Alas! we must then re-climb a thousand times the peaks already scaled, and reconquer the points of view already won, we must _fight the fight_! The human heart, like kings, signs mere truces under a pretence of perpetual peace. The eternal life is eternally to be re-won. Alas, yes! peace itself is a struggle, or rather it is struggle and activity which are the law. We only find rest in effort, as the flame only finds existence in combustion. O Heraclitus! the symbol of happiness is after all the same as that of grief; anxiety and hope, hell and heaven, are equally restless. The altar of Vesta and the sacrifice of Beelzebub burn with the same fire. Ah, yes, there you have life--life double-faced and double-edged. The fire which enlightens is also the fire which consumes; the element of the gods may become that of the accursed. April 7, 1851.--Read a part of Ruge’s [Footnote: Arnold Ruge, born in 1803, died at Brighton in 1880, principal editor of the _Hallische_, afterward the _Deutsche Jahrbücher_ (1838-43), in which Strauss, Bruno Bauer, and Louis Feuerbach wrote. He was a member of the parliament of Frankfort.] volume “_Die Academie_” (1848) where the humanism of the neo-Hegelians in politics, religion, and literature is represented by correspondents or articles (Kuno Fischer, Kollach, etc). They recall the _philosophist_ party of the last century, able to dissolve anything by reason and reasoning, but unable to construct anything; for construction rests upon feeling, instinct, and will. One finds them mistaking philosophic consciousness for realizing power, the redemption of the intelligence for the redemption of the heart, that is to say, the part for the whole. These papers make me understand the radical difference between morals and intellectualism. The writers of them wish to supplant religion by philosophy. Man is the principle of their religion, and intellect is the climax of man. Their religion, then, is the religion of intellect. There you have the two worlds: Christianity brings and preaches salvation by the conversion of the will, humanism by the emancipation of the mind. One attacks the heart, the other the brain. Both wish to enable man to reach his ideal. But the ideal differs, if not by its content, at least by the disposition of its content, by the predominance and sovereignty given to this for that inner power. For one, the mind is the organ of the soul; for the other, the soul is an inferior state of the mind; the one wishes to enlighten by making better, the other to make better by enlightening. It is the difference between Socrates and Jesus.