"Will" can naturally only operate on "will"--and not on "matter" (not on "nerves," for instance): in short, the hypothesis must be hazarded, whether will does not operate on will wherever "effects" are recognised--and whether all mechanical action, inasmuch as a power operates therein, is not just the power of will, the effect of will. Granted, finally, that we succeed in explaining our entire instinctive life as the development and ramification of one fundamental form of will--namely, the Will to Power, as _my_ thesis puts it; granted that all organic functions could be traced back to this Will to Power, and that the solution of the problem of generation and nutrition--it is one problem--could also be found therein: one would thus have acquired the right to define _all_ active force unequivocally as _Will to Power._ The world seen from within, the world defined and designated according to its "intelligible character"--it would simply be "Will to Power," and nothing else. 52 Happiness and virtue are no arguments. It is willingly forgotten, however, even on the part of thoughtful minds, that to make unhappy and to make bad are just as little counter-arguments. A thing could be _true,_ although it were in the highest degree injurious and dangerous; indeed, the fundamental constitution of existence might be such that one succumbed by a full knowledge of it--so that the strength of a mind might be measured by the amount of "truth" it could endure--or to speak more plainly, by the extent to which it _required_ truth attenuated, veiled, sweetened, damped, and falsified. 53-54 Everything that is profound loves the mask; the profoundest things have a hatred even of figure and likeness. Should not the _contrary_ only be the right disguise for the shame of a God to go about in? 54-55 One must renounce the bad taste of wishing to agree with many people. "Good" is no longer good when one's neighbour takes it into his mouth. And how could there be a "common good." The expression contradicts itself; that which can be common is always of small value. In the end things must be as they are and have always been--the great things remain for the great, the abysses for the profound, the delicacies and thrills for the refined, and, to sum up shortly, everything rare for the rare. 57-58