Kant, and after him Schopenhauer, was exceedingly fond of the epithet "disinterested," and used it on every occasion when the supply of laudatory terms he had at his disposal was exhausted. "Disinterested thinking," which does not pursue any practical aim, is, according to Schopenhauer, the highest ideal towards which man can strive. This truth he considered universal, an _a priori_. But had he chanced to be brought amongst Russian peasants he would have had to change his opinion. With them thoughts about destiny and the why and wherefore of the universe and infinity and so on, would by no means be considered disinterested, particularly if the man who devoted himself to such thoughts were at the same time to announce, as becomes a philosopher, that he claimed complete freedom from physical labour. There the philosopher, were he even Plato, would be stigmatised with the disgraceful nickname, "Idle-jack." There the highest activity is interested activity, directed towards strictly practical purposes; and if the peasants could speak learnedly, they would certainly call the principle upon which their judgment is founded an _a priori_. Tolstoy, who draws his wisdom from the folk-sources, attacks the learned for the very fact that they do not want to work, but are disinterestedly occupied in the search for truth. 100 It is clear to any impartial observer that practically every man changes his opinion ten times a day. Much has been said on this subject, it has served for innumerable satires and humorous sketches. Nobody has ever doubted that it was a vice to be unstable is one's opinions. Three-fourths of our education goes to teaching us most carefully to conceal within ourselves the changeableness of our moods and judgments. A man who cannot keep his word is the last of men: never to be trusted. Likewise, a man with no firm convictions: it is impossible to work together with him. Morality, here as always making towards utilitarian ends, issues the "eternal" principle: thou shalt remain true to thy convictions. In cultured circles this commandment is considered so unimpeachable that men are terrified even to appear inconstant in their own eyes. They become petrified in their beliefs, and no greater shame can happen to them than that they should be forced to admit that they have altered in their convictions. When a straightforward man like Montaigne plainly speaks of the inconstancy of his mind and his views, he is regarded as a libeller of himself. One need neither see, nor hear, nor understand what is taking place around one: once your mind is made up, you have lost your right to grow, you must remain a stock, a statue, the qualities and defects of which are known to everybody. 101