The Primacy Of The Will In Self-Consciousness

This chapter is connected with § 19 of the first volume.

The will, as the thing in itself, constitutes the inner, true, and indestructible nature of man.

in itself, however, it is unconscious.

For consciousness is conditioned by the intellect, and the intellect is a mere accident of our being; for it is a function of the brain, which, together with the nerves and spinal cord connected with it, is a mere fruit, a product, nay, so far, a parasite of the rest of the organism; for it does not directly enter into its inner constitution, but merely serves the end of self-preservation by regulating the relations of the organism to the external world.

The organism itself, on the other hand, is the visibility, the objectivity, of the individual will, the image of it as it presents itself in that very brain (which in the first book we learned to recognise as the condition of the objective world in general), therefore also brought about by its forms of knowledge, space, time, and causality, and consequently presenting itself as extended, successively acting, and material, i.e., as something operative or efficient. The members are both directly felt and also perceived by means of the senses only in the brain. According to this one may say: The intellect is the secondary phenomenon; the organism the primary phenomenon, that is, the immediate manifestation of the will; the will is metaphysical, the intellect physical;—the intellect, like its objects, is merely phenomenal appearance; the will alone is the thing in itself. Then, in a more and more figurative sense, thus by way of simile: The will is the substance of man, the intellect the accident; the will is the matter, the intellect is the form; the will is warmth, the intellect is light.

The inner life of man

1. Not only the consciousness of other things, i.e., the apprehension of the external world, but also self-consciousness, contains, as was mentioned already above, a knower and a known; otherwise it would not be consciousness.

For consciousness consists in knowing; but knowing requires a knower and a known; therefore there could be no self-consciousness if there were not in it also a known opposed to the knower and different from it. As there can be no object without a subject, so also there can be no subject without an object, i.e., no knower without something different from it which is known. Therefore a consciousness which is through and through pure intelligence is impossible.

The intelligence is like the sun, which does not illuminate space if there is no object from which its rays are reflected. The knower himself, as such, cannot be known; otherwise he would be the known of another knower. But now, as the known in self-consciousness we find exclusively the will. For not merely willing and purposing in the narrowest sense, but also all striving, wishing, shunning, hoping, fearing, loving, hating, in short, all that directly constitutes our own weal and woe, desire and aversion, is clearly only affection of the will, is a moving, a modification of willing and not-willing, is just that which, if it takes outward effect, exhibits itself as an act of will proper.31 In all knowledge, however, the known is first and essential, not the knower; for the former is the ÀÁÉÄ¿ÄÅÀ¿Â, the latter the μoÄÅÀ¿Â. Therefore in self-consciousness also the known, thus the will, must be what is first and original; the

It is remarkable that Augustine already knew this. In the fourteenth book, “De Civ. Dei,” c. 6, he speaks of the affectionibus animi, which in the preceding book he had brought under four categories, cupiditas, timor, lætitia, tristitia, and says: “Voluntas est quippe in omnibus, imo omnes nihil aliud, quam voluntates sunt: nam quid est cupiditas et lætitia, nisi voluntas in eorum consensionem, quæ volumus? et quid est metus atque tristitia, nisi voluntas in dissensionem ab his, quæ nolumus? cet.”401

knower, on the other hand, only what is secondary, that which has been added, the mirror. They are related very much as the luminous to the reflecting body; or, again, as the vibrating strings to the resounding-board, in which case the note produced would be consciousness. We may also regard the plant as a like symbol of consciousness.

It has, we know, two poles, the root and the corona: the former struggling into darkness, moisture, and cold, the latter into light, dryness, and warmth; then, as the point of indifference of the two poles, where they part asunder, close to the ground, the collum (rhizoma, le collet). The root is what is essential, original, perennial, the death of which involves that of the corona, is thus the primary; the corona, on the other hand, is the ostensible, but it has sprung from something else, and it passes away without the root dying; it is thus secondary. The root represents the will, the corona the intellect, and the point of indifference of the two, the collum, would be the I, which, as their common termination, belongs to both. This I is the pro tempore identical subject of knowing and willing, whose identity I called in my very first essay (on the principle of sufficient reason), and in my first philosophical wonder, the miracle o±Ä μ3⁄4¿Ç·1⁄2. It is the temporal starting-point and connecting-link of the whole phenomenon, i.e., of the objectification of the will: it conditions indeed the phenomenon, but is also conditioned by it. This comparison may even be carried to the individual nature of men. As a large corona commonly springs only from a large root, so the greatest intellectual capabilities are only found in connection with a vehement and passionate will. A genius of a phlegmatic character and weak passions would resemble those succulent plants that, with a considerable corona consisting of thick leaves, have very small roots; will not, however, be found. That vehemence of will and passionateness of character are conditions of heightened intelligence exhibits itself physiologically through the fact that the activity of the brain is conditioned by the movement which the great arteries running towards the basis [414]402 [415] The World As Will And Idea (Vol. 2 of 3) cerebri impart to it with each pulsation; therefore an energetic pulse, and even, according to Bichat, a short neck, is a requisite of great activity of the brain. But the opposite of the above certainly occurs: vehement desires, passionate, violent character, along with weak intellect, i.e., a small brain of bad conformation in a thick skull. This is a phenomenon as common as it is repulsive: we might perhaps compare it to beetroot.