hand, does not come under this principle, and has therefore neither multiplicity nor change. While the individuals in which it expresses itself are innumerable, and unceasingly come into being and pass away, it remains unchanged as one and the same, and the principle of sufficient reason has for it no meaning. As, however, this is the form under which all knowledge of the subject comes, so far as the subject knows as an individual, the Ideas lie quite outside the sphere of its knowledge. If, therefore, the Ideas are to become objects of knowledge, this can only happen by transcending the individuality of the knowing subject. The more exact and detailed explanation of this is what will now occupy our attention.
§ 31. First, however, the following very essential remark. I hope that in the preceding book I have succeeded in producing the conviction that what is called in the Kantian philosophy the thing-in-itself, and appears there as so significant, and yet so obscure and paradoxical a doctrine, and especially on account of the manner in which Kant introduced it as an inference from the caused to the cause, was considered a stumbling-stone, and, in fact, the weak side of his philosophy, — that this, I say, if it is reached by the entirely different way by which we have arrived at it, is nothing but the will when the sphere of that conception is extended and defined in the way I have shown. I hope, further, that after what has been said there will be no hesitation in recognising the definite grades of the objectification of the will, winch is the inner reality of the world, to be what Plato called the eternal Ideas or unchangeable forms (ειδῆ); a doctrine which is regarded as the principal, but at the same time the most obscure and paradoxical dogma of his system, and has been the subject of reflection and controversy of ridicule and of reverence to so many and such differently endowed minds in the course of many centuries.
