Page:The World as Will and Idea - Schopenhauer, tr. Haldane and Kemp - Volume 1.djvu/228

186 THE WORLD AS WILL. bk. II. to the organism may yet, within certain limits, be allowable and useful; for I shall explain that the vital force certainly avails itself of and uses the forces of unorganised nature; yet these forces no more constitute the vital force than a hammer and anvil make a blacksmith. Therefore even the most simple example of plant life can never be explained from these forces by any theory of capillary attraction and endosmose, much less animal life. The following observations will prepare the way for this somewhat difficult discussion.

It follows from all that has been said that it is certainly an error on the part of natural science to seek to refer the higher grades of the objectification of will to the lower ; for the failure to recognise, or the denial of, original and self-existing forces of nature is just as wrong as the groundless assumption of special forces when what occurs is merely a peculiar kind of manifestation of what is already known. Thus Kant rightly says that it would be absurd to hope for a blade of grass from a Newton, that is, from one who reduced the blade of grass to the manifestations of physical and chemical forces, of which it was the chance product, and therefore a mere freak of nature, in which no special Idea appeared, i.e., the will did not directly reveal itself in it in a higher and specific grade, but just as in the phenomena of unorganised nature and by chance in this form. The schoolmen, who certainly would not have allowed such a doctrine, would rightly have said that it was a complete denial of the forma substantialis, and a degradation of it to the forma accidentalis. For the forma substantialis of Aristotle denotes exactly what I call the grade of the objectification of will in a thing. On the other hand, it is not to be overlooked that in all Ideas, that is, in all forces of unorganised, and all forms of organised nature, it is one and the same will that reveals itself, that is to say, which enters the form of the idea and passes into objectivity. Its unity must therefore be also recognisable