The great philosopher bears the name of genius deservedly and with honour. And if it will always be the greatest pain to the philosopher that he is not an artist, so the artist envies the philosopher his tenacious and controlled strength of systematic thought, and it is not surprising that the artist has taken pleasure in depicting Prometheus and Faust, Prospera and Cyprian, Paul the Apostle and Il Penseroso. The philosopher and the artist are alternate sides of one another. We must not be too lavish in attributing genius to those who are philosophers or we shall not escape the reproach of being merely partisans of philosophy against science. Such a partisanship is foreign to my purpose, and, I hope, to this book. It would only be absurd to discuss the claims to genius of such men as Anaxagoras, Geulincx, Baader, or Emerson. I deny genius either to such unoriginally profound writers as Angelus Silesius, Philo and Jacobi, or to original yet superficial persons such as Comte, Feuerbach, Hume, Herbart, Locke and Karneades. The history of art is equally full of preposterous valuations, whilst, on the other hand, the history of science is extremely free from false estimations. The history of science busies itself very little with the biographies of its protagonists; its object is a system of objective, collective knowledge in which the individual is swept away. The service of science demands the greatest sacrifice, for in it the individual human being renounces all claim to eternity as such. CHAPTER VI MEMORY, LOGIC, AND ETHICS The title that I have given to this chapter at once opens the way to misinterpretation. It might appear as if the author supported the view that logical and ethical values were the objects exclusively of empirical psychology, psychical phenomena, like perception and sensation, and that logic and ethics, therefore, were subsections of psychology and based upon psychology. I declare at once that I call this view, the so-called psychologismus, at once false and injurious. It is false because it can lead to nothing; and injurious because, while it hardly touches logic and ethics, it overthrows psychology itself. The exclusion of logic and ethics from the foundations of psychology, and the insertion of them in an appendix, is one of the results of the overgrowth of the doctrine of empirical perception, of that strange heap of dead, fleshless bones which is known as empirical psychology, and from which all real experience has been excluded. I have nothing to do with the empirical school, and in this matter lean towards the transcendentalism of Kant. As the object of my work, however, is to discover the differences between different members of humanity, and not to discuss categories that would hold good for the angels in heaven, I shall not follow Kant closely, but remain more directly in psychological paths.