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Objection. Or might there be a counterargument to the thesis that psychological observation is one of life's best stimulants, remedies, and palliatives? Might one be so persuaded of the unpleasant consequences of this art as to intentionally divert the student's gaze from it? Indeed, a certain blind faith in the goodness of human nature, an inculcated aversion to dissecting human behavior, a kind of shame with respect to the naked soul, may really be more desirable for a man's overall happiness than the trait of psychological sharpsightedness, which is helpful in isolated instances. And perhaps the belief in goodness, in virtuous men and actions, in an abundance of impersonal goodwill in the world has made men better, in that it has made them less distrustful. If one imitates Plutarch's ² heroes with enthusiasm and feels an aversion toward tracing skeptically the motives for their actions, then the welfare of human society has benefited (even if the truth of human society has not). Psychological error, and dullness in this area generally, help humanity forward; but knowledge of the truth might gain more from the stimulating power of an hypothesis like the one La Rochefoucauld places at the beginning of the first edition of his Sentences et maximes morales: "Ce que le monde nomme vertu n'est d'ordinaire qu'un fantôme formé par nos passions, a qui on donne un nom honnête pour faire impunément ce qu'on veut." ³ La Rochefoucauld and those other French masters of soul searching (whose company a German, the author of Psychological Observations, has recently joined)⁴ are like accurately aimed arrows, which hit the mark again 'and again, the black mark of man's nature. Their skill inspires amazement, but the spectator who is guided not by the scientific spirit, but by the humane spirit, will eventually curse an art which seems to implant in the souls of men a predilection for belittling and doubt.