among other ways, in the circumstance that every vehement and excessive movement of the will, i.e., every emotion, agitates the body and its inner constitution directly and disturbs the course of its vital functions. This is shown in detail in "Will in Nature," p. 27 of the second edition and p. 28 of the third.
Lastly, the knowledge which I have of my will, though it immediate, cannot be separated from that which I have of my body. I know my will, not as a whole, not as a unity, not completely, according to its nature, but I know it only in its particular acts, and therefore in time, which is the form of the phenomenal aspect of my body, as of every object. Therefore the body is a condition of the knowledge of my will. Thus, I cannot really imagine this will apart from my body. In the essay on the principle of sufficient reason, the will, or rather the subject of willing, is treated as a special class of ideas or objects. But even there we saw this object become one with the subject; that is, we saw it cease to be an object. We there called this union the miracle κατ᾿ εξοχην, and the whole of the present work is to a certain extent an explanation of this. So far as I know my will specially as object, I know it as body. But then I am again at the first class of ideas laid down in that essay, i.e., real objects. As we proceed we shall see always more clearly that these ideas of the first class obtain their explanation and solution from those of the fourth class given in the essay, which could no longer be properly opposed to the subject as object, and that, therefore we must learn to understand the inner nature of the law of causality which is valid in the first class, and of all that happens in accordance with it from the law of motivation which governs the fourth class.
The identity of the will and the body, of which we have now given a cursory explanation, can only be proved in the manner we have adopted here. We have proved this identity for the first time, and shall do so more and
