We have here a very deplorable misconception of the real value of truth, degrading it to suit passing interests and to promote them. This also is in conformity with subjectivism. But what could be answered to the straight question: suppose the opinions which some prefer to call “false” are more useful and valuable than “truth”? None but _Nietzsche_ had the courage to say that “the falsity of a judgment is not yet a sufficient prejudice against it; here our new speech will perhaps sound strangest. The question is: How far is that judgment life-promoting, life-sustaining, preservative, even creative of species, and we are inclined, on principle, to say that the falsest judgments are to us the most indispensable” (Jenseits von Gut und Boese, I, 4, W. W. VII, 12.) The view that doctrines and opinions become especially or exclusively true and valuable by their usefulness for practical life, has become in our times the principle of pragmatism. What others thought out only half way, _Nietzsche_ reasons out to the end. To what lengths this contempt of objective truth may lead a man of such an honest character as _Paulsen_, is learned from his advice to the modern Protestant preacher who can no longer believe what he has to preach to his orthodox congregation: he may speak just as suits his congregation, orthodox as well as unorthodox, according to the principles of relative truth. “Let us assume,” he says, “that his congregation is of a remote country village, where not the slightest report of the happenings in theology and literature has penetrated, where the names of _Strauss_ and _Renan_ are as little heard as those of _Kant_ and _Schleiermacher_. Here the Bible is still taken to be the literal Word of God, transmitted to us by holy men commissioned to do it. In this case the preacher may speak without scruple of that book in the same way as his present hearers are used to. Would he thus be saying what is wrong? What is meant by saying the Bible is the Word of God? The same preacher, if transferred to other surroundings where he has to address readers of _Strauss_ and _Kant_, may change his manner of speaking without changing his view or without violating the truth one way or the other. He would be speaking to them from their own point of view.... Again, should the same preacher publish his philosophical scientific research, he could speak of Holy Scripture in an entirely different way....” And he adds: “Some have taken exception to this opinion.” Surely not without reason! A justification of this counsel was attempted in these words: