this point, that he has absolutely failed to understand in a Kantian sense the Kantian definition of the beautiful--;that the beautiful pleased him as well by means of an interest, by means, in fact, of the strongest and most personal interest of all, that: of the victim of torture who escapes from his torture?--And to come back again to our first question, "What is the meaning of a philosopher paying homage to ascetic ideals?" We get now, at any rate, a first hint; he wishes to escape _from a torture_. 7. Let us beware of making dismal faces at the word "torture"--there is certainly in this case enough to deduct, enough to discount--there is even something to laugh at. For we must certainly not underestimate the fact that Schopenhauer, who in practice treated sexuality as a personal enemy (including its tool, woman, that "_instrumentum diaboli_"), needed enemies to keep him in a good humour; that he loved grim, bitter, blackish-green words; that he raged for the sake of raging, out of passion; that he would have grown ill, would have become a _pessimist_ (for he was not a pessimist, however much he wished to be), without his enemies, without Hegel, woman, sensuality, and the whole "will for existence" "keeping on." Without them Schopenhauer would not have "kept on," that is a safe wager; he would have run away: but his enemies held him fast, his enemies always enticed him back again to existence, his wrath was just as theirs' was to the ancient Cynics, his balm, his recreation, his recompense, his _remedium_ against disgust, his _happiness_. So much with regard to what is most personal in the case of Schopenhauer; on the other hand, there is still much which is typical in him--and only now we come back to our problem. It is an accepted and indisputable fact, so long as there are philosophers in the world and wherever philosophers have existed (from India to England, to take the opposite poles of philosophic ability), that there exists a real irritation and rancour on the part of philosophers towards sensuality. Schopenhauer is merely the most eloquent, and if one has the ear for it, also the most fascinating and enchanting outburst. There similarly exists a real philosophic bias and affection for the whole ascetic ideal; there should be no illusions on this score. Both these feelings, as has been said, belong to the type; if a philosopher lacks both of them, then he is--you may be certain of it--never anything but a "pseudo." What does this mean? For this state of affairs must first be, interpreted: in itself it stands there stupid, to all eternity, like any "Thing-in-itself." Every animal, including la bête philosophe, strives instinctively after an _optimum_ of favourable conditions, under which he can let his whole strength have play, and achieves his maximum consciousness of power; with equal instinctiveness, and with a fine perceptive flair which is superior to any reason, every animal shudders mortally at every kind