springing directly from the ingredient of sensuality (just as that "idealism" which is peculiar to girls at puberty originates in the same source)—it may be, consequently, that sensuality is not removed by the approach of the aesthetic state, as Schopenhauer believed, but merely becomes transfigured, and ceases to enter into the consciousness as sexual excitement. (I shall return once again to this point in connection with the more delicate problems of the physiology of the æesthetic, a subject which up to the present has been singularly untouched and unelucidated.)
9.
A certain asceticism, a grimly gay whole-hearted renunciation, is, as we have seen, one of the most favourable conditions for the highest intellectualism, and, consequently, for the most natural corollaries of such intellectualism: we shall therefore be proof against any surprise at the philosophers in particular always treating the ascetic ideal with a certain amount of predilection. A serious historical investigation shows the bond between the ascetic ideal and philosophy to be still much tighter and still much stronger. It may be said that it was only in the leading strings of this ideal that philosophy really learnt to make its first steps and baby paces—alas how clumsily, alas how crossly, alas how ready to tumble down and lie on its stomach was this shy little darling of a brat with its bandy legs! The early history of philosophy is like that of all good things;—for a long time they had not the courage to be themselves, they kept always look-
