instinctive functions, and it is so even in the case of
philosophical thinking; one has here to learn anew, as one
learned anew about heredity and "innateness." As little as the
act of birth comes into consideration in the whole process and
procedure of heredity, just as little is "being-conscious"
OPPOSED to the instinctive in any decisive sense; the greater
part of the conscious thinking of a philosopher is secretly
influenced by his instincts, and forced into definite channels.
And behind all logic and its seeming sovereignty of movement,
there are valuations, or to speak more plainly, physiological
demands, for the maintenance of a definite mode of life For
example, that the certain is worth more than the uncertain, that
illusion is less valuable than "truth" such valuations, in spite
of their regulative importance for US, might notwithstanding be
only superficial valuations, special kinds of maiserie, such as
may be necessary for the maintenance of beings such as ourselves.
Supposing, in effect, that man is not just the "measure of
things."

4. The falseness of an opinion is not for us any objection to it:
it is here, perhaps, that our new language sounds most strangely.
The question is, how far an opinion is life-furthering, life-
preserving, species-preserving, perhaps species-rearing, and we
are fundamentally inclined to maintain that the falsest opinions
(to which the synthetic judgments a priori belong), are the most
indispensable to us, that without a recognition of logical
fictions, without a comparison of reality with the purely
IMAGINED world of the absolute and immutable, without a constant
counterfeiting of the world by means of numbers, man could not
live--that the renunciation of false opinions would be a