(nam si non inesset in rebus contentio, unum omnia essent, ut ait Empedocles. Aris. Metaph., B. 5). Yet this strife itself is only the revelation of that variance with itself which is essential to the will. This universal conflict becomes most distinctly visible in the animal kingdom. For animals have the whole of the vegetable kingdom for their food, and even within the animal kingdom every beast is the prey and the food of another; that is, the matter in which its Idea expresses itself must yield itself to the expression of another Idea, for each animal can only maintain its existence by the constant destruction of some other. Thus the will to live everywhere preys upon itself, and in different forms is its own nourishment, till finally the human race, because it subdues all the others, regards nature as a manufactory for its use. Yet even the human race, as we shall see in the Fourth Book, reveals in itself with most terrible distinctness this conflict, this variance with itself of the will, and we find homo homini lupus. Meanwhile we can recognise this strife, this subjugation, just as well in the lower grades of the objectification of will. Many insects (especially ichneumon-flies) lay their eggs on the skin, and even in the body of the larvæ of other insects, whose slow destruction is the first work of the newly hatched brood. The young hydra, which grows like a bud out of the old one, and afterwards separates itself from it, fights while it is still joined to the old one for the prey that offers itself, so that the one snatches it out of the mouth of the other (Trembley, Polypod., ii. p. 110, and iii. p. 165). But the bulldog-ant of Australia affords us the most extraordinary example of this kind; for if it is cut in two, a battle begins between the head and the tail. The head seizes the tail with its teeth, and the tail defends itself bravely by stinging the head: the battle may last for half an hour, until they die or are dragged away by other ants. This contest takes place every time the experiment is tried. (From a letter by Howitt in the W. Journal, reprinted in Galignani’s Messenger, 17th November 1855.) On the banks of the Missouri one sometimes sees a mighty oak the stem and branches of which are so encircled, fettered, and interlaced by a gigantic wild vine, that it withers as if choked. The same thing shows itself in the lowest grades; for example, when water and carbon are changed into vegetable sap, or vegetables or bread into blood by organic assimilation; and so also in every case in which animal secretion takes place, along with the restriction of chemical forces to a subordinate mode of activity. This also occurs in unorganised nature, when, for example, crystals in process of formation meet, cross, and mutually disturb each other to such an extent that they are unable to assume the pure crystalline form, so that almost every cluster of crystals is an image of such a conflict of will at this low grade of its objectification; or again, when a magnet forces its magnetism upon iron, in order to express its Idea in it; or when galvanism overcomes chemical affinity, decomposes the closest combinations, and so entirely suspends the laws of chemistry that the acid of a decomposed salt at the negative pole must pass to the positive pole without combining with the alkalies through which it goes on its way, or turning red the litmus paper that touches it. On a large scale it shows itself in the relation between the central body and the planet, for although the planet is in absolute dependence, yet it always resists, just like the chemical forces in the organism; hence arises the constant tension between centripetal and centrifugal force, which keeps the globe in motion, and is itself an example of that universal essential conflict of the manifestation of will which we are considering. For as every body must be regarded as the manifestation of a will, and as will necessarily expresses itself as a struggle, the original condition of every world that is formed into a globe cannot be rest, but motion, a striving forward in boundless space without rest and without end. Neither the law of inertia nor that of causality is opposed to this: for as, according to the former, matter as such is alike indifferent to rest and motion, its original condition may just as well be the one as the other, therefore if we first find it in motion, we have just as little right to assume that this was preceded by a condition of rest, and to inquire into the cause of the origin of the motion, as, conversely, if we found it at rest, we would have to assume a previous motion and inquire into the cause of its suspension. It is, therefore, not needful to seek for a first impulse for centrifugal force, for, according to the hypothesis of Kant and Laplace, it is, in the case of the planets, the residue of the original rotation of the central body, from which the planets have separated themselves as it contracted. But to this central body itself motion is essential; it always continues its rotation, and at the same time rushes forward in endless space, or perhaps circulates round a greater central body invisible to us. This view entirely agrees with the conjecture of astronomers that there is a central sun, and also with the observed advance of our whole solar system, and perhaps of the whole stellar system to which our sun belongs. From this we are finally led to assume a general advance of fixed stars, together with the central sun, and this certainly loses all meaning in boundless space (for motion in absolute space cannot be distinguished from rest), and becomes, as is already the case from its striving and aimless flight, an expression of that nothingness, that failure of all aim, which, at the close of this book, we shall be obliged to recognise in the striving of will in all its phenomena. Thus boundless space and endless time must be the most universal and essential forms of the collective phenomena of will, which exist for the expression of its whole being. Lastly, we can recognise that conflict which we are considering of all phenomena of will against each other in simple matter regarded as such; for the real characteristic of matter is correctly expressed by Kant as repulsive and attractive force; so that even crude matter has its existence only in the strife of conflicting forces. If we abstract from all chemical differences in matter, or go so far back in the chain of causes and effects that as yet there is no chemical difference, there remains mere matter,—the world rounded to a globe, whose life, i.e., objectification of will, is now constituted by the conflict between attractive and repulsive forces, the former as gravitation pressing from all sides towards the centre, the latter as impenetrability always opposing the former either as rigidity or elasticity; and this constant pressure and resistance may be regarded as the objectivity of will in its very lowest grade, and even there it expresses its character.
We should see the will express itself here in the lowest grade as blind striving, an obscure, inarticulate impulse, far from susceptible of being directly known. It is the simplest and the weakest mode of its objectification. But it appears as this blind and unconscious striving in the whole of unorganised nature, in all those original forces of which it is the work of physics and chemistry to discover and to study the laws, and each of which manifests itself to us in millions of phenomena which are exactly similar and regular, and show no trace of individual character, but are mere multiplicity through space and time, i.e., through the principium individuationis, as a picture is multiplied through the facets of a glass.
From grade to grade objectifying itself more distinctly, yet still completely without consciousness as an obscure striving force, the will acts in the vegetable kingdom also, in which the bond of its phenomena consists no longer properly of causes, but of stimuli; and, finally, also in the vegetative part of the animal phenomenon, in the production and maturing of the animal, and in sustaining its inner economy, in which the manifestation of will is still always necessarily determined by stimuli. The ever-ascending grades of the objectification of will bring us at last to the point at which the individual that expresses the Idea could no longer receive food for its assimilation through mere movement following upon stimuli. For such a stimulus must be waited for, but the food has now come to be of a more special and definite kind, and with the ever-increasing multiplicity of the individual phenomena, the crowd and confusion has become so great that they interfere with each other, and the chance of the individual that is moved merely by stimuli and must wait for its food would be too unfavourable. From the point, therefore, at which the animal has delivered itself from the egg or the womb in which it vegetated without consciousness, its food must be sought out and selected. For this purpose movement following upon motives, and therefore consciousness, becomes necessary, and consequently it appears as an agent, μηχανη, called in at this stage of the objectification of will for the conservation of the individual and the propagation of the species. It appears represented by the brain or a large ganglion, just as every other effort or determination of the will which objectifies itself is represented by an organ, that is to say, manifests itself for the idea as an organ.{36} But with this means of assistance, this μηχανη, the world as idea comes into existence at a stroke, with all its forms, object and subject, time, space, multiplicity, and causality. The world now shows its second side. Till now mere will,
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