Endnotes

1 The first volume of The Story of Civilization attempts to atone for this omission.

1 Nietzsche, The Joyful Wisdom, pref.

2 De Augmentis Scientiarum, VIII, 2.

1Politics, 1341.

2Cf. Voltaire’s story of the two Athenians conversing about Socrates: “That is the atheist who says there is only one God.” Philosophical Dictionary, art. “Socrates.”

3Plato’s Protagoras, sect. 329.

4In The Clouds (423 B.C.) Aristophanes had made great fun of Socrates and his “Thinking-shop,” where one learned the art of proving one’s self right, however wrong. Phidippides beats his father on the ground that his father used to beat him, and every debt should be repaid. The satire seems to have been good-natured enough: we find Aristophanes frequently in the company of Socrates; they agreed in their scorn of democracy; and Plato recommended The Clouds to Dionysius. As the play was brought out twenty-four years before the trial of Socrates, it could have had no great share in bringing the tragic dénouement of the philosopher’s life.

5Phaedo, sections 116–118, tr. Jowett.

6Quoted by Barker, Greek Political Theory, London, 1918, p. 5.

7Protagoras, 320.

8Pour qu’on lise Platon, Paris, 1905, p. 4.

9The most important of the dialogues are: The Apology of Socrates, Crito, Phædo, The Symposium, Phædrus, Gorgias, Parmenides, and The Statesman. The most important parts of The Republic (references are to marginally-numbered sections, not to pages) are 327–32, 336–77, 384–5, 392–426, 433–5, 441–76, 481–3, 512–20, 572–94. The best edition is Jowett’s; the most convenient is in the Everyman series. References are to The Republic unless otherwise stated.

10Representative Men, p. 41.

11Thus Spake Zarathustra, New York, 1906, p. 166.

12Gorgias 491; cf. Machiavelli’s definition of virtù as intellect plus force.

13Barker, p. 73.

14History of the Peloponnesian War, v. 105.

15Cf. Daniel O’Connell: “Let me write the songs of a nation, and I care not who makes its laws.”

16The details of the argument for the interpretation here given of the doctrine of Ideas may be followed in D.G. Ritchie’s Plato, Edinburgh, 1902, especially pp. 49 and 85.

17Faguet, p. 10.

1Grote, Aristotle, London, 1872, p. 4; Zeller, Aristotle and the Earlier Peripatetics, London, 1897, vol. i, pp. 6 f.

2Benn, The Greek Philosophers, London, 1882, vol. i, p. 283.

3Vol. i, p. 11.

4The Walk was called Peripatos; hence the later name, Peripatetic School. The athletic field was part of the grounds of the temple of Apollo Lyceus—the protector of the flock against the wolf (lycos).

5Hist. Nat., viii, 16; in Lewes, Aristotle, a Chapter from the History of Science, London, 1864, p. 15.

6Grant, Aristotle, Edinburgh, 1877, p. 18.

7The expedition reported that the inundations were due to the melting of the snow on the mountains of Abyssinia.

8Zeller, i, 264, 443.

9This is the chronological order, so far as known (Zeller, i, 156 f). Our discussion will follow this order except in the case of the “Metaphysics.”

10Cf. Zeller, ii, 204, note; and Shule: History of the Aristotelian Writings.

11The reader who wishes to go to the philosopher himself will find the Meteorology an interesting example of Aristotle’s scientific work; he will derive much practical instruction from the Rhetoric; and he will find Aristotle at his best in books i-ii of the Ethics, and books i–iv of the Politics. The best translation of the Ethics is Welldon’s; of the Politics, Jowett’s. Sir Alexander Grant’s Aristotle is a simple book; Zeller’s Aristotle (vols. iii–iv in his Greek Philosophy) is scholarly but dry; Gomprez’s Greek Thinkers (vol. iv) is masterly but difficult.

12History of the People of Israel, vol. v, p. 338.

13It was in reference to this debate that Friedrich Schlegel said, “Every man is born either a Platonist or an Aristotelian” (in Benn, i, 291).

14Benn, i, 307.

15Inferno, iii, 60.

16Life of Jesus, ch. 28.

17Cf. Osborn, From the Greeks to Darwin; and M. Arnold, Empedocles on Etna.

18Advancement of Learning, bk. iii, ch. 4.

19Hist. Animalium, viii.

20De Anima, ii, 2.

21De Partibus Animalium, i, 7; ii, 10.

22Ibid., iv, 5–6.

23De Anima, ii, 4.

24De Part. An., iv, 10.

25Gomprez iv, 57; Zeller, i, 262, note; Lewes, 158, 165, etc.

26Hist. An. i, 6; ii, 8.

27Ibid., viii, 1.

28Politics, i, 8.

29Hist. An. i, 6; ii, 8.

30De Generatione Animalium, ii, 12.

31De Part. An., iii, 4.

32Lewes, 112.

33Gomprez, iv, 169.

34Half of our readers will be pleased, and the other half amused, to learn that among Aristotle’s favorite examples of matter and form are woman and man; the male is the active, formative principle; the female is passive clay, waiting to be formed. Female offspring are the result of the failure of form to dominate matter (De Gen. An., i, 2).

35Entelecheia—having (echo) its purpose (telos) within (entos); one of those magnificent Aristotelian terms which gather up into themselves a whole philosophy.

36Ethics, i, 10; Zeller, ii, 329.

37Metaphysics, ix, 7.

38Ibid., xii, 8.

39Grant, 173.

40Meta., xii, 8; Ethics, x, 8.

41Ethics, iii, 7.

42De Anima, ii.

43De Anima, ii, 4; i, 4; iii, 5.

44Poetics, i, 1447.

45Aristotle gives only one sentence to unity of time; and does not mention unity of place; so that the “three unities” commonly foisted upon him are later inventions (Norwood, Greek Tragedy, p. 42, note).

46Poetics, vi, 1449.

47Ethics, i, 7.

48The word excellence is probably the fittest translation of the Greek arete, usually mistranslated virtue. The reader will avoid misunderstanding Plato and Aristotle if, where translators write virtue, he will substitute excellence, ability, or capacity. The Greek arete is the Roman virtus; both imply a masculine sort of excellence (Ares, god of war; vir, a male). Classical antiquity conceived virtue in terms of man, just as medieval Christianity conceived it in terms of woman.

49Ethics, i, 7.

50Ethics, ii, 4.

51Ibid., i, 7.

52“The vanity of Antisthenes” the Cynic, said Plato, “peeps out through the holes in his cloak.”

53Ethics, ii, 9.

54Ibid., ii, 8.

55The Birth of Tragedy.

56Cf. a sociological formulation of the same idea: “Values are never absolute, but only relative . . . . A certain quality in human nature is deemed to be less abundant than it ought to be; therefore we place a value upon it, and . . . encourage and cultivate it. As a result of this valuation we call it a virtue; but if the same quality should become superabundant we should call it a vice and try to repress it.”—Carver, Essays in Social Justice.

57Ethics, viii and ix.

58Ibid., x, 7.

59Ethics, iv, 3.

60Politics, ii, 8.

61Ibid., v, 8.

62Ibid., ii, 5.

63Ibid., ii, 3.

64Ibid., ii, 4.

65Politics, ii, 3.

66Ibid., ii, 5.

67Ibid. Note that conservatives are pessimists, and radicals are optimists, about human nature, which is probably neither so good nor so bad as they would like to believe, and may be not so much nature as early training and environment.

68Ibid., i, 10.

69Ibid., i, 5.

70Ibid., i, 2. Perhaps slave is too harsh a rendering of doulos; the word was merely a frank recognition of a brutal fact which in our day is perfumed with talk about the dignity of labor and the brotherhood of man. We easily excel the ancients in making phrases.

71Ibid., i, 5.

72Ibid., i, 4.

73Politics, iii, 3; vii, 8.

74Ibid., iii, 5.

75Ibid., i, 10. This view influenced the medieval prohibition of interest.

76Ibid., i, 11. Aristotle adds that philosophers could succeed in such fields if they cared to descend into them; and he proudly points to Thales, who, foreseeing a good harvest, bought up all the reapers in his city, and then, at harvest time, sold them at his own sweet price; whereupon Aristotle observes that the universal secret of great riches is the creation of a monopoly.

77De Gen. Animalium, ii, 3; Hist. Animalium, viii, 1; Pol., i, 5. Cf. Weininger; and Meredith’s “Woman will be the last thing civilized by man” (Ordeal of Richard Feverel, p. 1). It appears, however, that man was (or will be) the last thing civilized by woman; for the great civilizing agencies are the family and a settled economic life; and both of these are the creations of woman.

78Politics, i, 13.

79Ibid., vii, 16. It is apparent that Aristotle has in mind only the temperance of women; the moral effect of deferred marriage upon men does not seem to agitate him.

80Politics, vii, 16.

81Ibid., vii, 4.

82Ibid., v, 9; viii, 1.

83Ibid., vi, 4; ii, 5.

84Ibid., iii, 4; ii, 5.

85Politics, i, 2. “Or,” adds Nietzsche, who takes nearly all of his political philosophy from Aristotle, “one must be both—that is, a philosopher.”

86Politics, iv, 5; ii, 9; v, 7; ii, 11.

87Ibid., iii, 13. Aristotle probably had Alexander or Philip in mind while writing this passage, just as Nietzsche seems to have been influenced towards similar conclusions by the alluring careers of Bismarck and Napoleon.

88Politics, iii, 11. Cf. the modern argument for “occupational representation.”

89Ibid., ii, 11.

90Ibid., iii, 15, 8, 11.

91Politics, iii, 15. Tarde, Le Bon and other social psychologists assert precisely the contrary; and though they exaggerate the vices of the crowd, they might find better support than Aristotle in the behavior of the Athenian Assembly 430–330 B.C.

92Ibid., ii, 9.

93Ibid., iv, 11, 10.

94“If you wish me to weep you must weep first”—Horace (Ars Poetica) to actors and writers.

95Grote, 20.

96Grote, 22; Zeller, 1, 37 note.

1The table on pages 130–137 indicates approximately the main lines of philosophical development in Europe and America.

2Quoted as motto on the title-page of Anatole France’s Garden of Epicurus.

3Professor Shotwell (Introduction to the History of History) calls it “the most marvelous performance in all antique literature.”

4Paraphrase by Mallock: Lucretius on Life and Death, pp. 15–16.

5V., 830 f., translation by Munro.

6Enchiridion and Dissertations of Epictetus; ed. Rolleston; p. 81.

7Ibid., xxxvi.

8Ibid., 86.

9II, 1170. This oldest is also the latest theory of the decline of Rome; cf. Simkhovitch: Toward the Understanding of Jesus; New York, 1921.

10Robinson and Beard: Outlines of European History; Boston, 1914, i, 443.

11Bacon: The Advancement of Learning; bk. ii, ch. 10. A medieval motto showed a ship turning back at Gibraltar into the Mediterranean, with the inscription, Non plus ultra—go no farther.

12E.J. Payne in The Cambridge Modern History, i, 65.

13Essays: New York, 1860; iii, 342.

14Translation by Abbott: Francis Bacon; London, 1885; p. 37.

15Nichol: Francis Bacon; Edinburgh, 1907; i, 37.

16Hundreds of volumes have been written on this aspect of Bacon’s career. The case against Bacon, as “the wisest and meanest of mankind” (so Pope called him), will be found in Macaulay’s essay, and more circumstantially in Abbott’s Francis Bacon; these would apply to him his own words: “Wisdom for a man’s self is the wisdom of rats, that will be sure to leave a house somewhat before it falls” (Essay “Of Wisdom for a Man’s Self”). The case for Bacon is given in Spedding’s Life and Times of Francis Bacon, and in his Evenings with a Reviewer (a detailed reply to Macaulay). In medio veritas.

17The author has thought it better in this section to make no attempt to concentrate further the already compact thought of Bacon, and has preferred to put the philosopher’s wisdom in his own incomparable English rather than to take probably greater space to say the same things with less clarity, beauty, and force.

18Valerius Terminus, ad fin.

19“Of Studies.”

20Dedication of Wisdom of the Ancients.

21De Augmentis, viii, 3.

22The author’s preference is for Essays 2, 7, 8, 11, 12, 16, 18, 20, 27, 29, 38, 39, 42, 46, 48, 50, 52, 54.

23Adv. of L., vii, 2. Certain passages from this book are brought in here, to avoid a repetition of topics under each work.

24“Of Nature in Men.”

25“Of Regiment of Health.”

26Adv. of L., xii, 2.

27“Of Goodness.”

28Adv. of L., vii, 1.

29“Of Atheism.”

30Ibid.

31Letter to Lord Burghley, 1606.

32“Of Marriage and Single Life.” Contrast the more pleasing phrase of Shakespeare, that “Love gives to every power a double power.”

33“Of Love.”

34“Of Followers and Friends”; “Of Friendship.”

35“Of Parents and Children.”

36“Of Custom.”

37“Of Dispatch.”

38“Of the True Greatness of Kingdoms.”

39“Of Seditions and Troubles.”

40Ibid.

41In Nichol, ii, 149.

42Adv. of L., vi., 3.

43Ibid., i.

44Ibid.

45Preface to Magna Instauratio.

46Redargutio Philosophiarum.

47Bacon’s actual works under the foregoing heads are chiefly these:

I. De Interpretatione Naturae Proemium (Introduction to the Interpretation of Nature, 1603); Redargutio Philosophiarum (A Criticism of Philosophies, 1609).

II. The Advancement of Learning (1603–5); (translated as De Augmentis Scientiarum, 1622).

III. Cogitata et Visa (Things Thought and Seen, 1607); Filum Labyrinthi (Thread of the Labyrinth, 1606); Novum Organum (The New Organon, 1608–20).

IV. Historia Naturalis (Natural History, 1622); Descriptio Globi Intellectualis (Description of the Intellectual Globe, 1612).

V. Sylva Sylvarum (Forest of Forests, 1624).

VI. De Principiis (On Origins, 1621).

VII. The New Atlantis (1624).

Note.—All of the above but The New Atlantis and The Advancement of Learning were written in Latin; and the latter was translated into Latin by Bacon and his aides, to win for it a European audience. Since historians and critics always use the Latin titles in their references, these are here given for the convenience of the student.

48Preface to Magna Instauratio.

49“Plan of the Work.”

50Adv. of L., iv, 2.

51Ibid., vi, 3.

52Ibid., ii, 1.

53De Aug., iv.

54Adv. of L., iv, 2.

55Ibid.

56Novum Organum, i, 60.

57De Interpretatione Naturae, in Nichol, ii, 118.

58They are developed in Spinoza’s Ethics, Appendix to Book I.

59Adv. of L., vii, 3.

60De Aug., ix, in Nichol, ii, 129.

61Adv. of L., i.

62Ibid., viii, 2.

63Cf. Edward Carpenter’s delightful Iolaüs: an Anthology of Friendship.

64Adv. of L., viii, 2.

65Essays “Of Dissimulation” and “Of Discourse.”

66Adv. of L., viii, 2.

67Adv. of L., i, 81.

68Ibid., i.

69Ibid., viii, 2.

70Ibid., i.

71In Nichol, ii, 4.

72Nov. Org., i, 113.

73Ibid.

74Adv. of L., ii, I.

75Ibid., i.

76Ibid., ii, 1.

77Macaulay, op. cit., p. 92.

78Adv. of L., v, 1.

79Valerius Terminus.

80Nov. Org., i, 41.

81Ibid., i, 45.

82Ibid., i, 46.

83Ibid., i, 63.

84Ibid., i, 49.

85Ibid., i, 58.

86Ibid., i, 104.

87Ibid., i, 56.

88Ibid., i, 43.

89Ibid., i, 44.

90Adv. of L., v, 2.

91Nov. Org., i, 84.

92Ibid., i, 82.

93Ibid., ii, 20.

94Ibid., ii, 13, 17.

95Ibid., ii, 2.

96Outline of History, ch. xxxv, sect. 6.

97Sect. 25.

98The New Atlantis, Cambridge University Press, 1900; p. 20.

99Ibid., p. 22.

100Ibid., p. xxv.

101Ibid., p. 34.

102Cf. The New York Times of May 2, 1923, for a report of War Department chemists on the use of war gases to cure diseases.

103New Atlantis, p. 24.

104Op. cit., p. 471.

105Quoted by J.M. Robertson, Introduction to The Philosophical Works of Francis Bacon; p. 7.

106Adv. of L., iv, 2.

107Fil. Lab., ad fin.

108Sonnet xv.

109Macaulay, p. 491

110Nichol, ii, 235.

111Nov. Org., i, 129.

112Essay “Of Great Place.”

113Francis Bacon, ch. i.

114Ibid., p. 13 note.

1Gutzkow has turned this story into a drama which still finds place in European repertoires.

2Renan, Marc Aurèle; Paris, Calmann-Levy: p. 65.

3Epistemology means, etymologically, the logic (logos) of understanding (episteme),—i.e., the origin, nature and validity of knowledge.

4Graetz, History of the Jews; New York, 1919; vol. v, p. 140.

5Willis, Benedict de Spinoza; London, 1870; p. 35.

6Translation by Willis, p. 34.

7As suggested by Israel Abrahams, art. “Jews.” Encyclopædia Britannica.

8He contested the case in court; won it; and then turned over the bequest to the sister.

9Ethics, Part I, Appendix.

10In Pollock, Life and Philosophy of Spinoza; London, 1899; p. 393.

11Epistle 34, ed: Willis.

12Anatole France: M. Bergeret in Paris; New York, 1921; p. 180.

13In Pollock, p. 394.

14In Willis, p. 72.

15Epistle 19.

16Pollock, 406.

17Epistle 73.

18Epistle 74.

19Willis, 67.

20Epistle 54.

21Tractatus Theologico-Politicus, ch. 5.

22Ch. 6.

23Ibid.

24Ibid.

25Introd.

26Ch. 5.

27Ch. 4.

28Ch. 6.

29Epistle 21.

30Ch. 4.

31De Emendatione, Everyman edition, p. 231.

32Ibid.

33Ibid., p. 233.

34P. 259. Cf. Bacon, Novum Organum, II, 2: “For although nothing exists in nature except individual bodies, exhibiting clear individual effects according to particular laws; yet, in each branch of learning, those very laws—their investigation, discovery and development—are the foundation both of theory and of practice.” Fundamentally, all philosophers agree.

35Part II, proposition II, note.

36Spencer, First Principles, Part II, ch. I.

37Epistle 21.

38Ch. 3.

39Ethics, I, 17, note.

40Höffding, History of Modern Philosophy, vol. I.

41Martineau, Study of Spinoza; London, 1822, p. 171.

42Prof. Woodbridge.

43T. T-P., ch. 3.

44Ethics, Part I, Appendix.

45Tractatus Politicus, ch. 2.

46Ethics, IV, pref.

47Santayana, Introduction to the Ethics, Everyman ed., p. xx.

48Epistle 15, ed. Pollock.

49Ethics, I, App.

50Epistle 58, ed. Willis.

51Epistle 60, ed. Willis.

52Ethics, I, 17, note.

53Santayana, loc. cit., p. x.

54Ethics, II, 13, note.

55Ethics, III, 2.

56II, 17.

57Ibid., note.

58V, I.

59II, 12, 13.

60For Spinoza’s anticipation of the association theory cf. II, 18, note.

61II, 48, note.

62II, 49, corollary.

63IV, 18.

64Spinoza is alive to the power of the “unconscious,” as seen in somnambulism, (II, 2, note); and notes the phenomena of double personality (IV, 39, note).

65III, 6, 7.

66III, 57.

67III, 2, note.

68II, 48.

69I, App.

70Epistle 58, ed. Pollock.

71T. T-P., Introd.

72Ibid., ch. I.

73Short Studies, I, 308.

74Cf. Nietzsche: “What is happiness? The feeling that power increases, that resistance is overcome.”—Antichrist, sect. 2.

75III, App.

76III, def. 3.

77IV, def. 8.

78III, 55, cor. 2.

79IV, 20.

80T. T-P., ch. 16.

81IV, 18 note.

82Ibid.

83III, 55.

84IV, 54.

85III, App., def. 29.

86Ibid., and III, 55, note.

87IV, App., def. 21.

88IV, 45.

89IV, App. 11.

90IV, 26.

91III, 59, note.

92To phrase it in later terms: reflex action is a local response to a local stimulus; instinctive action is a partial response to part of a situation; reason is total response to the whole situation.

93IV, 44, note.

94IV, 60.

95IV, 7, 14.

96V, 3.

97Notice the resemblance between the last two quotations and the psychoanalytic doctrine that desires are “complexes” only so long as we are not aware of the precise causes of these desires, and that the first element in treatment is therefore an attempt to bring the desire and its causes to consciousness—to form “adequate ideas” of it and them.

98IV, 62.

99Cf. Professor Dewey: “A physician or engineer is free in his thought and his action in the degree in which he knows what he deals with. Possibly we find here the key to any freedom.”—Human Nature and Conduct; New York, 1922; p. 303.

100IV, 18, note; cf. Whitman: “By God, I will not have anything that all cannot have their counterpart of on the same terms.”

101Epistle 43.

102II, end.

103II, 44, cor. 2.

104Whitman.

105§500.

106Ecce Homo, p. 130. It was rather Nietzsche’s hope than his attainment.

107Hyperion, II, 203.

108Ethics, IV, 67.

109De Emendatione, p. 230.

110Ethics, V, 40, note.

111In Pollock, 169, 145.

112Ethics, V, 23.

113V, 34, note.

114V, 21.

115II, 49, note.

116Ethics, IV, 37, Note 2.

117Tractatus Politicus, ch, 2.

118Bismarck.

119Ethics, IV, 37, note 1; and App. 27.

120T. T-P., ch. 6.

121Ethics, IV, App. 28.

122T. P., ch. 5.

123Ethics, III, 22, note.

124Ibid., 27, note 1.

125III, App. 27.

126T. T-P., ch. 20.

127Ibid.

128Ibid.

129T. P., ch. 10. (“We always resist prohibitions, and yearn for what is denied us.”)

130T. T-P., pref.

131T. P., ch. 8.

132T. T-P., ch. 17.

133T. P., ch. 6.

134T. P., ch. 7.

135T. T-P., ch. 20.

136T. P., ch. 7.

137“The fields and the whole soil, and (if it can be managed) the houses, should be public property, . . . let at a yearly rental to the citizen; . . . and with this exception let them all be free from every kind of taxation in time of peace.”—T. P., ch. 6.

138T. T-P., ch. 13.

139Ibid., ch. 17.

140Ethics, IV, 58, note.

141T. P., ch. 8.

142Pollock, 79.

143Printed in full in Willis.

144Brandes, Main Currents in Nineteenth Century Literature; New York, 1905; vol. vi, p. 10. Cf. Brandes. Wolfgang Goethe; New York, 1924; vol. i, pp. 432–7.

145Ethics, Everyman ed., Introd., xxii, note.

1Tallentyre, Life of Voltaire; third edition; p. 145.

2Portraits of the Eighteenth Century; New York, 1905; vol. i, p. 196.

3Brandes, Main Currents in Nineteenth Century Literature; vol. iii, p. 107.

4Tallentyre, p. 32.

5J. M. Robertson, Voltaire; London, 1922; p. 67.

6Taine, The Ancient Régime; New York, 1876; p. 262.

7Voltaire, Romances; New York, 1889; p. 12.

8In Sainte-Beuve, i, 226.

9Tallentyre, 93.

10Morley, Voltaire; London, 1878; p. 14.

11Centenary address on Voltaire.

12Romances, pp. vi and ix.

13Brandes, 57.

14Tallentyre, 526.

15Bertaut, Napoleon in His Own Words; Chicago, 1916; p. 63.

16Tallentyre, 101.

17Carlyle thought it an anagram for A-r-o-u-e-t l. j. (le jeune, the younger). But the name seems to have occurred among the family of Voltaire’s mother.

18Robertson, 67.

19Letters on the English, xiii; in Morley, 52.

20Diderot was jailed six months for his Letter on the Blind; Buffon, in 1751, was made to retract publicly his teachings on the antiquity of the earth; Freret was sent to the Bastille for a critical inquiry into the origins of the royal power in France; books continued to be burned officially by the public hangman till 1788, as also after the Restoration in 1815; in 1757 an edict pronounced the death penalty for any author who should “attack religion,”—i.e., call in question any dogma of the traditional faith.—Robertson, 73, 84, 105, 107; Pellissier, Voltaire Philosophe, Paris, 1908, p. 92; Buckle, History of Civilization, New York, 1913; Vol. I, pp. 529 f.

21In Sainte-Beuve, i, 206.

22Tallentyre, 207. Contrast Voltaire’s “God created woman only to tame mankind” (L’Ingenu, in Romances, 309), with Meredith’s “Woman will be the last thing civilized by man” (Ordeal of Richard Feverel, p. 1). Sociologists would side with Voltaire. Man is woman’s last domesticated animal.

23“To laugh and to make laugh.”

24“It is sweet to be foolish on occasion.”

25Letter to Frederick the Great, July, 1737.

26Romances, 339; cf. Shaw’s Back to Methuselah. One of the most famous of Shaw’s bon mots has its prototype in Voltaire’s Memnon the Philosopher, who says, “I am afraid that our little terraqueous globe is the mad-house of those hundred thousand millions of worlds of which your lordship does me the honor to speak.”—Ibid., 394.

27Ibid., 351

28Ibid., 40 f.

29In Sainte-Beuve, i, 212–215.

30In Sainte-Beuve, i, 211.

31Ibid., i, 193.

32Brandes, Main Currents, i, 3.

33Tallentyre, 226, 230.

34In Sainte-Beuve, i, 218.

35Morley, 146.

36Tallentyre, 291.

37Robertson, 23; Morley, 215; Tallentyre, Voltaire in His Letters, New York, 1919, p. 222.

38Pellissier, 213.

39Essai sur les Moeurs, Introduction.

40In Morley, 220.

41Matthew Arnold’s description of history.

42Brandes, François de Voltaire.

43In Morley, 275.

44Voltaire in His Letters, 40–41.

45In Buckle, History of Civilization, I, 580.

46Morley, 239.

47Tallentyre, 349.

48Morley, 335.

49In Sainte-Beuve, i, 221.

50Selected Works of Voltaire; London, 1911; pp. 3–5.

51Tallentyre, 231.

52Introd. to Candide, Modern Library edition.

53Candide, p. 7.

54P. 104.

55Taine, The Ancient Régime.

56Robertson, 87.

57Philosophic Dictionary, New York, 1901; vol. ix, p. 198.

58Ibid., 42.

59In Pellissier, 11, note.

60Robertson, 122.

61Dictionary, article “Ignorance.”

62Romances, 450 f.

63“What do I know?”

64In Pellissier, 28, note.

65Voltaire’s Prose, ed. Cohn and Woodward; Boston, 1918; p. 54.

66In Pellissier, 29–30.

67Correspondence, Nov. 11, 1765.

68Tallentyre, 319; questioned by some.

69Selected Works, p. 62.

70Ibid., 65.

71Essai sur les Moeurs; Prose Works, p. 14.

72Ibid., p. 26.

73Robertson, 112.

74In Sainte-Beuve, ii, 146.

75In Pellissier, 101.

76Selected Works, p. 26. Voltaire himself was something of an anti-Semite, chiefly because of his not quite admirable dealings with the financiers.

77Ibid., 26–35.

78IX, 21.

79Essai sur les Moeurs, part ii, ch. 9; in Morley, 322.

80Selected Works, 63.

81Cf. The Sage and the Atheist, chs. 9 and 10.

82Voltaire in His Letters, p. 81.

83Dictionary, art. “Providence.”

84Correspondence, Feb. 26, 1767.

85Romances, p. 412.

86The Ignorant Philosopher.

87Dictionary, art. “Soul.”

88In Morley, ed. 1886; p. 286.

89Dictionary, art. “Resurrection.”

90Romances, p. 411.

91In Pellissier, 169.

92Dictionary, art. “Religion.”

93In Pellissier, 172.

94Correspondence, Sept. 11, 1738.

95Correspondence, Sept. 18, 1763.

96In Pellissier, 237, note, and 236.

97Pellissier, 23; Morley, 86.

98Dictionary, art. “Property.”

99Dictionary, art. “Fatherland.”

100Correspondence, June 20, 1777.

101Pellissier, 222.

102The Ignorant Philosopher.

103Dictionary, art. “War.”

104Correspondence, April 1, 1766.

105Voltaire’s Prose, p. 15.

106Dictionary, art. “Equality.”

107Art. “Government.”

108Pellissier, 283.

109In Sainte-Beuve, i, 234.

110Correspondence, April 2, 1764.

111Selected Works, 62.

112Correspondence, Aug. 30, 1755.

113Ibid., Mar. 1765.

114In Sainte-Beuve, i, 230.

115Voltaire in His Letters, 65.

116Correspondence, Aug. 25, 1766.

117Sainte-Beuve, i, 235.

118Robertson, 71.

119Ibid., 67.

120Tallentyre, 497.

121Tallentyre, 535.

122Ibid., 538.

123Morley, 262.

124Tallentyre, 525.

125Ibid., 545.

1The Will to Power, vol. ii, part I.

2The World as Will and Idea, London, 1883; vol. ii, p. 30.

3The Critique of Pure Reason, London, 1881; vol. ii, p. xxvii. All subsequent references are to volume two.

4Quoted in Royce, The Spirit of Modern Philosophy, Boston, 1892; p. 98.

5The doctrine that all behavior is motived by the pursuit of pleasure.

6Cf. Confessions, bk. X; vol. ii, p. 184.

7The World as Will and Idea, London, 1883; vol. ii, p. 133.

8In Paulsen, Immanuel Kant; New York, 1910; p. 82.

9Ibid., p. 56.

10So Wallace suggests: Kant, Philadelphia, 1882: p. 115.

11Introd. to Kant’s Critique of Practical Reason; London, 1909; p. xiii.

12Wallace, p. 100.

13A word about what to read. Kant himself is hardly intelligible to the beginner, because his thought is insulated with a bizarre and intricate terminology (hence the paucity of direct quotation in this chapter). Perhaps the simplest introduction is Wallace’s Kant, in the Blackwood Philosophical Classics. Heavier and more advanced is Paulsen’s Immanuel Kant. Chamberlain’s Immanuel Kant (2 vols.; New York, 1914) is interesting but erratic and digressive. A good criticism of Kant may be found in Schopenhauer’s World as Will and Idea; vol. ii. pp. 1–159. But caveat emptor.

14Critique of Pure Reason, pref. p. xxiv.

15Ibid., p. xxiii.

16Ibid., p. I.

17P. 4.

18“Radical empiricism” (James, Dewey, etc.) enters the controversy at this point, and argues, against both Hume and Kant, that experience gives us relations and sequences as well as sensations and events.

19Critique of Pure Reason, p. 10.

20Critique, p. 37. If Kant had not added the last clause, his argument for the necessity of knowledge would have fallen.

21So John Stuart Mill, with all his English tendency to realism, was driven at last to define matter as merely “a permanent possibility of sensations.”

22The World as Will and Idea; vol. ii, p. 7.

23Critique, p. 215.

24Wallace, p. 82.

25Heine, Prose Miscellanies, Philadelphia, 1876; p. 146.

26Critique of Practical Reason, p. 31.

27“In the morning I make good resolutions; in the evening I commit follies.”

28Practical Reason, p. 139.

29Ibid., p. 19.

30Ibid., p. 227.

31Preface to The Metaphysical Elements of Ethics.

32Metaphysics of Morals, London, 1909; p. 47.

33Practical Reason, p. 220.

34Critique of Judgment, sect. 29.

35Quoted in Chamberlain, Immanuel Kant; vol. i, p. 510.

36In Paulsen, 366.

37Encyclopædia Britannica, article “Frederick William II.”

38In Paulsen, p. 49.

39Wallace, p. 40.

40Eternal Peace and Other Essays; Boston, 1914; p. 14.

41Ibid., p. 19.

42P. 58.

43P. 68.

44P. 21.

45P. 71.

46P. 68.

47Pp. 76–77.

48Ibid.

49In Paulsen, p. 340.

50The persistent vitality of Kant’s theory of knowledge appears in its complete acceptance by so matter-of-fact a scientist as the late Charles P. Steinmetz: “All our sense-perceptions are limited by, and attached to, the conceptions of time and space. Kant, the greatest and most critical of all philosophers, denies that time and space are the product of experience, but shows them to be categories—conceptions in which our minds clothe the sense perceptions. Modern physics has come to the same conclusion in the relativity theory, that absolute space and absolute time have no existence, but time and space exist only as far as things or events fill them; that is, they are forms of perceptions.”—Address at the Unitarian Church, Schenectady, 1923.

51Op. cit., vol. ii, p. 23.

52Practical Reason, p. 31.

53Cf. Prof. Dewey: German Philosophy and Politics.

54In Untermann, Science and Revolution, Chicago, 1905; p. 81.

55In Paulsen, p. 317.

56The World as Will and Idea, vol. ii, p. 129.

57Quoted by Paulsen, p. 8.

58In Paulsen, p. 53.

59Ibid., p. 114.

60In Chamberlain, vol. i, p. 86.

61Caird, Hegel, in the Blackwood Philosophical Classics; pp. 5–8. The biographical account follows Caird throughout.

62Ruthless critics, as we might have expected, challenge the authenticity of this story.

63Wallace: Prolegomena to the Logic of Hegel, p. 16.

64Hegel: Philosophy of History, Bohn ed., pp. 9, 13.

65Ibid., p. 26.

66Ibid., p. 28.

67Ibid., p. 31.

68In Caird, p. 93.

69Paulsen, Immanuel Kant, p. 385.

1Froude: Life and Letters of Thomas Carlyle, I, p. 52.

2The World as Will and Idea; London, 1883; iii, 300.

3In Wallace: Life of Schopenhauer; London, no date; p. 59.

4Cf. Wallace, 92.

5The World as Will and Idea, ii, 199; Essays, “On Noise.”

6Nietzsche: Schopenhauer as Educator; London, 1910; p. 122.

7Wallace; Article “Schopenhauer” in the Encyclopædia Britannica.

8Schopenhauer insists, hardly with sufficient reason, and almost to the point of salesmanship, that this book must be read before the World as Will and Idea can be understood. The reader may nevertheless rest content with knowing that the “principle of sufficient reason” is the “law of cause and effect,” in four forms: 1—Logical, as the determination of conclusion by premisses; 2—Physical, as the determination of effect by cause; 3—Mathematical, as the determination of structure by the laws of mathematics and mechanics; and 4—Moral, as the determination of conduct by character.

9In Wallace, Life, p. 107.

10Wallace, 171.

11One instance of his humor had better be buried in the obscurity of a foot-note. “The actor Unzelmann,” notorious for adding remarks of his own to the lines of the playwright, “was forbidden, at the Berlin theatre, to improvise. Soon afterwards he had to appear upon the stage on horseback.” Just as they entered, the horse was guilty of conduct seriously unbecoming a public stage. “The audience began to laugh; whereupon Unzelmann severely reproached the horse:—‘Do you not know that we are forbidden to improvise?’”—Vol. ii, p. 273.

12First one must live, then one may philosophize.

13Of few men.

14Vol. ii, p. 5.

15Vol. i, p. vii.

16Ibid., viii. In fact, this is just what one must do; many have found even a third reading fruitful. A great book is like a great symphony, which must be heard many times before it can be really understood.

17I, 303.

18Essays, “On Pride.”

19Instead of recommending books about Schopenhauer it would be better to send the reader to Schopenhauer himself: all three volumes of his main work (with the exception of Part I in each volume) are easy reading, and full of matter; and all the Essays are valuable and delightful. By way of biography Wallace’s Life should suffice. In this essay it has been thought desirable to condense Schopenhauer’s immense volumes not by rephrasing their ideas, but by selecting and coördinating the salient passages, and leaving the thought in the philosopher’s own clear and brilliant language. The reader will have the benefit of getting Schopenhauer at first hand, however briefly.

20I, 34.

21Vogt, Büchner, Moleschott, Feuerbach, etc.

22I, 159.

23III, 43.

24I, 128.

25First lie, initial mistake.

26II, 409. Schopenhauer forgets (or does he take his lead from?) Spinoza’s emphatic statement: “Desire is the very essence of man.”—Ethics, part iv, prop. 18. Fichte had also emphasized the will.

27II, 328.

28II, 421.

29A source of Freud.

30III, 443.

31Essays, “Counsels and Maxims,” p. 126.

32II, 433.

33II, 437.

34II, 251.

35III, 118.

36II, 463, 326; a source of Bergson.

37II, 333.

38II, 450, 449.

39II, 479.

40II, 486. This is the Lamarckian view of growth and evolution as due to desires and functions compelling structures and begetting organs.

41I, 132. A source for the James-Lange theory of emotion?

42I, 130–141; II, 482. Cf. Spinoza, Ethics, III, 2.

43II, 424. But is there no such thing as the satiation or exhaustion of desire? In profound fatigue or sickness even the will to live fades.

44II, 468.

45II, 463.

46“Counsels and Maxims,” essay “On Our Relations to Ourselves.”

47II, 333.

48I, 144.

49I, 142.

50I, 153; II, 418, 337.

51I, 210.

52I, 29.

53I, 178.

54A source of Freud’s theory of “wit and the unconscious.”

55I, 426, 525; III, 314. Schopenhauer, like all who have suffered from sex, exaggerates its rôle; the parental relation probably outweighs the sexual in the minds of normal adults.

56A source of Weininger.

57III, 342, 357, 347, 360, 359, 352, 341.

58III, 372.

59III, 371.

60III, 370

61III, 310; I, 214; III, 312, 270, 267; I, 206, 362.

62I, 357–8.

63III, 227. “The same things, but in different ways.”

64III, 227, 267; Wallace, 97. Cf. Nietzsche’s “eternal recurrence.”

65Introduction to “The Wisdom of Life.”

66II, 164.

67I, 147.

68I, 253.

69III, 368.

70I, 201.

71I, 409.

72I, 411; “Counsels and Maxims,” p. 5. “The better is enemy of the good.”

73I, 404.

74I, 402.

75I, 404.

76I, 400.

77I, 192; III, 112; I, 191. “Man is a wolf to man.”

78I, 419, 413.

79I, 415.

80III, 389, 395.

81I, 420.

82III, 394.

83III, 383.

84“Counsels and Maxims,” 124–139.

85II, 454; III, 269.

86“Counsels and Maxims,” 28, note.

87I, 119.

88I, 250.

89III, 167–9. A source of Freud.

90I, 515.

91Essays, “Wisdom of Life,” p. 47.

92Ibid., p. 11.

93P. 41.

94P. 39. “Quiet in leisure is difficult.”

95P. 22.

96I, 262.

97II, 439.

98I, 112.

99II, 426.

100I, 396.

101“Counsels and Maxims,” p. 51.

102“If you would subject all things to yourself, subject yourself to reason.”—Seneca.

103Vacuum suction.

104II, 254; Essays, “Books and Reading”; “Counsels and Maxims,” p. 21.

105I, xxvii.

106“Wisdom of Life,” p. 117.

107Ibid., pp. 27, 4–9.

108“Wisdom of Life,” 34, 108.

109I, 254. Ixion, according to classical mythology, tried to win Juno from Jupiter, and was punished by being bound to a forever-revolving wheel.

110III, 139.

111III, 159.

112Ibid.

113I, 240, 243.

114I, 321.

115“Wisdom of Life,” p. 24. An apologia pro vita sua.

116I, 345.

117In “Wisdom of Life,” p. 19.

118The source of Lombroso—who adds Schopenhauer to the list.

119I, 247.

120II, 342.

121III, 20. The professor of philosophy might avenge himself by pointing out that by nature we seem to be hunters rather than tillers; that agriculture is a human invention, not a natural instinct.

122I, 290.

123So in literature, character-portrayal rises to greatness—other things equal—in proportion as the clearly-delineated individual represents also a universal type, like Faust and Marguerite or Quixote and Sancho Panza.

124III, 145.

125I, 265.

126I, 256.

127I, 230. Cf. Goethe: “There is no better deliverance from the world” of strife “than through art.”—Elective Affinities, New York, 1902, p. 336.

128“Schopenhauer was the first to recognize and designate with philosophic clearness the position of music with reference to the other fine arts.”—Wagner, Beethoven, Boston, 1872, p. 23.

129I, 333.

130Hanslick (The Beautiful in Music, London, 1891, p. 23) objects to this, and argues that music affects only the imagination directly. Strictly, of course, it affects only the senses directly.

131II, 365.

132Essays, “Religion,” p. 2.

133II, 369.

134I, 524.

135II, 372.

136I, 493.

137I, 483.

138I, 460.

139I, xiii. Perhaps we are witnessing a fulfillment of this prophecy in the growth of theosophy and similar faiths.

140“Counsels and Maxims,” p. 19.

141I, 300.

142531.

143In Wallace, p. 29.

144III, 374; I, 423.

145Essay on Women, p. 73.

146III, 339.

147Essay on Women, p. 79.

148III, 209–14.

149Essay on Women, p. 84.

150Ibid., p. 86.

151Ibid., p. 75.

152In Wallace, p. 80. An echo of Schopenhauer’s dissatisfaction with his mother’s extravagance.

153Essay on Women, p. 89.

154Carlyle’s phrase.

155Compare the apathy and despondency of Europe today (1924), and the popularity of such books as Spengler’s Downfall of the Western World.

156I, 422.

157“Counsels and Maxims,” p. 86.

158Ibid., p. 96.

159Ibid., pp. 24, 37.

160Babbitt, Rousseau and Romanticism, p. 208.

161Cf. Schopenhauer himself: “To have no regular work, no set sphere of activity,—what a miserable thing it is! . . . Effort, struggles with difficulties! that is as natural to a man as grubbing in the ground is to a mole. To have all his wants satisfied is something intolerable—the feeling of stagnation which comes from pleasures that last too long. To overcome difficulties is to experience the full delight of existence.”—“Counsels and Maxims,” p. 53. One would like to know more of what the maturer Schopenhauer thought of the brilliant philosophy of his youth.

162Anatole France (Voltaire’s last avatar) has dedicated one of his masterpieces—The Human Tragedy—to the task of showing that though “the joy of understanding is a sad joy,” yet “those who have once tasted it would not exchange it for all the frivolous gaieties and empty hopes of the vulgar herd.” Cf. The Garden of Epicurus, New York, 1908, p. 120.

163Finot, The Science of Happiness, New York, 1914, p. 70.

164Cf., again, Schopenhauer himself: “It is just this not seeking of one’s own things (which is everywhere the stamp of greatness) that gives to passionate love the touch of sublimity.”—III, 368.

165Essay on Women, p. 79.

166Cf. Schopenhauer: “The greatest intellectual capacities are only found in connection with a vehement and passionate will.”—II, 413.

1Spencer, Autobiography, New York, 1904; vol. 1, p. 51.

2P. 53.

3P. 61.

4P. vii.

5P. 300.

6Appendix to Royce’s Herbert Spencer.

7Autob., i, 438.

8Pp. 289, 291.

9Collier, in Royce, 210 f.

10Ibid.

11Autob., i, 401.

12P. 228.

13P. 464.

14I, 457–62; II, 44.

15I, 415, 546.

16I, 533.

17II, 465.

18Tyndall once said of him what a much better fellow he would be if he had a good swear now and again.—Elliott, Herbert Spencer, p. 61.

19Royce, 188.

20Autob., ii, 511.

21I, 467.

22II, 4.

23II, 67.

24I, 279.

25J.A. Thomson, Herbert Spencer, p. 71.

26Autob., ii, 156.

27First Principles, New York, 1910; p. 56.

28Pp. 107–108. This unconsciously follows Kant, and succinctly anticipates Bergson.

29P. 83.

30Autob., ii, 16.

31F. P., 103.

32P. 119.

33P. 253.

34P. 367.

35Principles of Biology, New York, 1910; i, 99.

36I, 120.

37II, 459.

38II, 421.

39II, 530.

40Autob., i, 62.

41Biology, ii, 536.

42Cf., address of Sir Wm. Bateson before the American Association for the Advancement of Science (Toronto, Dec. 28, 1921), in Science, Jan. 20, 1922.

43Spencer means by this that although the objects of experience may very well be transfigured by perception, and be quite other than they seem, they have an existence which does not all depend upon perceiving them.—II, 494.

44Autob., ii, 549.

45Principles of Psychology, New York, 1910; i, 158–9.

46I, 388.

47I, 453–5.

48I, 496–7.

49I, 482 f; ii, 540 f.

50I, 466.

51I, 491.

52The Study of Sociology, New York, 1910; p. 52.

53The Principles of Ethics, New York, 1910; i, 464. If Spencer’s critics had read this passage they would not have accused him of over-rating sociology.

54Study, 9.

55Cf. budding with colonization, and sexual reproduction with the intermarriage of races.

56Autob., ii, 56.

57Principles of Sociology, New York, 1910; i, 286.

58I, 296.

59I, 303.

60I, 284, 422; Encycl. Brit., “Ancestor-worship.”

61II, 663.

62II, 634–5.

63I, 681.

64II, 599.

65I, 575.

66III, 596–9.

67Social Statics, p. 329.

68Sociology, i, 571.

69III, 588. There is danger of this in Russia to-day.

70Cf. The Man vs. the State.

71III, 589.

72III, 545.

73Autob., ii, 433.

74III, 572.

75I, 575.

76Ethics, vol. i, p. xiii.

77I, 7.

78I, 25.

79I, 22, 26; ii, 3.

80I, 98.

81I, 469.

82I, 327.

83I, 471.

84I, 323.

85I, 458.

86I, 391 f.

87Cf. the philosophy of Nietzsche.

88I, 318.

89I, 423–4.

90I, 377.

91II, 46.

92I, 257.

93II, 4, 217.

94Elliott, Herbert Spencer, p. 81.

95I, 148, 420.

96II, 200.

97II, 222.

98II, 81.

99II, 120.

100II, 192–3.

101II, 196–7.

102II, 166.

103I, 196, 190.

104I, 242–3.

105I, 466.

106I, 250.

107The analysis, of course, is incomplete. “Space forbids” (the author has often smiled at this cloak for laziness, but must offer it here) a discussion of the Education, the Essays, and large sections of the Sociology. The lesson of the Education has been too well learned; and we require today some corrective of Spencer’s victorious assertion of the claims of science as against letters and the arts. Of the essays, the best are those on style, laughter, and music. Hugh Elliott’s Herbert Spencer is an admirable exposition.

108Browne: Kant and Spencer, p. 253.

109Ritchie: Darwin and Hegel, p. 60.

110Creative Evolution, p. 64.

111Cf. Boas: The Mind of Primitive Man.

112Autob., ii, 461.

113Royce, 194.

114Biology, i, 120.

115J.A. Thomson, Herbert Spencer, p. 109.

116Sociology, iii, 607. Cf. The Study of Sociology, p. 335: “The testimony is that higher wages commonly result only in more extravagant living or in drinking to greater excess.”

117Cf. The Joyful Wisdom, sect. 40.

118Autob., ii, 5.

119I, 239.

120Collier, in Royce, 221.

121Autob., ii, 242.

122Autob., i, 423.

123II, 431.

124Elliott, p. 66.

125Autob., ii, 547.

126II, 534.

127Thomson, p. 51.

1Quoted in Faguet, On Reading Nietzsche, New York, 1918; p. 71.

2Ecce Homo, English translation, ed. Levy, p. 15.

3Mencken, The Philosophy of Friedrich Nietzsche, Boston, 1913; p. 10.

4Thus Spake Zarathustra, p. 129. This work will be referred to hereafter as “Z”; and the following (in the English translation) will be referred to by their initials: The Birth of Tragedy (1872), Thoughts Out of Season (1873–76), Human All Too Human (1876–80), The Dawn of Day (1881), The Joyful Wisdom (1882), Beyond Good and Evil (1886), The Genealogy of Morals (1887), The Case of Wagner (1888), The Twilight of the Idols (1888), Antichrist (1889), Ecce Homo (1889), The Will to Power (1889). Perhaps the best of these as an introduction to Nietzsche himself is Beyond Good and Evil. Zarathustra is obscure, and its latter half tends towards elaboration. The Will to Power contains more meat than any of the other books. The most complete biography is by Frau Förster-Nietzsche; Halévy’s, much shorter, is also good. Salter’s Nietzsche the Thinker (New York, 1917) is a scholarly exposition.

5B. T., introd., p. xvii.

6Quoted by Mencken, p. 18.

7Letter to Brandes, in Huneker, Egoists, New York, 1910; p. 251.

8In Halévy, Life of Friedrich Nietzsche, London, 1911; p. 106.

9In Förster-Nietzsche, The Young Nietzsche, London, 1912; p. 235.

10It falls in with their later break that Wagner wrote about the same time an essay “On the Evolution of Music Out of the Drama” (Prose Works, vol. x).

11B. T., 50, 183.

12P. 62.

13The Wagner-Nietzsche Correspondence, New York, 1921; p. 167.

14B. T., 114.

15P. 102.

16“Know thyself” and “nothing in excess.”

17B. T., 182.

18P. 113.

19P. 95.

20B. T., 150.

21In Halévy, 169.

22Ibid., 151.

23Ibid.

24“Schopenhauer as Educator,” sect. 8.

25Ibid., sect. 6.

26T. O. S., i, 117.

27Ibid., 104.

28The Wagner-Nietzsche Correspondence, p. 223.

29T. O. S., i, 122.

30Nietzsche considered Wagner’s father to be Ludwig Geyer, a Jewish actor.

31The Wagner-Nietzsche Correspondence, p. 279.

32In Halévy, p. 191.

33Correspondence, p. 310.

34Ibid., p. 295.

35C. W., pp. 46, 27, 9, 2; cf. Faguet, p. 21.

36Quoted in Ellis, Affirmations, London, 1898; p. 27.

37Cf. Z., pp. 258–264, and 364–374, which refer to Wagner.

38Cf. Correspondence, p. 311.

39T. O. S., ii, 122.

40The Lonely Nietzsche, p. 65.

41Z., 212.

42In Halévy, 234.

43Z., 315.

44Z., 279.

45Z., 1.

46E. H., 97.

47E. H., 106.

48Halévy, 261.

49Z., 4.

50A hit at Wagner’s Götterdämmerung.

51Z., 263.

52Z., 116–8.

53Z., 245.

54Z., 5.

55Z., 457.

56Z., 162.

57Z., 354.

58Z., 376.

59Z., 434.

60Z., 108 (and 419), 5, 8, 11, 79, 80.

61Z., 423–6.

62Z., 341.

63Z., 210.

64In Figgis, The Will to Freedom, New York, 1917; p. 249.

65Cf. Taine, The French Revolution, New York, 1885; vol. iii, p. 94.

66B. G. E., 117.

67Ibid., 121–3.

68D. D., 232.

69C. W., 9, quoting Benjamin Constant: “Love is of all feelings the most egoistic; and in consequence it is, when crossed, the least generous.” But Nietzsche can speak more gently of love. “Whence arises the sudden passion of a man for a woman? . . . Least of all from sensuality only: but when a man finds weakness, need of help, and high spirits, all united in the same creature, he suffers a sort of over-flowing of soul, and is touched and offended at the same moment. At this point arises the source of great love” (H. A. H., ii, 287). And he quotes from the French “the chastest utterance I ever heard: Dans le veritable amour c’est l’âme qui enveloppe le corps”—“in true love it is the soul that embraces the body.”

70H. A. H., ii, 26; B. G. E., 9; J. W., 258; B. G. E., 162; W. P., ii, 38.

71B. G. E., 128, 14, 177; W. P., i, 228; G. M., 46, 100. The student of psychology may be interested to follow up psychoanalytic sources in H. A. H., i, 23–27 and D. D., 125–131 (theory of dreams); H. A. H., i, 215 (Adler’s theory of the neurotic constitution); and D. D., 293 (“overcorrection”). Those who are interested in pragmatism will find a fairly complete anticipation of it in B. G. E., 9, 50, 53; and W. P., ii, 20, 24, 26, 50.

72B. G. E., 165 (quoting John Stuart Mill), 59; W. P., i, 308; Z., 421.

73G. M., 73; B.G. E., 177; Z., 317.

74D. D., 84; Ellis, 50; B. G. E., 121.

75W. P., ii, 387, 135; H. A. H., i, 375.

76Cf. Z., 104.

77W. P., ii, 158.

78Z., 94.

79W. P., ii, 353; B. G. E., 260; Z., 49, 149.

80Z., 60, 222; Antichrist, 128; W. P., ii, 257.

81D. D., 295, 194–7; T. I., 57; W. P., ii, 221–2, 369, 400; “Schopenhauer as Educator,” sect. I.

82Quoted in Salter, 446.

83Z., 107.

84Antichrist, 195; Ellis, 49–50; W. P., ii, 313.

85G. M., 40.

86Antichrist, 228.

87Figgis, 47, note; T. I., 51.

88Salter, 464–7; E. H., 37, 83; B. G. E., 213–6; T. I., 54; Faguet, 10–11.

89G. M., 98; B. G. E., 146, 208; Salter, 469.

90W. P., i, 382–4; ii, 206; Z., 141.

91Z., 248, 169; Huneker, Egoists, 266.

92Lonely Nietzsche, 77, 313; Z., 232.

93Z., 137–8; B. G. E., 226; W. P., i, 102 (which predicts a revolution “compared with which the Paris Commune . . . will seem to have been but a slight indigestion”); ii, 208; D. D., 362. Nietzsche, when he wrote these aristocratic passages, was living in a dingy attic on $1000 a year, most of which went into the publication of his books.

94T. O. S., i, 142; H. A. H., i, 360; ii, 147, 340; T. I., 100; Z., 64, 305, 355.

95J. W., 77–8; B. G. E., 121; Faguet, 22; H. A. H., ii, 288.

96G. M., 255 (this prediction was written in 1887).

97Antichrist, 219–220.

98Z., 159.

99When did this poor exile re-enter?

100Quoted by Nordau, Degeneration, New York, 1895; p. 439.

101W. P., ii, 353, 362–4, 371, 422; B. G. E., 239; T. O. S., ii, 39; Z., 413.

102E. H., 2.

103E. H., 39. Nietzsche thought himself a Pole.

104Figgis, 230, 56.

105Cf. Santayana, Egotism in German Philosophy.

106E.g., cf. Halévy, 231.

107B. T., 6, xxv.

108Quoted by Huneker, Egoists, 251.

109Quoted by Faguet, 9.

110Cf. B. T., pp. 1 and 4 of the Introduction.

111B. T., 142.

112Cf. Santayana, 141.

113In Halévy, 192.

114Cf. Nordau, Degeneration, 451, for a rather hectic attack on Nietzsche as an imaginative sadist.

115Z., 99–100.

116Carlyle, Past and Present, New York, 1901.

117“In my youth,” says Nietzsche somewhere, “I flung at the world with Yea and Nay; now in my old age I do penance for it.”

118Though of course the essentials of Nietzsche’s ethic are to be found in Plato, Machiavelli, Hobbes, La Rochefoucauld, and even in the Vautrin of Balzac’s Père Goriot.

119Simmel.

120The extensive influence of Nietzsche on contemporary literature will need no pointing out to those who are familiar with the writings of Artzibashef, Strindberg, Przybyszewski, Hauptmann, Dehmel, Hamsun, and d’Annunzio.

121Z., 86.

122Ellis, 39.

123Quoted by Ellis, 80.

124W. P., i, 24.

125Cf. the essay on Nietzsche in Gould’s Biographical Clinic.

126Figgis, 43.

127E. H., 20; cf. Nordau, 465.

128E. H., 55.

129“The right man in the right place,” says the brutal Nordau.

1Creative Evolution, New York, 1911; pp. 7, 15, 5, 6, 1.

2Ibid., 179, 262.

3Matter and Memory, London, 1919; p. 303.

4Creative Evolution, p. 264. This is an example of Bergson’s facility in replacing argument with analogy, and of his tendency to exaggerate the gap between animals and men. Philosophy should not flatter. Jérome Coignard was wiser, and “would have refused to sign the Declaration of the Rights of Man, because of the sharp and unwarranted distinction it drew between man and the gorilla.”

5Ibid., p. 270.

6Mind-Energy, New York, 1920; p. 11.

7Creative Evolution, p. ix.

8Cf. Nietzsche: “Being is a fiction invented by those who suffer from becoming.”—Birth of Tragedy, p. xxvii.

9Creative Evolution, p. 32.

10Ibid., p. 31.

11Introduction to Metaphysics, p. 14.

12In Ruhe, The Philosophy of Bergson, p. 37; Creative Evolution, pp. 258 and xii.

13Ibid., pp. 11 and 35.

14The organs of the growing embryo are built up out of one or another of three layers of tissues; the external layer, or ectoderm; the intermediate layer, or mesoderm; and the internal layer, or endoderm.

15Creative Evolution, pp. 64 and 75.

16Matter and Memory, ch. ii.

17Creative Evolution, p. 89.

18Ibid., p. 132.

19Ibid., p. 248.

20Bergson thinks the evidence for telepathy is overwhelming. He was one of those who examined Eusapia Palladino and reported in favor of her sincerity. In 1913 he accepted the presidency of the Society for Psychical Research. Cf. Mind-Energy, p. 81.

21Creative Evolution, p. 271.

22In Ruhe, p. 47.

23As with Schopenhauer, so with Bergson, the reader will do well to pass by all summaries and march resolutely through the philosopher’s chef-d’œuvre itself. Wildon Carr’s exposition is unduly worshipful, Hugh Elliott’s unduly disparaging; they cancel each other into confusion. The Introduction to Metaphysics is as simple as one may expect of metaphysics; and the essay on Laughter, though one-sided, is enjoyable and fruitful.

24Cf. the famous pages on “The Stream of Thought” in James’s Principles of Psychology, New York, 1890; vol. i, ch. 9.

25Bergson’s arguments, however, are not all impregnable: the appearance of similar effects (like sex or sight) in different lines might be the mechanical resultant of similar environmental exigencies; and many of the difficulties of Darwinism would find a solution if later research should justify Darwin’s belief in the partial transmission of characters repeatedly acquired by successive generations.

26In Piccoli: Benedetto Croce, New York, 1922; p. 72.

27Esthetic. Engl. tr., p. 63.

28On History, Engl. tr., p. 34.

29Ibid., p. 32.

30Esthetic, p. 1.

31In Carr; The Philosophy of Benedetto Croce, London, 1917; p. 35.

32Esthetic, p. 50.

33In Carr, p. 72.

34Esthetic, p. 79.

35Anatole France, On Life and Letters, Engl. tr., vol. ii, pp. 113 and 176.

36Mysticism and Logic, London, 1919; p. 241.

37Ibid., p. 60.

38P. 64.

39P. 95.

40Not that one would recommend Russell’s mathematical volumes to the lay reader. The Introduction to Mathematical Philosophy sets out with a specious intelligibility, but soon makes demands which only a specialist in mathematics can meet. Even the little book on The Problems of Philosophy, though intended to be popular, is difficult, and unnecessarily epistemological; the larger volume, Mysticism and Logic, is much clearer and closer to the earth. The Philosophy of Leibnitz is a fine exposition of a great thinker, ignored in these limited pages. The twin volumes on The Analysis of Mind and The Analysis of Matter will serve to bring the reader up to date with certain aspects of psychology and physics. The post-war books are easy reading; and though they suffer from the confusion natural to a man whose idealism is slipping into disillusionment, they are interesting and worth while. Why Men Fight is still the best of these tracts for the times. Roads to Freedom is a genial survey of social philosophies as old as Diogenes, which Russell rediscovers with all the enthusiasm of a Columbus.

41Mysticism and Logic, p. 3. The Problems of Philosophy, p. 156.

42Mysticism and Logic, pp. 76 and 75.

43Why Men Fight, New York, 1917; p. 45.

44Mysticism and Logic, pp. 76 and 75.

45Ibid., p. 106.

46Why Men Fight, p. 134.

47Ibid., pp. 101, 248; 256; Mysticism and Logic, p. 108.

48Interview in New York World, May 4, 1924.

1Cf. his own analysis of the two Americas: “America is not simply a young country with an old mentality; it is a country with two mentalities, one a survival of the beliefs and standards of the fathers, the other an expression of the instincts, practices and discoveries of the younger generations. In all the higher things of the mind—in religion, in literature, in the moral emotions—it is the hereditary spirit that prevails, so much so that Mr. Bernard Shaw finds that America is a hundred years behind the times. The truth is that one-half of the American mind has remained, I will not say high and dry, but slightly becalmed; it has floated gently in the back-water, while alongside, in invention and industry and social organization, the other half of the mind was leaping down a sort of Niagara Rapids. This may be found symbolized in American architecture . . . . The American Will inhabits the skyscraper; the American Intellect inhabits the colonial mansion.”—Winds of Doctrine, New York, 1913; p. 188.

2Horace Kallen in The Journal of Philosophy, Sept. 29, 1921; vol. 18, p. 534.

3Character and Opinion in the United States, New York, 1921; end of first chapter.

4These are, chiefly: Three Philosophical Poets (1910)—classic lectures on Lucretius, Dante and Goethe: Winds of Doctrine (1913); Egotism in German Philosophy (1916); Character and Opinion in the United States (1921); and Soliloquies in England (1922). All of these are worth reading, and rather easier than the Life of Reason. Of this the finest volume is Reason in Religion. Little Essays from the Writings of George Santayana, edited by L. P. Smith, and arranged by Santayana himself, is an admirable selection.

5Scepticism and Animal Faith, pp. v and vi.

6Ibid., pp. 11 f.

7Reason in Common Sense, New York, 1911; p. 93.

8Scepticism and Animal Faith, pp. 192, 298, 305, 308.

9R. in C. S., pp. 3, 6 and 17.

10R. in Science, New York, 1906, p. 318; R. in C. S., p. 96.

11He makes Democritus the hero of his latest volume, Dialogues in Limbo.

12S. and A. F., pp. viii and vii.

13Ibid., pp. 237 and 271; R. in C. S., p. 189; Winds of Doctrine, p. 199.

14R. in S., pp. 75, 131, 136.

15R. in C. S., pp. 219, 214, 212; Winds, p. 150; S. and A. F., pp. 287, 257, 218–9.

16R. in C. S., p. 211.

17Winds, p. 107.

18R. in Religion, New York, 1913; p. 4.

19R. in S., p. 297; R. in R., pp. 28, 34.

20S. and A. F., p. 6; R. in C. S., p. 128; R. in R., pp. 27 f.

21R. in R., pp. 103, 125.

22R. in R., pp. 137, 130, 172.

23Margaret Münsterberg in The American Mercury, Jan., 1924, p. 74.

24The Sense of Beauty, New York, 1896, p. 189; R. and A. F., p. 247; Winds, p. 46; R. in R., pp. 98, 97.

25R. in R., p. 240.

26Ibid., p. 273.

27R. in S., p. 239; S. and A. F., p. 54.

28R. in Society, New York, 1915, pp. 22, 6, 195, 41; R. in C. S., p. 57; R. in S., p. 258.

29R. in Society, pp. 45, 77, 79.

30Ibid., pp. 164–167.

31Ibid., p. 171.

32Ibid., p. 81; R. in S., p. 255, referring, no doubt, to the age of the Antonines, and implicitly accepting the judgment of Gibbon and Renan that this was the finest period in the history of government.

33R. in Society, pp. 87, 66, 69.

34Ibid., pp. 125, 124; R. in Science, p. 255.

35R. in Society, p. 52.

36Ibid., p. 217; Sense of Beauty, p. 110.

37Herbert W. Smith in American Review, March, 1923; p. 195.

38R. in R., p. 83; but cf. R. in Science, p. 233.

39R. in Society, p. 123 f.

40R. in C. S., p. 252.

41Ibid., p. 9.

42R. in Science, p. 237.

43Herbert W. Smith in American Review, March, 1923; p. 191.

44R. in C. S., p. 28.

45Ibid., p. 202.

46R. in Science, pp. 89–90.

47Margaret Münsterberg in The American Mercury, Jan., 1924, p. 69.

48Some Problems of Philosophy, p. 25.

49The reader who has leisure for but one book of James’s should go directly to Pragmatism, which he will find a fountain of clarity as compared with most philosophy. If he has more time, he will derive abundant profit from the brilliant pages of the (unabbreviated) Psychology. Henry James has written two volumes of autobiography, in which there is much delightful gossip about William. Flournoy has a good volume of exposition, and Schinz’s Anti-Pragmatism is a vigorous criticism.

50Pragmatism, pp. 222, 75, 53, 45.

51Ibid., p. 54.

52P. 121.

53Principles of Psychology, New York, 1890, vol. ii, p. 312.

54Whitman, Leaves of Grass, Philadelphia, 1900, pp. 61, 172.

55Pragmatism, p. 6.

56Ibid., p. 298.

57Varieties of Religious Experience, New York, 1902, p. 526.

58Pragmatism, p. 312. The answer, of course, is that unity, or one system of laws holding throughout the universe, facilitates explanation, prediction, and control.

59Ibid., p. 78.

60Ibid., p. 299.

61Kallen, William James and Henri Bergson, p. 240.

62Chesterton.

63Quoted by James (Pragmatism, p. 297) from the Greek Anthology.

64The most important of Dewey’s books are: The School and Society (1900); Studies in Logical Theory (1903); Ethics (with Tufts, 1908); How We Think (1909); The Influence of Darwin on Philosophy (1910); Democracy and Education (1913); Schools of Tomorrow (with his daughter Evelyn, 1915); Essays in Experimental Logic (1916); Creative Intelligence (1917); Reconstruction in Philosophy (1920); Human Nature and Conduct (1922). The last two are the easiest approaches to his thought.

65The Influence of Darwin on Philosophy, New York, 1910, p. 8.

66Ibid., p. 17.

67Human Nature and Conduct, New York, 1922, p. 74.

68I. of D. on P., p. 55.

69Ibid., p. 21.

70Creative Intelligence, New York, 1917, p. 36.

71Class lectures on “Psychological Ethics,” Sept. 29, 1924.

72Reconstruction in Philosophy, New York, 1920, p. 140.

73Ibid., p. 92.

74Reconstruction in Philosophy, pp. 177, 176.

75Human Nature and Conduct, p. 303.

76“Psychology and Social Science”; I. of D. on P., p. 71.

77Reconstruction, p. 75.

78Ibid., pp. 203, 205.

79New Republic, Feb. 3, 1917.

80Creative Intelligence, p. 4.

81I. of D. on P., p. 19.

82Creative Intelligence, p. 5; Reconstruction, p. 26; I. of D. on P., p. 45.

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