styles, is developing (The Wanderer etc., § 215). It is principally differences of language that prevent our perception of what is going on, which is really the vanishing of the national and the production of the European man (Werke, XI, 134, § 425). Meyer (op. cit., p. 663) remarks that Madame de Staël was the first to light upon the conception of the "European spirit."
k Carl Lory (Nietssche als Geschichtsphilosoph, p. 27) considers some of the expectations mentioned in the text fantastic; but what are they compared to a suggestion, or rather question, whether we might not succeed in controlling the movement of our planet, or in migrating, at our utmost need, to another, which is made by a presumably sober English-man? So L. T. Hobhouse's Development and Purpose, as reviewed in Mind, July, 1913, p. 384.
CHAPTER XIII
a Cf. also the spirit of Human, etc., § 291, and the description of the ideal of the philosopher's life ("poverty, chastity, humility") in Genealogy etc., III, § 8. Dr. Paneth, of Vienna, who saw Nietzsche much in Nice during the winter of 1883-4, wrote as follows of him:
"His small room is bare and inhospitable-looking; it certainly has not been chosen with a view either to ease or comfort, but solely on account of economy. It has no stove, no carpet, and no daintiness, and when I was there it was bitterly cold. Nietzsche was exceedingly friendly. There was nothing of false pathos or of the prophet about him, although I had expected it from his last work; on the contrary, he behaved in quite a harmless and natural way, and we began a commonplace conversation about the climate and dwellings. Then he told me, but without the slightest affectation or assumption, how he had always felt that a task had been laid upon him, and that he intended to perform it to the utmost of his power, as far as his eyes would permit him. Just fancy, this man lives all alone and is half blind. In the evening he can never work at anything. There are many contradictions in Nietzsche, but he is a downright honest man, and possesses the utmost strength of will and effort. I asked him whether he would like me to draw the attention of the public to him on the occasion of the third part of Zarathustra. He would not object, he said, but he did not seem to like the idea. Such a contempt for every extra aid to success, such a freedom from all self-advertisement is impressive. He is absolutely convinced of his mission, and of his future fame; this belief gives him strength to bear all his misfortunes, his bodily sufferings, even his poverty. Of one thing I am certain, Nietzsche is chiefly a man of sentiment." (I borrow the passage from Mügge's Nietzsche, His Life and Work, 3d ed., p. 74.)
b It is from the standpoint of a larger and higher idea of philosophy that he now criticises English philosophy—see the references to Bacon, Hobbes, Hume, and Locke, in contrast with Kant, Hegel, and Schopenhauer, Beyond Good and Evil, § 252.
c Real philosophers are here distinguished from philosophical laborers, whose work—that of explicating and systematizing existing and past valuations—is secondary, however useful. Cf. also Will to Power, § 421.
d Nietzsche, though valuing Hegel more highly than Schopenhauer did (cf. the comments on Schopenhauer's "unintelligent rage" against him. Beyond Good and Evil, § 204) , speaks critically of his grandiose attempt to persuade us of the divinity of existence with the help of the sixth sense, the "historical sense," thereby delaying the victory of the Schopenhauerian atheistic view, Joyful Science, § 357.
e He contrasts this with Romantic pessimism, such as he finds in the
