just expressed it, only when thought is the real mind and disposition of the one who thinks, in such a way that, without special effort and even without being clearly conscious of it, he views and judges everything else that he thinks, views, and judges according to that fundamental thought, and, if the latter exerts an influence on action, just as inevitably acts according to it. But thought is in no wise life and disposition when it is thought only as the thought of a life that is strange or foreign, however clearly and completely it may be comprehended as a thought that has a mere possibility of existence in this way, and however clearly one might think, as perhaps someone could think, in this fashion. In this latter case, between our thinking at second-hand and our real thinking there lies a wide field of chance and freedom—a freedom that we feel no desire to use; and so this thinking at second-hand remains apart from us; it is a merely possible thinking, one made free from us and always freely to be repeated. In the former case thought has by itself directly taken hold of our self, and made it into itself; and through this reality of thought for us, arising in this way, we obtain insight into its necessity. As we have just said, no freedom can forcibly bring about the latter consequence, which must be produced of itself, and thought itself must take hold of us and form us according to itself.
61. Now this living effectiveness of thought is very much furthered and, indeed, where the thinking is of the proper depth and strength, even made inevitable, by thinking and designating in a living language. The symbol in such a language is itself directly living and sensuous; it re-presents all real life and so takes hold of and exerts an influence on life. To the possessor of such a language spirit speaks directly and reveals itself as man does to man. But the symbol of a dead language does not stimulate
