The unbelievable sensitivity of a person like Karrer on the one hand and his great ruthlessness on the other, said Oehler. On the one hand, his overwhelming wealth of feeling and on the other his overwhelming brutality. There is a constant tussle between all the possibilities of human thought and between all the possibilities of a human mind’s sensitivity and between all the possibilities of a human character, says Oehler. On the other hand we are in a state of constant completely natural and not for a moment artificial intellectual preparedness when we are with a person like Karrer. We acquire an increasingly radical and, in fact, an increasingly more radically clear view of and relationship to all objects even if these objects are the sort of objects that in normal circumstances human beings cannot grasp. What until now, until the moment we meet a person like Karrer, we found unattainable we suddenly find attainable and transparent. Suddenly the world no longer consists of layers of darkness but is totally layered in clarity, says Oehler. It is in the recognition of this and in the constant readiness to recognize this, says Oehler, that the difficulties of constantly being with a person like Karrer lie. A person like that is, of course, feared because he is afraid (of being transparent). We are now concerned with a person like Karrer because now he has actually been taken away from us (by being taken into Steinhof). If Karrer were not at this moment in Steinhof and if we did not know for certain that he is in Steinhof, were this not an absolute certainty for us, we would not dare to talk about Karrer, but because Karrer has gone finally mad, as we know, which we know not because science has confirmed it but simply because we only need to use our heads, and what we have ascertained by using our own heads and what, furthermore, science has confirmed for us, for there is no doubt that in Scherrer, says Oehler, we are dealing with a typical representative of science, which Karrer always called
so-called science, we do dare to talk about Karrer. Just as Karrer, in general, says Oehler, called everything so-called, there was nothing that he did not call only so-called, nothing that he would not have called so-called, and by so doing his powers achieved an unbelievable force. He, Karrer, had never said, says Oehler, even if on the contrary he did say it frequently and in many cases incessantly, in such incessantly spoken words and in such incessantly used concepts, that it was not a question of science, always only of so-called science, it was not a question of art, only of so-called art, not of technology, only of so-called technology, not of illness, only of so-called illness, not of knowledge, only of so-called knowledge, while saying that everything was only so-called he reached an unbelievable potential and an unparalleled credibility. When we are dealing with people we are only dealing with so-called people, just as when we are dealing with facts we are only dealing with so-called facts, just as the whole of matter, since it only emanates from the human mind, is only so-called matter, just as we know that everything emanates from the human mind and from nothing else, if we understand the concept knowledge and accept it as a concept that we understand. This is what we go on thinking of and we constantly substantiate everything on this basis and on no other. That on this basis things, and things in themselves, are only so-called or, to be completely accurate, only so-called so-called, to use Karrer’s words, says Oehler, goes without saying. The structure of the whole is, as we know, a