From Hegel's Lectures on the Philosophy of History -- "By fulfilling their own great purpose in accordance with the necessity of the universal Spirit, these world-historical men also satisfy themselves. These two things belong inseparably together: the cause and its hero. They must both be satisfied ... It is psychological pedantry to make a separation and, by giving passion the name of addiction, to suspect the morality of these men. By saying they acted only from morbid craving, one presents the consequences of their actions as their purposes and degrades the actions themselves to means. Alexander of Macedon partly conquered Greece and then Asia; it is said, therefore, that he craved conquest, and as proof it is offered that he did things which resulted in fame. What schoolmaster has not demonstrated that Alexander the Great and Julius Caesar were driven by such passions and were, consequently, immoral? From which it immediately follows that he, the schoolmaster, is a better man than they because he has no such passions, and proves it by the fact that he has not conquered Asia nor vanquished Darius and Porus, but enjoys life and allows others to enjoy it too.
"These psychologists are particularly fond of contemplating those peculiarities that belong to great historical figures as private persons. Man must eat and drink; he has relations with friends and acquaintances; he has emotions and fits of temper. “No man is a hero to his valet de chambre,” is a well-known proverb; I have added – and Goethe repeated it two years later – "but not because the former is no hero, but because the latter is a valet.” He takes off the hero’s boots, helps him into bed, knows that he prefers champagne, and the like. Historical personages fare badly in historical literature when served by such psychological valets. These attendants degrade them to their own level, or rather a few degrees below the level of their own morality, these exquisite discerners of spirits. Homer’s Thersites, who abuses the kings, is a standing figure for all times.
"Not in every age, it is true, does he get blows – that is, beating with a solid cudgel – as in the Homeric one. But his envy, his egotism, is the thorn that he has to carry in his flesh; and the undying worm that gnaws him is the tormenting thought that his excellent intentions and criticisms get absolutely no result in the world. One may be allowed a certain glee over Thersites’ fate."