its exercise give rise are the most important from the standpoint of feeling of all that we have considered. On the other hand they are the farthest removed from the domain of function. To the race they contribute nothing. Nature never intended that they should exist, for they are of no use to her. Their service is a personal one to the possessor of this faculty, and not to the world. I shall soon show their bearing upon our science of sociology. For the present I am considering them from the standpoint not only of psychology but of subjective psychology, as I have defined it. The pleasures of the intellect, if they do not do good in the altruistic sense, at least do no harm. They are the farthest removed from the sensual or physical of all pleasures. They are rarely intense, but they are the most lasting of all pleasures. They are purely spiritual, and least capable of abuse. They possess a certain dignity and nobility beyond all others. Finally, they are not difficult to secure, and nearly or quite every person may partake freely of them during the greater part of life. They are numerous, but the principal ones belong to two groups. These groups may be respectively denominated the acquisitive and the constructive, or the receptive and the reproductive. "Reason," says Schopenhauer, "is female in its nature; it can only bring forth after it has conceived."[1] The earlier portion of every one's life is devoted to acquiring—I will not say knowledge, would that it were! It is devoted to laying in the store from which it is to draw during the later parts. In a properly organized mind and under a just system of education this acquirement is chiefly knowledge, either of things or of actions. It is either learning what or learning how. Now, as each individual must begin at the beginning and learn everything for himself, the education of each new generation would be a matter for utter despair if there were no extenuating circumstances. The human mind would no more nourish itself from considerations of cold calculation than would the body of either man or animals without an immediate personal motive constantly
- ↑ Die Vernunft ist weiblicher Natur: sie kann nur geben, nachdem sie empfangen hat. Schopenhauer. Die Welt als Wille und Vorstellung, Vol. I., Leipzig, 1859, p. 59
