absolute good, the summum bonum — and regard it as the only radical cure of the disease of which all other means are only palliations or anodynes. In this sense the Greek τελος and also finis bonorum correspond to the thing still better. So much for the words good and bad; now for the thing itself.
If a man is always disposed to do wrong whenever the opportunity presents itself, and there is no external power to restrain him, we call him bad. According to our doctrine of wrong, this means that such a man does not merely assert the will to live as it appears in his own body, but in this assertion goes so far that he denies the will which appears in other individuals. This is shown by the fact that he desires their powers for the service of his own will, and seeks to destroy their existence when they stand in the way of its efforts. The ultimate source of this is a high degree of egoism, the nature of which has been already explained. Two things are here apparent. In the first place, that in such a man an excessively vehement will to live expresses itself, extending far beyond the assertion of his own body; and, in the second place, that his knowledge, entirely given up to the principle of sufficient reason and involved in the principium individuationis, cannot get beyond the difference which this latter principle establishes between his own person and every one else. Therefore he seeks his own well-being alone, completely indifferent to that of all others, whose existence is to him altogether foreign and divided from his own by a wide gulf, and who are indeed regarded by him as mere masks with no reality behind them. And these two qualities are the constituent elements of the bad character.
This great intensity of will is in itself and directly a constant source of suffering. In the first place, because all volition as such arises from want; that is, suffering. (Therefore, as will be remembered, from the
