Page:The World as Will and Idea - Schopenhauer, tr. Haldane and Kemp - Volume 3.djvu/69

Rh only becomes objective by entering the forms of perception of our intellect, and therefore only by means of the assumption of form. Space is the form of perception of matter because the latter is the substance (Stoff) of mere form, but matter can appear only in form.

Since the will becomes objective, i.e., passes over into the idea, matter is the universal substratum of this objectification, or rather it is this objectification itself taken abstractly, i.e., regarded apart from all form. Matter is accordingly the visibility of the will in general, while the character of its definite manifestations has its expression in form and quality. Hence what in the manifestation, i.e., for the idea, is matter is in itself will. Therefore, under the conditions of experience and perception, everything holds good of it that holds good of the will in itself, and it repeats all the relations and properties of the will in temporal images. Accordingly it is the substance of the world of perception, as the will is the inner nature of all things. The forms are innumerable, the matter is one; just as the will is one in all its objectifications. As the will never objectifies itself as general, i.e., as absolute will, but always as particular, i.e., under special determinations and a given character, so matter never appears as such, but always in connection with some particular form and quality. In the manifestation or objectification of the will matter represents its totality, it itself, which in all is one, as matter is one in all bodies. As the will is the inmost kernel of all phenomenal beings, so matter is the substance which remains after all the accidents have been taken away. As the will is that which is absolutely indestructible in all existence, so matter is that which is imperishable in time and permanent through all changes. That matter for itself, thus separated from form, cannot be perceived or presented in imagination depends upon the fact that in itself, and as the pure substantiality of bodies, it is really the will itself. But the will cannot be apprehended