The question will then be, thinks Nietzsche, in exact agreement with the most eminent Frenchmen of our day, whether by that time it has been possible to train or rear a sort of caste of pre-eminent spirits who will be able to grasp the central power. The real misfortune is, therefore, not that a country is still without a genuine, homogeneous and perfected culture, but that it thinks itself cultured. And with his eye upon Germany Nietzsche asks how it has come about that so prodigious a contradiction can exist as that between the lack of true culture and the self-satisfied belief in actually possessing the only true one--and he finds the answer in the circumstance that a class of men has come to the front which no former century has known, and to which (in 1873) he gave the name of "Culture-Philistines." The Culture-Philistine regards his own impersonal education as the real culture; if he has been told that culture presupposes a homogeneous stamp of mind, he is confirmed in his good opinion of himself, since everywhere he meets with educated people of his own sort, and since schools, universities and academies are adapted to his requirements and fashioned on the model corresponding to his cultivation. Since he finds almost everywhere the same tacit conventions with respect to religion, morality and literature, with respect to marriage, the family, the community and the State, he considers it demonstrated that this imposing homogeneity is culture. It never enters his head that this systematic and well-organised philistinism, which is set up in all high places and installed at every editorial desk, is not by any means made culture just because its organs are in concert. It is not even bad culture, says Nietzsche; it is barbarism fortified to the best of its ability, but entirely lacking the freshness and savage force of original barbarism; and he has many graphic expressions to describe Culture-Philistinism as the morass in which all weariness is stuck fast, and in the poisonous mists of which all endeavour languishes. All of us are now born into the society of cultured philistinism, in it we all grow up. It confronts us with prevailing opinions, which we unconsciously adopt; and even when opinions are divided, the division is only into party opinions--public opinions. An aphorism of Nietzsche's reads: "What is public opinion? It is private indolence." The dictum requires qualification. There are cases where public opinion is worth something: John Morley has written a good book on the subject. In the face of certain gross breaches of faith and law, certain monstrous violations of human rights, public opinion may now and then assert itself as a power worthy to be followed. Otherwise it is as a rule a factory working for the benefit of Culture-Philistinism.