description of life, as the other idealists conceived it, in order to prove that life was a tragedy; for they were as romantic as himself and as far from feeling the intrinsic value of happiness, and the possibility of real progress. Real progress has little to do with perpetual evolution. It occurs only in certain places and times, when nature or art comes to the assistance of some definite interest already embodied, as the interest in security and mutual confidence, knowledge, or the fine arts is already embodied in mankind. Schopenhauer was not insensible to these achievements; he felt by instinct the infinity and luxuriance of the moral world. It was in part this secret sympathy with nature that alienated him from Christianity and from transcendental metaphysics. But because natural goods cannot be desired or possessed for ever, he thought their value was cancelled, even for those who desired and possessed them. The leaven of romanticism was still at work, forbidding him to recognise a natural order, with which a vital harmony might be established. The ground of life, the Will in all things, was something lurid and tempestuous, itself a psychological chaos. The alternative to theism in the mind of Schopenhauer was not naturalism but anarchy.
This romantic travesty of life and this conception of metaphysical anarchy were inherited by Nietzsche
