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nothing but a love of Man, the unreal concept, the spook. It is not tous anthropous, men, but ton anthropon, Man, that the philanthropist carries in his heart. To be sure, he cares for each individual, but only because he wants to see his beloved ideal realized everywhere.
     So there is nothing said here of care for me, you, us; that would be personal interest, and belongs under the head of "worldly love." Philanthropy is a heavenly, spiritual, a -- priestly love. Man must be restored in us, even if thereby we poor devils should come to grief. It is the same priestly principle as that famous fiat justitia, pereat mundus; man and justice are ideas, ghosts, for love of which everything is sacrificed; therefore, the priestly spirits are the "self-sacrificing" ones.
     He who is infatuated with Man leaves persons out of account so far as that infatuation extends, and floats in an ideal, sacred interest. Man, you see, is not a person, but an ideal, a spook.
     Now, things as different as possible can belong to Man and be so regarded. If one finds Man's chief requirement in piety, there arises religious clericalism; if one sees it in morality, then moral clericalism raises its head. On this account the priestly spirits of our day want to make a "religion" of everything, a "religion of liberty," "religion of equality," etc., and for them every idea becomes a "sacred cause," e. g. even citizenship, politics, publicity, freedom of the press, trial by jury, etc.
     Now, what does "unselfishness" mean in this sense? Having only an ideal interest, before which

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no respect of persons avails!
     The stiff head of the worldly man opposes this, but for centuries has always been worsted at least so far as to have to bend the unruly neck and "honor the higher power"; clericalism pressed it down. When the worldly egoist had shaken off a higher power (e. g. the Old Testament law, the Roman pope, etc.), then at once a seven times higher one was over him again, e. g. faith in the place of the law, the transformation of all laymen into divines in place of the limited body of clergy, etc. His experience was like that of the possessed man into whom seven devils passed when he thought he had freed himself from one.
     In the passage quoted above, all ideality is denied to the middle class. It certainly schemed against the ideal consistency with which Robespierre wanted to carry out the principle. The instinct of its interest told it that this consistency harmonized too little with what its mind was set on, and that it would be acting against itself if it were willing to further the enthusiasm for principle. Was it to behave so unselfishly as to abandon all its aims in order to bring a harsh theory to its triumph? It suits the priests admirably, to be sure, when people listen to their summons, "Cast away everything and follow me," or "Sell all that thou hast and give to the poor, and thou shalt have treasure in heaven; and come, follow me." Some decided idealists obey this call; but most act like Ananias and Sapphira, maintaining a behavior half clerical or religious and half worldly, serving God and Mammon.

MEN OF THE OLD TIME AND THE NEW         103

     I do not blame the middle class for not wanting to let its aims be frustrated by Robespierre, i.e. for inquiring of its egoism how far it might give the revolutionary idea a chance. But one might blame (if blame were in place here anyhow) those who let their own interests be frustrated by the interests of the middle class. However, will not they likewise sooner or later learn to understand what is to their advantage? August Becker says:* "To win the producers (proletarians) a negation of the traditional conception of right is by no means enough. Folks unfortunately care little for the theoretical victory of the idea. One must demonstrate to them ad oculos how this victory can be practically utilized in life." And (p.32): "You must get hold of folks by their real interests if you want to work upon them." Immediately after this he shows how a fine looseness of morals is already spreading among our peasants, because they prefer to follow their real interests rather than the commands of morality.
     Because the revolutionary priests or schoolmasters served Man, they cut off the heads of men. The revolutionary laymen, those outside the sacred circle, did not feel any greater horror of cutting off heads, but were less anxious about the rights of Man than about their own.
     How comes it, though, that the egoism of those who affirm personal interest, and always inquire of it, is nevertheless forever succumbing to a priestly or schoolmasterly (i. e. an ideal) interest? Their per-

*"Die Volksphilosophie unserer Tage", p. 22.

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son seems to them too small, too insignificant -- and is so in fact -- to lay claim to everything and be able to put itself completely in force. There is a sure sign of this in their dividing themselves into two persons, an eternal and a temporal, and always caring either only for the one or only for the other, on Sunday for the eternal, on the work-day for the temporal, in prayer for the former, in work for the latter. They have the priest in themselves, therefore they do not get rid of him, but hear themselves lectured inwardly every Sunday.
     How men have struggled and calculated to get at a solution regarding these dualistic essences! Idea followed upon idea, principle upon principle, system upon system, and none knew how to keep down permanently the contradiction of the "worldly" man, the so-called "egoist." Does not this prove that all those ideas were too feeble to take up my whole will into themselves and satisfy it? They were and remained hostile to me, even if the hostility lay concealed for a considerable time. Will it be the same with self-ownership? Is it too only an attempt at mediation? Whatever principle I turned to, it might be to that of reason, I always had to turn away from it again. Or can I always be rational, arrange my life according to reason in everything? I can, no doubt, strive after rationality, I can love it, just as I can also love God and every other idea. I can be a philosopher, a lover of wisdom, as I love God. But what I love, what I strive for, is only in my idea, my conception, my thoughts; it is in my heart, my head, it is in me like the heart, but it is not I, I am not it.

MEN OF THE OLD TIME AND THE NEW         105

     To the activity of priestly minds belongs especially what one often hears called "moral influence."
     Moral influence takes its start where humiliation begins; yes, it is nothing else than this humiliation itself, the breaking and bending of the temper* down to humility.** If I call to some one to run away when a rock is to be blasted, I exert no moral influence by this demand; if I say to a child "You will go hungry if you will not eat what is put on the table," this is not moral influence. But, if I say to it, "You will pray, honor your parents, respect the crucifix, speak the truth, for this belongs to man and is man's calling," or even "this is God's will," then moral influence is complete; then a man is to bend before the calling of man, be tractable, become humble, give up his will for an alien one which is set up as rule and law; he is to abase himself before something higher : self-abasement. "He that abaseth himself shall be exalted." Yes, yes, children must early be made to practice piety, godliness, and propriety; a person of good breeding is one into whom "good maxims" have been instilled and impressed, poured in through a funnel, thrashed in and preached in.
     If one shrugs his shoulders at this, at once the good wring their hands despairingly, and cry: "But, for heaven's sake, if one is to give children no good instruction, why, then they will run straight into the jaws of sin, and become good-for-nothing hoodlums!" Gently, you prophets of evil. Good-for-nothing in your sense they certainly will become; but your sense

*[Muth]
**[Demuth]

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happens to be a very good-for-nothing sense. The impudent lads will no longer let anything be whined and chattered into them by you, and will have no sympathy for all the follies for which you have been raving and driveling since the memory of man began; they will abolish the law of inheritance; they will not be willing to inherit your stupidities as you inherited them from your fathers; they destroy inherited sin.* If you command them, "Bend before the Most High," they will answer: "If he wants to bend us, let him come himself and do it; we, at least, will not bend of our own accord." And, if you threaten them with his wrath and his punishment, they will take it like being threatened with the bogie-man. If you are no more successful in making them afraid of ghosts, then the dominion of ghosts is at an end, and nurses' tales find no -- faith.
     And is it not precisely the liberals again that press for good education and improvement of the educational system? For how could their liberalism, their "liberty within the bounds of law," come about without discipline? Even if they do not exactly educate to the fear of God, yet they demand the fear of Man all the more strictly, and awaken "enthusiasm for the truly human calling" by discipline.

     A long time passed away, in which people were satisfied with the fancy that they had the truth, without thinking seriously whether perhaps they themselves must be true to possess the truth. This time

*[Called in English theology "original sin."]

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was the Middle Ages. With the common consciousness -- i.e. the consciousness which deals with things, that consciousness which has receptivity only for things, or for what is sensuous and sense-moving -- they thought to grasp what did not deal with things and was not perceptible by the senses. As one does indeed also exert his eye to see the remote, or laboriously exercise his hand till its fingers have become dexterous enough to press the keys correctly, so they chastened themselves in the most manifold ways, in order to become capable of receiving the supersensual wholly into themselves. But what they chastened was, after all, only the sensual man, the common consciousness, so-called finite or objective thought. Yet as this thought, this understanding, which Luther decries under the name of reason, is incapable of comprehending the divine, its chastening contributed just as much to the understanding of the truth as if one exercised the feet year in and year out in dancing, and hoped that in this way they would finally learn to play the flute. Luther, with whom the so-called Middle Ages end, was the first who understood that the man himself must become other than he was if he wanted to comprehend truth -- must become as true as truth itself. Only he who already has truth in his belief, only he who believes in it, can become a partaker of it; i.e. only the believer finds it accessible and sounds its depths. Only that organ of man which is able to blow can attain the further capacity of flute-playing, and only that man can become a partaker of truth who has the right organ for it. He who is capable of thinking only what is sensuous, objective,

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pertaining to things, figures to himself in truth only what pertains to things. But truth is spirit, stuff altogether inappreciable by the senses, and therefore only for the "higher consciousness," not for that which is "earthly-minded."
     With Luther, accordingly, dawns the perception that truth, because it is a thought, is only for the thinking man. And this is to say that man must henceforth take an utterly different standpoint, to wit, the heavenly, believing, scientific standpoint, or that of thought in relation to its object, the -- thought -- that of mind in relation to mind. Consequently: only the like apprehend the like. "You are like the spirit that you understand."*
     Because Protestantism broke the medieval hierarchy, the opinion could take root that hierarchy in general had been shattered by it, and it could be wholly overlooked that it was precisely a "reformation," and so a reinvigoration of the antiquated hierarchy. That medieval hierarchy had been only a weakly one, as it had to let all possible barbarism of unsanctified things run on uncoerced beside it, and it was the Reformation that first steeled the power of hierarchy. If Bruno Bauer thinks:** "As the Reformation was mainly the abstract rending of the religious principle from art, State, and science, and so its liberation from those powers with which it had joined itself in the antiquity of the church and in the hierarchy of the Middle Ages, so too the theological and ecclesiastical movements which proceeded from the

*[Goethe, "Faust".]
**"Anekdota, II, 152.

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Reformation are only the consistent carrying out of this abstraction of the religious principle from the other powers of humanity," I regard precisely the opposite as correct, and think that the dominion of spirits, or freedom of mind (which comes to the same thing), was never before so all-embracing and all-powerful, because the present one, instead of rending the religious principle from art, State, and science, lifted the latter altogether out of secularity into the "realm of spirit" and made them religious.
     Luther and Descartes have been appropriately put side by side in their "He who believes in God" and "I think, therefore I am" (cogito, ergo sum). Man's heaven is thought -- mind. Everything can be wrested from him, except thought, except faith. Particular faith, like faith of Zeus, Astarte, Jehovah, Allah, may be destroyed, but faith itself is indestructible. In thought is freedom. What I need and what I hunger for is no longer granted to me by any grace, by the Virgin Mary. by intercession of the saints, or by the binding and loosing church, but I procure it for myself. In short, my being (the sum) is a living in the heaven of thought, of mind, a cogitare. But I myself am nothing else than mind, thinking mind (according to Descartes), believing mind (according to Luther). My body I am not; my flesh may suffer from appetites or pains. I am not my flesh, but I am mind, only mind.
     This thought runs through the history of the Reformation till today.
     Only by the more modern philosophy since Descartes has a serious effort been made to bring

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Christianity to complete efficacy, by exalting the "scientific consciousness." to be the only true and valid one. Hence it begins with absolute doubt, dubitare, with grinding common consciousness to atoms, with turning away from everything that "mind," "thought," does not legitimate. To it Nature counts for nothing; the opinion of men, their "human precepts," for nothing: and it does not rest till it has brought reason into everything, and can say "The real is the rational, and only the rational is the real." Thus it has at last brought mind, reason, to victory; and everything is mind, because everything is rational, because all nature, as well as even the most perverse opinions of men, contains reason; for "all must serve for the best," i. e., lead to the victory of reason.
     Descartes's dubitare contains the decided statement that only cogitare, thought, mind -- is. A complete break with "common" consciousness, which ascribes reality to irrational things! Only the rational is, only mind is! This is the principle of modern philosophy, the genuine Christian principle. Descartes in his own time discriminated the body sharply from the mind, and "the spirit 'tis that builds itself the body," says Goethe.
     But this philosophy itself, Christian philosophy, still does not get rid of the rational, and therefore inveighs against the "merely subjective," against "fancies, fortuities, arbitrariness," etc. What it wants is that the divine should become visible in everything, and all consciousness become a knowing of the divine, and man behold God everywhere; but God never is, without the devil.

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     For this very reason the name of philosopher is not to be given to him who has indeed open eyes for the things of the world, a clear and undazzled gaze, a correct judgment about the world, but who sees in the world just the world, in objects only objects, and, in short, everything prosaically as it is; but he alone is a philosopher who sees, and points out or demonstrates, heaven in the world, the supernal in the earthly, the -- divine in the mundane. The former may be ever so wise, there is no getting away from this:

          What wise men see not by their wisdom's art
          Is practiced simply by a childlike heart.*

     It takes this childlike heart, this eye for the divine, to make a philosopher. The first-named man has only a "common" consciousness, but he who knows the divine, and knows how to tell it, has a "scientific" one. On this ground Bacon was turned out of the realm of philosophers. And certainly what is called English philosophy seems to have got no further than to the discoveries of so-called "clear heads," e. g. Bacon and Hume. The English did not know how to exalt the simplicity of the childlike heart to philosophic significance, did not know how to make -- philosophers out of childlike hearts. This is as much as to say, their philosophy was not able to become theological or theology, and yet it is only as theology that it can really live itself out, complete itself. The field of its battle to the death is in theology. Bacon did not trouble himself about theological questions and cardinal points.

*[Schiller, "Die Worte des Glaubens".]

     Cognition has its object in life. German thought seeks, more than that of others, to reach the beginnings and fountain-heads of life, and sees no life till it sees it in cognition itself. Descartes's cogito, ergo sum has the meaning "One lives only when one thinks." Thinking life is called "intellectual life"! Only mind lives, its life is the true life. Then, just so in nature only the "eternal laws," the mind or the reason of nature, are its true life. In man, as in nature, only the thought lives; everything else is dead! To this abstraction, to the life of generalities or of that which is lifeless, the history of mind had to come. God, who is spirit, alone lives. Nothing lives but the ghost.
     How can one try to assert of modern philosophy or modern times that they have reached freedom, since they have not freed us from the power of objectivity? Or am I perhaps free from a despot when I am not afraid of the personal potentate, to be sure, but of every infraction of the loving reverence which I fancy I owe him? The case is the same with modern times. They only changed the existing objects, the real ruler, into conceived objects, i.e. into ideas, before which the old respect not only was not lost, but increased in intensity. Even if people snapped their fingers at God and the devil in their former crass reality, people devoted only the greater attention to their ideas. "They are rid of the Evil One; evil is left."* The decision having once been made not to let oneself be imposed on any longer by the extant and palpable,

*[Parodied from the words of Mephistopheles in the witch's kitchen in "Faust".]

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little scruple was felt about revolting against the existing State or overturning the existing laws; but to sin against the idea of the State, not to submit to the idea of law, who would have dared that? So one remained a "citizen" and a "law-respecting," loyal man; yes, one seemed to himself to be only so much more law-respecting, the more rationalistically one abrogated the former defective law in order to do homage to the "spirit of the law." In all this the objects had only suffered a change of form; they had remained in their preponderance and pre-eminence; in short, one was still involved in obedience and possessedness, lived in reflection, and had an object on which one reflected, which one respected, and before which one felt reverence and fear. One had done nothing but transform the things into conceptions of the things, into thoughts and ideas, whereby one's dependence became all the more intimate and indissoluble. So, e. g., it is not hard to emancipate oneself from the commands of parents, or to set aside the admonitions of uncle and aunt, the entreaties of brother and sister; but the renounced obedience easily gets into one's conscience, and the less one does give way to the individual demands, because he rationalistically, by his own reason, recognizes them to be unreasonable, so much the more conscientiously does he hold fast to filial piety and family love, and so much the harder is it for him to forgive himself a trespass against the conception which he has formed of family love and of filial duty. Released from dependence as regards the existing family, one falls into the more binding dependence on the idea of the family; one is ruled by the spirit

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of the family. The family consisting of John, Maggie, etc., whose dominion has become powerless, is only internalized, being left as "family" in general, to which one just applies the old saying, "We must obey God rather than man," whose significance here is this: "I cannot, to be sure, accommodate myself to your senseless requirements, but, as my 'family,' you still remain the object of my love and care"; for "the family" is a sacred idea, which the individual must never offend against. -- And this family internalized and desensualized into a thought, a conception, now ranks as the "sacred," whose despotism is tenfold more grievous because it makes a racket in my conscience. This despotism is broken when the conception, family, also becomes a nothing to me The Christian dicta, "Woman, what have I to do with thee?"* "I am come to stir up a man against his father, and a daughter against her mother,"** and others, are accompanied by something that refers us to the heavenly or true family, and mean no more than the State's demand, in case of a collision between it and the family, that we obey its commands.
     The case of morality is like that of the family. Many a man renounces morals, but with great difficulty the conception, "morality." Morality is the "idea" of morals, their intellectual power, their power over the conscience; on the other hand, morals are too material to rule the mind, and do not fetter an "intellectual" man, a so-called independent, a "freethinker."

** Matt. 10. 35.
*John 2. 4.

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     The Protestant may put it as he will, the "holy* Scripture," the "Word of God," still remains sacred** for him. He for whom this is no longer "holy" has ceased to -- be a Protestant. But herewith what is "ordained" in it, the public authorities appointed by God, etc., also remain sacred for him. For him these things remain indissoluble, unapproachable, "raised above all doubt"; and, as doubt, which in practice becomes a buffeting, is what is most man's own, these things remain "raised" above himself. He who cannot get away from them will -- believe; for to believe in them is to be bound to them. Through the fact that in Protestantism the faith becomes a more inward faith, the servitude has also become a more inward servitude; one has taken those sanctities up into himself, entwined them with all his thoughts and endeavors, made them a "matter of conscience", constructed out of them a "sacred duty" for himself. Therefore what the Protestant's conscience cannot get away from is sacred to him, and conscientiousness most clearly designates his character.
     Protestantism has actually put a man in the position of a country governed by secret police. The spy and eavesdropper, "conscience," watches over every motion of the mind, and all thought and action is for it a "matter of conscience," i. e., police business. This tearing apart of man into "natural impulse" and "conscience" (inner populace and inner police) is what constitutes the Protestant. The reason of the Bible (in place of the Catholic "reason of the

*[heilig]
**[heilig]

church") ranks as sacred, and this feeling and consciousness that the word of the Bible is sacred is called -- conscience. With this, then, sacredness is "laid upon one's conscience." If one does not free himself from conscience, the consciousness of the sacred, he may act unconscientiously indeed, but never consciencelessly.
     The Catholic finds himself satisfied when he fulfills the command; the Protestant acts according to his "best judgment and conscience." For the Catholic is only a layman; the Protestant is himself a clergyman.* Just this is the progress of the Reformation period beyond the Middle Ages, and at the same time its curse -- that the spiritual became complete.
     What else was the Jesuit moral philosophy than a continuation of the sale of indulgences? Only that the man who was relieved of his burden of sin now gained also an insight into the remission of sins, and convinced himself how really his sin was taken from him, since in this or that particular case (casuists) it was so clearly no sin at all that he committed. The sale of indulgences had made all sins and transgressions permissible, and silenced every movement of conscience. All sensuality might hold sway, if it was only purchased from the church. This favoring of sensuality was continued by the Jesuits, while the strictly moral, dark, fanatical, repentant, contrite, praying Protestants (as the true completers of Christianity, to be sure) acknowledged only the intellectual and spiritual man. Catholicism, especially the

*[Geistlicher, literally "spiritual man."]

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Jesuits, gave aid to egoism in this way, found involuntary and unconscious adherents within Protestantism itself, and saved us from the subversion and extinction of sensuality. Nevertheless the Protestant spirit spreads its dominion farther and farther; and, as, beside it the "divine," the Jesuit spirit represents only the "diabolic" which is inseparable from everything divine, the latter can never assert itself alone, but must look on and see how in France, e. g., the Philistinism of Protestantism wins at last, and mind is on top.
     Protestantism is usually complimented on having brought the mundane into repute again, e. g. marriage, the State, etc. But the mundane itself as mundane, the secular, is even more indifferent to it than to Catholicism, which lets the profane world stand, yes, and relishes its pleasures, while the rational, consistent Protestant sets about annihilating the mundane altogether, and that simply by hallowing it. So marriage has been deprived of its naturalness by becoming sacred, not in the sense of the Catholic sacrament, where it only receives its consecration from the church and so is unholy at bottom, but in the sense of being something sacred in itself to begin with, a sacred relation. Just so the State, also. Formerly the pope gave consecration and his blessing to it and its princes, now the State is intrinsically sacred, majesty is sacred without needing the priest's blessing. The order of nature, or natural law, was altogether hallowed as "God's ordinance." Hence it is said e. g. in the Augsburg Confession, Art. II: "So now we reasonably abide by the saying, as the jurisconsults have

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wisely and rightly said: that man and woman should be with each other is a natural law. Now, if it is a natural law, then it is God's ordinance, therefore implanted in nature, and therefore a divine law also." And is it anything more than Protestantism brought up to date, when Feuerbach pronounces moral relations sacred, not as God's ordinance indeed, but, instead, for the sake of the spirit that dwells in them? "But marriage as a free alliance of love, of course -- is sacred of itself, by the nature of the union that is formed here. That marriage alone is a religious one that is a true one, that corresponds to the essence of marriage, love. And so it is with all moral relations. They are ethical, are cultivated with a moral mind, only where they rank as religious of themselves. True friendship is only where the limits of friendship are preserved with religious conscientiousness, with the same conscientiousness with which the believer guards the dignity of his God. Friendship is and must be sacred for you, and property, and marriage, and the good of every man, but sacred in and of itself."*
     That is a very essential consideration. In Catholicism the mundane can indeed be consecrated or hallowed, but it is not sacred without this priestly blessing; in Protestantism, on the contrary, mundane relations are sacred of themselves, sacred by their mere existence. The Jesuit maxim, "the end hallows the means," corresponds precisely to the consecration by which sanctity is bestowed. No means are holy or unholy in themselves, but their relation to the church,

*"Essence of Christianity, p. 403.

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their use for the church, hallows the means. Regicide was named as such; if it was committed for the church's behoof, it could be certain of being hallowed by the church, even if the hallowing was not openly pronounced. To the Protestant, majesty ranks as sacred; to the Catholic only that majesty which is consecrated by the pontiff can rank as such; and it does rank as such to him only because the pope, even though it be without a special act, confers this sacredness on it once for all. If he retracted his consecration, the king would be left only a "man of the world or layman," an "unconsecrated" man, to the Catholic.
     If the Protestant seeks to discover a sacredness in the sensual itself, that he may then be linked only to what is holy, the Catholic strives rather to banish the sensual from himself into a separate domain, where it, like the rest of nature, keeps its value for itself. The Catholic church eliminated mundane marriage from its consecrated order, and withdrew those who were its own from the mundane family; the Protestant church declared marriage and family ties to be holy, and therefore not unsuitable for its clergymen.
     A Jesuit may, as a good Catholic, hallow everything. He needs only, e. g., to say to himself: "I as a priest am necessary to the church, but serve it more zealously when I appease my desires properly; consequently I will seduce this girl, have my enemy there poisoned, etc.; my end is holy because it is a priest's, consequently it hallows the means." For in the end it is still done for the benefit of the church. Why should the Catholic priest shrink from handing Em-

peror Henry VII the poisoned wafer for the -- church's welfare?
     The genuinely churchly Protestants inveighed against every "innocent pleasure," because only the sacred, the spiritual, could be innocent. What they could not point out the holy spirit in, the Protestants had to reject -- dancing, the theatre, ostentation (e. g. in the church), and the like.
     Compared with this puritanical Calvinism, Lutheranism is again more on the religious, spiritual, track -- is more radical. For the former excludes at once a great number of things as sensual and worldly, and purifies the church; Lutheranism, on the contrary, tries to bring spirit into all things as far as possible, to recognize the holy spirit as an essence in everything, and so to hallow everything worldly. ("No one can forbid a kiss in honor." The spirit of honor hallows it.) Hence it was that the Lutheran Hegel (he declares himself such in some passage or other: he "wants to remain a Lutheran") was completely successful in carrying the idea through everything. In everything there is reason, i.e. holy spirit, or "the real is rational." For the real is in fact everything; as in each thing, e. g., each lie, the truth can be detected: there is no absolute lie, no absolute evil, etc.
     Great "works of mind" were created almost solely by Protestants, as they alone were the true disciples and consummators of mind.

     How little man is able to control! He must let the sun run its course, the sea roll its waves, the

MEN OF THE OLD TIME AND THE NEW        121

mountains rise to heaven. Thus he stands powerless before the uncontrollable. Can he keep off the impression that he is helpless against this gigantic world? It is a fixed law to which he must submit, it determines his fate. Now, what did pre-Christian humanity work toward? Toward getting rid of the irruptions of the destinies, not letting oneself be vexed by them. The Stoics attained this in apathy, declaring the attacks of nature indifferent, and not letting themselves be affected by them. Horace utters the famous Nil admirari, by which he likewise announces the indifference of the other, the world; it is not to influence us, not to rouse our astonishment. And that impavidum ferient ruinae expresses the very same imperturbability as Ps. 46.3: "We do not fear, though the earth should perish." In all this there is room made for the Christian proposition that the world is empty, for the Christian contempt of the world.
     The imperturbable spirit of "the wise man," with which the old world worked to prepare its end, now underwent an inner perturbation against which no ataraxia, no Stoic courage, was able to protect it. The spirit, secured against all influence of the world, insensible to its shocks and exalted above its attacks, admiring nothing, not to be disconcerted by any downfall of the world -- foamed over irrepressibly again, because gases (spirits) were evolved in its own interior, and, after the mechanical shock that comes from without had become ineffective, chemical tensions, that agitate within, began their wonderful play.
     In fact, ancient history ends with this -- that I have struggled till I won my ownership of the world.

122       THE EGO AND HIS OWN

"All things have been delivered to me by my Father" (Matt. 11. 27). It has ceased to be overpowering, unapproachable, sacred, divine, for me; it is undeified, and now I treat it so entirely as I please that, if I cared, I could exert on it all miracle-working power, i. e., power of mind -- remove mountains, command mulberry trees to tear themselves up and transplant themselves into the sea (Luke 17.6), and do everything possible, thinkable : "All things are possible to him who believes."* I am the lord of the world, mine is the "glory."** The world has become prosaic, for the divine has vanished from it: it is my property, which I dispose of as I (to wit, the mind) choose.
     When I had exalted myself to be the owner of the world, egoism had won its first complete victory, had vanquished the world, had become worldless, and put the acquisitions of a long age under lock and key.
     The first property, the first "glory," has been acquired!
     But the lord of the world is not yet lord of his thoughts, his feelings, his will: he is not lord and owner of the spirit, for the spirit is still sacred, the "Holy Spirit," and the "worldless" Christian is not able to become "godless." If the ancient struggle was a struggle against the world, the medieval (Christian) struggle is a struggle against self, the mind; the former against the outer world, the latter against the inner world. The medieval man is the

* Mark. 9. 23.
** [Herrlichkeit, which, according to its derivation, means "lordliness."]

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man "whose gaze is turned inward," the thinking, meditative
     All wisdom of the ancients is the science of the world, all wisdom of the moderns is the science of God.
     The heathen (Jews included) got through with the world; but now the thing was to get through with self, the spirit, too; i.e. to become spiritless or godless.
     For almost two thousand years we have been working at subjecting the Holy Spirit to ourselves, and little by little we have torn off and trodden under foot many bits of sacredness; but the gigantic opponent is constantly rising anew under a changed form and name. The spirit has not yet lost its divinity, its holiness, its sacredness. To be sure, it has long ceased to flutter over our heads as a dove; to be sure, it no longer gladdens its saints alone, but lets itself be caught by the laity too; but as spirit of humanity, as spirit of Man, it remains still an alien spirit to me or you, still far from becoming our unrestricted property, which we dispose of at our pleasure. However, one thing certainly happened, and visibly guided the progress of post-Christian history: this one thing was the endeavor to make the Holy Spirit more human, and bring it nearer to men, or men to it. Through this it came about that at last it could be conceived as the "spirit of humanity," and, under different expressions like "idea of humanity, mankind, humaneness, general philanthropy," appeared more attractive, more familiar, and more accessible.
     Would not one think that now everybody could possess the Holy Spirit, take up into himself the idea

of humanity, bring mankind to form and existence in himself?
     No, the spirit is not stripped of its holiness and robbed of its unapproachableness, is not accessible to us, not our property; for the spirit of humanity is not my spirit. My ideal it may be, and as a thought I call it mine; the thought of humanity is my property, and I prove this sufficiently by propounding it quite according to my views, and shaping it today so, tomorrow otherwise; we represent it to ourselves in the most manifold ways. But it is at the same time an entail, which I cannot alienate nor get rid of.
     Among many transformations, the Holy Spirit became in time the "absolute idea", which again in manifold refractions split into the different ideas of philanthropy, reasonableness, civic virtue, etc.
     But can I call the idea my property if it is the idea of humanity, and can I consider the Spirit as vanquished if I am to serve it, "sacrifice myself" to it? Antiquity, at its close, had gained its ownership of the world only when it had broken the world's overpoweringness and "divinity," recognized the world's powerlessness and "vanity."
     The case with regard to the spirit corresponds. When I have degraded it to a spook and its control over me to a cranky notion, then it is to be looked upon as having lost its sacredness, its holiness, its divinity, and then I use it, as one uses nature at pleasure without scruple.
     The "nature of the case," the "concept of the relationship," is to guide me in dealing with the case or in contracting the relation. As if a concept of the

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case existed on its own account, and was not rather the concept that one forms of the case! As if a relation which we enter into was not, by the uniqueness of those who enter into it, itself unique! As if it depended on how others stamp it! But, as people separated the "essence of Man" from the real man, and judged the latter by the former, so they also separate his action from him, and appraise it by "human value." Concepts are to decide everywhere, concepts to regulate life, concepts to rule. This is the religious world, to which Hegel gave a systematic expression, bringing method into the nonsense and completing the conceptual precepts into a rounded, firmly-based dogmatic. Everything is sung according to concepts, and the real man, i.e. I, am compelled to live according to these conceptual laws. Can there be a more grievous dominion of law, and did not Christianity confess at the very beginning that it meant only to draw Judaism's dominion of law tighter? ("Not a letter of the law shall be lost!")
     Liberalism simply brought other concepts on the carpet; human instead of divine, political instead of ecclesiastical, "scientific" instead of doctrinal, or, more generally, real concepts and eternal laws instead of "crude dogmas" and precepts.
     Now nothing but mind rules in the world. An innumerable multitude of concepts buzz about in people's heads, and what are those doing who endeavor to get further? They are negating these concepts to put new ones in their place! They are saying: "You form a false concept of right, of the State, of man, of liberty, of truth, of marriage, etc.; the concept of