§ 203. One-sided passivity as well as one-sided activity is subsumed
under Individuality, which makes itself into its own end and aim. The
Phoenician made gain his aim; his activity was of a utilistic character.
Individuality as a pedagogical principle is indeed egotistic in so far
as it endeavors to achieve its own peculiarity, but it is at the same
time noble. It desires not to _have_ but to _be_. Individuality also
begins as natural, but it elevates nature by means of art to ideality.
The solution of beauty is found in culture, since this renounces the
charm of appearance for the knowledge of the True. The æsthetic
individuality is followed by the practical, which has indeed no natural
basis, but proceeds from an artificial basis as a state formed for a
place of refuge. In order internally to create a unity in this, is
framed a definite code of laws; in order externally to assure it, the
invincible warrior is demanded. Education is therefore, more exactly
speaking, juristic and military practice. The morality of the state is
loosened as it reduces into its mechanism one nation after another,
until the individuality, become dæmonic, makes its war-hardened legions
tremble with weakness. We characterize this individuality as dæmonic
because it desires recognition simply for its own sake. Not for its
beauty and culture, not for its knowledge of business and its bravery,
only for its peculiarity as such does it claim value, and in the effort
to secure this it is ready to hazard life itself. In its
naturally-growing existence this individuality is deep, but at the same
time without self-limit. The nations educate themselves to this
individuality when they destroy the world of Roman world--that of
self-limit and balance--which they find.