result will present itself to us, which, with all its transcendence, has yet a direct empirical support. It is the same character, thus the same individually determined will, that lives in all the descendants of one stock, from the remote ancestor to the present representative of the family. But in each of these a different intellect is given with it, thus a different degree and a different kind of knowledge. Thus in each of these life presents itself to it from another side and in a different light: it receives a new fundamental view of it, a new instruction. It is true that, since the intellect is extinguished with the individual, that will cannot supplement the insight of one course of life with that of another. But in consequence of each fundamentally new view of life, such as only a renewed personality can impart to it, its willing itself receives a different tendency, thus experiences a modification from it, and what is the chief concern, the will, has, in this new direction, either to assert life anew or deny it. In this way does the arrangement of nature of an ever-changing connection of a will with an intellect, which arises from the necessity of two sexes for reproduction, become the basis of a method of salvation. For by virtue of this arrangement life unceasingly presents new sides to the will (whose image and mirror it is), turns itself about, as it were, without intermission before its sight, allows different and ever different modes of perception to try their effect upon it, so that upon each of these it must decide for assertion or denial, both of which constantly stand open to it only that, if once denial is chosen, the whole phenomenon ceases for it with death. Now because, according to this, it is just the constant renewal and complete alteration of the intellect for the same will which, as imparting a new view of the world, holds open the path of salvation, and because the intellect comes from the mother, the profound reason may lie here on account of which all nations (with very few and doubtful exceptions) abominate and forbid the marriage of brothers and sisters, nay, even on account of which sexual love does not arise at all between brothers
