Professor Deussen, though Nietzsche's most intimate friend, is by no means uncritical in judging his philosophy. It is true he cherishes the personal character and the ideal tendencies of his old chum, but he is not blind to his faults. Deussen says of Nietzsche: "He was never a systematic philosopher.... The great problems of epistemology, of psychology, of æsthetics and ethics are only tentatively touched upon in his writings.... There are many pearls of worth upon which he throws a brilliant side light, as it were in lightning flashes.... His overwhelming imagination is always busy. His thoughts were always presented in pleasant imagery and in language of dazzling brilliancy, but he lacked critical judgment and was not controlled by a consideration of reality. Therefore the creation of his pen was never in harmony with the actual world, and among the most valuable truths which he revealed with ingenious profundity there are bizarre and distorted notions stated as general rules although they are merely rare exceptions, as is also frequently the case in sensational novels. Thus Nietzsche produced a caricature of life which means no small danger for receptive and inexperienced minds. His readers can escape this danger only when they do what Nietzsche did not do, when they confront every thought of his step by step by the actual nature of things, and retain only what proves to be true under the touchstone of experience." Between the negation of the will and its affirmation Nietzsche granted to Deussen while still living in Basel, that the ennoblement of the will should be man's aim. The affirmation of the will is the pagan ideal with the exception of Platonism. The negation of the will is the Christian ideal, and according to Nietzsche the ennoblement of the will is realized in his ideal of the overman. Deussen makes the comment that Nietzsche's notion of the overman is in truth the ideal of all mankind, whether this highest type of manhood be called Christ or overman; and we grant that such an ideal is traceable everywhere. It is called "Messiah" among the Jews; "hero" among the Greeks, "Christ" among the Christians, and chiün, the superior man, or to use Nietzsche's language, "the overman," among the Chinese; but the characteristics with which Nietzsche endows his overman are unfortunately mere brutal strength and an unscrupulous will to play the tyrant. Here Professor Deussen halts. It appears that he knew the peaceful character of his friend too well to take his ideal of the overman seriously. We shall discuss Nietzsche's ideal of the overman more fully further down in a discussion of his most original thoughts, the typically Nietzschean ideas. [1] See Dr. Paul Deussen's _Erinnerungen an Friedrich Nietzsche._ Leipsic, 1901. EXTREME NOMINALISM