clasping my knees and, for want of occupation I try to know myself. "Know yourself" is good, useful advice; but it is a pity that the ancients did not think of showing us the way to avail ourselves of it.
Before, when I had the desire to understand somebody else, or myself, I used not to take into consideration actions, wherein everything is conditional, but desires. Tell me what you want, and I will tell you what you are.
And now I examine myself. What do I want?
I want our wives, children, friends, and pupils to love in us, not the name or the firm or the label, but the ordinary human beings. What besides? I should like to have assistants and successors. What more? I should like to wake in a hundred years' time, and take a look, if only with one eye, at what has happened to science. I should like to live ten years more. . . . What further?
Nothing further. I think, think a long while and cannot make out anything else. However much I were to think, wherever my thoughts should stray, it is clear to me that the chief, all-important something is lacking in my desires. In my infatuation for science, my desire to live, my sitting here on a strange bed, my yearning to know myself, in all the thoughts, feelings, and ideas I form about anything, there is wanting the something universal which could bind all these together in one whole. Each feeling and thought lives detached in me, and in all
