of its phenomena, which by this immediateness is toto genere distinguished from all the rest, represents it for us; and accordingly we have to refer the whole world of phenomena to that one in which the thing in itself appears in the very thinnest of veils, and only still remains phenomenon in so far as my intellect, which alone is capable of knowledge, remains ever distinguished from me as the willing subject, and moreover does not even in inner perfection put off the form of knowledge of time.
Accordingly, even after this last and furthest step, the question may still be raised, what that will, which exhibits itself in the world and as the world, ultimately and absolutely is in itself? i.e., what it is, regarded altogether apart from the fact that it exhibits itself as will, or in general appears, i.e., in general is known. This question can never be answered: because, as we have said, becoming known is itself the contradictory of being in itself, and everything that is known is as such only phenomenal. But the possibility of this question shows that the thing in itself, which we know most directly in the will, may have, entirely outside all possible phenomenal appearance, ways of existing, determinations, qualities, which are absolutely unknowable and incomprehensible to us, and which remain as the nature of the thing in itself, when, as is explained in the fourth book, it has voluntarily abrogated itself as will, and has therefore retired altogether from the phenomenon, and for our knowledge, i.e., as regards the world of phenomena, has passed into empty nothingness. If the will were simply and absolutely the thing in itself this nothing would also be absolute, instead of which it expressly presents itself to us there as only relative.
I now proceed to supplement with a few considerations pertinent to the subject the exposition given both in our second book and in the work "Ueber den Willen in der Natur," of the doctrine that what makes itself known to us in the most immediate knowledge as will is also that which objectifies itself at different grades in all the phe-
