nomenon were so absolutely and in themselves, where would then be eternal justice? Life presents itself as a problem, a task to be worked out, and therefore, as a rule, as a constant conflict with necessity. Accordingly every one tries to get through with it and come off as well as he can. He performs life as a compulsory service which he owes. But who has contracted the debt? – His begetter, in the enjoyment of sensual pleasure. Thus, because the one has enjoyed this, the other must live, suffer, and die. However, we know and look back here to the fact that the difference of the similar is conditioned by space and time, which in this sense I have called the principium individuationis. Otherwise eternal justice could not be vindicated. Paternal love, on account of which the father is ready to do, to suffer, and to risk more for his child than for himself, and at the same time knows that he owes this, depends simply upon the fact that the begetter recognises himself in the begotten.
The life of a man, with its endless care, want, and suffering, is to be regarded as the explanation and paraphrase of the act of procreation, i.e., the decided assertion of the will to live; and further, it is also due to this that he owes to nature the debt of death, and thinks with anxiety of this debt. Is this not evidence of the fact that our existence involves guilt? At any rate, we always exist, subject to the periodical payment of the toll, birth and death, and successively partake of all the sorrows and joys of life, so that none can escape us: this is just the fruit of the assertion of the will to live. Thus the fear of death, which in spite of all the miseries of life holds us firmly to it, is really illusory; but just as illusory is the impulse which has enticed us into it. This enticement itself may be seen objectively in the reciprocal longing glances of two lovers; they are the purest expression of the will to live, in its assertion. How soft and tender it is here! It wills well-being, and quiet pleasure, and mild joys for itself, for others, for all. It is the theme of Anacreon. Thus by
