The World as Will and Idea · Arthur Schopenhauer
SECOND BOOK. THE WORLD AS WILL.
Thus, for example the Idea that reveals itself in any general force of nature has always one single expression, although it presents itself differently according to the external relations that are present: otherwise its identity could not be proved, for this is done by abstracting the diversity that arises merely from external relations. In the same way the crystal has only _one_ manifestation of life, crystallisation, which afterwards has its fully adequate and exhaustive expression in the rigid form, the corpse of that momentary life. The plant, however, does not express the Idea, whose phenomenon it is, at once and through a single manifestation, but in a succession of developments of its organs in time. The animal not only develops its organism in the same manner, in a succession of forms which are often very different (metamorphosis), but this form itself, although it is already objectivity of will at this grade, does not attain to a full expression of its Idea. This expression must be completed through the actions of the animal, in which its empirical character, common to the whole species, manifests itself, and only then does it become the full revelation of the Idea, a revelation which presupposes the particular organism as its first condition.
In the case of man, the empirical character is peculiar to every individual (indeed, as we shall see in the Fourth Book, even to the extent of supplanting entirely the character of the species, through the self-surrender of the whole will). That which is known as the empirical character, through the necessary development in time, and the division into particular actions that is conditioned by it, is, when we abstract from this temporal form of the manifestation the _intelligible character_, according to the expression of Kant, who shows his undying merit especially in establishing this distinction and explaining the relation between freedom and necessity, _i.e._, between the will as thing-in-itself and its manifestations in time.(38) Thus the intelligible character coincides with the Idea, or, more accurately, with the original act of will which reveals itself in it. So far then, not only the empirical character of every man, but also that of every species of animal and plant, and even of every original force of unorganised nature, is to be regarded as the manifestation of an intelligible character, that is, of a timeless, indivisible act of will. I should like here to draw attention in passing to the naïveté with which every plant expresses and lays open its whole character in its mere form, reveals its whole being and will.
This is why the physiognomy of plants is so interesting; while in order to know an animal in its Idea, it is necessary to observe the course of its action. As for man, he must be fully investigated and tested, for reason makes him capable of a high degree of dissimulation. The beast is as much more naïve than the man as the plant is more naïve than the beast. In the beast we see the will to live more naked, as it were, than in the man, in whom it is clothed with so much knowledge, and is, moreover, so veiled through the capacity for dissimulation, that it is almost only by chance, and here and there, that its true nature becomes apparent. In the plant it shows itself quite naked, but also much weaker, as mere blind striving for existence without end or aim. For the plant reveals its whole being at the first glance, and with complete innocence, which does not suffer from the fact that it carries its organs of generation exposed to view on its upper surface, though in all animals they have been assigned to the most hidden part. This innocence of the plant results from its complete want of knowledge. Guilt does not lie in willing, but in willing with knowledge.
Every plant speaks to us first of all of its home, of the climate, and the nature of the ground in which it has grown. Therefore, even those who have had little practice easily tell whether an exotic plant belongs to the tropical or the temperate zone, and whether it grows in water, in marshes, on mountain, or on moorland. Besides this, however, every plant expresses the special will of its species, and says something that cannot be uttered in any other tongue. But we must now apply what has been said to the teleological consideration of the organism, so far as it concerns its inner design. If in unorganised nature the Idea, which is everywhere to be regarded as a single act of will, reveals itself also in a single manifestation which is always the same, and thus one may say that here the empirical character directly partakes of the unity of the intelligible, coincides, as it were, with it, so that no inner design can show itself here; if, on the contrary, all organisms express their Ideas through a series of successive developments, conditioned by a multiplicity of co-existing parts, and thus only the sum of the manifestations of the empirical character collectively constitute the expression of the intelligible character; this necessary co-existence of the parts and succession of the stages of development does not destroy the unity of the appearing Idea, the act of will which expresses itself; nay, rather this unity finds its expression in the necessary relation and connection of the parts and stages of development with each other, in accordance with the law of causality. Since it is the will which is one, indivisible, and therefore entirely in harmony with itself, that reveals itself in the whole Idea as in act, its manifestation, although broken up into a number of different parts and conditions, must yet show this unity again in the thorough agreement of all of these.
This is effected by a necessary relation and dependence of all the parts upon each other, by means of which the unity of the Idea is re-established in the manifestation. In accordance with this, we now recognise these different parts and functions of the organism as related to each other reciprocally as means and end, but the organism itself as the final end of all. Consequently, neither the breaking up of the Idea, which in itself is simple, into the multiplicity of the parts and conditions of the organism, on the one hand, nor, on the other hand, the re-establishment of its unity through the necessary connection of the parts and functions which arises from the fact that they are the cause and effect, the means and end, of each other, is peculiar and essential to the appearing will as such, to the thing-in-itself, but only to its manifestation in space, time, and causality (mere modes of the principle of sufficient reason, the form of the phenomenon). They belong to the world as idea, not to the world as will; they belong to the way in which the will becomes object, _i.e._, idea at this grade of its objectivity.
Every one who has grasped the meaning of this discussion—a discussion which is perhaps somewhat difficult—will now fully understand the doctrine of Kant, which follows from it, that both the design of organised and the conformity to law of unorganised nature are only introduced by our understanding, and therefore both belong only to the phenomenon, not to the thing-in-itself. The surprise, which was referred to above, at the infallible constancy of the conformity to law of unorganised nature, is essentially the same as the surprise that is excited by design in organised nature; for in both cases what we wonder at is only the sight of the original unity of the Idea, which, for the phenomenon, has assumed the form of multiplicity and diversity.(39) As regards the second kind of teleology, according to the division made above, the _outer_ design, which shows itself, not in the inner economy of the organisms, but in the support and assistance they receive from without, both from unorganised nature and from each other; its general explanation is to be found in the exposition we have just given. For the whole world, with all its phenomena, is the objectivity of the one indivisible will, the Idea, which is related to all other Ideas as harmony is related to the single voice. Therefore that unity of the will must show itself also in the agreement of all its manifestations. But we can very much increase the clearness of this insight if we go somewhat more closely into the manifestations of that outer teleology and agreement of the different parts of nature with each other, an inquiry which will also throw some light on the foregoing exposition. We shall best attain this end by considering the following analogy.
The character of each individual man, so far as it is thoroughly individual, and not entirely included in that of the species, may be regarded as a special Idea, corresponding to a special act of the objectification of will. This act itself would then be his intelligible character, and his empirical character would be the manifestation of it. The empirical character is entirely determined through the intelligible, which is without ground, _i.e._, as thing-in-itself is not subordinated to the principle of sufficient reason (the form of the phenomenon). The empirical character must in the course of life afford us the express image of the intelligible, and can only become what the nature of the latter demands. But this property extends only to the essential, not to the unessential in the course of life to which it applies. To this unessential belong the detailed events and actions which are the material in which the empirical character shows itself. These are determined by outward circumstances, which present the motives upon which the character reacts according to its nature; and as they may be very different, the outward form of the manifestation of the empirical character, that is, the definite actual or historical form of the course of life, will have to accommodate itself to their influence.
Now this form may be very different, although what is essential to the manifestation, its content, remains the same. Thus, for example it is immaterial whether a man plays for nuts or for crowns; but whether a man cheats or plays fairly, that is the real matter; the latter is determined by the intelligible character, the former by outward circumstances. As the same theme may be expressed in a hundred different variations, so the same character may be expressed in a hundred very different lives. But various as the outward influence may be, the empirical character which expresses itself in the course of life must yet, whatever form it takes, accurately objectify the intelligible character, for the latter adapts its objectification to the given material of actual circumstances. We have now to assume something analogous to the influence of outward circumstances upon the life that is determined in essential matters by the character, if we desire to understand how the will, in the original act of its objectification, determines the various Ideas in which it objectifies itself, that is, the different forms of natural existence of every kind, among which it distributes its objectification, and which must therefore necessarily have a relation to each other in the manifestation. We must assume that between all these manifestations of the _one_ will there existed a universal and reciprocal adaptation and accommodation of themselves to each other, by which, however, as we shall soon see more clearly, all time-determination is to be excluded, for the Idea lies outside time. In accordance with this, every manifestation must have adapted itself to the surroundings into which it entered, and these again must have adapted themselves to it, although it occupied a much later position in time; and we see this _consensus naturæ_ everywhere.
Every plant is therefore adapted to its soil and climate, every animal to its element and the prey that will be its food, and is also in some way protected, to a certain extent, against its natural enemy: the eye is adapted to the light and its refrangibility, the lungs and the blood to the air, the air-bladder of fish to water, the eye of the seal to the change of the medium in which it must see, the water-pouch in the stomach of the camel to the drought of the African deserts, the sail of the nautilus to the wind that is to drive its little bark, and so on down to the most special and astonishing outward adaptations.(40) We must abstract however here from all temporal relations, for these can only concern the manifestation of the Idea, not the Idea itself. Accordingly this kind of explanation must also be used retrospectively, and we must not merely admit that every species accommodated itself to the given environment, but also that this environment itself, which preceded it in time, had just as much regard for the being that would some time come into it.
For it is one and the same will that objectifies itself in the whole world; it knows no time, for this form of the principle of sufficient reason does not belong to it, nor to its original objectivity, the Ideas, but only to the way in which these are known by the individuals who themselves are transitory, _i.e._, to the manifestation of the Ideas. Thus, time has no significance for our present examination of the manner in which the objectification of the will distributes itself among the Ideas, and the Ideas whose _manifestations_ entered into the course of time earlier, according to the law of causality, to which as phenomena they are subject, have no advantage over those whose manifestation entered later; nay rather, these last are the completest objectifications of the will, to which the earlier manifestations must adapt themselves just as much as they must adapt themselves to the earlier. Thus the course of the planets, the tendency to the ellipse, the rotation of the earth, the division of land and sea, the atmosphere, light, warmth, and all such phenomena, which are in nature what bass is in harmony, adapted themselves in anticipation of the coming species of living creatures of which they were to become the supporter and sustainer.
In the same way the ground adapted itself to the nutrition of plants, plants adapted themselves to the nutrition of animals, animals to that of other animals, and conversely they all adapted themselves to the nutrition of the ground. All the parts of nature correspond to each other, for it is _one_ will that appears in them all, but the course of time is quite foreign to its original and only _adequate objectification_ (this expression will be explained in the following book), the Ideas. Even now, when the species have only to sustain themselves, no longer to come into existence, we see here and there some such forethought of nature extending to the future, and abstracting as it were from the process of time, a self-adaptation of what is to what is yet to come. The bird builds the nest for the young which it does not yet know; the beaver constructs a dam the object of which is unknown to it; ants, marmots, and bees lay in provision for the winter they have never experienced; the spider and the ant-lion make snares, as if with deliberate cunning, for future unknown prey; insects deposit their eggs where the coming brood finds future nourishment.
In the spring-time the female flower of the diœcian valisneria unwinds the spirals of its stalk, by which till now it was held at the bottom of the water, and thus rises to the surface. Just then the male flower, which grows on a short stalk from the bottom, breaks away, and so, at the sacrifice of its life, reaches the surface, where it swims about in search of the female. The latter is fructified, and then draws itself down again to the bottom by contracting its spirals, and there the fruit grows.(41) I must again refer here to the larva of the male stag-beetle, which makes the hole in the wood for its metamorphosis as big again as the female does, in order to have room for its future horns. The instinct of animals in general gives us the best illustration of what remains of teleology in nature. For as instinct is an action, like that which is guided by the conception of an end, and yet is entirely without this; so all construction of nature resembles that which is guided by the conception of an end, and yet is entirely without it. For in the outer as in the inner teleology of nature, what we are obliged to think as means and end is, in every case, _the manifestation of the unity of the one will so thoroughly agreeing with itself_, which has assumed multiplicity in space and time for our manner of knowing.
The reciprocal adaptation and self-accommodation of phenomena that springs from this unity cannot, however, annul the inner contradiction which appears in the universal conflict of nature described above, and which is essential to the will. That harmony goes only so far as to render possible the duration of the world and the different kinds of existences in it, which without it would long since have perished. Therefore it only extends to the continuance of the species, and the general conditions of life, but not to that of the individual. If, then, by reason of that harmony and accommodation, the _species_ in organised nature and the _universal forces_ in unorganised nature continue to exist beside each other, and indeed support each other reciprocally, on the other hand, the inner contradiction of the will which objectifies itself in all these ideas shows itself in the ceaseless internecine war of the _individuals_ of these species, and in the constant struggle of the _manifestations_ of these natural forces with each other, as we pointed out above. The scene and the object of this conflict is matter, which they try to wrest from each other, and also space and time, the combination of which through the form of causality is, in fact, matter, as was explained in the First Book.(42)
In the meantime _one_ such question may be more particularly considered, for it can only properly arise so long as one has not fully penetrated the meaning of the foregoing exposition, and may so far serve as an illustration of it. It is this: Every will is a will towards something, has an object, an end of its willing; what then is the final end, or towards what is that will striving that is exhibited to us as the being-in-itself of the world? This question rests, like so many others, upon the confusion of the thing-in-itself with the manifestation. The principle of sufficient reason, of which the law of motivation is also a form, extends only to the latter, not to the former. It is only of phenomena, of individual things, that a ground can be given, never of the will itself, nor of the Idea in which it adequately objectifies itself. So then of every particular movement or change of any kind in nature, a cause is to be sought, that is, a condition that of necessity produced it, but never of the natural force itself which is revealed in this and innumerable similar phenomena; and it is therefore simple misunderstanding, arising from want of consideration, to ask for a cause of gravity, electricity, and so on.
Only if one had somehow shown that gravity and electricity were not original special forces of nature, but only the manifestations of a more general force already known, would it be allowable to ask for the cause which made this force produce the phenomena of gravity or of electricity here. All this has been explained at length above. In the same way every particular act of will of a knowing individual (which is itself only a manifestation of will as the thing-in-itself) has necessarily a motive without which that act would never have occurred; but just as material causes contain merely the determination that at this time, in this place, and in this matter, a manifestation of this or that natural force must take place, so the motive determines only the act of will of a knowing being, at this time, in this place, and under these circumstances, as a particular act, but by no means determines that that being wills in general or wills in this manner; this is the expression of his intelligible character, which, as will itself, the thing-in-itself, is without ground, for it lies outside the province of the principle of sufficient reason. Therefore every man has permanent aims and motives by which he guides his conduct, and he can always give an account of his particular actions; but if he were asked why he wills at all, or why in general he wills to exist, he would have no answer, and the question would indeed seem to him meaningless; and this would be just the expression of his consciousness that he himself is nothing but will, whose willing stands by itself and requires more particular determination by motives only in its individual acts at each point of time.
In fact, freedom from all aim, from all limits, belongs to the nature of the will, which is an endless striving. This was already touched on above in the reference to centrifugal force. It also discloses itself in its simplest form in the lowest grade of the objectification of will, in gravitation, which we see constantly exerting itself, though a final goal is obviously impossible for it. For if, according to its will, all existing matter were collected in one mass, yet within this mass gravity, ever striving towards the centre, would still wage war with impenetrability as rigidity or elasticity. The tendency of matter can therefore only be confined, never completed or appeased. But this is precisely the case with all tendencies of all phenomena of will. Every attained end is also the beginning of a new course, and so on _ad infinitum_. The plant raises its manifestation from the seed through the stem and the leaf to the blossom and the fruit, which again is the beginning of a new seed, a new individual, that runs through the old course, and so on through endless time.
Such also is the life of the animal; procreation is its highest point, and after attaining to it, the life of the first individual quickly or slowly sinks, while a new life ensures to nature the endurance of the species and repeats the same phenomena. Indeed, the constant renewal of the matter of every organism is also to be regarded as merely the manifestation of this continual pressure and change, and physiologists are now ceasing to hold that it is the necessary reparation of the matter wasted in motion, for the possible wearing out of the machine can by no means be equivalent to the support it is constantly receiving through nourishment. Eternal becoming, endless flux, characterises the revelation of the inner nature of will. Finally, the same thing shows itself in human endeavours and desires, which always delude us by presenting their satisfaction as the final end of will. As soon as we attain to them they no longer appear the same, and therefore they soon grow stale, are forgotten, and though not openly disowned, are yet always thrown aside as vanished illusions.
We are fortunate enough if there still remains something to wish for and to strive after, that the game may be kept up of constant transition from desire to satisfaction, and from satisfaction to a new desire, the rapid course of which is called happiness, and the slow course sorrow, and does not sink into that stagnation that shows itself in fearful ennui that paralyses life, vain yearning without a definite object, deadening languor. According to all this, when the will is enlightened by knowledge, it always knows what it wills now and here, never what it wills in general; every particular act of will has its end, the whole will has none; just as every particular phenomenon of nature is determined by a sufficient cause so far as concerns its appearance in this place at this time, but the force which manifests itself in it has no general cause, for it belongs to the thing-in-itself, to the groundless will. The single example of self-knowledge of the will as a whole is the idea as a whole, the whole world of perception. It is the objectification, the revelation, the mirror of the will. What the will expresses in it will be the subject of our further consideration.(43)
Ideas discussed in this chapter
Text from Project Gutenberg, public domain in the United States.