Page:The World as Will and Idea - Schopenhauer, tr. Haldane and Kemp - Volume 1.djvu/59

THE WORLD AS IDEA. 17 there can be no relation of reason and consequent. My essay on the principle of sufficient reason accomplishes just this: it explains the content of that principle as the essential form of every object — that is to say, as the universal nature of all objective existence, as something which pertains to the object as such; but the object as such always presupposes the subject as its necessary correlative; and therefore the subject remains always outside the province in which the principle of sufficient reason is valid. The controversy as to the reality of the outer world rests upon this false extension of the validity of the principle of sufficient reason to the subject also, and starting with this mistake it can never understand itself. On the one side realistic dogmatism, looking upon the idea as the effect of the object, desires to separate these two, idea and object, which are really one, and to assume a cause quite different from the idea, an object in itself, independent of the subject, a thing which is quite inconceivable; for even as object it presupposes subject, and so remains its idea. Opposed to this doctrine is scepticism, which makes the same false presupposition that in the idea we have only the effect, never the cause, therefore never real being; that we always know merely the action of the object. But this object, it supposes, may perhaps have no resemblance whatever to its effect, may indeed have been quite erroneously received as the cause, for the law of causality is first to be gathered from experience, and the reality of experience is then made to rest upon it. Thus both of these views are open to the correction, firstly, that object and idea are the same; secondly, that the true being of the object of perception is its action, that the reality of the thing consists in this, and the demand for an existence of the object outside the idea of the subject, and also for an essence of the actual thing different from its action, has absolutely no meaning, and is a contradiction: and that the knowledge of the nature of the effect of any