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fortable for them, so it is very disturbing if someone threatens their happy and boring indifference. They hate it so much that, according to Plato, if they can, they will kill anyone who threatens it. They intended to do so with Anaxagoras, Protagoras, and Aristotle, and they did kill Socrates. The “mole perspective” means everything to people who feel ressentiment, who quietly hide, do not lift their head out of the swamp, say, in order to avoid being mistaken for ducks by hunters. They follow this way of life completely, as they consider it good and desirable, and so they also proudly consider themselves virtuous. They never believe that all this is “poverty and filth and wretched contentment” (Nietzsche). No. The swamp perspective is the only true yardstick. If we step outside of this world a little and take a good look at ourselves, examining what we see and being honest with ourselves, maybe we would discover, to our shock, that the stranger is most of all inside us. This is by way of the fact that a human is an individuum (and not a dividuum). In other words, one may be called Socrates, who tirelessly walks the agora and argues with all sorts of figures, and when he is slapped he only says it is annoying that one did not know in the morning if he should have worn a helmet when leaving home. (Senecva 1900. III.XI.2.) Because of this, he is already an in-dividuum, that is, undivided, one with himself, but different from at the same time alien to the other, precisely in respect to the essence which causes the alienation within him. And vice versa. The stranger is in me, it comes from inside me. How interesting it is when dößog becomes independent, overwhelms everything, and it does so in the absence of knowledge, which is not necessary, as it only creates confusion. It is much better to hate. But then the other is no longer simply an alien but an enemy. The image projected onto the other world also demands analysis from something outside philosophy. We know by now that the unknown, alien world, which to me is not familiar but unusual, is sometimes hostile. Strangers themselves were the “other” after separating from the “same,” and then they became “alien.” But they are here among us, and we are there among them. This did
