his spring
benevolence and a disposition to help all men, and at the same time a
cheerful, confident and tranquil frame of mind, the opposite of that
which accompanies the bad character.

The difference, however, is only phenomenal, although it is a
difference which is radical. But now we come to _the hardest of all
problems_: How is it that, while the will, as the thing-in-itself, is
identical, and from a metaphysical point of view one and the same
in all its manifestations, there is nevertheless such an enormous
difference between one character and another?--the malicious,
diabolical wickedness of the one, and set off against it, the goodness
of the other, showing all the more conspicuously. How is it that we
get a Tiberius, a Caligula, a Carcalla, a Domitian, a Nero; and on the
other hand, the Antonines, Titus, Hadrian, Nerva? How is it that among
the animals, nay, in a higher species, in individual animals, there is
a like difference?--the malignity of the cat most strongly developed
in the tiger; the spite of the monkey; on the other hand, goodness,
fidelity and love in the dog and the elephant. It is obvious that the
principle of wickedness in the brute is the same as in man.

We may to some extent modify the difficulty of the problem by
observing that the whole difference is in the end only one of degree.
In every living creature, the fundamental propensities and instincts
all exist, but they exist in very different degrees and proportions.
This, however, is not enough to explain the facts.

We must fall back upon the intellect and its relation to the will; it
is the only explanation that remains. A man's intellect, however, by
no means stands in any direct and obvious relation with the goodness
of his character. We may, it is true, discriminate between two kinds
of intellect: between understanding, as the apprehension of relation
in accordance with the Principle of Sufficient Reason, and cognition,
a faculty akin to genius, which acts more directly, is independent of
this law, and passes beyond the Principle of Individuation. The latter
is the faculty which apprehends Ideas, and it is the faculty which
has to do with morality. But even this explanation leaves much to
be desired. _Fine minds are seldom fine souls_ was the correct
observation of Jean Paul; although they are never the contrary. Lord
Bacon, who, to be sure, was less a fine soul than a fine mind, was a
scoundrel.

I have declared space and time