However, despite the buoyancy of this document, it is, beneath the surface, as serious as anything Nietzsche has ever written. His conception of the world and his assumption of the underlying aspects of existence are founded on deeply conceived formulas. It must be borne in mind that Nietzsche's thought is in a large measure personal, that the development of his doctrines is due to very definite biographical causes and to the flux and reflux of his own emotions. His system is not a spontaneous and complete conception, the sudden fruit of his entire research given to the world in a unified body. To the contrary, it is an amassing of data, a constant building up of ideas. No one book contains his entire teachings, logically thought out and carefully organised. Rather is his philosophy an intricate structure which begins with his earliest essays and does not reach completion until the end of "The Will to Power." Each book has some specific place in his thought: each book assumes a position relative to all the rest. Thus in "The Joyful Wisdom" we have the turning point between the denying and destructive Nietzsche and the asserting and fashioning Nietzsche. Says he in the fourth and most important section called "Sanctus Januarius": _"Amor fati:[1]_ let that henceforth be my love! I do not want to wage war with the ugly. I do not want to accuse, I do not want even to accuse the accusers. _Looking aside,_ let that be my sole negation! And all in all, to sum up: I wish to be at any time hereafter only a yea-sayer!" In "The Joyful Wisdom" begins Nietzsche's almost fanatical joy in life. Here, too, we encounter for the first time the symbol of the dance. Nietzsche constantly makes use of this figure in his later writings. Especially in "Thus Spake Zarathustra" does he exhort his readers to indulge themselves in dancing. The blasphemies and hatreds characteristic of the philosopher in his more solemn moods are nowhere discernible in this new book. It is therefore of considerable importance to the student in forming a just estimate of Nietzsche. Here the hater has departed; the idol-smasher has laid down his weapons; the analyst has become the satyr; the logician has turned poet; the blasphemer has become the child. Only occasionally does the pendulum swing toward the sombre Apollonian pole: the Dionysian ideal of joy is dominant. The month of January inspired the book, and Nietzsche says in his _Ecce Homo_ that it was the most wonderful month of January he had ever spent. This spirit of gaiety was to remain with him in some degree throughout the remainder of his life. He realised that his preparatory work was completed. He saw his way clear to forge ahead as his doctrines led him; and his exuberance no doubt grew out of the satisfaction he took in this prospect.