one must--probably not without some danger--get an idea of WHAT people
actually take an interest in, and what are the things generally which
fundamentally and profoundly concern ordinary men--including the
cultured, even the learned, and perhaps philosophers also, if
appearances do not deceive. The fact thereby becomes obvious that the
greater part of what interests and charms higher natures, and more
refined and fastidious tastes, seems absolutely "uninteresting" to
the average man--if, notwithstanding, he perceive devotion to these
interests, he calls it desinteresse, and wonders how it is possible to
act "disinterestedly." There have been philosophers who could give this
popular astonishment a seductive and mystical, other-worldly expression
(perhaps because they did not know the higher nature by experience?),
instead of stating the naked and candidly reasonable truth that
"disinterested" action is very interesting and "interested" action,
provided that... "And love?"--What! Even an action for love's sake
shall be "unegoistic"? But you fools--! "And the praise of the
self-sacrificer?"--But whoever has really offered sacrifice knows that
he wanted and obtained something for it--perhaps something from himself
for something from himself; that he relinquished here in order to have
more there, perhaps in general to be more, or even feel himself "more."
But this is a realm of questions and answers in which a more fastidious
spirit does not like to stay: for here truth has to stifle her yawns so
much when she is obliged to answer. And after all, truth is a woman; one
must not use force with her.