sole truly real, primary, metaphysical thing in a world in which everything else is only phenomenon—i.e. mere representation—gives all things, whatever they may be, the power to exist and to act;
that accordingly, not only the voluntary actions of animals, but the organic mechanism, nay even the shape and quality of their living body, the vegetation of plants and finally, even in inorganic Nature, crystallization, and in general every primary force which manifests itself in physical and chemical phenomena, not excepting Gravity,—that all this, I say, in itself, i.e., independently of phenomenon (which only means, independently of our brain and its representations), is absolutely identical with the will we find within us and know as intimately as we can know anything;
that further, the individual manifestations of the will are set in motion by motives in beings gifted with an intellect, but no less by stimuli in the organic life of animals and of plants, and finally in all inorganic Nature by causes in the narrowest sense of the word—these distinctions applying exclusively to phenomena;
that, on the other hand, knowledge with its substratum, the intellect, is a merely secondary phenomenon, differing completely from the will, only accompanying its higher degrees of objectification and not essential to it; which, as it depends upon the manifestations of the will in the animal organism, is therefore physical, and not, like the will, metaphysical;
that we are never able therefore to infer absence of will from absence of knowledge; for the will may be pointed out even in all phenomena of unconscious Nature, whether in plants or in inorganic bodies; in short,
