ting with the will, lead us to the definite attainment of worthy aims in life. But even for such educated people, Shakespeare's teaching is not always without danger. The condition on which his teaching is quite harmless is that it should be accepted in all its completeness, in all its parts, without any omission. Then it is not only without danger, but is the most clear and faultless and therefore the most worthy of confidence of all moral teaching" (p. 564).
In order thus to accept all, one should understand that, according to his teaching, it is stupid and harmful for the individual to revolt against, or endeavor to overthrow, the limits of established religious and state forms. "Shakespeare," says Gervinus, "would abhor an independent and free individual who, with a powerful spirit, should struggle against all convention in politics and morality and overstep that union between religion and the State which has for thousands of years supported society. According to his views, the practical wisdom of men could not have a higher object than the introduction into society of the greatest spontaneity and freedom, but precisely because
