itself, I am not a knowing being. For it is sufficiently proved in the second book that knowledge is only a secondary property of our being, and introduced by its animal nature. Strictly speaking, then, we know even our own will always merely as phenomenon, and not as it may be absolutely in and for itself. But in that second book, and also in my work upon the will in nature, it is fully explained and proved that if, in order to penetrate into the inner nature of things, leaving what is given merely in directly and from without, we stick to the only phenomenon into the nature of which an immediate insight from within is attainable, we find in this quite definitely, as the ultimate kernel of reality, the will, in which therefore we recognise the thing in itself in so far as it has here no longer space, although it still has time, for its form consequently really only in its most immediate manifestation, and with the reservation that this knowledge of it is still not exhaustive and entirely adequate. Thus in this sense we retain here also the conception of will as that of the thing in itself.
The conception of ceasing to be is certainly applicable to man as a phenomenon in time, and empirical knowledge plainly presents death as the end of this temporal existence. The end of the person is just as real as was its beginning, and in the same sense as before birth we were not, after death we shall be no more. Yet no more can be destroyed by death than was produced by birth; thus not that through which birth first became possible. In this sense natus et denatus is a beautiful expression. But now the whole of empirical knowledge affords us merely phenomena; therefore only phenomena are involved in the temporal processes of coming into being and passing away, and not that which manifests itself in the phenomena, the thing in itself. For this the opposition of coming into being and passing away conditioned by the brain, does not exist at all, but has here lost meaning and significance. It thus remains untouched by the
