And so the two propositions: that we should love our neighbour as ourselves, and love God above all else, are manifestly so closely related that we are no longer surprised to find added the words that the one law is like unto the other. The law that we are to love our neighbour, it should be carefully noted, is not subordinated to that of love of God, and derived from it, it is, according to the Christian view, not right because God has required it, rather he requires it because it is by nature right;[68] and this rightness is made manifest in the same way, and with the same clearness by means, so to speak, of the same ray of natural knowledge. Sufficient testimony has perhaps been offered to the shaping operation of those factors which have been separately set forth by us, and so we have, on the one hand, a strengthening of our theory while, on the other hand, we have in essentials the explanation of that paradoxical anticipation of philosophical results. 45. We are not to suppose, however, that all has now been said. Not every opinion regarding law and morality holding good in society to-day, and which has also the sanction of ethics, flows from these pure and noble sources which, even when hid, have none the less discharged their waters in rich abundance. Many such views have arisen in a way quite unjustifiable from a logical point of view, and an inquiry into the history of their origin shows that they take their rise in lower impulses, in egoistic desires through a transformation due, not to higher influences, but simply to the instinctive force of habit. It is really true, as so many utilitarians have pointed out, that egoism prompts men to make themselves agreeable to others and that such conduct continually practised, develops finally into a habit which is blind to the original ends. The chief reason for this is the limits of our mind, the so-called “narrowness of consciousness,” which does not allow of our always keeping clearly before us the more remote and final ends side by side with what is immediately in question. In such a way many a one may be frequently led, by the blind force of habit, to have regard also for the well-being of others with a certain self-forgetfulness. Further, it is true, as some have particularly insisted, that in history it must often have happened that a powerful person has selfishly reduced to subjection a weaker individual, and transformed him by force of habit more and more into a willing slave. And then in this slave-soul an αὐτὀς ἒφα comes in the end to operate with a blind, but none the less powerful force, an impelling “you ought,” as though it were a revelation of nature regarding good and bad. On every violation of a command he feels himself, like a well-trained dog, uneasy and inwardly tormented. When such a tyrant had, in this way, reduced many to subjection his prudent egoism would cause him to give commands helpful to the maintenance of his horde. These orders would in