警的，小心的 | |
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165
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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166
avow
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| v.承认，公开宣称 | |
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167
dissection
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| n.分析；解剖 | |
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168
deftly
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| adv.灵巧地，熟练地，敏捷地 | |
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169
humane
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| adj.人道的，富有同情心的 | |
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170
revels
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| n.作乐( revel的名词复数 )；狂欢；着迷；陶醉v.作乐( revel的第三人称单数 )；狂欢；着迷；陶醉 | |
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171
enchants
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| 使欣喜，使心醉( enchant的第三人称单数 )； 用魔法迷惑 | |
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172
Christian
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| adj.基督教徒的；n.基督教徒 | |
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173
reconciliation
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| n.和解，和谐，一致 | |
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174
indignity
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| n.侮辱，伤害尊严，轻蔑 | |
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175
strictly
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| adv.严厉地，严格地；严密地 | |
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176
domain
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| n.(活动等)领域，范围；领地，势力范围 | |
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177
artistic
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| adj.艺术(家)的，美术(家)的；善于艺术创作的 | |
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178
investigators
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| n.调查者，审查者( investigator的名词复数 ) | |
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179
esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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180
intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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181
subjugate
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| v.征服；抑制 | |
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182
tenacious
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| adj.顽强的，固执的，记忆力强的，粘的 | |
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183
imperative
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| n.命令，需要；规则；祈使语气；adj.强制的；紧急的 | |
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184
aggrandizement
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| n.增大，强化，扩大 | |
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185
hypocrisy
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| n.伪善，虚伪 | |
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186
concealed
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| a.隐藏的，隐蔽的 | |
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187
venerated
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| 敬重（某人或某事物），崇敬( venerate的过去式和过去分词 ) | |
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188
attenuate
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| v.使变小，使减弱 | |
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189
renouncing
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| v.声明放弃( renounce的现在分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
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190
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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191
torrents
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| n.倾注；奔流( torrent的名词复数 )；急流；爆发；连续不断 | |
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192
pompous
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| adj.傲慢的，自大的；夸大的；豪华的 | |
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193
forfeited
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| （因违反协议、犯规、受罚等）丧失，失去( forfeit的过去式和过去分词 ) | |
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194
irony
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| n.反语，冷嘲；具有讽刺意味的事，嘲弄 | |
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195
plebeian
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| adj.粗俗的；平民的；n.平民；庶民 | |
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196
attains
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| （通常经过努力）实现( attain的第三人称单数 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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197
dispenses
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| v.分配，分与；分配( dispense的第三人称单数 )；施与；配（药） | |
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198
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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199
diversified
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| adj.多样化的，多种经营的v.使多样化，多样化( diversify的过去式和过去分词 )；进入新的商业领域 | |
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200
exuberant
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| adj.充满活力的；（植物）繁茂的 | |
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201
presto
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| adv.急速地；n.急板乐段；adj.急板的 | |
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202
compulsory
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| n.强制的，必修的；规定的，义务的 | |
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203
constraint
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| n.(on)约束，限制；限制(或约束)性的事物 | |
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204
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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205
exuberance
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| n.丰富；繁荣 | |
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206
subtlety
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| n.微妙，敏锐，精巧；微妙之处，细微的区别 | |
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207
psychical
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| adj.有关特异功能现象的；有关特异功能官能的；灵魂的；心灵的 | |
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208
repel
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| v.击退，抵制，拒绝，排斥 | |
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209
nurtured
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| 养育( nurture的过去式和过去分词 )； 培育； 滋长； 助长 | |
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210
embodied
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| v.表现( embody的过去式和过去分词 )；象征；包括；包含 | |
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211
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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212
contemning
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| v.侮辱，蔑视( contemn的现在分词 ) | |
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213
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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214
patronage
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| n.赞助，支援，援助；光顾，捧场 | |
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215
defense
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| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
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216
calumniated
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| v.诽谤，中伤( calumniate的过去式和过去分词 ) | |
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217
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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218
amplitude
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| n.广大；充足；振幅 | |
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