——Practically the education of the noble endeavored to make the individual quite independent, so that he should, by means of the important quality of an advantageous personal appearance and the prudence of his agreeable behavior, make himself into a ruler of all other men, capable of enjoying his own position, i.e. he should copy in miniature the manners of an absolute sovereign. To this was added an empirical knowledge of men by means of ethical maxims, so that they might discover the weak side of every man, and so be able to outwit him. _Mundus vult decipi, ergo decipiatur._ According to this, every man had his price. They did not believe in the Nemesis of a divine destiny; on the contrary, disbelief in the higher justice was taught. One must be so elastic as to suit himself to all situations, and, as a caricature of the ancient ataraxy, he must acquire as a second nature a manner perfectly indifferent to all changes, the impassibility of an aristocratic repose, the amphibious _sang-froid_ of the "gentleman." The man in the world as the man of the world sought his ideal in endless dissimulation, and in this, as the flowering of his culture, he took the highest interest. Intrigue, in love as well as in politics, was the soul of the nobleman's existence.—— ——They endeavored to complete the refinement of manners by sending the young man away with a travelling tutor. This was very good, but degenerated at last into the mechanism of the foolish travelling of the tourist. The noble was made a foreigner, a stranger to his own country, by means of his abode at Paris or Venice, while the citizen gradually outstripped him in genuine culture.—— § 254. The education of the citizen as well as that of the noble was taken possession of, in Catholic countries by the Jesuits, in Protestant countries by the Pietists: by the first, with a military strictness; by the second, in a social and effeminate form. Both, however, agreed in destroying individuality, inasmuch as the one degraded man into a will-less machine for executing the commands of others, and the other deadened him in cultivating the feeling of his sinful worthlessness. (_a_) _Jesuitic Education._ § 255. Jesuitism combined the maximum of worldly freedom with an appearance of the greatest piety. Proceeding from this stand-point, it devoted itself in education to elegance and showy knowledge, to diplomacy and what was suitable and convenient in morals. To bring the future more into its power, it adapted itself not only to youth in general, but especially to the youth of the nobler classes. To please these, the Jesuits laid great stress upon a fine deportment. In their colleges dancing and fencing were well-taught. They knew how well they should by this course content the noble, who had by preference usurped the name of Education for this technical way of giving formal expression to personality.