of will, so far as it is thing-in-itself, and therefore has no multiplicity. These grades are related to individual things as their eternal forms or prototypes. The shortest and most concise statement of this famous Platonic doctrine is given us by Diogenes Laertes (iii. 12): "ὁ Πλατων φησι, εν τῃ φυσει τας ιδεας ἑσταναι, καθαπερ παραδειγματα, τα δ᾿αλλα ταυταις εoικεναι, τουτων ὁμοιωματα καθεστωτα"—("Plato ideas in natura velut exemplaria dixit subsistere; cetera his esse similia, ad istarum similitudinem consistentia"). Of Kant's misuse of the word I take no further notice; what it is needful to say about it will be found in the Appendix.
§ 26. The lowest grades of the objectification of will are to be found in those most universal forces of nature which partly appear in all matter without exception, as gravity and impenetrability, and partly have shared the given matter among them, so that certain of them reign in one species of matter and others in another species, constituting its specific difference, as rigidity, fluidity, elasticity, electricity, magnetism, chemical properties and qualities of every kind. They are in themselves immediate manifestations of will, just as much as human action; and as such they are groundless, like human character. Only their particular manifestations are subordinated to the principle of sufficient reason, like the particular actions of men. They themselves, on the other hand, can never be called either effect or cause, but are the prior and presupposed conditions of all causes and effects through which their real nature unfolds and reveals itself. It is therefore senseless to demand a cause of gravity or electricity, for they are original forces. Their expressions, indeed, take place in accordance with the law of cause and effect, so that every one of their particular manifestations has a cause, which is itself again just a similar particular manifestation which determines that this force must express itself here, must appear in space and time; but the force itself is by no means the effect of a cause, nor the cause of an
