at an end." It comes to the same thing whether we say, "There are no conceptions," or "Reason is gone and animals alone remain."
The dispute between Realism and Idealism, which appeared for the last time in the dispute between the Dogmatists and Kantians, or between Ontology and Metaphysics on the one hand and Transcendental Æsthetic and Transcendental Logic on the other, arose out of the misapprehension of this relation and was based upon its misapprehension with reference to the First and Third Classes of representations as established by me, just as the mediaeval dispute between Realists and Nominalists rested upon the misapprehension of this relation with reference to the Second Class.
§ 42. The Subject of Volition.
According to what has preceded, the Subject of knowledge can never be known ; it can never become Object or representation. Nevertheless, as we have not only an outer self-knowledge (in sensuous perception), but an inner one also ; and as, on the other hand, every knowledge, by its very nature, presupposes a knower and a known, what is known within us as such, is not the knower, but the willer, the Subject of Volition : the Will. Starting from knowledge, we may assert that "I know" is an analytical, "I will," on the contrary, a synthetical, and moreover an a posteriori proposition, that is, it is given by experience—in this case by inner experience (i.e., in Time alone). In so far therefore the Subject of volition would be an Object for us. Introspection always shows us to ourselves as willing. In this willing, however, there are numerous degrees, from the faintest wish to passion, and I have often shown[1] that not only all our emotions, but even all
- ↑ See "Die beiden Grundprobleme der Ethik," p. 11, and in several other places.
