It should be clearly understood that the significance of Nietzsche for our age is not to be explained by any weighty discovery in the realm of knowledge. Nietzsche's merit consists not in any unriddling of the universe by a metaphysical key to its secrets, but rather in the diffusion of a new intellectual light elucidating human consciousness in regard to the purpose and the end of existence. Nietzsche has no objective truths to teach, indeed he acknowledges no truth other than subjective. Nor does he put any faith in bare logic, but on the contrary pronounces it one of mankind's greatest misfortunes. His argumentation is not sustained and progressive, but desultory, impressionistic, and freely repetitional; slashing aphorism is its most effective tool. And so, in the sense of the schools, he is not a philosopher at all; quite the contrary, an implacable enemy of the _métier_. And yet the formative and directive influence of his vaticinations, enunciated with tremendous spiritual heat and lofty gesture, has been very great. His conception of life has acted upon the generation as a moral intoxicant of truly incalculable strength. Withal his published work, amounting to eighteen volumes, though flagrantly irrational, yet does contain a perfectly coherent doctrine. Only, it is a doctrine to whose core mere peripheric groping will never negotiate the approach. Its essence must be caught by flashlike seizure and cannot be conveyed except to minds of more than the average imaginative sensibility. For its central ideas relate to the remotest ultimates, and its dominant prepossession, the _Overman_, is, in the final reckoning, the creature of a Utopian fancy. To be more precise, Nietzsche extorts from the Darwinian theory of selection a set of amazing connotations by means of the simultaneous shift from the biological to the poetic sphere of thought and from the averagely socialized to an uncompromisingly self-centred attitude of mind. This doubly eccentric position is rendered feasible for him by a whole-souled indifference to exact science and an intense contempt for the practical adjustments of life. He is, first and last, an imaginative schemer, whose visions are engendered by inner exuberance; the propelling power of his philosophy being an intense temperamental enthusiasm at one and the same time lyrically sensitive and dramatically impassioned. It is these qualities of soul that made his utterance ring with the force of a high moral challenge. All the same, he was not any more original in his ethics than in his theory of knowledge. In this field also his receptive mind threw itself wide open to the flow of older influences which it encountered. The religion of personal advantage had had many a prophet before Nietzsche. Among the older writers, Machiavelli was its weightiest champion. In Germany, Nietzsche's immediate predecessor was "Max Stirner,"(16) and as regards foreign thinkers, Nietzsche declared