The World as Will and Idea Volume III Part 12

If now, from the standpoint of this last consideration, we contemplate the turmoil of life, we behold all occupied with its want and misery, straining all their powers to satisfy its infinite needs and to ward off its multifarious sorrows, yet without daring to hope anything else than simply the preservation of this tormented existence for a short span of time. In between, however, in the midst of the tumult, we see the glances of two lovers meet longingly: yet why so secretly, fearfully, and stealthily? Because these lovers are the traitors who seek to perpetuate the whole want and drudgery, which would otherwise speedily reach an end; this they wish to frustrate, as others like them have frustrated it before. This consideration already pa.s.ses over into the subject of the following chapter.(39)

Chapter XLV.(40) On The a.s.sertion Of The Will To Live.

If the will to live exhibited itself merely as an impulse to self-preservation, this would only be an a.s.sertion of the individual phenomenon for the span of time of its natural duration. The cares and troubles of such a life would not be great, and consequently existence would be easy and serene. Since, on the contrary, the will wills life absolutely and for all time, it exhibits itself also as s.e.xual impulse, which has in view an endless series of generations. This impulse does away with that carelessness, serenity, and innocence which would accompany a merely individual existence, for it brings unrest and melancholy into the consciousness; misfortunes, cares, and misery into the course of life. If, on the other hand, it is voluntarily suppressed, as we see in rare exceptions, then this is the turning of the will, which changes its course. The will does not then transcend the individual, but is abolished in it. Yet this can only take place by means of the individual doing painful violence to itself. If, however, it does take place, then the freedom from care and the serenity of the purely individual existence is restored to the consciousness, and indeed in a higher degree. On the other hand, to the satisfaction of that most vehement of all impulses and desires is linked the origin of a new existence, thus the carrying out of life anew, with all its burdens, cares, wants, and pains; certainly in another individual; yet if the two who are different in the phenomenon were so absolutely and in themselves, where would then be eternal justice?

Life presents itself as a problem, a task to be worked out, and therefore, as a rule, as a constant conflict with necessity. Accordingly every one tries to get through with it and come off as well as he can. He performs life as a compulsory service which he owes. But who has contracted the debt?-His begetter, in the enjoyment of sensual pleasure. Thus, because the one has enjoyed this, the other must live, suffer, and die. However, we know and look back here to the fact that the difference of the similar is conditioned by s.p.a.ce and time, which in this sense I have called the _principium individuationis_. Otherwise eternal justice could not be vindicated. Paternal love, on account of which the father is ready to do, to suffer, and to risk more for his child than for himself, and at the same time knows that he owes this, depends simply upon the fact that the begetter recognises himself in the begotten.

The life of a man, with its endless care, want, and suffering, is to be regarded as the explanation and paraphrase of the act of procreation, _i.e._, the decided a.s.sertion of the will to live; and further, it is also due to this that he owes to nature the debt of death, and thinks with anxiety of this debt. Is this not evidence of the fact that our existence involves guilt? At any rate, we always exist, subject to the periodical payment of the toll, birth and death, and successively partake of all the sorrows and joys of life, so that none can escape us: this is just the fruit of the a.s.sertion of the will to live. Thus the fear of death, which in spite of all the miseries of life holds us firmly to it, is really illusory; but just as illusory is the impulse which has enticed us into it. This enticement itself may be seen objectively in the reciprocal longing glances of two lovers; they are the purest expression of the will to live, in its a.s.sertion. How soft and tender it is here! It wills well-being, and quiet pleasure, and mild joys for itself, for others, for all. It is the theme of Anacreon. Thus by allurements and flattery it makes its way into life. But when once it is there, misery introduces crime, and crime misery; horror and desolation fill the scene. It is the theme of aeschylus.

But now the act through which the will a.s.serts itself and man arises is one of which all are, in their inmost being, ashamed, which they therefore carefully conceal; nay, if they are caught in it, are terrified as if they had been taken in a crime. It is an action of which in cold reflection one generally thinks with dislike, and in a lofty mood with loathing.

Reflections which in this regard approach the matter more closely are offered by Montaigne in the fifth chapter of the third book, under the marginal heading: "_Ce que c'est que l'amour_." A peculiar sadness and repentance follows close upon it, is yet most perceptible after the first performance of the act, and in general is the more distinct the n.o.bler is the character. Hence even Pliny, the pagan, says: "_Homini tantum primi coitus pnitentia, augurium scilicet vitae, a pnitenda origine_" (_Hist.

Nat._, x. 83). And, on the other hand, in Goethe's "Faust," what do devil and witches practise and sing of on their Sabbath? Lewdness and obscenity.

And in the same work (in the admirable "Paralipomena" to "Faust") what does incarnate Satan preach before the a.s.sembled mult.i.tude? Lewdness and obscenity. But simply and solely by means of the continual practice of such an act as this does the human race subsist. If now optimism were right, if our existence were to be thankfully recognised as the gift of the highest goodness guided by wisdom, and accordingly in itself praiseworthy, commendable, and agreeable, then certainly the act which perpetuates it would necessarily have borne quite another physiognomy. If, on the other hand, this existence is a kind of false step or error; if it is the work of an originally blind will, whose most fortunate development is that it comes to itself in order to abolish itself; then the act which perpetuates that existence must appear precisely as it does appear.

With reference to the first fundamental truth of my doctrine, the remark deserves a place here that the shame mentioned above which attaches to the act of generation extends even to the parts which are concerned in this, although, like all other parts, they are given us by nature. This is again a striking proof that not only the actions but even the body of man is to be regarded as the manifestation, the objectification, of his will, and as its work. For he could not be ashamed of a thing which existed without his will.

The act of generation is further related to the world, as the answer is related to the riddle. The world is wide in s.p.a.ce and old in time, and of an inexhaustible multiplicity of forms. Yet all this is only the manifestation of the will to live; and the concentration, the focus of this will is the act of generation. Thus in this act the inner nature of the world expresses itself most distinctly. In this regard it is indeed worth noticing that this act itself is also distinctly called "the will"

in the very significant German phrase, "_Er verlangte von ihr, sie sollte ihm zu Willen sein_" (He desired her to comply with his wishes). As the most distinct expression of the will, then, this act is the kernel, the compendium, the quintessence of the world. Therefore from it we obtain light as to the nature and tendency of the world: it is the answer to the riddle. Accordingly it is understood under "the tree of knowledge," for after acquaintance with it the eyes of every one are opened as to life, as Byron also says:

"The tree of knowledge has been plucked,-all's known."

-_Don Juan_, i. 128.

It is not less in keeping with this quality that it is the great a???t??, the open secret, which must never and nowhere be distinctly mentioned, but always and everywhere is understood as the princ.i.p.al matter, and is therefore constantly present to the thoughts of all, wherefore also the slightest allusion to it is instantly understood. The leading part which that act, and what is connected with it, plays in the world, because love intrigues are everywhere, on the one hand, pursued, and, on the other hand, a.s.sumed, is quite in keeping with the importance of this _punctum saliens_ of the egg of the world. The source of the amusing is simply the constant concealment of the chief concern.

But see now how the young, innocent, human intellect, when that great secret of the world first becomes known to it, is startled at the enormity! The reason of this is that in the long course which the originally unconscious will had to traverse before it rose to intellect, especially to human, rational intellect, it became so strange to itself that it no longer knows its origin, that _pnitenda origo_, and now, from the standpoint of pure, and therefore innocent, knowing, is horrified at it.

Since now the focus of the will, _i.e._, its concentration and highest expression, is the s.e.xual impulse and its satisfaction, this is very significantly and navely expressed in the symbolical language of nature through the fact that the individualised will, that is, the man and the brute, makes its entrance into the world through the door of the s.e.xual organs.

The a.s.sertion of the will to live, which accordingly has its centre in the act of generation, is in the case of the brute infallible. For the will, which is the _natura naturans_, first arrives at reflection in man. To arrive at reflection means, not merely to know the momentary necessity of the individual will, how to serve it in the pressing present-as is the case with the brute, in proportion to its completeness and its necessities, which go hand in hand-but to have attained a greater breadth of knowledge, by virtue of a distinct remembrance of the past, an approximate antic.i.p.ation of the future, and thereby a general survey of the individual life, both one's own life and that of others, nay, of existence in general. Really the life of every species of brute, through the thousands of years of its existence, is to a certain extent like a single moment; for it is mere consciousness of the present, without that of the past and the future, and consequently without that of death. In this sense it is to be regarded as a permanent moment, a _Nunc stans_.

Here we see, in pa.s.sing, most distinctly that in general the form of life, or the manifestation of the will with consciousness, is primarily and immediately merely the present. Past and future are added only in the case of man, and indeed merely in conception, are known _in abstracto_, and perhaps ill.u.s.trated by pictures of the imagination. Thus after the will to live, _i.e._, the inner being of nature, in the ceaseless striving towards complete objectification and complete enjoyment, has run through the whole series of the brutes,-which often occurs in the various periods of successive animal series each arising anew on the same planet,-it arrives at last at reflection in the being who is endowed with reason, man. Here now to him the thing begins to be doubtful, the question forces itself upon him whence and wherefore all this is, and chiefly whether the care and misery of his life and effort is really repaid by the gain? "_Le jeu vaut-il bien la chandelle?_" Accordingly here is the point at which, in the light of distinct knowledge, he decides for the a.s.sertion or denial of the will to live; although as a rule he can only bring the latter to consciousness in a mythical form. We have consequently no ground for a.s.suming that a still more highly developed objectification of the will is ever reached, anywhere; for it has already reached its turning-point here.

Chapter XLVI.(41) On The Vanity And Suffering Of Life.

Awakened to life out of the night of unconsciousness, the will finds itself an individual, in an endless and boundless world, among innumerable individuals, all striving, suffering, erring; and as if through a troubled dream it hurries back to its old unconsciousness. Yet till then its desires are limitless, its claims inexhaustible, and every satisfied desire gives rise to a new one. No possible satisfaction in the world could suffice to still its longings, set a goal to its infinite cravings, and fill the bottomless abyss of its heart. Then let one consider what as a rule are the satisfactions of any kind that a man obtains. For the most part nothing more than the bare maintenance of this existence itself, extorted day by day with unceasing trouble and constant care in the conflict with want, and with death in prospect. Everything in life shows that earthly happiness is destined to be frustrated or recognised as an illusion. The grounds of this lie deep in the nature of things.

Accordingly the life of most men is troubled and short. Those who are comparatively happy are so, for the most part, only apparently, or else, like men of long life, they are the rare exceptions, a possibility of which there had to be,-as decoy-birds. Life presents itself as a continual deception in small things as in great. If it has promised, it does not keep its word, unless to show how little worth desiring were the things desired: thus we are deluded now by hope, now by what was hoped for. If it has given, it did so in order to take. The enchantment of distance shows us paradises which vanish like optical illusions when we have allowed ourselves to be mocked by them. Happiness accordingly always lies in the future, or else in the past, and the present may be compared to a small dark cloud which the wind drives over the sunny plain: before and behind it all is bright, only it itself always casts a shadow. The present is therefore always insufficient; but the future is uncertain, and the past irrevocable. Life with its hourly, daily, weekly, yearly, little, greater, and great misfortunes, with its deluded hopes and its accidents destroying all our calculations, bears so distinctly the impression of something with which we must become disgusted, that it is hard to conceive how one has been able to mistake this and allow oneself to be persuaded that life is there in order to be thankfully enjoyed, and that man exists in order to be happy. Rather that continual illusion and disillusion, and also the nature of life throughout, presents itself to us as intended and calculated to awaken the conviction that nothing at all is worth our striving, our efforts and struggles, that all good things are vanity, the world in all its ends bankrupt, and life a business which does not cover its expenses;-so that our will may turn away from it.

The way in which this vanity of all objects of the will makes itself known and comprehensible to the intellect which is rooted in the individual, is primarily _time_. It is the form by means of which that vanity of things appears as their perishableness; for on account of this all our pleasures and joys disappear in our hands, and we afterwards ask astonished where they have remained. That nothingness itself is therefore the only _objective_ element in time, _i.e._, that which corresponds to it in the inner nature of things, thus that of which it is the expression. Just on this account time is the _a priori_ necessary form of all our perceptions; in it everything must present itself, even we ourselves. Accordingly, first of all, our life is like a payment which one receives in nothing but copper pence, and yet must then give a discharge for: the copper pence are the days; the discharge is death. For at last time makes known the judgment of nature concerning the work of all the beings which appear in it, in that it destroys them:-

"And rightly so, for all that arises Is worthy only of being destroyed.

Hence were it better that nothing arose."

Thus old age and death, to which every life necessarily hurries on, are the sentence of condemnation on the will to live, coming from the hands of nature itself, and which declares that this will is an effort which frustrates itself. "What thou hast wished," it says, "ends thus: desire something better." Hence the instruction which his life affords to every one consists, as a whole, in this, that the objects of his desires continually delude, waver, and fall, and accordingly bring more misery than joy, till at last the whole foundation upon which they all stand gives way, in that his life itself is destroyed and so he receives the last proof that all his striving and wis.h.i.+ng was a perversity, a false path:-

"Then old age and experience, hand in hand, Lead him to death, and make him understand, After a search so painful and so long, That all his life he has been in the wrong."

We shall, however, enter into the details of the matter, for it is in these views that I have met with most contradiction. First of all, I have to confirm by the following remarks the proof given in the text of the negative nature of all satisfaction, thus of all pleasure and all happiness, in opposition to the positive nature of pain.

We feel pain, but not painlessness; we feel care, but not the absence of care; fear, but not security. We feel the wish as we feel hunger and thirst; but as soon as it has been fulfilled, it is like the mouthful that has been taken, which ceases to exist for our feeling the moment it is swallowed. Pleasures and joys we miss painfully whenever they are wanting; but pains, even when they cease after having long been present, are not directly missed, but at the most are intentionally thought of by means of reflection. For only pain and want can be felt positively, and therefore announce themselves; well-being, on the other hand, is merely negative.

Therefore we do not become conscious of the three greatest blessings of life, health, youth, and freedom, so long as we possess them, but only after we have lost them; for they also are negations. We only observe that days of our life were happy after they have given place to unhappy ones.

In proportion as pleasures increase, the susceptibility for them decreases: what is customary is no longer felt as a pleasure. Just in this way, however, is the susceptibility for suffering increased, for the loss of what we are accustomed to is painfully felt. Thus the measure of what is necessary increases through possession, and thereby the capacity for feeling pain. The hours pa.s.s the quicker the more agreeably they are spent, and the slower the more painfully they are spent; because pain, not pleasure, is the positive, the presence of which makes itself felt. In the same way we become conscious of time when we are bored, not when we are diverted. Both these cases prove that our existence is most happy when we perceive it least, from which it follows that it would be better not to have it. Great and lively joy can only be conceived as the consequence of great misery, which has preceded it; for nothing can be added to a state of permanent satisfaction but some amus.e.m.e.nt, or the satisfaction of vanity. Hence all poets are obliged to bring their heroes into anxious and painful situations, so that they may be able to free them from them.

Dramas and Epics accordingly always describe only fighting, suffering, tormented men; and every romance is a rareeshow in which we observe the spasms and convulsions of the agonised human heart. Walter Scott has navely expressed this aesthetic necessity in the conclusion to his novel, "Old Mortality." Voltaire, who was so highly favoured both by nature and fortune, says, in entire agreement with the truth proved by me: "_Le bonheur n'est qu'un reve, et la douleur est reelle_." And he adds: "_Il y a quatre-vingts ans que je l'eprouve. Je n'y sais autre chose que me resigner, et me dire que les mouches sont nees pour etre mangees par les araignees, et les hommes pour etre devores par les chagrins._"

Before so confidently affirming that life is a blessing worth desiring or giving thanks for, let one compare calmly the sum of the possible pleasures which a man can enjoy in his life with the sum of the possible sorrows which may come to him in his life. I believe the balance will not be hard to strike. At bottom, however, it is quite superfluous to dispute whether there is more good or evil in the world: for the mere existence of evil decides the matter. For the evil can never be annulled, and consequently can never be balanced by the good which may exist along with it or after it.

"_Mille piacer' non vagliono un tormento._"-Petr.

(A thousand pleasures are not worth one torment.)

For that a thousand had lived in happiness and pleasure would never do away with the anguish and death-agony of a single one; and just as little does my present well-being undo my past suffering. If, therefore, the evils in the world were a hundred times less than is the case, yet their mere existence would be sufficient to establish a truth which may be expressed in different ways, though always somewhat indirectly, the truth that we have not to rejoice but rather to mourn at the existence of the world;-that its non-existence would be preferable to its existence;-that it is something which at bottom ought not to be, &c., &c. Very beautiful is Byron's expression of this truth:-

"_Our life is a false nature_,-'tis not in The harmony of things, this hard decree, This uneradicable taint of sin, This boundless Upas, this all-blasting tree Whose root is earth, whose leaves and branches be The skies, which rain their plagues on men like dew- Disease, death, bondage-all the woes we see- And worse, the woes we see not-which throb through The immedicable soul, with heart-aches ever new."

If the world and life were an end in themselves, and accordingly required theoretically no justification and practically no indemnification or compensation, but existed, for instance, as Spinoza and the Spinozists of the present day represent it, as the single manifestation of a G.o.d, who, _animi causa_, or else in order to mirror himself, undertook such an evolution of himself; and hence its existence neither required to be justified by reasons nor redeemed by results;-then the sufferings and miseries of life would not indeed have to be fully equalled by the pleasures and well-being in it; for this, as has been said, is impossible, because my present pain is never abolished by future joys, for the latter fill their time as the former fills its time: but there would have to be absolutely no suffering, and death also would either have not to be, or else to have no terrors for us. Only thus would life pay for itself.

But since now our state is rather something which had better not be, everything about us bears the trace of this,-just as in h.e.l.l everything smells of sulphur-for everything is always imperfect and illusory, everything agreeable is displaced by something disagreeable, every enjoyment is only a half one, every pleasure introduces its own disturbance, every relief new difficulties, every aid of our daily and hourly need leaves us each moment in the lurch and denies its service, the step upon which we place our foot so often gives way under us, nay, misfortunes great and small are the element of our life; and, in a word, we are like Phineus, whose food was all tainted and made uneatable by the harpies.(42) Two remedies for this are tried: first, e??ae?a, _i.e._, prudence, foresight, cunning; it does not fully instruct us, is insufficient, and leads to defeat. Secondly, the stoical equanimity which seeks to arm us against all misfortunes by preparedness for everything and contempt of all: practically it becomes cynical renunciation, which prefers once for all to reject all means of relief and all alleviations-it reduces us to the position of dogs, like Diogenes in his tub. The truth is, we ought to be wretched, and we are so. The chief source of the serious evils which affect men is man himself: _h.o.m.o homini lupus_.

Whoever keeps this last fact clearly in view beholds the world as a h.e.l.l, which surpa.s.ses that of Dante in this respect, that one man must be the devil of another. For this, one is certainly more fitted than another; an arch-fiend, indeed, more fitted than all others, appearing in the form of a conqueror, who places several hundred thousand men opposite each other, and says to them: "To suffer and die is your destiny; now shoot each other with guns and cannons," and they do so.

In general, however, the conduct of men towards each other is characterised as a rule by injustice, extreme unfairness, hardness, nay, cruelty: an opposite course of conduct appears only as an exception. Upon this depends the necessity of the State and legislation, and upon none of your false pretences. But in all cases which do not lie within the reach of the law, that regardlessness of his like, peculiar to man, shows itself at once; a regardlessness which springs from his boundless egoism, and sometimes also from wickedness. How man deals with man is shown, for example, by negro slavery, the final end of which is sugar and coffee. But we do not need to go so far: at the age of five years to enter a cotton-spinning or other factory, and from that time forth to sit there daily, first ten, then twelve, and ultimately fourteen hours, performing the same mechanical labour, is to purchase dearly the satisfaction of drawing breath. But this is the fate of millions, and that of millions more is a.n.a.logous to it.

We others, however, can be made perfectly miserable by trifling misfortunes; perfectly happy, not by the world. Whatever one may say, the happiest moment of the happy man is the moment of his falling asleep, and the unhappiest moment of the unhappy that of his awaking. An indirect but certain proof of the fact that men feel themselves unhappy, and consequently are so, is also abundantly afforded by the fearful envy which dwells in us all, and which in all relations of life, on the occasion of any superiority, of whatever kind it may be, is excited, and cannot contain its poison. Because they feel themselves unhappy, men cannot endure the sight of one whom they imagine happy; he who for the moment feels himself happy would like to make all around him happy also, and says:

"_Que tout le monde ici soit heureux de ma joie._"

If life were in itself a blessing to be prized, and decidedly to be preferred to non-existence, the exit from it would not need to be guarded by such fearful sentinels as death and its terrors. But who would continue in life as it is if death were less terrible? And again, who could even endure the thought of death if life were a pleasure! But thus the former has still always this good, that it is the end of life, and we console ourselves with regard to the suffering of life with death, and with regard to death with the suffering of life. The truth is, that the two inseparably belong to each other, for together they const.i.tute a deviation from the right path, to return to which is as difficult as it is desirable.

If the world were not something which, expressed _practically_, ought not to be, it would also not be _theoretically_ a problem; but its existence would either require no explanation, inasmuch as it would be so entirely self-evident that wonder concerning it or a question about it could arise in no mind, or its end would present itself unmistakably. Instead of this, however, it is indeed an insoluble problem; for even the most perfect philosophy will yet always contain an unexplained element, like an insoluble deposit or the remainder which the irrational relation of two quant.i.ties always leaves over. Therefore if one ventures to raise the question why there is not rather nothing than this world, the world cannot be justified from itself, no ground, no final cause of its existence can be found in itself, it cannot be shown that it exists for its own sake, _i.e._, for its own advantage. In accordance with my teaching, this can certainly be explained from the fact that the principle of its existence is expressly one which is without ground, a blind will to live, which as thing in itself cannot be made subject to the principle of sufficient reason, which is merely the form of the phenomenon, and through which alone every why is justified. But this also agrees with the nature of the world, for only a blind will, no seeing will, could place itself in the position in which we behold ourselves. A seeing will would rather have soon made the calculation that the business did not cover the cost, for such a mighty effort and struggle with the straining of all the powers, under constant care, anxiety, and want, and with the inevitable destruction of every individual life, finds no compensation in the ephemeral existence itself, which is so obtained, and which pa.s.ses into nothing in our hands. Hence, then, the explanation of the world from the Anaxagorean ????, _i.e._, from a will accompanied by _knowledge_, necessarily demands optimism to excuse it, which accordingly is set up and maintained in spite of the loudly crying evidence of a whole world full of misery. Life is there given out to be a gift, while it is evident that every one would have declined such a gift if he could have seen it and tested it beforehand; just as Lessing admired the understanding of his son, who, because he had absolutely declined to enter life, had to be forcibly brought into it with the forceps, but was scarcely there when he hurried away from it again. On the other hand, it is then well said that life should be, from one end to the other, only a lesson; to which, however, any one might reply: "For this very reason I wish I had been left in the peace of the all-sufficient nothing, where I would have had no need of lessons or of anything else." If indeed it should now be added that he must one day give an account of every hour of his life, he would be more justified in himself demanding an account of why he had been transferred from that rest into such a questionable, dark, anxious, and painful situation. To this, then, we are led by false views. For human existence, far from bearing the character of a _gift_, has entirely the character of a _debt_ that has been contracted. The calling in of this debt appears in the form of the pressing wants, tormenting desires, and endless misery established through this existence. As a rule, the whole lifetime is devoted to the paying off of this debt; but this only meets the interest.

The payment of the capital takes place through death. And when was this debt contracted? At the begetting.

Accordingly, if we regard man as a being whose existence is a punishment and an expiation, we then view him in a right light. The myth of the fall (although probably, like the whole of Judaism, borrowed from the Zend-Avesta: Bundahish, 15), is the only point in the Old Testament to which I can ascribe metaphysical, although only allegorical, truth; indeed it is this alone that reconciles me to the Old Testament. Our existence resembles nothing so much as the consequence of a false step and a guilty desire. New Testament Christianity, the ethical spirit of which is that of Brahmanism and Buddhism, and is therefore very foreign to the otherwise optimistic spirit of the Old Testament, has also, very wisely, linked itself on precisely to that myth: indeed, without this it would have found no point of connection with Judaism at all. If any one desires to measure the degree of guilt with which our existence is tainted, then let him look at the suffering that is connected with it. Every great pain, whether bodily or mental, declares what we deserve: for it could not come to us if we did not deserve it. That Christianity also regards our existence in this light is shown by a pa.s.sage in Luther's Commentary on Galatians, chap. 3, which I only have beside me in Latin: "_Sumus autem nos omnes corporibus et rebus subjecti Diabolo, et hospites sumus in mundo, cujus ipse princeps et Deus est. Ideo panis, quem edimus, potus, quem bibimus, vestes, quibus utimur, imo aer et totum quo vivimus in carne, sub ipsius imperio est._" An outcry has been made about the melancholy and disconsolate nature of my philosophy; yet it lies merely in the fact that instead of inventing a future h.e.l.l as the equivalent of sin, I show that where guilt lies in the world there is also already something akin to h.e.l.l; but whoever is inclined to deny this can easily experience it.