“On principle' a man can do anything, take part in anything and himself remain inhuman and indeterminate. 'On principle' a man may interest himself in the founding of a brothel, and the same man can 'on principle' assist in the publication of a new Hymn book because it is supposed to be the great need of the times. But it would be as unjustifiable to conclude from the first fact that he was debauched as it would, perhaps, be to conclude from the second that he read or sang hymns.”

“On principle' one can do anything and what one does is, fundamentally, a matter of indifference, just as a man's life remains insignificant even though 'on principle' he gives his support to all the 'needs of the times.”

“And so when the generation, which itself desired to level and to be emancipated, to destroy authority and at the same time itself, has, through the scepticism of the principle association, started the hopeless forest fire of abstraction; when as a result of levelling with this scepticism, the generation has rid itself of the individual and of everything organic and concrete, and put in its place 'humanity' and the numerical equality of man and man: when the generation has, for a moment, delighted in this unlimited panorama of abstract infinity, unrelieved by even the smallest eminence, undisturbed by even the slightest interest, a sea of desert; then the time has come for work to begin, for every individual must work for himself, each for himself. No longer can the individual, as in former times, turn to the great for help when he grows confused. That is past; he is either lost in the dizziness of unending abstraction or saved for ever in the reality of religion. Perhaps very many will cry out in despair, but it will not help them--already it is too late...Nor shall any of the unrecognizable presume to help directly or to speak directly or to teach directly at the head of the masses, in order to direct their decisions, instead of giving his negative support and so helping the individual to make the decision which he himself has reached; any other course would be the end of him, because he would be indulging in the short-sighted compassion of man, instead of obeying the order of divinity, of an angry, yet so merciful, divinity. For the development is, in spite of everything, a progress because all the individuals who are saved will receive the specific weight of religion, its essence at first hand, from God himself. Then it will be said: 'behold, all is in readiness, see how the cruelty of abstraction makes the true form of worldliness only too evident, the abyss of eternity opens before you, the sharp scythe of the leveller makes it possible for every one individually to leap over the blade--and behold, it is God who waits. Leap, then, into the arms of God'. But the 'unrecognizable' neither can nor dares help man, not even his most faithful disciple, his mother, or the girl for whom he would gladly give his life: they must make the leap themselves, for God's love is not a second-hand gift. And yet the 'unrecognizable' neither can nor dares help man, not even his most faithful disciple, his mother, or the girl for whom he would gladly give his life: they must make the leap themselves, for God's love is not a second-hand gift. And yet the 'unrecognizable' (according to his degree) will have a double work compared with the 'outstanding' man (of the same degree), because he will not only have to work continuously, but at the same time labour to conceal his work.”

“If a man had a little button sewn on the inner pocket of his coat 'on principle' his otherwise unimportant and quite serviceable action would become charged with importance--it is not improbable that it would result in the formation of a society.”

“And the man who learns most from the levelling and himself becomes greatest does not become an outstanding man or hero--that would only impede the levelling process, which is rigidly consistent to the end--he himself prevents that from happening because he has understood the meaning of levelling; he becomes a man and nothing else, in the complete equalitarian sense. That is the idea of religion. But, under those conditions, the equalitarian order is severe and the profit is seemingly very small; seemingly, for unless the individual learns in the reality of religion and before God to be content with himself, and learns, instead of dominating others, to dominate himself, content as priest to be his own audience, and as author his own reader, if he will not learn to be satisfied with that as the highest, because it is the expression of the equality of all men before God and of our likeness to others, then he will not escape from reflection.”

“Do you not know that there comes a midnight hour when every one has to throw off his mask? Do you believe that life will always let itself be mocked? Do you think you can slip away a little before midnight in order to avoid this? Or are you not terrified by it? I have seen men in real life who so long deceived others that at last their true nature could not reveal itself;... In every man there is something which to a certain degree prevents him from becoming perfectly transparent to himself; and this may be the case in so high a degree, he may be so inexplicably woven into relationships of life which extend far beyond himself that he almost cannot reveal himself. But he who cannot reveal himself cannot love, and he who cannot love is the most unhappy man of all.”

“It requires courage not to surrender oneself to the ingenious or compassionate counsels of despair that would induce a man to eliminate himself from the ranks of the living; but it does not follow from this that every huckster who is fattened and nourished in self-confidence has more courage than the man who yielded to despair.”