Nietzsche declares that this is shallow. Will for truth, he says, should be called "will to make being thinkable." Here, it seems to us, Nietzsche simply replaces the word "truth" by one of its functions. Truth is a systematic representation of reality, a comprehensive description of facts; the result being that "existence is made thinkable." Nietzsche is in a certain sense right when he says that truth in itself is nothing; for every representation of reality must serve a purpose, otherwise it is superfluous and useless. And the purpose of truth is the furtherance of life. Nietzsche instinctively hits the right thing in saying that at the bottom of philosophy there is the will for power. In spite of our school-philosopher's vain declamations of "science for its own sake," genuine philosophy will never be anything else than a method for the acquisition of power. But this method is truth. Nietzsche errs when he declares that "the head is merely the intestine of the heart." The head endeavors to find out the truth, and the truth is not purely subjective. It is true that truth is of no use to a man unless he makes it his own; he must possess it; it must be part of himself, but he cannot create it. Truth cannot be made; it must be discovered. Since the scholar's specialized business is the elucidation of the method of discovering the truth--not its purpose, not its application in practical life--Fichte's ideal of the aim of scholarship remains justified. Omit the ideal of truth in a philosophy, and it becomes an _ignis fatuus_, a will-o'-the-wisp, that will lead people astray. Truth makes existence thinkable, but thinkableness alone is not as yet a test of truth. The ultimate test of truth is its practical application. There is something wrong with a theory that does not work, and thus the self has a master, which is reality, the world in which it lives, with its laws and actualities. The subjective self must measure its worth by the objective standard of truth--to be obtained through exact inquiry and scientific investigation. The will for power, in order to succeed, must be clarified by a methodical comprehension of facts and conditions. The contradictory impulses in one's own self must be systematized so that they will not collide and mutually annihilate themselves; and the comprehension of this orderly disposition is called reason.