more into the eternal comedy of existence; and the "waves of innumerable laughters"—to use the expression of Æschylus—must also in the end beat over the greatest of these tragedies. But with all this corrective laughter, human nature has on the whole been changed by the ever new appearance of those teachers of the design of existence,—human nature has now an additional requirement, the very requirement of the ever new appearance of such teachers and doctrines of "design." Man has gradually become a visionary animal, who has to fulfil one more condition of existence than the other animals: man _must_ from time to time believe that he knows _why_ he exists; his species cannot flourish without periodically confiding in life! Without the belief in _reason in life_! And always from time to time will the human race decree anew that "there is something which really may not be laughed at." And the most clairvoyant philanthropist will add that "not only laughing and joyful wisdom, but also the tragic, with all its sublime irrationality, counts among the means and necessities for the conservation of the race!"—And consequently! Consequently! Consequently! Do you understand me, oh my brothers? Do you understand this new law of ebb and flow? We also shall have our time! 2. _The Intellectual Conscience._—I have always the same experience over again, and always make a new effort against it; for although it is evident to me I do not want to believe it: _in the greater number of men the intellectual conscience is lacking_; indeed, it would often seem to me that in demanding such a thing, one is as solitary in the largest cities as in the desert. Everyone looks at you with strange eyes, and continues to make use of his scales, calling this good and that bad; and no one blushes for shame when you remark that these weights are not the full amount,—there is also no indignation against you; perhaps they laugh at your doubt. I mean to say that _the greater number of people_ do not find it contemptible to believe this or that, and live according to it, _without_ having been previously aware of the ultimate and surest reasons for and against it, and without even giving themselves any trouble about such reasons afterwards,—the most gifted men and the noblest women still belong to this "greater number." But what is kind-heartedness, refinement and genius to me, if the man with these virtues harbours indolent sentiments in belief and judgment, if _the longing for certainty_ does not rule in him, as his innermost desire and profoundest need—as that which separates higher from lower men! In certain pious people I have found a hatred of reason, and have been favourably disposed to them for it: their bad, intellectual conscience still betrayed itself, at least in this manner! But to stand in the midst of this _rerum concordia discors_ and all the marvellous uncertainty and ambiguity of existence, _and not to question_, not to