the purpose of subserving these ends. And they keep their word: not truth, not clearness, not Plato, not Aristotle, but the ends they were appointed to serve are their guiding star, and become at once the criterion of what is true, valuable, and to be respected, and of the opposites of these. Whatever, therefore, does not answer these ends, even if it were the most important and extraordinary things in their department, is either condemned, or, when this seems hazardous, suppressed by being unanimously ignored. Look only at their zeal against pantheism; will any simpleton believe that it proceeds from conviction? And, in general, how is it possible that philosophy, degraded to the position of a means of making one's bread, can fail to degenerate into sophistry? Just because this is infallibly the case, and the rule, "I sing the song of him whose bread I eat," has always held good, the making of money by philosophy was regarded by the ancients as the characteristic of the sophists. But we have still to add this, that since throughout this world nothing is to be expected, can be demanded, or is to be had for gold but mediocrity, we must be contented with it here also. Consequently we see in all the German universities the cherished mediocrity striving to produce the philosophy which as yet is not there to produce, at its own expense and indeed in accordance with a predetermined standard and aim, a spectacle at which it would be almost cruel to mock.
While thus philosophy has long been obliged to serve entirely as a means to public ends on the one side and private ends on the other, I have pursued the course of my thought, undisturbed by them, for more than thirty years, and simply because I was obliged to do so and could not help myself, from an instinctive impulse, which
