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conclusion immediately follows that he； the pedagogue； is a better man than they； because he has
not such passions； a proof of which lies in the fact that he does not conquer Asia； — vanquish
Darius and Porus； — but while he enjoys life himself lets others enjoy it too。 These psychologists
are particularly fond of contemplating those peculiarities of great historical figures which appertain
to them as private persons。 Man must eat and drink； he sustains relations to friends and
acquaintances； he has passing impulses and ebullitions of temper。 “No man is a hero to his
valet…de…chambre；” is a well…known proverb； I have added — and Goethe repeated it ten years
later — “but not because the former is no hero； but because the latter is a valet。” He takes off the
hero's boots； assists him to bed； knows that he prefers champagne； &c。 Historical personages
waited upon in historical literature by such psychological valets； e poorly off； they are brought
down by these their attendants to a level with — or rather a few degrees below the level of — the
morality of such exquisite discerners of spirits。 The Thersites of Homer who abuses the kings is a
standing figure for all times。 Blows — that is beating with a solid cudgel — he does not get in every
age as in the Homeric one； but his envy； his egotism； is the thorn which he has to carry in his flesh；
and the undying worm that gnaws him is the tormenting consideration that his excellent views and
vituperations remain absolutely without result in the world。 But our satisfaction at the fate of
Thersitism also； may have its sinister side。
§ 35
A World…historical individual is not so unwise as to indulge a variety of wishes to divide his
regards。 He is devoted to the One Aim； regardless of all else。 It is even possible that such men
may treat other great； even sacred interests； inconsiderately； conduct which is indeed obnoxious to
moral reprehension。 But so mighty a form must trample down many an innocent flower…crush to
pieces many an object in its path。
§ 36
The special interest of passion is thus inseparable from the active development of a general
principle： for it is from the special and determinate and from its negation； that the Universal results。
Particularity contends with its like； and some loss is involved in the issue。 It is not the general idea
that is implicated in opposition and bat； and that is exposed to danger。 It remains in the
background； untouched and uninjured。 This may be called the cunning of reason； — that it sets
the passions to work for itself； while that which develops its existence through such impulsion pays
the penalty and suffers loss。 For it is phenomenal being that is so treated； and of this； part is of no
value； part is positive and real。 The particular is for the most part of too trifling value as pared
with the general： individuals are sacrificed and abandoned。 The Idea pays the penalty of
determinate existence and of corruptibility； not from itself； but from the passions of individuals。
§ 37
But though we might tolerate the idea that individuals； their desires and the gratification of them；
are thus sacrificed； and their happiness given up to the empire of chance； to which it belongs； and
that as a general rule； individuals e under the category of means to an ulterior end； — there is
one aspect of human individuality which we should hesitate to regard in that subordinate light； even
in relation to the highest； since it is absolutely no subordinate element； but exists in those individuals
as inherently eternal and divine。 I mean morality； ethics； religion。 Even when speaking of the
realisation of the great ideal aim by means of individuals； the subjective element in them — their
interest and that of their cravings and impulses； their views and judgments； though exhibited as the
merely formal side of their existence； — was spoken of as having an infinite right to be consulted。
The first idea that presents itself in speaking of means is that of something external to the object；
and having no share in the object itself。 But merely natural things — even the monest lifeless
objects — used as means； must be of such a kind as adapts them to their purpose； they must
possess something in mon with it。 Human beings least of all； sustain the bare external relation
of mere means to the great ideal aim。 Not only do they in the very act of realising it； make it the
occasion of satisfying personal desires； whose purport is diverse from that aim — but they share in
that ideal aim itself； and are for that very reason objects of their own existence； not formally
merely； as the world of living beings generally is — whose individual life is essentially subordinate
to that of man； and is properly used up as an instrument。 Men； on the contrary； are objects of
existence to themselves； as regards the intrinsic import of the aim in question。 To this order
belongs that in them which we would exclude from the category of mere means； … Morality； Ethics；
Religion。 That is to say； man is an object of existence in himself only in virtue of the Divine that is in
him； — that which was designated at the outset as Reason； which； in view of its activity and power
of self…determination； was called Freedom。 And we affirm — without entering at present on the
proof of the assertion …that Religion； Morality； &c。 have their foundation and source in that
principle； and so are essentially elevated above all alien necessity and chance。 And here we must
remark that individuals； to the extent of their freedom； are responsible for the depravation and
enfeeblement of morals and religion。 This is the seal of the absolute and sublime destiny of man —
that be knows what is good and what is evil； that his destiny is his very ability to will either good or
evil； — in one word； that he is the subject of moral imputation； imputation not only of evil； but of
good； and not only concerning this or that particular matters and all that happens ab extra； but
also the good and evil attaching to his individual freedom。 The brute alone is simply innocent。 It
would； however demand an extensive explanation — as extensive as the analysis of moral freedom
itself — to preclude or obviate all the misunderstandings which the statement that what is called
innocent imports the entire unconsciousness of evil — is wont to occasion。
§ 38
In contemplating the fate which virtue； morality； even piety experience in history； we must not fall
into the Litany of Lamentations； that the good and pious often — or for the most part — fare ill in
the world； while the evil…disposed and wicked prosper。 The term prosperity is used in a variety of
meanings — riches； outward honour； and the like。 But in speaking of something which in and for
itself constitutes an aim of existence； that so…called well or ill…faring of these or those isolated
individuals cannot be regarded as an essential element in the rational order of the universe。 With
more justice than happiness — or a fortunate environ