For, after all, what is man in nature? ...a middle point between all and nothing...What else can he do, then, but perceive some semblance of the middle of things, eternally hopeless of knowing either their principles or their end? All things have come out of nothingness and are carried onwards to infinity. Who can follow these astonishing processes? The author of these wonders understands them: no one else can.

For in fact what is man in nature? A Nothing in comparison with the Infinite, an All in comparison with the Nothing, a mean between nothing and everything.

Man's position in the world is defined by the fact that in every dimension of his being and behavior he finds himself at every moment between two boundaries. This condition appears as the formal structure of our existence, filled always with different contents in life's diverse provinces, activities, and destinies. We feel that the content and value of every hour stands between a higher and a lower; every thought between a wiser and a more foolish; every possession between a more extended and a more limited; every deed between a greater and a lesser measure of meaning, adequacy, and morality.

For after all what is man in nature? A nothing in relation to infinity, all in relation to nothing, a central point between nothing and all and infinitely far from understanding either. The ends of things and their beginnings are impregnably concealed from him in an impenetrable secret. He is equally incapable of seeing the nothingness out of which he was drawn and the infinite in which he is engulfed.

For after all, what is man in creation? Is he not a mere cipher compared with the infinite, a whole compared to the nothing, a mean between zero & all, infinitely remote from understanding of either extreme? Who can follow these astonishing processes? The Author of these wonders understands them, but no one else can.

Know then thyself; presume not God to scan,
The proper study of mankind is Man.
Placed on this isthmus of a middle state,
A being darkly wise and rudely great:
With too much knowledge for the Sceptic side,
And too much weakness for the Stoic's pride,
He hangs between; in doubt to act or rest;
In doubt to deem himself a God or Beast;
In doubt his mind or body to prefer;
Born but to die, and reas'ning but to err.
Alike in ignorance, his reason such,
Whether he thinks too little or too much.

I pray the Sovereign Sun himself to grant me ability to explain the nature of the station that he holds amongst those in whose middle he is placed! By the term "middle" we are to understand not what is so defined in the case of things contrary to each other, as "equi-distant from the extremes," as orange and dark brown in the case of colours; lukewarm, in that of hot and cold, and other things of the sort; but the power that collects and unites into one things dispersed, like the "Harmony" of Empedocles, from which he completely excludes all discord and contention.

We naturally believe we are more capable of reaching the centre of things than of embracing their circumference, and the visible extent of the world is visibly greater than we. But since we in our turn are greater than small things, we think we are more capable of mastering them, and yet it takes no less capacity to reach nothingness than the whole. In either case it takes an infinite capacity, and it seems to me that anyone who had understood the ultimate principles of things might also succeed in knowing infinity. One depends on the other, and one leads to the other. These extremes touch and join by going in opposite directions, and they meet in God and God alone.

Extreme intelligence is accused of being as foolish as extreme lack of it; only moderation is good. The majority have laid this down and attack anyone who deviates from it towards any extreme whatever. I am not going to be awkward, I readily consent to being put in the middle and refuse to be at the bottom end, not because it is the bottom but because it is the end, for I should refuse just as much to be put at the top. It is deserting humanity to desert the middle way.
The greatness of the human soul lies in knowing how to keep this course; greatness does not mean going outside it, but rather keeping within it.

Ich bin der Zwischenraum zwischen dem, was ich bin, und dem, was ich nicht bin, zwischen dem, was ich träume, und dem, was das Leben aus mir gemacht hat, der abstrakte und leibliche Mittelwert zwischen Dingen, die nichts sind, da ich ebenfalls nichts bin. Welche Unruhe, wenn ich fühle, welch Unbehagen, wenn ich denke, welche Nutzlosigkeit, wenn ich will!

Amid the vastness of the things among which we live, the existence of nothingness holds the first place; its function extends over all things that have no existence, and its essence, as regards time, lies precisely between the past and the future, and has nothing in the present. This nothingness has the part equal to the whole, and the whole to the part, the divisible to the indivisible; and the product of the sum is the same whether we divide or multiply, and in addition as in subtraction; as is proved by arithmeticians by their tenth figure which represents zero; and its power has not extension among the things of Nature.

Mankind is poised midway between the gods and the beasts.

Mankind is poised midway between the gods and the beasts.