Page:The World as Will and Idea - Schopenhauer, tr. Haldane and Kemp - Volume 2.djvu/496

486 of the will. The will objectifies itself also in it, as will to apprehend the external world, thus as will to know. Therefore great and fundamental as is the difference in us between .willing and knowing, the ultimate substratum of both is yet the same, the will, as the real inner nature of the whole phenomenon. But knowing, the intellect, which presents itself in self-consciousness entirely as secondary, is to be regarded not only as the accident of the will, but also as its work, and thus, although in a circuitous manner, is yet to be referred to it. As the intellect presents itself physiologically as the function of an organ of the body, metaphysically it is to be regarded as a work of the will, whose objectification or visible appearance is the whole body. Thus the will to know, objectively perceived, is the brain; as the will to go, objectively perceived, is the foot; the will to grasp, the hand; the will to digest, the stomach; the will to beget, the genitals, &c. This whole objectification certainly ultimately exists only for the brain, as its perception: in this the will exhibits itself as organised body. But so far as the brain knows, it is itself not known, but is the knower, the subject of all knowledge. So far, however, as in objective perception, i.e., in the consciousness of other things, thus secondarily, it is known, it belongs, as an organ of the body, to the objectification of the will. For the whole process is the self-knowledge of the will; it starts from this and returns to it, and constitutes what Kant has called the phenomenon in opposition to the thing in itself. Therefore that which is known, that which is idea, is the will; and this idea is what we call body, which, as extended in space and moving in time, exists only by means of the functions of the brain, thus only in it. That, on the other hand, which knows, which has that idea, is the brain, which yet does not know itself, but only becomes conscious of itself subjectively as intellect, i.e., as the knower. That which when regarded from within is the faculty of knowledge is when regarded from without the brain. This brain is a