But since now our state is rather something which had better not be, everything about us bears the trace of this,—just as in hell everything smells of sulphur—for everything is always imperfect and illusory, everything agreeable is displaced by something disagreeable, every enjoyment is only a half one, every pleasure introduces its own disturbance, every relief new difficulties, every aid of our daily and hourly need leaves us each moment in the lurch and denies its service, the step upon which we place our foot so often gives way under us, nay, misfortunes great and small are the element of our life; and, in a word, we are like Phineus, whose food was all tainted and made uneatable by the harpies.(42) Two remedies for this are tried: first, ευλαβεια, _i.e._, prudence, foresight, cunning; it does not fully instruct us, is insufficient, and leads to defeat. Secondly, the stoical equanimity which seeks to arm us against all misfortunes by preparedness for everything and contempt of all: practically it becomes cynical renunciation, which prefers once for all to reject all means of relief and all alleviations—it reduces us to the position of dogs, like Diogenes in his tub. The truth is, we ought to be wretched, and we are so. The chief source of the serious evils which affect men is man himself: _homo homini lupus_. Whoever keeps this last fact clearly in view beholds the world as a hell, which surpasses that of Dante in this respect, that one man must be the devil of another. For this, one is certainly more fitted than another; an arch‐fiend, indeed, more fitted than all others, appearing in the form of a conqueror, who places several hundred thousand men opposite each other, and says to them: “To suffer and die is your destiny; now shoot each other with guns and cannons,” and they do so. In general, however, the conduct of men towards each other is characterised as a rule by injustice, extreme unfairness, hardness, nay, cruelty: an opposite course of conduct appears only as an exception. Upon this depends the necessity of the State and legislation, and upon none of your false pretences. But in all cases which do not lie within the reach of the law, that regardlessness of his like, peculiar to man, shows itself at once; a regardlessness which springs from his boundless egoism, and sometimes also from wickedness. How man deals with man is shown, for example, by negro slavery, the final end of which is sugar and coffee. But we do not need to go so far: at the age of five years to enter a cotton‐ spinning or other factory, and from that time forth to sit there daily, first ten, then twelve, and ultimately fourteen hours, performing the same mechanical labour, is to purchase dearly the satisfaction of drawing breath. But this is the fate of millions, and that of millions more is analogous to it.