Origin of Pessimists.—A snack of good food often decides whether we are to look to the future with hollow eye or in hopeful mood. The same influence extends to the very highest and most intellectual states. Discontent and reviling of the world are for the present generation an inheritance from starveling ancestors. Even in our artists and [pg 286] poets we often notice that, however exuberant their life, they are not of good birth, and have often, from oppressed and ill-nourished ancestors, inherited in their blood and brain much that comes out as the subject and even the conscious colouring of their work. The culture of the Greeks is a culture of men of wealth, in fact, inherited wealth. For a few centuries they lived better than we do (better in every sense, in particular far more simply in food and drink). Then the brain finally became so well-stored and subtle, and the blood flowed so quickly, like a joyous, clear wine, that the best in them came to light no longer as gloomy, distorted, and violent, but full of beauty and sunshine.
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Of Reasonable Death.—Which is more reasonable, to stop the machine when the works have done the task demanded of them, or to let it run on until it stands still of its own accord—in other words, is destroyed? Is not the latter a waste of the cost of upkeep, a misuse of the strength and care of those who serve? Are men not here throwing away that which would be sorely needed elsewhere? Is not a kind of contempt of the machines propagated, in that many of them are so uselessly tended and kept up?—I am speaking of involuntary (natural) and voluntary (reasonable) death. Natural death is independent of all reason and is really an irrational death, in which the pitiable substance of the shell determines how long the kernel is to exist or not; in which, accordingly, the stunted, diseased and dull-witted [pg 287] jailer is lord, and indicates the moment at which his distinguished prisoner shall die. Natural death is the suicide of nature—in other words, the annihilation of the most rational being through the most irrational element that is attached thereto. Only through religious illumination can the reverse appear; for then, as is equitable, the higher reason (God) issues its orders, which the lower reason has to obey. Outside religious thought natural death is not worth glorifying. The wise dispensation and disposal of death belongs to that now quite incomprehensible and immoral-sounding morality of the future, the dawn of which it will be an ineffable delight to behold.
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Retrograde Influences.—All criminals force society back to earlier stages of culture than that in which they are placed for the time being. Their influence is retrograde. Let us consider the tools that society must forge and maintain for its defence: the cunning detectives, the jailers, the hangmen. Nor should we forget the public counsel for prosecution and defence. Finally we may ask ourselves whether the judge himself and punishment and the whole legal procedure are not oppressive rather than elevating in their reaction upon all who are not law-breakers. For we shall never succeed in arraying self-defence and revenge in the garb of innocence, and so long as men are used and sacrificed as a means to the end of society, all loftier humanity will deplore this necessity.
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War as a Remedy.—For nations that are growing weak and contemptible war may be prescribed as a remedy, if indeed they really want to go on living. National consumption as well as individual admits of a brutal cure. The eternal will to live and inability to die is, however, in itself already a sign of senility of emotion. The more fully and thoroughly we live, the more ready we are to sacrifice life for a single pleasurable emotion. A people that lives and feels in this wise has no need of war.
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Intellectual and Physical Transplantation as Remedies.—The different cultures are so many intellectual climates, every one of which is peculiarly harmful or beneficial to this or that organism. History as a whole, as the knowledge of different cultures, is the science of remedies, but not the science of the healing art itself. We still need a physician who can make use of these remedies, in order to send every one—temporarily or permanently—to the climate that just suits him. To live in the present, within the limits of a single culture, is insufficient as a universal remedy: too many highly useful kinds of men, who cannot breathe freely in this atmosphere, would perish. With the aid of history we must give them air and try to preserve them: even men of lower cultures have their value.—Add to this cure of intellects that humanity, on considerations of bodily health, must strive to discover by means of a medical geography [pg 289] what kinds of degeneration and disease are caused by each region of the earth, and conversely, what ingredients of health the earth affords: and then, gradually, nations, families, and individuals must be transplanted long and permanently enough for them to become masters of their inherited physical infirmities. The whole world will finally be a series of sanatoria.