able to get ready to adapt themselves to the changes. Man also must know because he must live. But man has a surplus where he can proudly assert that knowledge is for the sake of knowledge. There he has the pure enjoyment of his knowledge, because there knowledge is freedom. Upon this fund of surplus his science and philosophy thrive.
Then again, there is a certain amount of altruism in the animal. It is the altruism of parenthood, the altruism of the herd and the hive. This altruism is absolutely necessary for race preservation. But in man there is a great deal more than this. Though he also has to be good, because goodness is necessary for his race, yet he goes far beyond that. His goodness is not a small pittance, barely sufficient for a hand-to-mouth moral existence. He can amply afford to say that goodness is for the sake of goodness. And upon this wealth of goodness,—where honesty is not valued for being the best policy, but because it can afford to go against all policies,—man's ethics are founded.
The idea of "Art for Art's sake" also has its origin in this region of the superfluous. Let us, therefore, try to ascertain what activity
