actions; finally out of them we formulate a qualitas occulta with the name Honesty. The disregarding of the individual and real furnishes us with the idea, as it likewise also gives us the form ; whereas nature knows of no forms and ideas, and therefore knows no species but only an x, to us inaccessible and indefinable. For our antithesis of individual and species is anthropomorphic too and does not come from the essence of things, although on the other hand we do not dare to say that it does not correspond to it; for that would be a dogmatic assertion and as such just as undemonstrable as its contrary.  What therefore is truth? A mobile army of metaphors, metonymies, anthropomorphisms: in short a sum of human relations which became poetically y and rhetorically intensified, metamorphosed, adorned, and after long usage seem to a nation fixed, canonic and binding; truths are illusions of which one has forgotten that they are illusions; worn-out metaphors which have become powerless to affect the senses ; coins which have their obverse effaced and now are no longer of account as coins but merely as metal.  Still we do not yet know whence the impulse to truth comes, for up to now we have heard only about the obligation which society imposes in order to exist: to be truthful, that is, to use the usual metaphors, therefore expressed morally: we have heard only about the obligation to lie according to a fixed convention, to lie gregariously in a style binding for all. Now man of course forgets that matters are going thus with him; he therefore lies in that fashion pointed out unconsciously and according to habits of centuries standing, and by this very unconsciousness, by this very forgetting, he arrives at a sense for truth. Through this feeling of being obliged to designate one thing as red, another as cold, a third one as  dumb, awakes a moral emotion relating to truth. Out of the antithesis liar whom nobody trusts, whom all exclude, man demonstrates to himself the venerableness, reliability, usefulness of truth. Now as a rational being he submits his actions to the sway of abstractions; he no longer suffers himself to be carried away by sudden impressions, by sensations, he first generalises all these impressions into paler, cooler ideas, in order to attach to them the ship of his life and actions. Everything which makes man stand out in bold relief against the animal depends on this faculty of volatilising the concrete metaphors into a schema, and therefore resolving a perception into an idea. For within the range of those schemata a something becomes possible that never could succeed under