The significance which Nature in general had for the Hebrews is one with their idea of its origin. The mode in which the genesis of a thing is explained is the candid expression of opinion, of sentiment respecting it. If it be thought meanly of, so also is its origin. Men used to suppose that insects, vermin, sprang from carrion and other rubbish. It was not because they derived vermin from so uninviting a source that they thought contemptuously of them, but, on the contrary, because they thought thus, because the nature of vermin appeared to them so vile, they imagined an origin corresponding to this nature, a vile origin. To the Jews Nature was a mere means towards achieving the end of egoism, a mere object of will. But the ideal, the idol of the egoistic will is that Will which has unlimited command, which requires no means in order to attain its end, to realise its object, which immediately by itself, i.e., by pure will, calls into existence whatever it pleases. It pains the egoist that the satisfaction of his wishes and need is only to be attained immediately, that for him there is a chasm between the wish and its realisation, between the object in the imagination and the object in reality. Hence, in order to relieve this pain, to make himself free from the limits of reality, he supposes as the true, the highest being, One who brings forth an object by the mere I will. For this reason, Nature, the world, was to the Hebrews the product of a dictatorial word, of a categorical imperative, of a magic fiat. To that which has no essential existence for me in theory I assign no theoretic, no positive ground. By referring it to Will I only enforce its theoretic nullity. What we despise we do not honour with a glance: that which is observed has importance: contemplation is respect. Whatever is looked at fetters by secret forces of attraction, overpowers by the spell which it exercises upon the eye, the criminal arrogance of that Will which seeks only to subject all things to itself. Whatever makes an impression on the theoretic sense, on the reason, withdraws itself from the dominion of the egoistic Will: it reacts, it presents resistance. That which devastating egoism devotes to death, benignant theory restores to life.