the sympathy of his contemporaries. For the most part he will see, however, that in the meantime the superficial aspect of that object becomes current in the world, and enjoys its day; and this is as it should be. The object itself must be pursued for its own sake, otherwise it cannot be attained; for any design or intention is always dangerous to insight. Accordingly, as the whole history of literature proves, everything of real value required a long time to gain acceptance, especially if it belonged to the class of instructive, not entertaining, works; and meanwhile the false flourished. For to combine the object with its superficial appearance is difficult, when it is not impossible. Indeed that is just the curse of this world of want and need, that everything must serve and slave for these; and therefore it is not so constituted that any noble and sublime effort, like the endeavour after light and truth, can prosper unhindered and exist for its own sake. But even if such an endeavour has once succeeded in asserting itself, and the conception of it has thus been introduced, material interests and personal aims will immediately take possession of it, in order to make it their tool or their mask. Accordingly, when Kant brought philosophy again into repute, it had soon to become the tool of political aims from above, and personal aims from below; although, strictly speaking, not philosophy itself, but its ghost, that passes for it. This should not really astonish us; for the incredibly large majority of men are by nature quite incapable of any but material aims, indeed they can conceive no others. Thus the pursuit of truth alone is far too lofty and eccentric an endeavour for us to expect all or many, or indeed even a few, faithfully to take part in. If yet we see, as for example at present in Germany,
