Doubtless the essence of man is one, but this essence is infinite; its real existence is therefore an infinite, reciprocally compensating variety, which reveals the riches of this essence. Unity in essence is multiplicity in existence. Between me and another human being--and this other is the representative of the species, even though he is only one, for he supplies to me the want of many others, has for me a universal significance, is the deputy of mankind, in whose name he speaks to me, an isolated individual, so that, when united only with one, I have a participated, a human life;--between me and another human being there is an essential, qualitative distinction. The other is my thou,--the relation being reciprocal,--my alter ego, man objective to me, the revelation of my own nature, the eye seeing itself. In another I first have the consciousness of humanity; through him I first learn, I first feel, that I am a man: in my love for him it is first clear to me that he belongs to me and I to him, that we two cannot be without each other, that only community constitutes humanity. But morally, also, there is a qualitative, critical distinction between the I and thou. My fellow-man is my objective conscience; he makes my failings a reproach to me; even when he does not expressly mention them, he is my personified feeling of shame. The consciousness of the moral law, of right, of propriety, of truth itself, is indissolubly united with my consciousness of another than myself. That is true in which another agrees with me,--agreement is the first criterion of truth; but only because the species is the ultimate measure of truth. That which I think only according to the standard of my individuality is not binding on another; it can be conceived otherwise; it is an accidental, merely subjective view. But that which I think according to the standard of the species, I think as man in general only can think, and consequently as every individual must think if he thinks normally, in accordance with law, and therefore truly. That is true which agrees with the nature of the species, that is false which contradicts it. There is no other rule of truth. But my fellow-man is to me the representative of the species, the substitute of the rest, nay, his judgment may be of more authority with me than the judgment of the innumerable multitude. Let the fanatic make disciples as the sand on the sea-shore; the sand is still sand; mine be the pearl--a judicious friend. The agreement of others is therefore my criterion of the normalness, the universality, the truth of my thoughts. I cannot so abstract myself from myself as to judge myself with perfect freedom and disinterestedness; but another has an impartial judgment; through him I correct, complete, extend my own judgment, my own taste, my own knowledge. In short, there is a qualitative, critical difference between men. But Christianity extinguishes this qualitative