THE WILL IN NATURE.
of the outer world reaches its acme, and in whom the world accordingly presents itself more distinctly and completely than in any other being. Still, even here, there are innummerable degrees in the clearness of consciousness, from the dullest blockhead to genius. Even in normal heads there still remains a considerable tinge of subjectivity in their objective perception of external objects, knowledge still bearing throughout the character of existing merely for the ends of the will. The more eminent the head, the less prominent is this character, and the more purely objective does the representation of the outer world become; till in genius finally it attains completely objectivity, by which the Platonic ideas detach themselves from the individual things, because the mind which comprehends them enhances itself to the pure subject of knowledge. Now, as perception is the basis of all knowledge, all thinking and all insight must be influenced by this fundamental difference in the quality of it, from which arises that complete difference between the ordinary and the superior mind in their whole way of viewing things, which may be noticed on all occasions. From this also proceeds the dull gravity, nearly resembling that of animals, which characterizes common-place heads whose knowledge is acquired solely for the benefit of the will, as opposed to the constant play of exuberant intellect which brightens the consciousness of the superior mind. The consideration of the two extremes in the great scale which we have here exhibited, seems to have given rise to the German hyperbolical expression "Klotz," as applied to human beings, and to the English "blockhead."
But another different consequence of the clear separation of the will from the intellect therefore of the motive from the action, which first appears in the human race, is the deceptive illusion of freedom in our individual actions. Where, as in inorganic nature, causes, or, as in
PHYSIOLOGY OF
