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I the Every-day Standard.—One will seldom go wrong if one attributes extreme actions to vanity, average ones to habit, and petty ones to fear.
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Misunderstanding Concerning Virtue.—Whoever has known immorality in connection with pleasure, as is the case with a man who has a pleasure-seeking youth behind him, imagines that virtue must be connected with absence of pleasure.—Whoever, on the contrary, has been much plagued by his passions and vices, longs to find in virtue peace and the soul's happiness. Hence it is possible for two virtuous persons not to understand each other at all.
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The Ascetic.—The ascetic makes a necessity of virtue.
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Transferring Honour from the Person to the Thing.—Deeds of love and sacrifice for the benefit of one's neighbour are generally honoured, wherever they are manifested. Thereby we multiply the valuation of things which are thus loved, or for which we sacrifice ourselves, although perhaps they are not worth much in themselves. A brave army is convinced of the cause for which it fights.
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Ambition a Substitute For the Moral Sense.—The moral sense must not be lacking in those natures which have no ambition. The[Pg 85] ambitious manage without it, with almost the same results. For this reason the sons of unpretentious, unambitious families, when once they lose the moral sense, generally degenerate very quickly into complete scamps.
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Vanity Enriches.—How poor would be the human mind without vanity! Thus, however, it resembles a well-stocked and constantly replenished bazaar which attracts buyers of every kind. There they can find almost everything, obtain almost everything, provided that they bring the right sort of coin, namely admiration.
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Old Age and Death.—Apart from the commands of religion, the question may well be asked, Why is it more worthy for an old man who feels his powers decline, to await his slow exhaustion and extinction than with full consciousness to set a limit to his life? Suicide in this case is a perfectly natural, obvious action, which should justly arouse respect as a triumph of reason, and did arouse it in those times when the heads of Greek philosophy and the sturdiest patriots used to seek death through suicide. The seeking, on the contrary, to prolong existence from day to day, with anxious consultation of doctors and painful mode of living, without the power of drawing nearer to the actual aim of life, is far less worthy. Religion is rich in excuses to reply to the demand for[Pg 86] suicide, and thus it ingratiates itself with those who wish to cling to life.
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Errors of the Sufferer and the Doer.—When a rich man deprives a poor man of a possession (for instance, a prince taking the sweetheart of a plebeian), an error arises in the mind of the poor man; he thinks that the rich man must be utterly infamous to take away from him the little that he has. But the rich man does not estimate so highly the value of a single possession, because he is accustomed to have many; hence he cannot imagine himself in the poor man's place, and does not commit nearly so great a wrong as the latter supposes. They each have a mistaken idea of the other. The injustice of the powerful, which, more than anything else, rouses indignation in history, is by no means so great as it appears. Alone the mere inherited consciousness of being a higher creation, with higher claims, produces a cold temperament, and leaves the conscience quiet; we all of us feel no injustice when the difference is very great between ourselves and another creature, and kill a fly, for instance, without any pricks of conscience. Therefore it was no sign of badness in Xerxes (whom even all Greeks describe as superlatively noble) when he took a son away from his father and had him cut in pieces, because he had expressed a nervous, ominous distrust of the whole campaign; in this case the individual is put out of the way like an unpleasant insect; he[Pg 87] is too lowly to be allowed any longer to cause annoyance to a ruler of the world. Yes, every cruel man is not so cruel as the ill-treated one imagines the idea of pain is not the same as its endurance. It is the same thing in the case of unjust judges, of the journalist who leads public opinion astray by small dishonesties. In all these cases cause and effect are surrounded by entirely different groups of feelings and thoughts; yet one unconsciously takes it for granted that doer and sufferer think and feel alike, and according to this supposition we measure the guilt of the one by the pain of the other.
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The Skin of the Soul.—As the bones, flesh, entrails, and blood-vessels are enclosed within a skin, which makes the aspect of man endurable, so the emotions and passions of the soul are enwrapped with vanity,—it is the skin of the soul.
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The Sleep of Virtue.—When virtue has slept, it will arise again all the fresher.
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The Refinement of Shame.—People are not ashamed to think something foul, but they are ashamed when they think these foul thoughts are attributed to them.
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Malice Is Rare.—Most people are far too much occupied with themselves to be malicious.
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The Tongue in the Balance.—We praise or blame according as the one or the other affords more opportunity for exhibiting our power of judgment.
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St. Luke Xviii. 14, Improved.—He that humbleth himself wishes to be exalted.
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The Prevention of Suicide.—There is a certain right by which we may deprive a man of life, but none by which we may deprive him of death; this is mere cruelty.
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Vanity.—We care for the good opinion of men, firstly because they are useful to us, and then because we wish to please them (children their parents, pupils their teachers, and well-meaning people generally their fellow-men). Only where the good opinion of men is of importance to some one, apart from the advantage thereof or his wish to please, can we speak of vanity. In[Pg 89] this case the man wishes to please himself, but at the expense of his fellow-men, either by misleading them into holding a false opinion about him, or by aiming at a degree of "good opinion" which must be painful to every one else (by arousing envy). The individual usually wishes to corroborate the opinion he holds of himself by the opinion of others, and to strengthen it in his own eyes; but the strong habit of authority—a habit as old as man himself —induces many to support by authority their belief in themselves: that is to say, they accept it first from others; they trust the judgment of others more than their own. The interest in himself, the wish to please himself, attains to such a height in a vain man that he misleads others into having a false, all too elevated estimation of him, and yet nevertheless sets store by their authority,—thus causing an error and yet believing in it. It must be confessed, therefore, that vain people do not wish to please others so much as themselves, and that they go so far therein as to neglect their advantage, for they often endeavour to prejudice their fellow-men unfavourably, inimicably, enviously, consequently injuriously against themselves, merely in order to have pleasure in themselves, personal pleasure.
