tionists. Far from trying to overcome this natural prejudice of position, they raise it into a point of pride. They declare all opinions ever held in the past to be superseded, and are apparently content that their own should be superseded to-morrow, but meantime they cover you with obloquy if you are so backward or so forward as not to agree with them to-day. They accept as inevitable the total dominion of the point of view. Each new date, even in the life of an individual thinker, is expected by them to mark a new phase of doctrine. Indeed, truth is an object which transcendental philosophy cannot envisage: the absolute ego must be satisfied with consistency. How should the truth, actual, natural, or divine, be an expression of the living will that attempts, or in their case despairs, to discover it? Yet that everything, even the truth, is an expression of the living will, is the corner-stone of this philosophy.
Consider further the spirit in which Nietzsche condemned Christianity and the Christian virtues. Many people have denounced Christianity on the ground that it was false or tyrannical, while perhaps admitting that it was comforting or had a good moral influence. Nietzsche denounced it—and in unmeasured terms—on the ground that (while, of course, as true as any other vital lie) it was mean, depressing, slavish, and plebeian. How beastly was
