strength against reality. The hypochondriac, however, is only an imperfect auto- didact in comparison with the man who is educated by possibility, because hypochondria depends in part upon the bodily state and therefore is fortuitous.* The true autodidact is precisely in the same DREAD AND SALVATION 145 degree a theodidact, as another author has said.f Or to avoid terms which stress so much the intellectual side, it may be said that he is avrovpyos 1 19 $ and in the same degree 6eovpyo<t. He who with respect to guilt is educated by dread will therefore repose only in atonement.
Here this deliberation ends where it began. So soon as psychology has finished with dread, it has nothing to do but to deliver it over to dogmatics.
*It is therefore in a higher significance Hamann 5 employs the word "hypo- chondria" when he says- Diese Angst in der Welt ist aber der einsige Beweis unserer Heterogeneitat. Denn fehlte tins nichts, so ttnlrden zvir es mcht besser machen als die Heiden und Transcendental-Philosophen, die von Gott nichts wissen und in die liebe Natur sich ime die Narren vefgaffen; kein Hettnweb utiirde uns anwandeln. Diese impertinente Unruhe, diese heilige Hypochondrte, ist vieheicht das Feuer, womit zvir Opferthiere gesaizen und vor der Faulmss des laufenden seculi bewahrt werden tnussen. Vol. 6, p. 194 - [Translation: "However, this dread which we experience in the world is the only proof of our heterogeneity. For if we lacked nothing, we should do no better than the pagans and the transcendental philosophers who know nothing of God and like fools fall in love with this precious world; no homesickness would attack us. This impertinent uneasiness, this holy hypochondria, is perhaps the fire whereby we sacrificial animals must be salted and preserved from the decay of the passing age." Cf. the Journal, III A 235.]'
f Cf. EitherlOr. [II, p. 226] iCf. Xenophon's Symposium [1, 5], where Socrates applies this word to himself. 6