The other attempts to convict him of appropriating ideas come to little more. Dr. Mügge, for example, quotes these pre-Nietzschean passages from Heracleitus: "War is universal and right, and by strife all things arise and are made use of ... Good and evil are the same.... To me, one is worth ten thousand, if he be the best." And Mr. More quotes this from Hobbes: "In the first place, I put forth, for a general inclination of all mankind, a perpetual and restless desire of power after power, that ceaseth only with death"--to which the reader may add, "Whatsoever is the object of any man's appetite or desire, that is it which he for his part calleth good ... for these words of good, evil and contemptible are ever used with relation to the person that useth them; there being nothing simply and absolutely so; nor any common rule of good and evil, to be taken for the nature of objects themselves."[11] But all these passages prove no more than that men of past ages saw the mutability of criteria, and their origin in human aspiration and striving. Not only Heracleitus, but many other Greeks, voiced that ethical scepticism. It was for many years, indeed, one of the dominant influences in Greek philosophy, and so, if Nietzsche is accused of borrowing it, that is no more than saying what I have already said: that he ate Greek grapes in his youth and became, to all intellectual intents and purposes, a Greek himself. A man must needs have a point of view, a manner of approach to life, and that point of view is no less authentic when he reaches it through his reading and by the exercise of a certain degree of free choice than when he accepts it unthinkingly from the folk about him. The service of Heracleitus and the other Greeks to Nietzsche was not that they gave him his philosophy, but that they made him a philosopher. It was the questions they asked rather than the answers they made that interested and stimulated him, and if, at times, he answered much as they had done, that was only proof of his genuine kinship with them.