(See Note on Chapter XLVI.) In Part II. of this discourse we meet with a doctrine not touched upon hitherto, save indirectly;—I refer to the doctrine of self-love. We should try to understand this perfectly before proceeding; for it is precisely views of this sort which, after having been cut out of the original context, are repeated far and wide as internal evidence proving the general unsoundness of Nietzsche’s philosophy. Already in the last of the “Thoughts out of Season” Nietzsche speaks as follows about modern men: “...these modern creatures wish rather to be hunted down, wounded and torn to shreds, than to live alone with themselves in solitary calm. Alone with oneself!—this thought terrifies the modern soul; it is his one anxiety, his one ghastly fear” (English Edition, page 141). In his feverish scurry to find entertainment and diversion, whether in a novel, a newspaper, or a play, the modern man condemns his own age utterly; for he shows that in his heart of hearts he despises himself. One cannot change a condition of this sort in a day; to become endurable to oneself an inner transformation is necessary. Too long have we lost ourselves in our friends and entertainments to be able to find ourselves so soon at another’s bidding. “And verily, it is no commandment for to-day and to-morrow to LEARN to love oneself. Rather is it of all arts the finest, subtlest, last, and patientest.” In the last verse Nietzsche challenges us to show that our way is the right way. In his teaching he does not coerce us, nor does he overpersuade; he simply says: “I am a law only for mine own, I am not a law for all. This—is now MY way,—where is yours?” Chapter LVI. Old and New Tables. Par. 2. Nietzsche himself declares this to be the most decisive portion of the whole of “Thus Spake Zarathustra”. It is a sort of epitome of his leading doctrines. In verse 12 of the second paragraph, we learn how he himself would fain have abandoned the poetical method of expression had he not known only too well that the only chance a new doctrine has of surviving, nowadays, depends upon its being given to the world in some kind of art-form. Just as prophets, centuries ago, often had to have recourse to the mask of madness in order to mitigate the hatred of those who did not and could not see as they did; so, to-day, the struggle for existence among opinions and values is so great, that an art-form is practically the only garb in which a new philosophy can dare to introduce itself to us. Pars. 3 and 4.