[7] Cf. Henry Jackson, article “Sophists,” Encyclopædia Britannica, eleventh edition.
[8] History of Ethics, London, 1892, p. 24.
[9] Op. cit., vol. ii, 1905, p. 67.
[10] History of Greece, vol. viii, p. 134.
[11] Morals in Evolution, New York, 1915, p. 556.
[12] Henry Jackson, article “Socrates,” Encyclopædia Britannica, eleventh edition.
[13] Twilight of the Idols, London, 1915, p. 15. For Nietzsche’s answer to Nietzsche, cf. ibid., p. 57: “To accustom the eye to calmness, to patience, and to allow things to come up to it; to defer judgment, and to acquire the habit of approaching and grasping an individual case from all sides,—this is the first preparatory schooling of intellectuality,” this is one of “the three objects for which we need educators.... One must not respond immediately to a stimulus; one must acquire a command of the obstructing and isolating instincts. To learn to see, as I understand this matter, amounts almost to that which in popular language is called ‘strength of will’: its essential feature is precisely ... to be able to postpone one’s decision.... All lack of intellectuality, all vulgarity, arises out of the inability to resist a stimulus.”
[14] “Why art thou sad? Assuredly thou hast performed some sacred duty?”—Bazarov in Turgenev’s Fathers and Children, 1903, p. 185.
[15] “Morality is the effort to throw off sleep.... I have never yet met a man who was wide awake. How could I have looked him in the face?”—Thoreau, Walden, New York, 1899, p. 92.
[16] What happens when I “see the better and approve it, but follow the worse,” is that an end later approved as “better”—i.e., better for me—is at the time obscured by the persistent or recurrent suggestion of an end temporarily more satisfying, but eventually disappointing. Most self-reproach is the use of knowledge won post factum to criticise a self that had to adventure into action unarmed with this hindsight wisdom.