198 THE WORLD AS WILL. bk. ii
fined to what is immediately present, does not suffice. That complicated, many-sided, imaginative being, man, with his many needs, and exposed as he is to innumerable dangers, must, in order to exist, be lighted by a double knowledge; a higher power, as it were, of perceptive knowledge must be given him, and also reason, as the faculty of framing abstract conceptions. With this there has appeared reflection, surveying the future and the past, and, as a consequence, deliberation, care, the power of premeditated action independent of the present, and finally, the full and distinct consciousness of one's own deliberate volition as such. Now if with mere knowledge of perception there arose the possibility of illusion and deception, by which the previous infallibility of the blind striving of will was done away with, so that mechanical and other instincts, as expressions of unconscious will, had to lend their help in the midst of those that were conscious, with the entrance of reason that certainty and infallibility of the expressions of will (which at the other extreme in unorganised nature appeared as strict conformity to law) is almost entirely lost; instinct disappears altogether; deliberation, which is supposed to take the place of everything else, begets (as was shown in the First Book) irresolution and uncertainty; then error becomes possible, and in many cases obstructs the adequate objectification of the will in action. For although in the character the will has already taken its definite and unchangeable bent or direction, in accordance with which volition, when occasioned by the presence of a motive, invariably takes place, yet error can falsify its expressions, for it introduces illusive motives that take the place of the real ones which they resemble;[1] as, for example, when superstition forces on a man imaginary motives which impel him to a course of action directly opposed
- ↑ The Scholastics therefore said very truly: Causa finalis movet non secundum suum esse reale, sed secundum esse cognitum. Cf. Suarez, Disp. Metaph. disp. xxiii., sec. 7 and 8.
