e, and consequently looks as if it were entirely
concerned with that. This is nothing but an illusion which has entangled
the individual; but by reflection, it can be dissipated and we ourselves
set free. It is only _indirectly_ that the individual has this great
longing for existence; it is the will to live in general that has this
longing directly and really, a longing that is one and the same in
everything. Since, then, existence itself is the free work of the will,
nay, the mere reflection of it, existence cannot be apart from will, and
the latter will be provisionally satisfied with existence in general, in
so far, namely, as that which is eternally dissatisfied can be
satisfied. The will is indifferent to individuality; it has nothing to
do with it, although it appears to, because the individual is _only_
directly conscious of will in himself. From this it is to be gathered
that the individual carefully guards his own existence; moreover, if
this were not so, the preservation of the species would not be assured.
From all this it follows that individuality is not a state of perfection
but of limitation; so that to be freed from it is not loss but rather
gain. Don't let this trouble you any further, it will, forsooth, appear
to you both childish and extremely ridiculous when you completely and
thoroughly recognise what you are, namely, that your own existence is
the universal will to live.

_Thras._ You are childish yourself and extremely ridiculous, and so are
all philosophers; and when a sedate man like myself lets himself in for
a quarter of an hour's talk with such fools, it is merely for the sake
of amusement and to while away the time. I have more important matters
to look to now; so, adieu!

RELIGION.

A DIALOGUE.

_Demopheles._ Between ourselves, dear old friend, I am sometimes
dissatisfied with you in your capacity as philosopher; you talk
sarcastically about religion, nay, openly ridicule it. The religion of
every one is sacred to him, and so it should be to you.

_Philalethes. Nego consequentiam!_ I don't see at all why I should have
respect for lies and frauds because other people are stupid. I respect
truth everywhere, and it is precisely for that reason that I cannot
respect anything that is opposed to it. My maxim is, _Vigeat veritas, et
pereat mundus_, the same as the lawyer's _Fiat justitia, et pereat
mundus._ Every profession ought to have an analogous device.

_Demop._ Then that of