Macmillan

the
BE\OND GOOD AND EVIL 123
once more the philosopher's difficulties, there is also the fact
that he demands from himself a verdict,a Yea or Nay, not
concerningscience,but concerninglife and the worth of
life" he learns unwillinglyto believe that it is his
rightand even his duty to obtain this verdict,and he has to
seek his way to the rightand the belief only throughthe
most extensive (perhapsdisturbing and destroying)experiences,
often hesitating, doubting, and dumbfounded. In
fact țhe philosopherhas longbeen mistaken and confused
by the multitude, either with the scientific man and ideal
scholar,or with the religiously elevated,desensualised, desecularised
visionaryand God-intoxicated man; and even
yet when one hears anybody praised,because he lives
"wisely,"or "as a philosopher," it hardlymeans
anything
more than "prudentlyand apart." Wisdom: that seems to
the populaceto be a kind of flight, a means and artificefor
withdrawingsuccessfully from a bad game; but the genuine
"
philosopherdoes it not seem so to us, my friends? " lives
"unphilosophically" and "unwisely,"above all,imprudently,
and feels the obligationand burden of a hundred attempts
and life" temptationsof he riskshimselfconst"intly, he plays
this bad game.
206
In relation to the genius țhat is to say, a being who
either engendersor
fullest sense
"
"
produces ^both
words understood in their
man of learning, the scientific average
man,
"hasalwayssomethingof the old maid about him; for,like
her,he is not conversant with the two principalfimctions of
man. To both,of course, to the scholar and to the old maid,
one concedes respectability, as ifby way of indemnification"
in these cases one emphasisesthe "
respectability and yet,