these can never change the will itself; for they have power over it only under the presupposition that it is precisely such as it is. All that they can do is thus to alter the direction of its effort, i.e., bring it about that it shall seek in another way than it has hitherto done that which it invariably seeks. Therefore instruction, improved knowledge, in other words, influence from without, may indeed teach the will that it erred in the means it employed, and can therefore bring it about that the end after which it strives once for all according to its inner nature shall be pursued on an entirely different path and in an entirely different object from what has hitherto been the case. But it can never bring about that the will shall will something actually different from what it has hitherto willed; this remains unchangeable, for the will is simply this willing itself, which would have to be abolished. The former, however, the possible modification of knowledge, and through knowledge of conduct, extends so far that the will seeks to attain its unalterable end, for example, Mohammed's paradise, at one time in the real world, at another time in a world of imagination, adapting the means to each, and thus in the first case applying prudence, might, and fraud, and in the second case, abstinence, justice, alms, and pilgrimages to Mecca. But its effort itself has not therefore changed, still less the will itself. Thus, although its action certainly shows itself very different at different times, its willing has yet remained precisely the same. Velle non discitur.
For motives to act, it is necessary not only that they should be present, but that they should be known; for, according to a very good expression of the schoolmen, which we referred to once before, causa finalis movet non secundum suum esse reale; sed secundum esse cognitum. For example, in order that the relation may appear that exists in a given man between egoism and sympathy, it is not sufficient that he should possess wealth
