Yet there are qualifications to make. Many passages in Schopenhauer's writings prove his firm belief in the future triumph of reason over superstition. It is to the honour of humanity, he says, that so detestable a form of evil as organised religious persecution has appeared only in one section of history. And, in his own personal case, he has the most complete confidence that the truths he has put forth cannot fail sometime to gain a hearing. In all cases, error is only temporary, and truth will prevail. His language on this subject, and indeed often on others, is indistinguishable from that of an optimist. In the last resort, his pessimism entrenches itself behind the psychological proposition that every satisfaction is negative, being only the removal of a pain. If this is unsustainable, there is nothing finally in his Metaphysics of Will to necessitate the pessimistic conclusion drawn. The mode of deduction by which he proceeds is to argue first to the position already noticed: that all that love of others on which morality is based is fundamentally pity. True benevolence can only be the desire to relieve others' pain, springing from the identification of this with our own. For that reason, moral virtue must finally pass over into asceticism--the denial of the will to live. In others, if we are able to see through the principle of individuation, we recognise the same essence as in ourselves, and we perceive that as long as this wills it must necessarily suffer. The end then is to destroy the will to live. This is to be done by _askesis_, self-mortification. The first step is complete chastity. If, says Schopenhauer, the highest phenomenon of will, that is, man, were to disappear through a general refusal to affirm life beyond the individual body, man's weaker reflexion in the animal world would disappear also, and the consciousness of the whole would cease. Knowledge being taken away, the rest would vanish into nothingness, since there is 'no object without subject.' That this will come to pass, however, he certainly did not believe. He has no cosmogony, like that of Hartmann, ending in a general redemption of the universe by such a collective act. Nor did he hold, like his later successor Mainlaender, that through the conflict and gradual extinction of individualities, 'this great world shall so wear out to nought.' The world for him is without beginning and without end. But the exceptional individual can redeem himself. What he does when he has reached the height of holiness is by voluntary poverty and all other privations, inflicted for their own sake, to break and kill the will, which he recognises as the source of his own and of the world's suffering existence. In his case not merely the phenomenon ends at death, as with others, but the being is taken away. To be a 'world-overcomer' in this sense (as opposed to a 'world-conqueror') is the essence of sanctity when cleared of all the superstitious dogmas by which the saints try to