notion of what it may exact, and that dares to endanger his income,
his business, and his habits! Upon such an art he turns his back, as
though it were something dissolute; and, affecting the attitude of a.
guardian of chastity, he cautions every unprotected virtue on no
account to look.

Being such an adept at cautioning people, he is always grateful to any
artist who heeds him and listens to caution. He then assures his
protege that things are to be made more easy for him; that, as a
kindred spirit, he will no longer be expected to make sublime
masterpieces, but that his work must be one of two kinds--either the
imitation of reality to the point of simian mimicry, in idylls or
gentle and humorous satires, or the free copying of the best-known and
most famous classical works, albeit with shamefast concessions to the
taste of the age. For, although he may only be able to appreciate
slavish copying or accurate portraiture of the present, still he knows
that the latter will but glorify him, and increase the well-being of
"reality"; while the former, far from doing him any harm, rather helps
to establish his reputation as a classical judge of taste, and is not
otherwise troublesome; for he has, once and for all, come to terms
with the classics. Finally, he discovers the general and effective
formula "Health" for his habits, methods of observation, judgments,
and the objects of his patronage; while he dismisses the importunate
disturber of the peace with the epithets "hysterical" and "morbid." It
is thus that David Strauss--a genuine example of the satisfait in
regard to our scholastic institutions, and a typical Philistine--it is
thus that he speaks of "the philosophy of Schopenhauer" as being
"thoroughly intellectual, yet often unhealthy and unprofitable." It is
indeed a deplorable fact that intellect should show such a decided
preference for the "unhealthy" and the "unprofitable"; and even the