erything he has lost his right to rebel
against anything.

It may be added that the same blank and bankruptcy can be observed
in all fierce and terrible types of literature, especially in satire.
Satire may be mad and anarchic, but it presupposes an admitted
superiority in certain things over others; it presupposes a standard.
When little boys in the street laugh at the fatness of some
distinguished journalist, they are unconsciously assuming a standard
of Greek sculpture. They are appealing to the marble Apollo.
And the curious disappearance of satire from our literature is
an instance of the fierce things fading for want of any principle
to be fierce about. Nietzsche had some natural talent for sarcasm:
he could sneer, though he could not laugh; but there is always something
bodiless and without weight in his satire, simply because it has not
any mass of common morality behind it. He is himself more preposterous
than anything he denounces. But, indeed, Nietzsche will stand very
well as the type of the whole of this failure of abstract violence.
The softening of the brain which ultimately overtook him was not
a physical accident. If Nietzsche had not ended in imbecility,
Nietzscheism would end in imbecility. Thinking in isolation
and with pride ends in being an idiot. Every man who will
not have softening of the heart must at last have softening of the brain.

This last attempt to evade intellectualism ends in intellectualism,
and therefore in death. The sortie has failed. The wild worship of
lawlessness and the materialist worship of law end in the same void.
Nietzsche scales staggering mountains, but he turns up ultimately
in Tibet. He sits down beside Tolstoy in the land of nothing
and Nirvana. They are both helpless--one because he must not
grasp anything, and the other because he must not let go of anything.
The Tolstoyan's will is frozen by a Buddhist instinct that all
special actions are evil. But the Nietzscheite's will is quite
equally frozen by his view that all special actions are good;
for if all special actions are good, none of them are special.
They stand at the crossroads, and one hates all the roads and
the other likes all the roads. The result is--well, some things
are not hard to calculate. They stand at the cross-roads.

Here I end (thank God) the first and dullest business
of this book--the rough review of recent thought. After this I
begin to sketch a view of life