itself alone moulding the Ideal Individuality, or, as it may be more properly called, Originality.
Finally, in this connexion let us add the following:—We by no means assume here the strict tone and compulsive form of demonstration; but, in addressing open and unprejudiced minds, we have limited ourselves to the modest style of popular lectures, and to the moderate desire of holding intercourse with such minds in a convenient and becoming way. But should there be some one who loves to examine and judge upon more special grounds, and wishes to do so here; then let it not be concealed from him that, notwithstanding our apparent superficiality, we have yet surrounded him with a chain of argument, which he may well consider and bethink himself what link of it he shall first attempt to break. Should he say,—‘All this devotion of Life to the realization of an Idea is a mere chimera to which we ourselves have given birth;’—then we have proved to him historically, that at all times there have been men who have led this Life in the Idea, and that all things great and good which now exist in the world, are the products of this Life. Or should he say,—‘Even if this has been so, this way of Life is an old folly and superstition, and our present enlightened Age is far above it;’—then we have shown that since he himself cannot refrain from admiring and reverencing, even against his will, such a mode of Life, there must lie at the bottom of this admiration and reverence a principle to this effect,—that the personal life ought to be dedicated to the Idea; and thus, by his own confession, such a mode of Life is approved by the voice of Reason immediately audible within us, and therefore is no superstition. Both these positions being cut off, there would remain no other course for him but to declare boldly that he has never discovered in himself any such specific feeling as that of admiration or reverence, and that it has never happened to him to reverence or respect anything;—and in this case he
