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Supposing that truth is a woman, what then?

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Is there not ground for suspecting that all philosophers, in so far as they have been dominists, have failed to understand women?

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That the terrible seriousness and clumsy impotunity with which they have usually paid their addresses to truth

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have been unskilled in unseemly methods for winning a woman?

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Certainly she has never allowed herself to be one.

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In that present, every kind of dogma stands with sad and discouraged mean, if indeed it stands at all.

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For there are scoffers who maintain that it has fallen,

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that all dogma lies on the ground, nay more than it is at its last gasp.

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But to speak seriously, there are good grounds for hoping that all dogmatizing and philosophy,

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whatever solemn, whatever conclusive and decided airs it has assumed,

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may have been only a noble pluralism and tyrannism, and probably the times at hand

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when it will be once and again understood what has actually sufficed

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for the basis of such imposing and absolute philosophical edifices as the dogmatists have hitherto read.

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Perhaps some popular superstition of immemorial time, such as the soul-superstition,

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which, in the form of subject and ego-superstition, has not yet ceased to mischief.

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Perhaps some play upon words, a deception as part of grammar,

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or an audacious generalization of very restricted, very personal, very human, all-too-human facts.

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The philosophy of the dogmatists, it is to be hoped, was only a promise for thousands of years afterwards.

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This was astrology in still earlier times, in the service of which probably more labor,

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gold, acuteness and patience have been spent than on any actual science hitherto.

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We owe to it, and to its subterrestrial pretensions in Asia and Egypt, a grand style of architecture.

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It seems that in order to inscribe themselves upon the heart of humanity with everlasting claims,

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all great things have us to wonder about the earth as enormous and awe-inspiring caricatures.

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Dogmatic philosophy has been a caricature of this kind.

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For instance, the Dantidoctrine in Asia and Platonism in Europe.

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Let us not be ungrateful to it, although it most certainly be confessed that the worst,

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the most tiresome and the most dangerous of heresies the two has been a dogmatist era.

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Namely, Plato's invention of the pure spirit and the good in itself.

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But now, when it has been surmounted, when you are afraid of this nightmare,

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can I again draw breath freely and at least enjoy a healthy sleep?

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We whose duty is wakeful, wakefulness itself, are the heirs of all the strength

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which the struggle against this era has fostered.

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It's mounted to the very inversion of truth, the denial of the perspective,

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the fundamental condition of life, to speak of spirit and the good as Plato spoke.

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Indeed, one might ask as a physician, how did such a malady attack that,

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for honest product of antiquity, Plato, a wicked Socrates really corrupted him?

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Was Socrates, after all, a corruptor of youths and deserved his hemlock?

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But the struggle against Plato, all to speak plain and for the people,

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the struggle against the ecclesiastical oppression of the millennium,

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the struggle against the ecclesiastical oppression of millenniums of Christianity,

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for Christianity is Platonism for the people,

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produced in Europe a magnificent tension of soul, such as had not existed anywhere previously.

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With such a tensely straight bow, one can now aim at the furthest goals.

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As a matter of fact, the European feels that this tension is a state of distress,

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and wise attempts have been made in grand style to unbend the bow,

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once by means of Jesuitism, and the second time by means of German,

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the second time by means of democratic alignment,

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which, with the aid of liberty of the press and newspaper reading,

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might in fact bring it about that the spirit would not so easily find itself in distress.

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The Germans invented gunpowder, all created to them,

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but they again made things square, they invented printing.

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But we, who are neither Jesuits, nor Democrats, nor even sufficiently Germans,

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we good Europeans, and free, very free spirits,

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who have at steel all the distress of spirit, and all the tension of the bow,

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and perhaps also the arrow, duty, and I know the goal to aim at.

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ah

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ah

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ah

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ah

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ah

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ah

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Oh