ious auto-biography; and moreover
that the moral (or immoral) purpose in every philosophy has constituted
the true vital germ out of which the entire plant has always grown.
Indeed, to understand how the abstrusest metaphysical assertions of a
philosopher have been arrived at, it is always well (and wise) to first
ask oneself: "What morality do they (or does he) aim at?" Accordingly,
I do not believe that an "impulse to knowledge" is the father of
philosophy; but that another impulse, here as elsewhere, has only made
use of knowledge (and mistaken knowledge!) as an instrument. But whoever
considers the fundamental impulses of man with a view to determining
how far they may have here acted as INSPIRING GENII (or as demons and
cobolds), will find that they have all practiced philosophy at one time
or another, and that each one of them would have been only too glad to
look upon itself as the ultimate end of existence and the legitimate
LORD over all the other impulses. For every impulse is imperious, and as
SUCH, attempts to philosophize. To be sure, in the case of scholars, in
the case of really scientific men, it may be otherwise--"better," if
you will; there there may really be such a thing as an "impulse to
knowledge," some kind of small, independent clock-work, which, when well
wound up, works away industriously to that end, WITHOUT the rest of
the scholarly impulses taking any material part therein. The actual
"interests" of the scholar, therefore, are generally in quite another
direction--in the family, perhaps, or in money-making, or in politics;
it is, in fact, almost indifferent at what point of research his little
machine is placed, and whether the hopeful young worker becomes a
good philologist, a mushroom specialist, or a chemist; he is not
CHARACTERISED by becoming this or that. In the philosopher, on the
contrary, there is absolutely nothing impersonal; and above all,
his morality furnishes a decided and decisive testimony as to WHO HE
IS,--that is to say, in what order the deepest impulses of his nature
stand to each other.

7. How malicious philosophers can be! I know of nothing more stinging
than the joke Epicurus took the liberty of making on Plato and the
Platonists; he called them Dionysiokolakes. In its original sense,
and on the face of it, the word signifies "Flatterers of
Dionysius"--consequently, tyrants' accessories and lick-spittles;
besides this, however, it is as much as to say, "They are all