Let us especially think about the formation of ideas. Every word becomes at once an idea not by having, as one might presume, to serve as a reminder for the original experience happening but once and absolutely individualised, to which experience such word owes its origin, no, but by having simultaneously to fit innumerable, more or less similar (which really means never equal, therefore altogether unequal) cases. Every idea originates through equating the unequal. As certainly as no one leaf is exactly similar to any other, so certain is it that the idea "leaf" has been formed through an arbitrary omission of these individual differences, through a forgetting of the differentiating qualities, and this idea now awakens the notion that in nature there is, besides the leaves, a something called _the_ "leaf," perhaps a primal form according to which all leaves were woven, drawn, accurately measured, coloured, crinkled, painted, but by unskilled hands, so that no copy had turned out correct and trustworthy as a true copy of the primal form. We call a man "honest"; we ask, why has he acted so honestly to-day? Our customary answer runs, "On account of his honesty." _The_ Honesty! That means again: the "leaf" is the cause of the leaves. We really and truly do not know anything at all about an essential quality which might be called _the_ honesty, but we do know about numerous individualised, and therefore unequal actions, which we equate by omission of the unequal, and now designate as honest actions; finally out of them we formulate a _qualitas occulta_ with the name "Honesty." The disregarding of the individual and real furnishes us with the idea, as it likewise also gives us the form; whereas nature knows of no forms and ideas, and therefore knows no species but only an _x,_ to us inaccessible and indefinable. For our antithesis of individual and species is anthropomorphic too and does not come from the essence of things, although on the other hand we do not dare to say that it does not correspond to it; for that would be a dogmatic assertion and as such just as undemonstrable as its contrary. What therefore is truth? A mobile army of metaphors, metonymies, anthropomorphisms: in short a sum of human relations which became poetically and rhetorically intensified, metamorphosed, adorned, and after long usage seem to a nation fixed, canonic and binding; truths are illusions of which one has forgotten that they _are_ illusions; worn-out metaphors which have become powerless to affect the senses; coins which have their obverse effaced and now are no longer of account as coins but merely as metal.