To speak plainly, it is necessary to become really angry in order that things may be better. The picture of Schopenhauer's man can help us here. _Schopenhauer's man voluntarily takes upon himself the pain of telling the truth:_ this pain serves to quench his individual will and make him ready for the complete transformation of his being, which it is the inner meaning of life to realise. This openness in him appears to other men to be an effect of malice, for they think the preservation of their shifts and pretences to be the first duty of humanity, and any one who destroys their playthings to be merely malicious. They are tempted to cry out to such a man, in Faust's words to Mephistopheles:-- "So to the active and eternal Creative force, in cold disdain You now oppose the fist infernal"-- and he who would live according to Schopenhauer would seem to be more like a Mephistopheles than a Faust--that is, to our weak modern eyes, which always discover signs of malice in any negation. But there is a kind of denial and destruction that is the effect of that strong aspiration after holiness and deliverance, which Schopenhauer was the first philosopher to teach our profane and worldly generation. Everything that can be denied, deserves to be denied; and real sincerity means the belief in a state of things which cannot be denied, or in which there is no lie. The sincere man feels that his activity has a metaphysical meaning. It can only be explained by the laws of a different and a higher life; it is in the deepest sense an affirmation: even if everything that he does seem utterly opposed to the laws of our present life. It must lead therefore to constant suffering; but he knows, as Meister Eckhard did, that "the quickest beast that will carry you to perfection is suffering." Every one, I should think, who has such an ideal before him, must feel a wider sympathy; and he will have a burning desire to become a "Schopenhauer man";--pure and wonderfully patient, on his intellectual side full of a devouring fire, and far removed from the cold and contemptuous "neutrality" of the so-called scientific man; so high above any warped and morose outlook on life as to offer himself as the first victim of the truth he has won, with a deep consciousness of the sufferings that must spring from his sincerity. His courage will destroy his happiness on earth, he must be an enemy to the men he loves and the institutions in which he grew up, he must spare neither person nor thing, however it may hurt him, he will be misunderstood and thought an ally of forces that he abhors, in his search for righteousness he will seem unrighteous by human standards: but he must comfort himself with the words that his teacher Schopenhauer once used: "A happy life is impossible, the highest thing that man can aspire to is a _heroic_ life; such as a man lives, who is always fighting against unequal odds for the good of others; and wins in the end without any thanks.