a remarkable activity, a general moving, writing, and talking with reference to philosophical subjects, we may confidently assume that, in spite of solemn looks and assurances, only real, not ideal aims, are the actual primum mobile, the concealed motive of such a movement; that it is personal, official, ecclesiastical, political, in short, material ends that are really kept in view, and consequently that mere party ends set the pens of so many pretended philosophers in such rapid motion. Thus some design or intention, not the desire of insight, is the guiding star of these disturbers of the peace, and truth is certainly the last thing that is thought of in the matter. It finds no partisans; rather, it may pursue its way as silently and unheeded through such a philosophical riot as through the winter night of the darkest century bound in the rigid faith of the church, when it was communicated only to a few alchemists as esoteric learning, or entrusted it may be only to the parchment. Indeed I might say that no time can be more unfavourable to philosophy than that in which it is shamefully misused, on the one hand to further political objects, on the other as a means of livelihood. Or is it believed that somehow, with such effort and such a turmoil, the truth, at which it by no means aims, will also be brought to light? Truth is no prostitute, that throws herself away upon those who do not desire her; she is rather so coy a beauty that he who sacrifices everything to her cannot even then be sure of her favour.
If Governments make philosophy a means of furthering political ends, learned men see in philosophical professorships a trade that nourishes the outer man just like any other; therefore they crowd after them in the assurance of their good intentions, that is,
