REWARD AND PUNISHMENT.—No one accuses without an underlying notion of punishment and revenge, even when he accuses his fate or himself. All complaint is accusation, all self-congratulation is praise. Whether we do one or the other, we always make some one responsible. 79. DOUBLY UNJUST.—We sometimes advance truth by a twofold injustice: when we see and represent consecutively the two sides of a case which we are not in a position to see together, but in such a way that every time we mistake or deny the other side, fancying that what we see is the whole truth. 80. MISTRUST.—Self-mistrust does not always proceed uncertainly and shyly, but sometimes in a furious rage, having worked itself into a frenzy in order not to tremble. 81. PHILOSOPHY OF PARVENUS.—If you want to be a personality you must even hold your shadow in honour. 82. KNOWING HOW TO WASH ONESELF CLEAN.—We must know how to emerge cleaner from unclean conditions, and, if necessary, how to wash ourselves even with dirty water. 83. LETTING YOURSELF GO.—The more you let yourself go, the less others let you go. 84. THE INNOCENT ROGUE.—There is a slow, gradual path to vice and rascality of every description. In the end, the traveller is quite abandoned by the insect-swarms of a bad conscience, and although a thorough scoundrel he walks in innocence. 85. MAKING PLANS.—Making plans and conceiving projects involves many agreeable sentiments. He that had the strength to be nothing but a contriver of plans all his life would be a happy man. But one must occasionally have a rest from this activity by carrying a plan into execution, and then comes anger and sobriety. 86. WHEREWITH WE SEE THE IDEAL.—Every efficient man is blocked by his efficiency and cannot look out freely from its prison. Had he not also a goodly share of imperfection, he could, by reason of his virtue, never arrive at an intellectual or moral freedom. Our shortcomings are the eyes with which we see the ideal. 87. DISHONEST PRAISE.—Dishonest praise causes many more twinges of conscience than dishonest blame, probably only because we have exposed our capacity for judgment far more completely through excessive praise than through excessive and unjust blame. 88.