nd ranks; above all, however, to the
animal "man" generally, to MANKIND.

189. Industrious races find it a great hardship to be idle: it was a
master stroke of ENGLISH instinct to hallow and begloom Sunday to such
an extent that the Englishman unconsciously hankers for his week--and
work-day again:--as a kind of cleverly devised, cleverly intercalated
FAST, such as is also frequently found in the ancient world (although,
as is appropriate in southern nations, not precisely with respect
to work). Many kinds of fasts are necessary; and wherever powerful
influences and habits prevail, legislators have to see that intercalary
days are appointed, on which such impulses are fettered, and learn to
hunger anew. Viewed from a higher standpoint, whole generations and
epochs, when they show themselves infected with any moral fanaticism,
seem like those intercalated periods of restraint and fasting, during
which an impulse learns to humble and submit itself--at the same time
also to PURIFY and SHARPEN itself; certain philosophical sects likewise
admit of a similar interpretation (for instance, the Stoa, in the midst
of Hellenic culture, with the atmosphere rank and overcharged with
Aphrodisiacal odours).--Here also is a hint for the explanation of the
paradox, why it was precisely in the most Christian period of European
history, and in general only under the pressure of Christian sentiments,
that the sexual impulse sublimated into love (amour-passion).

190. There is something in the morality of Plato which does not really
belong to Plato, but which only appears in his philosophy, one might
say, in spite of him: namely, Socratism, for which he himself was
too noble. "No one desires to injure himself, hence all evil is done
unwittingly. The evil man inflicts injury on himself; he would not do
so, however, if he knew that evil is evil. The evil man, therefore, is
only evil through error; if one free him from error one will necessarily
make him--good."--This mode of reasoning savours of the POPULACE, who
perceive only the unpleasant consequences of evil-doing, and practically
judge that "it is STUPID to do wrong"; while they accept "good" as
identical with "useful and pleasant," without further thought. As
regards every system of utilitarianism, one may at once assume that it
has the same origin, and follow the scent: one will seldom err.--Plato
did all he could to interpret something refined and noble into the
tenets of his teacher