yet must press forward, is like his planet, which does not fall into the sun only because a force driving it forward prevents it. Therefore everything is in continual strain and forced movement, and the course of the world goes on, to use an expression of Aristotle's (De cœlo, ii. 13), "(
Greek characters)" (Motu, non naturali sed violento). Men are only apparently drawn from in front; really they are pushed from behind; it is not life that tempts them on, but necessity that drives them forward. The law of motivation is, like all causality, merely the form of the phenomenon. We may remark in passing that this is the source of the comical, the burlesque, the grotesque, the ridiculous side of life; for, urged forward against his will, every one bears himself as best he can, and the straits that thus arise often look comical enough, serious as is the misery which underlies them.
In all these considerations, then, it becomes clear to us that the will to live is not a consequence of the knowledge of life, is in no way a conclusio ex prœmissis, and in general is nothing secondary. Rather, it is that which is first and unconditioned, the premiss of all premisses, and just on that account that from which philosophy must start, for the will to live does not appear in consequence of the world, but the world in consequence of the will to live.
I scarcely need to draw attention to the fact that the considerations with which we now conclude the second book already point forcibly to the serious theme of the fourth book, indeed would pass over into it directly if it were not that my architectonic symmetry makes it necessary that the third book, with its fair contents, should come between, as a second consideration of the world as idea, the conclusion of which, however, again points in the same direction.
