was remarked before, there are no real pleasures without real needs.
The philistine's life is animated by no desire to gain knowledge and
insight for their own sake, or to experience that true aeesthetic
pleasure which is so nearly akin to them. If pleasures of this kind
are fashionable, and the philistine finds himself compelled to pay
attention to them, he will force himself to do so, but he will take as
little interest in them as possible. His only real pleasures are of a
sensual kind, and he thinks that these indemnify him for the loss of
the others. To him oysters and champagne are the height of existence;
the aim of his life is to procure what will contribute to his bodily
welfare, and he is indeed in a happy way if this causes him some
trouble. If the luxuries of life are heaped upon him, he will
inevitably be bored, and against boredom he has a great many fancied
remedies, balls, theatres, parties, cards, gambling, horses, women,
drinking, traveling and so on; all of which can not protect a man
from being bored, for where there are no intellectual needs, no
intellectual pleasures are possible. The peculiar characteristic
of the philistine is a dull, dry kind of gravity, akin to that of
animals. Nothing really pleases, or excites, or interests him, for
sensual pleasure is quickly exhausted, and the society of philistines
soon becomes burdensome, and one may even get tired of playing cards.
True, the pleasures of vanity are left, pleasures which he enjoys in
his own way, either by feeling himself superior in point of wealth, or
rank, or influence and power to other people, who thereupon pay
him honor; or, at any rate, by going about with those who have a
superfluity of these blessings, sunning himself in the reflection of
their splendor--what the English call a _snob_.

From the essential nature of the philistine it follows, secondly, _in
regard to others_, that, as he possesses no intellectual, but only