The World as Will and Idea Volume II Part 15

I wish now first of all to make a few preliminary observations from a general point of view as to the sense in which we can speak of a knowledge of the thing in itself and of its necessary limitation.

What is _knowledge_? It is primarily and essentially _idea_. What is _idea_? A very complicated _physiological_ process in the brain of an animal, the result of which is the consciousness of a _picture_ there.

Clearly the relation between such a picture and something entirely different from the animal in whose brain it exists can only be a very indirect one. This is perhaps the simplest and most comprehensible way of disclosing the _deep gulf between the ideal and the real_. This belongs to the things of which, like the motion of the earth, we are not directly conscious; therefore the ancients did not observe it, just as they did not observe the motion of the earth. Once pointed out, on the other hand, first by Descartes, it has ever since given philosophers no rest. But after Kant had at last proved in the most thorough manner the complete diversity of the ideal and the real, it was an attempt, as bold as it was absurd, yet perfectly correctly calculated with reference to the philosophical public in Germany, and consequently crowned with brilliant results, to try to a.s.sert the _absolute ident.i.ty_ of the two by dogmatic utterances, on the strength of a pretended intellectual intuition. In truth, on the contrary, a subjective and an objective existence, a being for self and a being for others, a consciousness of one's own self, and a consciousness of other things, is given us directly, and the two are given in such a fundamentally different manner that no other difference can compare with this. About himself every one knows directly, about all others only very indirectly. This is the fact and the problem.

Whether, on the other hand, through further processes in the interior of a brain, general conceptions (_Universalia_) are abstracted from the perceptible ideas or images that have arisen within it, for the a.s.sistance of further combinations, whereby knowledge becomes _rational_, and is now called _thinking_-this is here no longer the essential question, but is of subordinate significance. For all such _conceptions_ receive their content only from the perceptible idea, which is therefore _primary knowledge_, and has consequently alone to be taken account of in an investigation of the relation between the ideal and the real. It therefore shows entire ignorance of the problem, or at least it is very inept, to wish to define that relation as that between _being_ and _thinking_. Thinking has primarily only a relation to _perceiving_, but _perception_ has a relation to the _real being_ of what is perceived, and this last is the great problem with which we are here concerned. Empirical being, on the other hand, as it lies before us, is nothing else than simply being given in perception; but the relation of the latter to _thinking_ is no riddle, for the conceptions, thus the immediate materials of thought, are obviously _abstracted_ from perception, which no reasonable man can doubt. It may be said in pa.s.sing that one can see how important the choice of expressions in philosophy is from the fact that that inept expression condemned above, and the misunderstanding which arose from it, became the foundation of the whole Hegelian pseudo-philosophy, which has occupied the German public for twenty-five years.

If, however, it should be said: "The perception is itself the knowledge of the thing in itself: for it is the effect of that which is outside of us, and as this _acts_, so it _is_: its action is just its being;" to this we reply: (1.) that the law of causality, as has been sufficiently proved, is of subjective origin, as well as the sensation from which the perception arises; (2.) that at any rate time and s.p.a.ce, in which the object presents itself, are of subjective origin; (3.) that if the being of the object consists simply in its action, this means that it consists merely in the changes which it brings about in others; therefore itself and in itself it is nothing at all. Only of _matter_ is it true, as I have said in the text, and worked out in the essay on the principle of sufficient reason, at the end of -- 21, that its being consists in its action, that it is through and through only causality, thus is itself causality objectively regarded; hence, however, it is also nothing in itself (? ??? t? a???????

?e?d??, _materia mendacium verax_), but as an ingredient in the perceived object, is a mere abstraction, which for itself alone can be given in no experience. It will be fully considered later on in a chapter of its own.

But the perceived object must be something _in itself_, and not merely something _for others_. For otherwise it would be altogether merely idea, and we would have an absolute idealism, which would ultimately become theoretical egoism, with which all reality disappears and the world becomes a mere subjective phantasm. If, however, without further question, we stop altogether at the _world as idea_, then certainly it is all one whether I explain objects as ideas in my head or as phenomena exhibiting themselves in time and s.p.a.ce; for time and s.p.a.ce themselves exist only in my head. In this sense, then, an ident.i.ty of the ideal and the real might always be affirmed; only, after Kant, this would not be saying anything new. Besides this, however, the nature of things and of the phenomenal world would clearly not be thereby exhausted; but with it we would always remain still upon the ideal side. The _real_ side must be something _toto genere_ different from _the world as idea_, it must be that which things are _in themselves_; and it is this entire diversity between the ideal and the real which Kant has proved in the most thorough manner.

Locke had denied to the senses the knowledge of things as they are in themselves; but Kant denied this also to the perceiving _understanding_, under which name I here comprehend what he calls the _pure_ sensibility, and, as it is given _a priori_, the law of causality which brings about the empirical perception. Not only are both right, but we can also see quite directly that a contradiction lies in the a.s.sertion that a thing is known as it is in and for itself, _i.e._, outside of knowledge. For all knowing is, as we have said, essentially a perceiving of ideas; but my perception of ideas, just because it is mine, can never be identical with the inner nature of the thing outside of me. The being in and for itself, of everything, must necessarily be _subjective_; in the idea of another, however, it exists just as necessarily as _objective_-a difference which can never be fully reconciled. For by it the whole nature of its existence is fundamentally changed; as objective it presupposes a foreign subject, as whose idea it exists, and, moreover, as Kant has shown, has entered forms which are foreign to its own nature, just because they belong to that foreign subject, whose knowledge is only possible by means of them.

If I, absorbed in this reflection, perceive, let us say lifeless bodies, of easily surveyed magnitude and regular, comprehensible form, and now attempt to conceive this spatial existence, in its three dimensions, as their being in itself, consequently as the existence which to the things is subjective, the impossibility of the thing is at once apparent to me, for I can never think those objective forms as the being which to the things is subjective, rather I become directly conscious that what I there perceive is only a picture produced in my brain, and existing only for me as the knowing subject, which cannot const.i.tute the ultimate, and therefore subjective, being in and for itself of even these lifeless bodies. But, on the other hand, I must not a.s.sume that even these lifeless bodies exist only in my idea, but, since they have inscrutable qualities, and, by virtue of these, activity, I must concede to them a _being in itself_ of some kind. But this very inscrutableness of the properties, while, on the one hand, it certainly points to something which exists independently of our knowledge, gives also, on the other hand, the empirical proof that our knowledge, because it consists simply in _framing ideas_ by means of subjective forms, affords us always mere _phenomena_, not the true being of things. This is the explanation of the fact that in all that we know there remains hidden from us a certain something, as quite inscrutable, and we are obliged to confess that we cannot thoroughly understand even the commonest and simplest phenomena. For it is not merely the highest productions of nature, living creatures, or the _complicated_ phenomena of the unorganised world that remain inscrutable to us, but even every rock-crystal, every iron-pyrite, by reason of its crystallographical, optical, chemical, and electrical properties, is to the searching consideration and investigation an abyss of incomprehensibilities and mysteries. This could not be the case if we knew things as they are in themselves; for then at least the simpler phenomena, the path to whose qualities was not barred for us by ignorance, would necessarily be thoroughly comprehensible to us, and their whole being and nature would be able to pa.s.s over into our knowledge. Thus it lies not in the defectiveness of our acquaintance with things, but in the nature of knowledge itself. For if our perception, and consequently the whole empirical comprehension of the things that present themselves to us, is already essentially and in the main determined by our faculty of knowledge, and conditioned by its forms and functions, it cannot but be that things exhibit themselves in a manner which is quite different from their own inner nature, and therefore appear as in a mask, which allows us merely to a.s.sume what is concealed beneath it, but never to know it; hence, then, it gleams through as an inscrutable mystery, and never can the nature of anything entire and without reserve pa.s.s over into knowledge; but much less can any real thing be construed _a priori_, like a mathematical problem. Thus the empirical inscrutableness of all natural things is a proof _a posteriori_ of the ideality and merely phenomenal-actuality of their empirical existence.

According to all this, upon the path of _objective knowledge_, hence starting from the _idea_, one will never get beyond the idea, _i.e._, the phenomenon. One will thus remain at the outside of things, and will never be able to penetrate to their inner nature and investigate what they are in themselves, _i.e._, for themselves. So far I agree with Kant. But, as the counterpart of this truth, I have given prominence to this other truth, that we are not merely the _knowing subject_, but, in another aspect, we ourselves also belong to the inner nature that is to be known, _we ourselves are the thing in itself_; that therefore a _way from within_ stands open for us to that inner nature belonging to things themselves, to which we cannot penetrate _from without_, as it were a subterranean pa.s.sage, a secret alliance, which, as if by treachery, places us at once within the fortress which it was impossible to take by a.s.sault from without. The thing in itself can, as such, only come into consciousness quite directly, in this way, that _it is itself conscious of itself_: to wish to know it objectively is to desire something contradictory.

Everything objective is idea, therefore appearance, mere phenomenon of the brain.

Kant's chief result may in substance be thus concisely stated: "All conceptions which have not at their foundation a perception in s.p.a.ce and time (sensuous intuition), that is to say then, which have not been drawn from such a perception, are absolutely empty, _i.e._, give no knowledge.

But since now perception can afford us only _phenomena_, not things in themselves, we have also absolutely no knowledge of things in themselves."

I grant this of everything, with the single exception of the knowledge which each of us has of his own _willing_: this is neither a perception (for all perception is spatial) nor is it empty; rather it is more real than any other. Further, it is not _a priori_, like merely formal knowledge, but entirely _a posteriori_; hence also we cannot antic.i.p.ate it in the particular case, but are hereby often convicted of error concerning ourselves. In fact, our _willing_ is the one opportunity which we have of understanding from within any event which exhibits itself without, consequently the one thing which is known to us _immediately_, and not, like all the rest, merely given in the idea. Here, then, lies the datum which alone is able to become the key to everything else, or, as I have said, the single narrow door to the truth. Accordingly we must learn to understand nature from ourselves, not conversely ourselves from nature.

What is known to us immediately must give us the explanation of what we only know indirectly, not conversely. Do we perhaps understand the rolling of a ball when it has received an impulse more thoroughly than our movement when we feel a motive? Many may imagine so, but I say it is the reverse. Yet we shall attain to the knowledge that what is essential in both the occurrences just mentioned is identical; although identical in the same way as the lowest audible note of harmony is the same as the note of the same name ten octaves higher.

Meanwhile it should be carefully observed, and I have always kept it in mind, that even the inward experience which we have of our own will by no means affords us an exhaustive and adequate knowledge of the thing in itself. This would be the case if it were entirely an immediate experience; but it is effected in this way: the will, with and by means of the corporisation, provides itself also with an intellect (for the sake of its relations to the external world), and through this now knows itself as will in self-consciousness (the necessary counterpart of the external world); this knowledge therefore of the thing in itself is not fully adequate. First of all, it is bound to the form of the idea, it is apprehension, and as such falls asunder into subject and object. For even in self-consciousness the I is not absolutely simple, but consists of a knower, the intellect, and a known, the will. The former is not known, and the latter does not know, though both unite in the consciousness of an I.

But just on this account that I is not thoroughly _intimate_ with itself, as it were transparent, but is opaque, and therefore remains a riddle to itself, thus even in inner knowledge there also exists a difference between the true being of its object and the apprehension of it in the knowing subject. Yet inner knowledge is free from two forms which belong to outer knowledge, the form of _s.p.a.ce_ and the form of _causality_, which is the means of effecting all sense-perception. On the other hand, there still remains the form of _time_, and that of being known and knowing in general. Accordingly in this inner knowledge the thing in itself has indeed in great measure thrown off its veil, but still does not yet appear quite naked. In consequence of the form of time which still adheres to it, every one knows his will only in its successive _acts_, and not as a whole, in and for itself: therefore no one knows his character _a priori_, but only learns it through experience and always incompletely. But yet the apprehension, in which we know the affections and acts of our own will, is far more immediate than any other. It is the point at which the thing in itself most directly enters the phenomenon and is most closely examined by the knowing subject; therefore the event thus intimately known is alone fitted to become the interpreter of all others.

For in every emergence of an act of will from the obscure depths of our inner being into the knowing consciousness a direct transition occurs of the thing in itself, which lies outside time, into the phenomenal world.

Accordingly the act of will is indeed only the closest and most distinct _manifestation_ of the thing in itself; yet it follows from this that if all other manifestations or phenomena could be known by us as directly and inwardly, we would be obliged to a.s.sert them to be that which the will is in us. Thus in this sense I teach that the inner nature of everything is _will_, and I call will the thing in itself. Kant's doctrine of the unknowableness of the thing in itself is hereby modified to this extent, that the thing in itself is only not absolutely and from the very foundation knowable, that yet by far the most immediate of its phenomena, which by this immediateness is _toto genere_ distinguished from all the rest, represents it for us; and accordingly we have to refer the whole world of phenomena to that one in which the thing in itself appears in the very thinnest of veils, and only still remains phenomenon in so far as my intellect, which alone is capable of knowledge, remains ever distinguished from me as the willing subject, and moreover does not even in _inner_ perfection put off the form of knowledge of _time_.

Accordingly, even after this last and furthest step, the question may still be raised, what that will, which exhibits itself in the world and as the world, ultimately and absolutely is in itself? _i.e._, what it is, regarded altogether apart from the fact that it exhibits itself as will, or in general _appears_, _i.e._, in general is _known_. This question can never be answered: because, as we have said, becoming known is itself the contradictory of being in itself, and everything that is known is as such only phenomenal. But the possibility of this question shows that the thing in itself, which we know most directly in the will, may have, entirely outside all possible phenomenal appearance, ways of existing, determinations, qualities, which are absolutely unknowable and incomprehensible to us, and which remain as the nature of the thing in itself, when, as is explained in the fourth book, it has voluntarily abrogated itself as _will_, and has therefore retired altogether from the phenomenon, and for our knowledge, _i.e._, as regards the world of phenomena, has pa.s.sed into empty nothingness. If the will were simply and absolutely the thing in itself this nothing would also be _absolute_, instead of which it expressly presents itself to us there as only _relative_.

I now proceed to supplement with a few considerations pertinent to the subject the exposition given both in our second book and in the work "_Ueber den Willen in der Natur_," of the doctrine that what makes itself known to us in the most immediate knowledge as will is also that which objectifies itself at different grades in all the phenomena of this world; and I shall begin by citing a number of psychological facts which prove that first of all in our own consciousness the will always appears as primary and fundamental, and throughout a.s.serts its superiority to the intellect, which, on the other hand, always presents itself as secondary, subordinate, and conditioned. This proof is the more necessary as all philosophers before me, from the first to the last, place the true being or the kernel of man in the _knowing_ consciousness, and accordingly have conceived and explained the I, or, in the case of many of them, its transcendental hypostasis called soul, as primarily and essentially _knowing_, nay, _thinking_, and only in consequence of this, secondarily and derivatively, as _willing_. This ancient and universal radical error, this enormous p??t?? ?e?d?? and fundamental ?ste??? p??te???, must before everything be set aside, and instead of it the true state of the case must be brought to perfectly distinct consciousness. Since, however, this is done here for the first time, after thousands of years of philosophising, some fulness of statement will be appropriate. The remarkable phenomenon, that in this most essential point all philosophers have erred, nay, have exactly reversed the truth, might, especially in the case of those of the Christian era, be partly explicable from the fact that they all had the intention of presenting man as distinguished as widely as possible from the brutes, yet at the same time obscurely felt that the difference between them lies in the intellect, not in the will; whence there arose unconsciously within them an inclination to make the intellect the essential and princ.i.p.al thing, and even to explain volition as a mere function of the intellect. Hence also the conception of a soul is not only inadmissible, because it is a transcendent hypostasis, as is proved by the "Critique of Pure Reason," but it becomes the source of irremediable errors, because in its "simple substance" it establishes beforehand an indivisible unity of knowledge and will, the separation of which is just the path to the truth. That conception must therefore appear no more in philosophy, but may be left to German doctors and physiologists, who, after they have laid aside scalpel and spattle, amuse themselves by philosophising with the conceptions they received when they were confirmed. They might certainly try their luck in England. The French physiologists and zootomists have (till lately) kept themselves free from that reproach.

The first consequence of their common fundamental error, which is very inconvenient to all these philosophers, is this: since in death the knowing consciousness obviously perishes, they must either allow death to be the annihilation of the man, to which our inner being is opposed, or they must have recourse to the a.s.sumption of a continued existence of the knowing consciousness, which requires a strong faith, for his own experience has sufficiently proved to every one the thorough and complete dependence of the knowing consciousness upon the brain, and one can just as easily believe in digestion without a stomach as in a knowing consciousness without a brain. My philosophy alone leads out of this dilemma, for it for the first time places the true being of man not in the consciousness but in the will, which is not essentially bound up with consciousness, but is related to consciousness, _i.e._, to knowledge, as substance to accident, as something illuminated to the light, as the string to the resounding-board, and which enters consciousness from within as the corporeal world does from without. Now we can comprehend the indestructibleness of this our real kernel and true being, in spite of the evident ceasing of consciousness in death, and the corresponding non-existence of it before birth. For the intellect is as perishable as the brain, whose product or rather whose action it is. But the brain, like the whole organism, is the product or phenomenon, in short, the subordinate of the will, which alone is imperishable.

Chapter XIX.(30) On The Primacy Of The Will In Self-Consciousness.

The will, as the thing in itself, const.i.tutes the inner, true, and indestructible nature of man; in itself, however, it is unconscious. For consciousness is conditioned by the intellect, and the intellect is a mere accident of our being; for it is a function of the brain, which, together with the nerves and spinal cord connected with it, is a mere fruit, a product, nay, so far, a parasite of the rest of the organism; for it does not directly enter into its inner const.i.tution, but merely serves the end of self-preservation by regulating the relations of the organism to the external world. The organism itself, on the other hand, is the visibility, the objectivity, of the individual will, the image of it as it presents itself in that very brain (which in the first book we learned to recognise as the condition of the objective world in general), therefore also brought about by its forms of knowledge, s.p.a.ce, time, and causality, and consequently presenting itself as extended, successively acting, and material, _i.e._, as something operative or efficient. The members are both directly felt and also perceived by means of the senses only in the brain. According to this one may say: The intellect is the secondary phenomenon; the organism the primary phenomenon, that is, the immediate manifestation of the will; the will is metaphysical, the intellect physical;-the intellect, like its objects, is merely phenomenal appearance; the will alone is the thing in itself. Then, in a more and more _figurative sense_, thus by way of simile: The will is the substance of man, the intellect the accident; the will is the matter, the intellect is the form; the will is warmth, the intellect is light.

We shall now first of all verify and also elucidate this thesis by the following facts connected with the inner life of man; and on this opportunity perhaps more will be done for the knowledge of the inner man than is to be found in many systematic psychologies.

1. Not only the consciousness of other things, _i.e._, the apprehension of the external world, but also _self-consciousness_, contains, as was mentioned already above, a knower and a known; otherwise it would not be _consciousness_. For _consciousness_ consists in knowing; but knowing requires a knower and a known; therefore there could be no self-consciousness if there were not in it also a known opposed to the knower and different from it. As there can be no object without a subject, so also there can be no subject without an object, _i.e._, no knower without something different from it which is known. Therefore a consciousness which is through and through pure intelligence is impossible. The intelligence is like the sun, which does not illuminate s.p.a.ce if there is no object from which its rays are reflected. The knower himself, as such, cannot be known; otherwise he would be the known of another knower. But now, as the _known_ in self-consciousness we find exclusively the _will_. For not merely willing and purposing in the narrowest sense, but also all striving, wishing, shunning, hoping, fearing, loving, hating, in short, all that directly const.i.tutes our own weal and woe, desire and aversion, is clearly only affection of the will, is a moving, a modification of willing and not-willing, is just that which, if it takes outward effect, exhibits itself as an act of will proper.(31) In all knowledge, however, the known is first and essential, not the knower; for the former is the p??t?t?p??, the latter the e?t?p??.

Therefore in self-consciousness also the known, thus the will, must be what is first and original; the knower, on the other hand, only what is secondary, that which has been added, the mirror. They are related very much as the luminous to the reflecting body; or, again, as the vibrating strings to the resounding-board, in which case the note produced would be consciousness. We may also regard the plant as a like symbol of consciousness. It has, we know, two poles, the root and the corona: the former struggling into darkness, moisture, and cold, the latter into light, dryness, and warmth; then, as the point of indifference of the two poles, where they part asunder, close to the ground, the collum (_rhizoma_, _le collet_). The root is what is essential, original, perennial, the death of which involves that of the corona, is thus the primary; the corona, on the other hand, is the ostensible, but it has sprung from something else, and it pa.s.ses away without the root dying; it is thus secondary. The root represents the will, the corona the intellect, and the point of indifference of the two, the collum, would be the _I_, which, as their common termination, belongs to both. This I is the _pro tempore_ identical subject of knowing and willing, whose ident.i.ty I called in my very first essay (on the principle of sufficient reason), and in my first philosophical wonder, the miracle ?at e?????. It is the temporal starting-point and connecting-link of the whole phenomenon, _i.e._, of the objectification of the will: it conditions indeed the phenomenon, but is also conditioned by it. This comparison may even be carried to the individual nature of men. As a large corona commonly springs only from a large root, so the greatest intellectual capabilities are only found in connection with a vehement and pa.s.sionate will. A genius of a phlegmatic character and weak pa.s.sions would resemble those succulent plants that, with a considerable corona consisting of thick leaves, have very small roots; will not, however, be found. That vehemence of will and pa.s.sionateness of character are conditions of heightened intelligence exhibits itself physiologically through the fact that the activity of the brain is conditioned by the movement which the great arteries running towards the _basis cerebri_ impart to it with each pulsation; therefore an energetic pulse, and even, according to Bichat, a short neck, is a requisite of great activity of the brain. But the opposite of the above certainly occurs: vehement desires, pa.s.sionate, violent character, along with weak intellect, _i.e._, a small brain of bad conformation in a thick skull. This is a phenomenon as common as it is repulsive: we might perhaps compare it to beetroot.

2. But in order not merely to describe consciousness figuratively, but to know it thoroughly, we have first of all to find out what appears in the same way in every consciousness, and therefore, as the common and constant element, will also be the essential. Then we shall consider what distinguishes _one_ consciousness from another, which accordingly will be the advent.i.tious and secondary element.

Consciousness is positively only known to us as a property of animal nature; therefore we must not, and indeed cannot, think of it otherwise than as _animal consciousness_, so that this expression is tautological.

Now, that which in _every_ animal consciousness, even the most imperfect and the weakest, is always present, nay, lies at its foundation, is an immediate sense of _longing_, and of the alternate satisfaction and non-satisfaction of it, in very different degrees. This we know to a certain extent _a priori_. For marvellously different as the innumerable species of animals are, and strange as some new form, never seen before, appears to us, we yet a.s.sume beforehand its inmost nature, with perfect certainty, as well known, and indeed fully confided to us. We know that the animal _wills_, indeed also _what_ it wills, existence, well-being, life, and propagation; and since in this we presuppose with perfect certainty ident.i.ty with us, we do not hesitate to attribute to it unchanged all the affections of will which we know in ourselves, and speak at once of its desire, aversion, fear, anger, hatred, love, joy, sorrow, longing, &c. On the other hand, whenever phenomena of mere knowledge come to be spoken of we fall at once into uncertainty. We do not venture to say that the animal conceives, thinks, judges, knows: we only attribute to it with certainty ideas in general; because without them its _will_ could not have those emotions referred to above. But with regard to the definite manner of knowing of the brutes and the precise limits of it in a given species, we have only indefinite conceptions, and make conjectures. Hence our understanding with them is also often difficult, and is only brought about by skill, in consequence of experience and practice. Here then lie distinctions of consciousness. On the other hand, a longing, desiring, wishing, or a detesting, shunning, and not wishing, is proper to every consciousness: man has it in common with the polyp. This is accordingly the essential element in and the basis of every consciousness. The difference of the manifestations of this in the different species of animal beings depends upon the various extension of their sphere of knowledge, in which the motives of those manifestations lie. We understand directly from our own nature all actions and behaviour of the brutes which express movements of the will; therefore, so far, we sympathise with them in various ways. On the other hand, the gulf between us and them results simply and solely from the difference of intellect. The gulf which lies between a very sagacious brute and a man of very limited capacity is perhaps not much greater than that which exists between a blockhead and a man of genius; therefore here also the resemblance between them in another aspect, which springs from the likeness of their inclinations and emotions, and a.s.similates them again to each other, sometimes appears with surprising prominence, and excites astonishment. This consideration makes it clear that in all animal natures the _will_ is what is primary and substantial, the _intellect_ again is secondary, advent.i.tious, indeed a mere tool for the service of the former, and is more or less complete and complicated, according to the demands of this service. As a species of animals is furnished with hoofs, claws, hands, wings, horns, or teeth according to the aims of its will, so also is it furnished with a more or less developed brain, whose function is the intelligence necessary for its endurance. The more complicated the organisation becomes, in the ascending series of animals, the more numerous also are its wants, and the more varied and specially determined the objects which are capable of satisfying them; hence the more complicated and distant the paths by which these are to be obtained, which must now be all known and found: therefore in the same proportion the ideas of the animal must be more versatile, accurate, definite, and connected, and also its attention must be more highly strung, more sustained, and more easily roused, consequently its intellect must be more developed and perfect. Accordingly we see the organ of intelligence, the cerebral system, together with all the organs of sense, keep pace with the increasing wants and the complication of the organism; and the increase of the part of consciousness that has to do with ideas (as opposed to the willing part) exhibits itself in a bodily form in the ever-increasing proportion of the brain in general to the rest of the nervous system, and of the cerebrum to the cerebellum; for (according to Flourens) the former is the workshop of ideas, while the latter is the disposer and orderer of movements. The last step which nature has taken in this respect is, however, disproportionately great.

For in man not only does the faculty of ideas of _perception_, which alone existed hitherto, reach the highest degree of perfection, but the _abstract_ idea, thought, _i.e._, _reason_, and with it reflection, is added. Through this important advance of the intellect, thus of the secondary part of consciousness, it now gains a preponderance over the primary part, in so far as it becomes henceforward the predominantly active part. While in the brute the immediate sense of its satisfied or unsatisfied desire const.i.tutes by far the most important part of its consciousness, and the more so indeed the lower the grade of the animal, so that the lowest animals are only distinguished from plants by the addition of a dull idea, in man the opposite is the case. Vehement as are his desires, even more vehement than those of any brute, rising to the level of pa.s.sions, yet his consciousness remains continuously and predominantly occupied and filled with ideas and thoughts. Without doubt this has been the princ.i.p.al occasion of that fundamental error of all philosophers on account of which they make thought that which is essential and primary in the so-called soul, _i.e._, in the inner or spiritual life of man, always placing it first, but will, as a mere product of thought, they regard as only a subordinate addition and consequence of it. But if willing merely proceeded from knowing, how could the brutes, even the lower grades of them, with so very little knowledge, often show such an unconquerable and vehement will? Accordingly, since that fundamental error of the philosophers makes, as it were, the accident the substance, it leads them into mistaken paths, which there is afterwards no way of getting out of. Now this relative predominance of the _knowing_ consciousness over the _desiring_, consequently of the secondary part over the primary, which appears in man, may, in particular exceptionally favoured individuals, go so far that at the moments of its highest ascendancy, the secondary or knowing part of consciousness detaches itself altogether from the willing part, and pa.s.ses into free activity for itself, _i.e._, untouched by the will, and consequently no longer serving it. Thus it becomes purely objective, and the clear mirror of the world, and from it the conceptions of genius then arise, which are the subject of our third book.

3. If we run through the series of grades of animals downwards, we see the intellect always becoming weaker and less perfect, but we by no means observe a corresponding degradation of the will. Rather it retains everywhere its identical nature and shows itself in the form of great attachment to life, care for the individual and the species, egoism and regardlessness of all others, together with the emotions that spring from these. Even in the smallest insect the will is present, complete and entire; it wills what it wills as decidedly and completely as the man. The difference lies merely in _what_ it wills, _i.e._, in the motives, which, however, are the affair of the intellect. It indeed, as the secondary part of consciousness, and bound to the bodily organism, has innumerable degrees of completeness, and is in general essentially limited and imperfect. The _will_, on the contrary, as original and the thing in itself, can never be imperfect, but every act of will is all that it can be. On account of the simplicity which belongs to the will as the thing in itself, the metaphysical in the phenomenon, its nature admits of no degrees, but is always completely itself. Only its _excitement_ has degrees, from the weakest inclination to the pa.s.sion, and also its susceptibility to excitement, thus its vehemence from the phlegmatic to the choleric temperament. The _intellect_, on the other hand, has not merely degrees of _excitement_, from sleepiness to being in the vein, and inspiration, but also degrees of its nature, of the completeness of this, which accordingly rises gradually from the lowest animals, which can only obscurely apprehend, up to man, and here again from the fool to the genius. The _will_ alone is everywhere completely itself. For its function is of the utmost simplicity; it consists in willing and not willing, which goes on with the greatest ease, without effort, and requires no practice.

Knowing, on the contrary, has multifarious functions, and never takes place entirely without effort, which is required to fix the attention and to make clear the object, and at a higher stage is certainly needed for thinking and deliberation; therefore it is also capable of great improvement through exercise and education. If the intellect presents a simple, perceptible object to the will, the latter expresses at once its approval or disapproval of it, and this even if the intellect has laboriously inquired and pondered, in order from numerous data, by means of difficult combinations, ultimately to arrive at the conclusion as to which of the two seems to be most in conformity with the interests of the will. The latter has meanwhile been idly resting, and when the conclusion is arrived at it enters, as the Sultan enters the Divan, merely to express again its monotonous approval or disapproval, which certainly may vary in degree, but in its nature remains always the same.

This fundamentally different nature of the will and the intellect, the essential simplicity and originality of the former, in contrast to the complicated and secondary character of the latter, becomes still more clear to us if we observe their remarkable interaction within us, and now consider in the particular case, how the images and thoughts which arise in the intellect move the will, and how entirely separated and different are the parts which the two play. We can indeed perceive this even in actual events which excite the will in a lively manner, while primarily and in themselves they are merely objects of the intellect. But, on the one hand, it is here not so evident that this reality primarily existed only in the intellect; and, on the other hand, the change does not generally take place so rapidly as is necessary if the thing is to be easily surveyed, and thereby become thoroughly comprehensible. Both of these conditions, however, are fulfilled if it is merely thoughts and phantasies which we allow to act on the will. If, for example, alone with ourselves, we think over our personal circ.u.mstances, and now perhaps vividly present to ourselves the menace of an actually present danger and the possibility of an unfortunate issue, anxiety at once compresses the heart, and the blood ceases to circulate in the veins. But if then the intellect pa.s.ses to the possibility of an opposite issue, and lets the imagination picture the long hoped for happiness thereby attained, all the pulses quicken at once with joy and the heart feels light as a feather, till the intellect awakes from its dream. Thereupon, suppose that an occasion should lead the memory to an insult or injury once suffered long ago, at once anger and bitterness pour into the breast that was but now at peace. But then arises, called up by accident, the image of a long-lost love, with which the whole romance and its magic scenes is connected; then that anger will at once give place to profound longing and sadness.

Finally, if there occurs to us some former humiliating incident, we shrink together, would like to sink out of sight, blush with shame, and often try forcibly to distract and divert our thoughts by some loud exclamation, as if to scare some evil spirit. One sees, the intellect plays, and the will must dance to it. Indeed the intellect makes the will play the part of a child which is alternately thrown at pleasure into joyful or sad moods by the chatter and tales of its nurse. This depends upon the fact that the will is itself without knowledge, and the understanding which is given to it is without will. Therefore the former is like a body which is moved, the latter like the causes which set it in motion, for it is the medium of motives. Yet in all this the primacy of the will becomes clear again, if this will, which, as we have shown, becomes the sport of the intellect as soon as it allows the latter to control it, once makes its supremacy in the last instance felt by prohibiting the intellect from entertaining certain ideas, absolutely preventing certain trains of thought from arising, because it knows, _i.e._, learns from that very intellect, that they would awaken in it some one of the emotions set forth above. It now bridles the intellect, and compels it to turn to other things. Hard as this often may be, it must yet be accomplished as soon as the will is in earnest about it, for the resistance in this case does not proceed from the intellect, which always remains indifferent, but from the will itself, which in one respect has an inclination towards an idea that in another respect it abhors. It is in itself interesting to the will simply because it excites it, but at the same time abstract knowledge tells it that this idea will aimlessly cause it a shock of painful or unworthy emotion: it now decides in conformity with this abstract knowledge, and compels the obedience of the intellect. This is called "being master of oneself."

Clearly the master here is the will, the servant the intellect, for in the last instance the will always keeps the upper hand, and therefore const.i.tutes the true core, the inner being of man. In this respect the t.i.tle ??e?????? would belong to the _will_; yet it seems, on the other hand, to apply to the _intellect_, because it is the leader and guide, like the _valet de place_ who conducts a stranger. In truth, however, the happiest figure of the relation of the two is the strong blind man who carries on his shoulders the lame man who can see.

The relation of the will to the intellect here explained may also be further recognised in the fact that the intellect is originally entirely a stranger to the purposes of the will. It supplies the motives to the will, but it only learns afterwards, completely _a posteriori_, how they have affected it, as one who makes a chemical experiment applies the reagents and awaits the result. Indeed the intellect remains so completely excluded from the real decisions and secret purposes of its own will that sometimes it can only learn them like those of a stranger, by spying upon them and surprising them, and must catch the will in the act of expressing itself in order to get at its real intentions. For example, I have conceived a plan, about which, however, I have still some scruple, but the feasibleness of which, as regards its possibility, is completely uncertain, for it depends upon external and still undecided circ.u.mstances.

It would therefore certainly be unnecessary to come to a decision about it at present, and so for the time I leave the matter as it is. Now in such a case I often do not know how firmly I am already attached to that plan in secret, and how much, in spite of the scruple, I wish to carry it out: that is, my intellect does not know. But now only let me receive news that it is practicable, at once there rises within me a jubilant, irresistible gladness, that pa.s.ses through my whole being and takes permanent possession of it, to my own astonishment. For now my intellect learns for the first time how firmly my will had laid hold of that plan, and how thoroughly the plan suited it, while the intellect had regarded it as entirely problematical, and had with difficulty been able to overcome that scruple. Or in another case, I have entered eagerly into a contract which I believed to be very much in accordance with my wishes. But as the matter progresses the disadvantages and burdens of it are felt, and I begin to suspect that I even repent of what I so eagerly pursued; yet I rid myself of this feeling by a.s.suring myself that even if I were not bound I would follow the same course. Now, however, the contract is unexpectedly broken by the other side, and I perceive with astonishment that this happens to my great satisfaction and relief. Often we don't know what we wish or what we fear. We may entertain a wish for years without even confessing it to ourselves, or even allowing it to come to clear consciousness; for the intellect must know nothing about it, because the good opinion which we have of ourselves might thereby suffer. But if it is fulfilled we learn from our joy, not without shame, that we have wished this. For example, the death of a near relation whose heir we are. And sometimes we do not know what we really fear, because we lack the courage to bring it to distinct consciousness. Indeed we are often in error as to the real motive from which we have done something or left it undone, till at last perhaps an accident discovers to us the secret, and we know that what we have held to be the motive was not the true one, but another which we had not wished to confess to ourselves, because it by no means accorded with the good opinion we entertained of ourselves. For example, we refrain from doing something on purely moral grounds, as we believe, but afterwards we discover that we were only restrained by fear, for as soon as all danger is removed we do it. In particular cases this may go so far that a man does not even guess the true motive of his action, nay, does not believe himself capable of being influenced by such a motive; and yet it is the true motive of his action. We may remark in pa.s.sing that in all this we have a confirmation and explanation of the rule of Larochefoucauld: "_L'amour-propre est plus habile que le plus habile homme du monde;_" nay, even a commentary on the Delphic ????? sa?t?? and its difficulty. If now, on the contrary, as all philosophers imagine, the intellect const.i.tuted our true nature and the purposes of the will were a mere result of knowledge, then only the motive from which we imagined that we acted would be decisive of our moral worth; in a.n.a.logy with the fact that the intention, not the result, is in this respect decisive. But really then the distinction between imagined and true motive would be impossible. Thus all cases here set forth, to which every one who pays attention may observe a.n.a.logous cases in himself, show us how the intellect is so strange to the will that it is sometimes even mystified by it: for it indeed supplies it with motives, but does not penetrate into the secret workshop of its purposes. It is indeed a confidant of the will, but a confidant that is not told everything. This is also further confirmed by the fact, which almost every one will some time have the opportunity of observing in himself, that sometimes the intellect does not thoroughly trust the will. If we have formed some great and bold purpose, which as such is yet really only a promise made by the will to the intellect, there often remains within us a slight unconfessed doubt whether we are quite in earnest about it, whether in carrying it out we will not waver or draw back, but will have sufficient firmness and persistency to fulfil it. It therefore requires the deed to convince us ourselves of the sincerity of the purpose.

All these facts prove the absolute difference of the will and the intellect, the primacy of the former and the subordinate position of the latter.

4. The _intellect_ becomes tired; the _will_ is never tired. After sustained work with the head we feel the tiredness of the brain, just like that of the arm after sustained bodily work. All _knowing_ is accompanied with effort; _willing_, on the contrary, is our very nature, whose manifestations take place without any weariness and entirely of their own accord. Therefore, if our will is strongly excited, as in all emotions, thus in anger, fear, desire, grief, &c., and we are now called upon to know, perhaps with the view of correcting the motives of that emotion, the violence which we must do ourselves for this purpose is evidence of the transition from the original natural activity proper to ourselves to the derived, indirect, and forced activity. For the will alone is a?t?at??, and therefore a?aat?? ?a? a???at?? ?ata pa?ta (_la.s.situdinis et senii expers in sempiternum_). It alone is active without being called upon, and therefore often too early and too much, and it knows no weariness. Infants who scarcely show the first weak trace of intelligence are already full of self-will: through unlimited, aimless roaring and shrieking they show the pressure of will with which they swell, while their willing has yet no object, _i.e._, they will without knowing what they will. What Cabanis has observed is also in point here: "_Toutes ces pa.s.sions, qui se succedent d'une manniere si rapide, et se peignent avec tant de navete, sur le visage mobile des enfants. Tandis que les faibles muscles de leurs bras et de leurs jambes savent encore a peine former quelque mouvemens indecis, les muscles de la face expriment deja par des mouvemens distincts presque toute la suite des affections generales propres a __ la nature humaine: et l'observateur attentif reconnait facilement dans ce tableau les traits caracteristiques de l'homme futur_" (_Rapports du Physique et Moral_, vol.

i. p. 123). The intellect, on the contrary, develops slowly, following the completion of the brain and the maturity of the whole organism, which are its conditions, just because it is merely a somatic function. It is because the brain attains its full size in the seventh year that from that time forward children become so remarkably intelligent, inquisitive, and reasonable. But then comes p.u.b.erty; to a certain extent it affords a support to the brain, or a resounding-board, and raises the intellect at once by a large step, as it were by an octave, corresponding to the lowering of the voice by that amount. But at once the animal desires and pa.s.sions that now appear resist the reasonableness that has. .h.i.therto prevailed and to which they have been added. Further evidence is given of the indefatigable nature of the will by the fault which is, more or less, peculiar to all men by nature, and is only overcome by education-_precipitation_. It consists in this, that the will hurries to its work before the time. This work is the purely active and executive part, which ought only to begin when the explorative and deliberative part, thus the work of knowing, has been completely and thoroughly carried out. But this time is seldom waited for. Scarcely are a few data concerning the circ.u.mstances before us, or the event that has occurred, or the opinion of others conveyed to us, superficially comprehended and hastily gathered together by knowledge, than from the depths of our being the will, always ready and never weary, comes forth unasked, and shows itself as terror, fear, hope, joy, desire, envy, grief, zeal, anger, or courage, and leads to rash words and deeds, which are generally followed by repentance when time has taught us that the hegemonicon, the intellect, has not been able to finish half its work of comprehending the circ.u.mstances, reflecting on their connection, and deciding what is prudent, because the will did not wait for it, but sprang forward long before its time with "Now it is my turn!" and at once began the active work, without the intellect being able to resist, as it is a mere slave and bondman of the will, and not, like it, a?t?at??, nor active from its own power and its own impulse; therefore it is easily pushed aside and silenced by a nod of the will, while on its part it is scarcely able, with the greatest efforts, to bring the will even to a brief pause, in order to speak. This is why the people are so rare, and are found almost only among Spaniards, Turks, and perhaps Englishmen, who even under circ.u.mstances of provocation _keep the head uppermost_, imperturbably proceed to comprehend and investigate the state of affairs, and when others would already be beside themselves, _con mucho sosiego_, still ask further questions, which is something quite different from the indifference founded upon apathy and stupidity of many Germans and Dutchmen. Iffland used to give an excellent representation of this admirable quality, as Hetmann of the Cossacks, in Benjowski, when the conspirators have enticed him into their tent and hold a rifle to his head, with the warning that they will fire it if he utters a cry, Iffland blew into the mouth of the rifle to try whether it was loaded. Of ten things that annoy us, nine would not be able to do so if we understood them thoroughly in their causes, and therefore knew their necessity and true nature; but we would do this much oftener if we made them the object of reflection before making them the object of wrath and indignation. For what bridle and bit are to an unmanageable horse the intellect is for the will in man; by this bridle it must be controlled by means of instruction, exhortation, culture, &c., for in itself it is as wild and impetuous an impulse as the force that appears in the descending waterfall, nay, as we know, it is at bottom identical with this. In the height of anger, in intoxication, in despair, it has taken the bit between its teeth, has run away, and follows its original nature. In the _Mania __ sine delirio_ it has lost bridle and bit altogether, and shows now most distinctly its original nature, and that the intellect is as different from it as the bridle from the horse. In this condition it may also be compared to a clock which, when a certain screw is taken away, runs down without stopping.

Thus this consideration also shows us the will as that which is original, and therefore metaphysical; the intellect, on the other hand, as something subordinate and physical. For as such the latter is, like everything physical, subject to _vis inertiae_, consequently only active if it is set agoing by something else, the will, which rules it, manages it, rouses it to effort, in short, imparts to it the activity which does not originally reside in it. Therefore it willingly rests whenever it is permitted to do so, often declares itself lazy and disinclined to activity; through continued effort it becomes weary to the point of complete stupefaction, is exhausted, like the voltaic pile, through repeated shocks. Hence all continuous mental work demands pauses and rest, otherwise stupidity and incapacity ensue, at first of course only temporarily; but if this rest is persistently denied to the intellect it will become excessively and continuously fatigued, and the consequence is a permanent deterioration of it, which in an old man may pa.s.s into complete incapacity, into childishness, imbecility, and madness. It is not to be attributed to age in and for itself, but to long-continued tyrannical over-exertion of the intellect or brain, if this misfortune appears in the last years of life.

This is the explanation of the fact that Swift became mad, Kant became childish, Walter Scott, and also Wordsworth, Southey, and many _minorum gentium_, became dull and incapable. Goethe remained to the end clear, strong, and active-minded, because he, who was always a man of the world and a courtier, never carried on his mental occupations with self-compulsion. The same holds good of Wieland and of Kuebel, who lived to the age of ninety-one, and also of Voltaire. Now all this proves how very subordinate and physical and what a mere tool the intellect is. Just on this account it requires, during almost a third part of its lifetime, the entire suspension of its activity in sleep, _i.e._, the rest of the brain, of which it is the mere function, and which therefore just as truly precedes it as the stomach precedes digestion, or as a body precedes its impulsion, and with which in old age it flags and decays. The will, on the contrary, as the thing in itself, is never lazy, is absolutely untiring, its activity is its essence, it never ceases willing, and when, during deep sleep, it is forsaken of the intellect, and therefore cannot act outwardly in accordance with motives, it is active as the vital force, cares the more uninterruptedly for the inner economy of the organism, and as _vis naturae medicatrix_ sets in order again the irregularities that have crept into it. For it is not, like the intellect, a function of the body; _but the body is its function_; therefore it is, _ordine rerum_, prior to the body, as its metaphysical substratum, as the in-itself of its phenomenal appearance. It shares its unwearying nature, for the time that life lasts, with the heart, that _primum mobile_ of the organism, which has therefore become its symbol and synonym. Moreover, it does not disappear in the old man, but still continues to will what it has willed, and indeed becomes firmer, more inflexible, than it was in youth, more implacable, self-willed, and unmanageable, because the intellect has become less susceptible: therefore in old age the man can perhaps only be matched by taking advantage of the weakness of his intellect.

Moreover, the prevailing _weakness_ and _imperfection_ of the intellect, as it is shown in the want of judgment, narrow-mindedness, perversity, and folly of the great majority of men, would be quite inexplicable if the intellect were not subordinate, advent.i.tious, and merely instrumental, but the immediate and original nature of the so-called soul, or in general of the inner man: as all philosophers have hitherto a.s.sumed it to be. For how could the original nature in its immediate and peculiar function so constantly err and fail? The _truly_ original in human consciousness, the _willing_, always goes on with perfect success; every being wills unceasingly, capably, and decidedly. To regard the immorality in the will as an imperfection of it would be a fundamentally false point of view. For morality has rather a source which really lies above nature, and therefore its utterances are in contradiction with it. Therefore morality is in direct opposition to the natural will, which in itself is completely egoistic; indeed the pursuit of the path of morality leads to the abolition of the will. On this subject I refer to our fourth book and to my prize essay, "_Ueber das Fundament der Moral_."

5. That the _will_ is what is real and essential in man, and the _intellect_ only subordinate, conditioned, and produced, is also to be seen in the fact that the latter can carry on its function with perfect purity and correctness only so long as the will is silent and pauses. On the other hand, the function of the intellect is disturbed by every observable excitement of the will, and its result is falsified by the intermixture of the latter; but the converse does not hold, that the intellect should in the same way be a hindrance to the will. Thus the moon cannot shine when the sun is in the heavens, but when the moon is in the heavens it does not prevent the sun from shining.

A great _fright_ often deprives us of our senses to such an extent that we are petrified, or else do the most absurd things; for example, when fire has broken out run right into the flames. _Anger_ makes us no longer know what we do, still less what we say. _Zeal_, therefore called blind, makes us incapable of weighing the arguments of others, or even of seeking out and setting in order our own. _Joy_ makes us inconsiderate, reckless, and foolhardy, and _desire_ acts almost in the same way. _Fear_ prevents us from seeing and laying hold of the resources that are still present, and often lie close beside us. Therefore for overcoming sudden dangers, and also for fighting with opponents and enemies, the most essential qualifications are _coolness and presence of mind_. The former consists in the silence of the will so that the intellect can act; the latter in the undisturbed activity of the intellect under the pressure of events acting on the will; therefore the former is the condition of the latter, and the two are nearly related; they are seldom to be found, and always only in a limited degree. But they are of inestimable advantage, because they permit the use of the intellect just at those times when we stand most in need of it, and therefore confer decided superiority. He who is without them only knows what he should have done or said when the opportunity has pa.s.sed. It is very appropriately said of him who is violently moved, _i.e._, whose will is so strongly excited that it destroys the purity of the function of the intellect, he is _disarmed_; for the correct knowledge of the circ.u.mstances and relations is our defence and weapon in the conflict with things and with men. In this sense Balthazar Gracian says: "_Es la pa.s.sion enemiga declarada de la cordura_" (Pa.s.sion is the declared enemy of prudence). If now the intellect were not something completely different from the will, but, as has been hitherto supposed, knowing and willing had the same root, and were equally original functions of an absolutely simple nature, then with the rousing and heightening of the will, in which the emotion consists, the intellect would necessarily also be heightened; but, as we have seen, it is rather hindered and depressed by this; whence the ancients called emotion _animi perturbatio_. The intellect is really like the reflecting surface of water, but the water itself is like the will, whose disturbance therefore at once destroys the clearness of that mirror and the distinctness of its images. The _organism_ is the will itself, is embodied will, _i.e._, will objectively perceived in the brain. Therefore many of its functions, such as respiration, circulation, secretion of bile, and muscular power, are heightened and accelerated by the pleasurable, and in general the healthy, emotions. The _intellect_, on the other hand, is the mere function of the brain, which is only nourished and supported by the organism as a parasite. Therefore every perturbation of the _will_, and with it of the _organism_, must disturb and paralyse the function of the brain, which exists for itself and for no other wants than its own, which are simply rest and nourishment.

But this disturbing influence of the activity of the will upon the intellect can be shown, not only in the perturbations brought about by emotions, but also in many other, more gradual, and therefore more lasting falsifications of thought by our inclinations. _Hope_ makes us regard what we wish, and _fear_ what we are apprehensive of, as probable and near, and both exaggerate their object. Plato (according to aelian, V.H., 13, 28) very beautifully called hope the dream of the waking. Its nature lies in this, that the will, when its servant the intellect is not able to pro