hey alone really know what they are talking about; they
are acquainted with the actual state of affairs, and are quite at home
in the subject.

The thinker stands in the same relation to the ordinary
book-philosopher as an eye-witness does to the historian; he speaks
from direct knowledge of his own. That is why all those who think
for themselves come, at bottom, to much the same conclusion. The
differences they present are due to their different points of view;
and when these do not affect the matter, they all speak alike. They
merely express the result of their own objective perception of things.
There are many passages in my works which I have given to the public
only after some hesitation, because of their paradoxical nature; and
afterwards I have experienced a pleasant surprise in finding the same
opinion recorded in the works of great men who lived long ago.

The book-philosopher merely reports what one person has said and
another meant, or the objections raised by a third, and so on. He
compares different opinions, ponders, criticises, and tries to get at
the truth of the matter; herein on a par with the critical historian.
For instance, he will set out to inquire whether Leibnitz was not for
some time a follower of Spinoza, and questions of a like nature. The
curious student of such matters may find conspicuous examples of what
I mean in Herbart's _Analytical Elucidation of Morality and Natural
Right_, and in the same author's _Letters on Freedom_. Surprise may
be felt that a man of the kind should put himself to so much trouble;
for, on the face of it, if he would only examine the matter for
himself, he would speedily attain his object by the exercise of a
little thought. But there is a small difficulty in the way. It does
not depend upon his own will. A man can always sit down and read, but
not--think. It is with thoughts as with men; they cannot always be
summoned at pleasure; we must wait for them to come. Thought about a
subject must appear of itself, by a happy and harmonious combination
of external stimulus with mental temper and attention; and it is just
that which never seems to come to these people.

This truth may be illustrated by what happens in the case of matters
affecting our own personal interest. When it is necessary to come to
some resolution in a matter of that kind, we cannot well sit down at
any given moment and think over the merits of the case and make up our
mind; for, if we try to do