The World as Will and Idea Volume III Part 2

If we call up to our minds and distinctly go through in thought the exceedingly acute theory of the origin of the planetary system, first put forth by Kant and later by Laplace, a theory of which it is scarcely possible to doubt the correctness, we see the lowest, crudest, and blindest forces of nature bound to the most rigid conformity to law, by means of their conflict for one and the same given matter, and the accidental results brought about by this produce the framework of the world, thus of the designedly prepared future dwelling-place of innumerable living beings, as a system of order and harmony, at which we are the more astonished the more distinctly and accurately we come to understand it. For example, if we see that every planet, with its present velocity, can only maintain itself exactly where it actually has its place, because if it were brought nearer to the sun it would necessarily fall into it, or if placed further from it would necessarily fly away from it; how, conversely, if we take the place as given, it can only remain there with its present velocity and no other, because if it went faster it would necessarily fly away from the sun, and if it went slower it would necessarily fall into it; that thus only one definite place is suitable to each definite velocity of a planet; and if we now see this solved by the fact that the same physical, necessary, and blindly acting cause which appointed it its place, at the same time and just by doing so, imparted to it exactly the only velocity suitable for this place, in consequence of the law of nature that a revolving body increases its velocity in proportion as its revolution becomes smaller; and, moreover, if finally we understand how endless permanence is a.s.sured to the whole system, by the fact that all the mutual disturbances of the course of the planets which unavoidably enter, must adjust themselves in time; how then it is just the irrationality of the periods of revolution of Jupiter and Saturn to each other that prevents their respective perturbations from repeating themselves at one place, whereby they would become dangerous, and brings it about that, appearing seldom and always at a different place, they must sublate themselves again, like dissonances in music which are again resolved into harmony. By means of such considerations we recognise a design and perfection, such as could only have been brought about by the freest absolute will directed by the most penetrating understanding and the most acute calculation. And yet, under the guidance of that cosmogony of Laplace, so well thought out and so accurately calculated, we cannot prevent ourselves from seeing that perfectly blind forces of nature, acting according to unalterable natural laws, through their conflict and aimless play among themselves, could produce nothing else but this very framework of the world, which is equal to the work of an extraordinarily enhanced power of combination. Instead now, after the manner of Anaxagoras, of dragging in the aid of an _intelligence_ known to us only from animal nature, and adapted only to its aims, an intelligence which, coming from without, cunningly made use of the existing forces of nature and their laws in order to carry out its ends, which are foreign to these,-we recognise in these lowest forces of nature themselves that same, one will, which indeed first manifests itself in them, and already in this manifestation striving after its goal, through its original laws themselves works towards its final end, to which therefore all that happens according to blind laws of nature must minister and correspond.

And this indeed cannot be otherwise, because everything material is nothing but just the phenomenal appearance, the visibility, the objectivity of the will to live which is one. Thus even the lowest forces of nature themselves are animated by that same will, which afterwards, in the individual beings provided with intelligence, marvels at its own work, as the somnambulist wonders in the morning at what he has done in his sleep; or, more accurately, which is astonished at its own form which it beholds in the mirror. This unity which is here proved of the accidental with the intentional, of the necessary with the free, on account of which the blindest chances, which, however, rest upon universal laws of nature, are as it were the keys upon which the world-spirit plays its melodies so full of significance,-this unity, I say, is, as has already been remarked, an abyss in the investigation into which even philosophy can throw no full light, but only a glimmer.

But I now turn to a _subjective_ consideration belonging to this place, to which, however, I am able to give still less distinctness than to the objective consideration which has just been set forth; for I shall only be able to express it by images and similes. Why is our consciousness brighter and more distinct the further it extends towards without, so that its greatest clearness lies in sense perception, which already half belongs to things outside us,-and, on the other hand, grows dimmer as we go in, and leads, if followed to its inmost recesses, to a darkness in which all knowledge ceases? Because, I say, consciousness presupposes _individuality_; but this belongs to the mere phenomenon, for it is conditioned by the forms of the phenomenon, s.p.a.ce and time, as multiplicity of the similar. Our inner nature, on the other hand, has its root in that which is no longer phenomenon, but thing in itself, to which, therefore, the forms of the phenomenon do not extend; and thus the chief conditions of individuality are wanting, and with these the distinctness of consciousness falls off. In this root of existence the difference of beings ceases, like that of the radii of a sphere in the centre; and as in the sphere the surface is produced by the radii ending and breaking off, so consciousness is only possible where the true inner being runs out into the phenomenon, through whose forms the separate individuality becomes possible upon which consciousness depends, which is just on that account confined to phenomena. Therefore all that is distinct and thoroughly comprehensible in our consciousness always lies without upon this surface of the sphere. Whenever, on the contrary, we withdraw entirely from this, consciousness forsakes us,-in sleep, in death, to a certain extent also in magnetic or magic influences; for these all lead through the centre. But just because distinct consciousness, being confined to the surface of the sphere, is not directed towards the centre, it recognises other individuals certainly as of the same kind, but not as identical, which yet in themselves they are. Immortality of the individual might be compared to a point of the surface flying off at a tangent. But immortality, by virtue of the eternal nature of the inner being of the whole phenomenon, may be compared to the return of that point, on the radius, to the centre, of which the whole surface is just the extension. The will as the thing in itself is whole and undivided in every being, as the centre is an integral part of every radius; while the peripherical end of this radius is in the most rapid revolution, with the surface, which represents time and its content, the other end, at the centre, which represents eternity, remains in the profoundest peace, because the centre is the point of which the rising half is not different from the sinking. Therefore in the Bhagavad-gita it is said: "_Haud distributum animantibus, et quasi distributum tamen insidens, animantiumque sustentaculum id cognoscendum, edax et rursus genitale_" (Lect. 13, 16 vers. Schlegel). Certainly we fall here into mystical and figurative language, but it is the only language in which anything can be said on this entirely transcendent theme. So this simile also may pa.s.s. The human race may be imagined as an _animal compositum_, a form of life of which many polypi, especially those which swim, such as _Veretillum_, _Funiculina_, and others, afford examples. As in these the head isolates each individual animal, and the lower part, with the common stomach, combines them all in the unity of one life process, so the brain with its consciousness isolates the human individual, while the unconscious part, the vegetative life with its ganglion system, into which in sleep the brain-consciousness disappears, like a lotus which nightly sinks in the flood, is a common life of all, by means of which in exceptional cases they can even communicate, as, for example, occurs when dreams communicate themselves directly, the thoughts of the mesmeriser pa.s.s into the somnambulist, and finally also in the magnetic or generally magical influence proceeding from intentional willing. Such an influence, if it occurs, is _toto genere_ different from every other on account of the _influxus physicus_ which takes place, for it is really an _actio in distans_ which the will, certainly proceeding from the individual, yet performs in its metaphysical quality as the omnipresent substratum of the whole of nature. One might also say that as in the _generatio aequivoca_ there sometimes and as an exception appears a weak residue of the original _creative power_ of the will, which in the existing forms of nature has already done its work and is extinguished, so there may be, exceptionally, acting in these magical influences, as it were, a surplus of its original _omnipotence_, which completes its work and spends itself in the construction and maintenance of the organisms. I have spoken fully of this magical property of the will in "The Will in Nature," and I gladly omit here discussions which have to appeal to uncertain facts, which yet cannot be altogether ignored or denied.

Chapter XXVI.(4) On Teleology.

The universal teleology or design of organised nature relative to the continuance of every existing being, together with the adaptation of organised to unorganised nature, cannot without violence enter into the connection of any philosophical system except that one which makes a _will_ the basis of the existence of every natural being; a will which accordingly expresses its nature and tendency not merely in the actions, but already in the _form_ of the phenomenal organism. In the preceding chapter I have merely indicated the account which our system of thought gives of this subject, since I have already expounded it in the pa.s.sage of the first volume referred to below, and with special clearness and fulness in "The Will in Nature," under the rubric "Comparative Anatomy."

The astounding amazement which is wont to take possession of us when we consider the endless design displayed in the construction of organised beings ultimately rests upon the certainly natural but yet false a.s.sumption that that _adaptation_ of the parts to each other, to the whole of the organism and to its aims in the external world, as we comprehend it and judge of it by means of _knowledge_, thus upon the path of the _idea_, has also come into being upon the same path; thus that as it exists _for_ the intellect, it was also brought about _by_ the intellect. We certainly can only bring about something regular and conforming to law, such, for example, as every crystal is, under the guidance of the law and the rule; and in the same way, we can only bring about something designed under the guidance of the conception of the end; but we are by no means justified in imputing this limitation of ours to nature, which is itself prior to all intellect, and whose action is entirely different in kind from ours, as was said in the preceding chapter. It accomplishes that which appears so designed and planned without reflection and without conception of an end, because without idea, which is of quite secondary origin. Let us first consider what is merely according to rule, not yet adapted to ends. The six equal radii of a snowflake, separating at equal angles, are measured beforehand by no knowledge; but it is the simple tendency of the original will, which so exhibits itself to knowledge when knowledge appears. As now here the will brings about the regular figure without mathematics, so also without physiology does it bring about the form which is organised and furnished with organs evidently adapted to special ends. The regular form in s.p.a.ce only exists for the perception, the perceptive form of which is s.p.a.ce; so the design of the organism only exists for the knowing reason, the reflection of which is bound to the conceptions of end and means. If direct insight into the working of nature was possible for us, we would necessarily recognise that the wonder excited by teleology referred to above is a.n.a.logous to that which that savage referred to by Kant in his explanation of the ludicrous felt when he saw the froth irresistibly foaming out of a bottle of beer which had just been opened, and expressed his wonder not that it should come out, but that any one had ever been able to get it in; for we also a.s.sume that the teleology of natural productions has been put in the same as it comes out for us. Therefore our astonishment at design may likewise be compared to that which the first productions of the art of printing excited in those who considered them under the supposition that they were works of the pen, and therefore had to resort to the a.s.sumption of the a.s.sistance of a devil in order to explain them. For, let it be said again, it is our intellect which by means of its own forms, s.p.a.ce, time, and causality, apprehends as object the act of will, in itself metaphysical and indivisible, which exhibits itself in the phenomenon of an animal,-it is our intellect which first produces the multiplicity and diversity of the parts, and is then struck with amazement at their perfect agreement and conspiring together, which proceeds from the original unity; whereby then, in a certain sense, it marvels at its own work.

If we give ourselves up to the contemplation of the indescribably and infinitely ingenious construction of any animal, even if it were only the commonest insect, lose ourselves in admiration of it, and it now occurs to us that nature recklessly exposes even this exceedingly ingenious and highly complicated organism daily and by thousands to destruction by accident, animal rapacity, and human wantonness, this wild prodigality fills us with amazement; but our amazement is based upon an ambiguity of the conceptions, for we have in our minds the human work of art which is accomplished by the help of the intellect and by overcoming a foreign and resisting material, and therefore certainly costs much trouble. Nature's works, on the contrary, however ingenious they may be, cost her absolutely no trouble; for here the will to work is already the work itself, since, as has already been said, the organism is merely the visibility of the will which is here present, brought about in the brain.

In consequence of the nature of organised beings which has been set forth, teleology, as the a.s.sumption of the adaptation of every part to its end, is a perfectly safe guide in considering the whole of organised nature; on the other hand, in a metaphysical regard, for the explanation of nature beyond the possibility of experience, it must only be regarded as valid in a secondary and subsidiary manner for the confirmation of principles of explanation which are otherwise established: for here it belongs to the problems which have to be given account of. Accordingly, if in some animal a part is found of which we do not see any use, we must never venture the conjecture that nature has produced it aimlessly, perhaps trifling, or out of mere caprice. Certainly it is possible to conceive something of this kind under the Anaxagorean a.s.sumption that the disposition of nature has been brought about by means of an ordering understanding, which, as such, obeys a foreign will; but not under the a.s.sumption that the true inner being (_i.e._, outside of our idea) of every organism is simply and solely _its own will_; for then the existence of every part is conditioned by the circ.u.mstance that in some way it serves the will which here lies at its foundation, expresses and realises some tendency of it, and consequently in some way contributes to the maintenance of this organism. For apart from _the will which manifests itself in it_, and the conditions of the external world under which this has voluntarily undertaken to live, for the conflict with which its whole form and disposition is already adapted, nothing can have influenced it and determined its form and parts, thus no arbitrary power, no caprice. On this account everything in it must be designed; and therefore final causes (_causae finales_) are the clue to the understanding of organised nature, as efficient causes (_causae efficientes_) are the clue to the understanding of unorganised nature. It depends upon this, that if in anatomy or zoology, we cannot find the end or aim of an existing part, our understanding receives a shock similar to that which it receives in physics from an effect whose cause remains concealed; and as we a.s.sume the latter as necessary, so also we a.s.sume the former, and therefore go on searching for it, however long we may already have done so in vain. This is, for example, the case with the spleen, as to the use of which men never cease inventing hypotheses, till some day one shall have proved itself correct. So is it also with the large spiral-formed teeth of the babyroussa, the horn-shaped excrescences of certain caterpillars, and more of the like. Negative cases are also judged by us according to the same rule; for example, that in a cla.s.s which, as a whole, is so uniform as that of lizards, so important a part as the bladder is present in many species, while it is wanting in others; similarly that dolphins and certain cetacea related to them are entirely without olfactory nerves, while the rest of the cetacea and even fishes have them: there must be a reason which determines this.

Individual real exceptions to this universal law of design in organised nature have indeed been discovered, and with great surprise; but in these cases that _exceptio firmat regulam_ applies, since they can be accounted for upon other grounds. Such, for example, is the fact that the tadpoles of the pipa toad have tails and gills, although, unlike all other tadpoles, they do not swim, but await their metamorphosis on the back of the mother; that the male kangaroo has the marsupial bones which in the female carry the pouch; that male mammals have b.r.e.a.s.t.s; that the _Mus typhlus_, a rat, has eyes, although very small ones, without any opening for them in the outer skin, which thus covers them, clothed with hair; and that the moles of the Apennines, and also two fishes-_Murena ccilia_ and _Gastrobrauchus ccus_-are in the same case; of like kind is the _Proteus anguinus_. These rare and surprising exceptions to the rule of nature, which is otherwise so rigid, these contradictions with itself into which it falls, we must explain from the inner connection which the different kinds of phenomena have with each other, by virtue of the unity of that which manifests itself in them, and in consequence of which nature must hint at some thing in one, simply because another of the same type actually has it. Accordingly the male animal has a rudimentary form of an organ which is actually present in the female. As now here the difference of the _s.e.x_ cannot abolish the type of the _species_, so also the type of a whole order-for example, of the batrachia-a.s.serts itself even where in one particular species (pipa) one of its determinations is superfluous.

Still less can nature allow a determination (eyes) which belongs to the type of a whole division (Vertebrata) to vanish entirely without a trace, even if it is wanting in some particular species (_Mus typhlus_) as superfluous; but here also it must at least indicate in a rudimentary manner what it carries out in all the others.

Even from this point of view it is to some extent possible to see upon what depends that _h.o.m.ology_ in the skeleton primarily of mammals, and in a wider sense of all vertebrates, which has been so fully explained, especially by Richard Owen in his "_Osteologie comparee_," and on account of which, for example, all mammals have seven cervical vertebrae, every bone of the human hand and arm finds its a.n.a.logue in the fin of the whale, the skull of the bird in the egg has exactly as many bones as that of the human ftus, &c. All this points to a principle which is independent of teleology, but which is yet the foundation upon which teleology builds, or the already given material for its works, and just that which Geoffroy St.

Hilaire has explained as the "anatomical element." It is the _unite de plan_, the fundamental type of the higher animal world, as it were the arbitrarily chosen key upon which nature here plays.

Aristotle has already correctly defined the difference between the efficient cause (_causa efficiens_) and the final cause (_causa finalis_) in these words: "??? t??p?? t?? a?t?a?, t? ?? ??e?a ?a? t? e? a?a????, ?a?

de? ?e???ta? t???a?e?? a??sta e? af???." (_Duo sunt causae modi: alter cujus gratia, et alter e necessitate; ac potissimum utrumque eruere oportet._) _De part. anim._, i. 1. The efficient cause is that _whereby_ something is, the final cause that _on account of which_ it is; the phenomenon to be explained has, in time, the former _behind_ it, and the latter _before_ it. Only in the case of the voluntary actions of animal beings do the two directly unite, for here the final cause, the end, appears as the motive; a motive, however, is always the true and proper _cause_ of the action, is wholly and solely its _efficient_ cause, the change preceding it which calls it forth, by virtue of which it necessarily appears, and without which it could not happen; as I have shown in my prize essay upon freedom. For whatever of a physiological nature one might wish to insert between the act of will and the corporeal movement, the _will_ always remains here confessedly that which moves, and what moves _it_ is the _motive_ coming from without, thus the _causa finalis_; which consequently appears here as _causa efficiens_. Besides, we know from what has gone before that the bodily movement is one with the act of will, for it is merely its phenomenal appearance in cerebral perception. This union of the _causa finalis_ with the efficient cause in the one phenomenon _intimately_ known to us, which accordingly remains throughout our typical phenomenon, is certainly to be firmly retained; for it leads precisely to the conclusion that at least in organised nature, the knowledge of which has throughout final causes for its clue, a _will_ is the forming power. In fact, we cannot otherwise distinctly think a final cause except as an end in view, _i.e._, a motive. Indeed, if we carefully consider the final causes in nature in order to express their transcendent nature, we must not shrink from a contradiction, and boldly say: the final cause is a motive which acts upon a being, by which it is not known. For certainly the termite nests are the motive which has produced the toothless muzzle of the ant-bear, and also its long extensile, glutinous tongue: the hard egg-sh.e.l.l which holds the chicken imprisoned is certainly the motive for the h.o.r.n.y point with which its beak is provided in order to break through that sh.e.l.l, after which it throws it off as of no further use. And in the same way the laws of the reflection and refraction of light are the motive for the wonderfully ingenious and complex optical instrument, the human eye, which has the transparency of its cornea, the different density of its three humours, the form of its lens, the blackness of its choroid, the sensitiveness of its retina, the contracting power of its pupil, and its muscular system, accurately calculated according to those laws. But those motives acted before they were apprehended; it is not otherwise, however contradictory it may sound.

For here is the transition of the physical into the metaphysical. But the latter we have already recognised in the _will_; therefore we must see that the will which extends an elephant's trunk towards an object is the same will which has also called it forth and formed it, antic.i.p.ating objects.

It is in conformity with this that in the investigation of _organised_ nature we are entirely referred to _final causes_, everywhere seek for these and explain everything from them. The _efficient causes_, on the contrary, here a.s.sume only a quite subordinate position as the mere tools of the final causes, and, just as in the case of the voluntary movement of the limbs, which is confessedly effected by external motives, they are rather a.s.sumed than pointed out. In explaining the physiological _functions_ we certainly look about for the efficient causes, though for the most part in vain; but in explaining the origin of the parts we again look for them no more, but are satisfied with the final causes alone. At the most we have here some such general principle as that the larger the part is to be the stronger must be the artery that conducts blood to it; but of the actually efficient causes which bring about, for example, the eye, the ear, the brain, we know absolutely nothing. Indeed, even in explaining the mere functions the final cause is far more important and more to the point than the efficient; therefore, if the former alone is known we are instructed and satisfied with regard to the princ.i.p.al matter, while, on the other hand, the efficient cause alone helps us little. For example, if we really knew the _efficient cause_ of the circulation of the blood, as we do not, but still seek it, this would help us little unless we knew the final cause, that the blood must go into the lungs for the purpose of oxidation, and again flow back for the purpose of nouris.h.i.+ng; but by the knowledge of this, even without the knowledge of the efficient cause, we have gained much light. Moreover, I am of opinion, as was said above, that the circulation of the blood has no properly efficient cause, but that the will is here as immediately active as in muscular movement where motives determine it by means of nerve conduction, so that here also the movement is called forth directly by the final cause; thus by the need of oxidation in the lungs, which here to a certain extent acts as a motive upon the blood, yet so that the mediation of knowledge is in this case wanting, because everything takes place in the interior of the organism.

The so-called metamorphosis of plants, a thought lightly thrown out by Kaspar Wolf, which, under this hyperbolic t.i.tle, Goethe pompously and with solemn delivery expounds as his own production, belongs to the cla.s.s of explanations of organic nature from the efficient cause; although ultimately he only says that nature does not in the case of every production begin from the beginning and create out of nothing, but as it were, writing on in the same style, adds on to what already exists, makes use of the earlier forms, developed, and raised to higher power, to carry its work further: just as it has done in the ascending series of animals entirely in accordance with the law: _Natura non facit saltus, et quod commodissimum in omnibus suis operationibus sequitur_ (_Arist. de incessu animalium, c. 2 et 8_). Indeed, to explain the blossom by pointing out in all its parts the form of the leaf seems to me almost the same as explaining the structure of a house by showing that all its parts, storeys, balconies, and garrets, are only composed of bricks and mere repet.i.tions of the original unity of the brick. And not much better, though much more problematical, seems to me the explanation of the skull from vertebrae, although even here also it is a matter of course that the covering or case of the brain will not be absolutely different and entirely disparate from that of the spinal cord, of which it is the continuation and terminal k.n.o.b, but will rather be a carrying out of the same kind of thing. This whole method of consideration belongs to the h.o.m.ology of Richard Owen referred to above. On the other hand, it seems to me that the following explanation of the nature of the flower from its _final cause_, suggested by an Italian whose name has escaped me, is a far more satisfactory account to give. The end of the _corolla_ is-(1.) Protection of the pistil and the _stamina_; (2.) by means of it the purified saps are prepared, which are concentrated in the _pollen_ and _germs_; (3.) from the glands of its base the essential oil distils which, for the most part as a fragrant vapour, surrounding the anthers and pistil, protects them to a certain extent from the influence of the damp air. It is also one of the advantages of final causes that every _efficient_ cause always ultimately rests upon something that cannot be fathomed, a force of nature, _i.e._, a _qualitas occulta_, and, therefore, it can only give a _relative_ explanation; while the final cause within its sphere affords a sufficient and perfect explanation. It is true we are only perfectly content when we know both the efficient cause, also called by Aristotle ? a?t?a e? a?a????, and the final cause, ? ?a??? t??

e?t?????, at once and yet separately, as their concurrence, their wonderful working together, then surprises us, and on account of it the best appears as the absolutely necessary, and the necessary again as if it were merely the best and not necessary; for then arises in us the dim perception that both causes, however different may be their origin, are yet connected in the root, in the nature of the thing in itself. But such a twofold knowledge is seldom attainable; in _organised_ nature, because the efficient cause is seldom known to us; in _unorganised_ nature, because the final cause remains problematical. However, I will ill.u.s.trate this by a couple of examples as good as I find within the range of my physiological knowledge, for which physiologists may be able to subst.i.tute clearer and more striking ones. The louse of the negro is black. Final cause: its own safety. Efficient cause: because its nourishment is the black _rete Malpighi_ of the negro. The multifarious, brilliant, and gay colouring of the plumage of tropical birds is explained, although only very generally, from the strong effect of the light in the tropics, as its efficient cause. As the final cause I would a.s.sign that those brilliant feathers are the gorgeous uniform in which the individuals of the innumerable species there, often belonging to the same genus, may recognise each other; so that each male may find his female. The same holds good of b.u.t.terflies of different zones and lat.i.tudes. It has been observed that consumptive women, in the last stage of their illness, readily become pregnant, that the disease stops during pregnancy, but after delivery appears again worse than before, and now generally results in death: similarly that consumptive men generally beget another child in the last days of their life. The _final cause_ here is that nature, always so anxiously concerned for the maintenance of the species, seeks to replace by a new individual the approaching loss of one in the prime of life; the _efficient cause_, on the other hand, is the unusually excited state of the nervous system which occurs in the last period of consumption. From the same final cause is to be explained the a.n.a.logous phenomenon that (according to Oken, _Die Zeugung_, p. 65) flies poisoned with a.r.s.enic still couple, and die in the act of copulation. The final cause of the p.u.b.es in both s.e.xes, and of the Mons Veneris in the female, is that even in the case of very thin subjects the Ossa pubis shall not be felt, which might excite antipathy; the efficient cause, on the other hand, is to be sought in the fact that wherever the mucous membrane pa.s.ses over to the outer skin, hair grows in the vicinity; and, secondly, also that the head and the genitals are to a certain extent opposite poles of each other, and therefore have various relations and a.n.a.logies between them, among which is that of being covered with hair. The same efficient cause holds good also of the beard of the man; the final cause of it, I suppose, lies in the fact that the pathogonomic signs, thus the rapid alterations of the countenance betraying every movement of the mind, are princ.i.p.ally visible in the mouth and its vicinity; therefore, in order to conceal these from the prying eye of the adversary, as something dangerous in bargaining, or in sudden emergencies, nature gave man the beard (which shows that _h.o.m.o homini lupus_). The woman, on the other hand, could dispense with this; for with her dissimulation and command of countenance are inborn. As I have said, there must be far more apt examples to be found to show how the completely blind working of nature unites in the result with the apparently intentional, or, as Kant calls it, the mechanism of nature with its technic; which points to the fact that both have their common origin beyond their difference in the will as the thing in itself. Much would be achieved for the elucidation of this point of view, if, for example, we could find the efficient cause which carries the driftwood to the treeless polar lands, or that which has concentrated the dry land of our planet princ.i.p.ally in the northern half of it; while it is to be regarded as the final cause of this that the winter of that half, because it occurs in the perihelion which accelerates the course of the earth, is eight days shorter, and hereby is also milder. Yet in considering _unorganised_ nature the final cause is always ambiguous, and, especially when the _efficient_ cause is found, leaves us in doubt whether it is not a merely subjective view, an aspect conditioned by our point of view. In this respect, however, it may be compared to many works of art; for example, to coa.r.s.e mosaics, theatre decorations, and to the G.o.d Apennine at Pratolino, near Florence, composed of large ma.s.ses of rock, all of which only produce their effect at a distance, and vanish when we come near, because instead of them the efficient cause of their appearance now becomes visible: but the forms are yet actually existent, and are no mere imagination. a.n.a.logous to this, then, are the final causes in unorganised nature, if the efficient causes appear. Indeed, those who take a wide view of things would perhaps allow it to pa.s.s if I added that something similar is the case with omens.

For the rest, if any one desires to misuse the _external_ design, which, as has been said, always remains ambiguous for physico-theological demonstrations, which is done even at the present day, though it is to be hoped only by Englishmen, there are in this cla.s.s enough examples _in contrarium_, thus ateleological instances, to derange his conception. One of the strongest is presented by the unsuitableness of sea-water for drinking, in consequence of which man is never more exposed to the danger of dying of thirst than in the midst of the greatest ma.s.s of water on his planet. "Why, then, does the sea need to be salt?" let us ask our Englishman.

That in _unorganised_ nature the final causes entirely withdraw into the background, so that an explanation from them alone is here no longer valid, but the efficient causes are rather indispensably required, depends upon the fact that the will which objectifies itself here also no longer appears in individuals which const.i.tute a whole for themselves, but in forces of nature and their action, whereby end and means are too far separated for their relation to be clear and for us to recognise a manifestation of will in it. This already occurs in organised nature, in a certain degree, when the design is an external one, _i.e._, the end lies in _one_ individual and the means in _another_. Yet even here it remains unquestionable so long as the two belong to the same species, indeed it then becomes the more striking. Here we have first to count the reciprocally adapted organisation of the genitals of the two s.e.xes, and then also many circ.u.mstances that a.s.sist the propagation of the species, for example, in the case of the _Lampyris noctiluca_ (the glowworm) the circ.u.mstance that only the male, which does not s.h.i.+ne, has wings to enable it to seek out the female; the wingless female, on the other hand, since it only comes out in the evening, possesses the phosph.o.r.escent light, so that the male may be able to find it. Yet in the case of the _Lampyris Italica_ both s.e.xes s.h.i.+ne, which is an instance of the natural luxury of the South. But a striking, because quite special, example of the kind of design we are speaking of is afforded by the discovery made by Geoffroy St. Hilaire, in his last years, of the more exact nature of the sucking apparatus of the cetacea. Since all sucking requires the action of respiration, it can only take place in the respirable medium itself, and not under water, where, however, the sucking young of the whale hangs on to the teats of the mother; now to meet this the whole mammary apparatus of the cetacea is so modified that it has become an injecting organ, and placed in the mouth of the young injects the milk into it without it requiring to suck. When, on the contrary, the individual that affords essential help to another belongs to an entirely different species, and even to another kingdom of nature, we will doubt this external design just as in unorganised nature; unless it is evident that the maintenance of the species depends upon it. But this is the case with many plants whose fructification only takes place by means of insects, which either bear the pollen to the stigma or bend the stamina to the pistil. The common barberry, many kinds of iris, and _Aristolochia Clemat.i.tis_ cannot fructify themselves at all without the help of insects (_Chr. Cour._ Sprengel, _Entdecktes Geheimniss, &c._, 1793; Wildenow, _Grundriss der Krauterkunde_, 353). Very many dicia, moncia, and polygamia are in the same position. The reciprocal support which the plant and the insect worlds receive from each other will be found admirably described in Burdach's large Physiology, vol. i. -- 263. He very beautifully adds: "This is no mechanical a.s.sistance, no make-s.h.i.+ft, as if nature had made the plants yesterday, and had committed an error which she tries to correct to-day through the insect; it is rather a deep-lying sympathy between the plant and the animal worlds. It ought to reveal the ident.i.ty of the two.

Both, children of one mother, ought to subsist with each other and through each other." And further on: "But the organised world stands in such a sympathy with the unorganised world also," &c. A proof of this _consensus naturae_ is also afforded by the observation communicated in the second volume of the "Introduction into Entomology" by Kirby and Spence, that the insect eggs that pa.s.s the winter attached to the twigs of the trees, which serve as nourishment for their larvae, are hatched exactly at the time at which the twig buds; thus, for example, the aphis of the birch a month earlier than that of the ash. Similarly, that the insects of perennial plants pa.s.s the winter upon these as eggs; but those of mere annuals, since they cannot do this, in the state of pupae.

Three great men have entirely rejected teleology, or the explanation from final causes, and many small men have echoed them. These three are, Lucretius, Bacon of Verulam, and Spinoza. But in the case of all three we know clearly enough the source of this aversion, namely, that they regarded it as inseparable from speculative theology, of which, however, they entertained so great a distrust (which Bacon indeed prudently sought to conceal) that they wanted to give it a wide berth. We find Leibnitz also entirely involved in this prejudice, for, with characteristic navete, he expresses it as something self-evident in his _Lettre a M.

Nicaise_ (_Spinozae op. ed Paulus_, vol. ii. p. 672): "_Les causes finales, ou ce qui est la meme chose, la consideration de la sagesse divine dans l'ordre des choses._" (The devil also _meme chose_!) At the same point of view we find, indeed, Englishmen even at the present day. The Bridgewater-Treatise-men-Lord Brougham, &c.-nay, even Richard Owen also, in his "_Osteologie Comparee_," thinks precisely as Leibnitz, which I have already found fault with in the first volume. To all these teleology is at once also theology, and at every instance of design recognised in nature, instead of thinking and learning to understand nature, they break at once into the childish cry, "Design! design!" then strike up the refrain of their old wives' philosophy, and stop their ears against all rational arguments, such as, however, the great Hume has already advanced against them.(5)

The ignorance of the Kantian philosophy now, after seventy years, which is really a disgrace to Englishmen of learning, is princ.i.p.ally responsible for this whole outcast position of the English; and this ignorance, again, depends, at least in great measure, upon the nefarious influence of the detestable English clergy, with whom stultification of every kind is a thing after their own hearts, so that only they may be able still to hold the English nation, otherwise so intelligent, involved in the most degrading bigotry; therefore, inspired by the basest obscurantism, they oppose with all their might the education of the people, the investigation of nature, nay, the advancement of all human knowledge in general; and both by means of their connections and by means of their scandalous, unwarrantable wealth, which increases the misery of the people, they extend their influence even to university teachers and authors, who accordingly (for example, Th. Brown, "On Cause and Effect") resort to suppressions and perversions of every kind simply in order to avoid opposing even in a distant manner that "cold superst.i.tion" (as Puckler very happily designates their religion, or the current arguments in its favour).

But, on the other hand, the three great men of whom we are speaking, since they lived long before the dawn of the Kantian philosophy, are to be pardoned for their distrust of teleology on account of its origin; yet even Voltaire regarded the physico-theological proof as irrefutable. In order, however, to go into this somewhat more fully: first of all, the polemic of Lucretius (iv. 824-858) against teleology is so crude and clumsy that it refutes itself and convinces us of the opposite. But as regards Bacon (_De augm. scient._, iii. 4), he makes, in the first place, no distinction with reference to the use of final causes between organised and unorganised nature (which is yet just the princ.i.p.al matter), for, in his examples of final causes, he mixes the two up together. Then he banishes final causes from physics to metaphysics; but the latter is for him, as it is still for many at the present day, identical with speculative theology. From this, then, he regards final causes as inseparable, and goes so far in this respect that he blames Aristotle because he has made great use of final causes, yet without connecting them with speculative theology (which I shall have occasion immediately especially to praise). Finally, Spinoza (_Eth._ i. _prop._ 36, _appendix_) makes it abundantly clear that he identifies teleology so entirely with physico-theology, against which he expresses himself with bitterness, that he explains _Natura nihil frustra agere_: _hoc est, quod in usum hominum non sit_: similarly, _Omnia naturalia tanquam ad suum utile media considerant, et credunt aliquem alium esse, qui illa media paraverit_; and also: _Hinc statuerunt, Deos omnia in usum hominum fecisse et dirigere_.

Upon this, then, he bases his a.s.sertion: _Naturam finem nullum sibi praefixum habere et omnes causas finales nihil, nisi humana esse figmenta_.

His aim merely was to block the path of theism; and he had quite rightly recognised the physico-theological proof as its strongest weapon. But it was reserved for Kant really to refute this proof, and for me to give the correct exposition of its material, whereby I have satisfied the maxim: _Est enim verum index sui et falsi_. But Spinoza did not know how else to help himself but by the desperate stroke of denying teleology itself, thus design in the works of nature-an a.s.sertion the monstrosity of which is at once evident to every one who has gained any accurate knowledge of organised nature. This limited point of view of Spinoza, together with his complete ignorance of nature, sufficiently prove his entire incompetence in this matter, and the folly of those who, upon his authority, believe they must judge contemptuously of final causes.

Aristotle, who just here shows his brilliant side, contrasts very advantageously with these modern philosophers. He goes unprejudiced to nature, knows of no physico-theology-such a thing has never entered his mind,-and he has never looked at the world for the purpose of seeing whether it was a bungled piece of work. He is in his heart pure from all this, for he also sets up hypotheses as to the origin of animals and men (_De generat. anim._, iii. 11) without lighting upon the physico-theological train of thought. He always says: "? f?s?? p??e?

(_natura facit_), never ? f?s?? pep???ta?" (_natura facta est_). But after he has truly and diligently studied nature, he finds that it everywhere proceeds teleologically, and he says: "at?? ???e? ??de? p????sa? t??

f?s??" (_naturam nihil frustra facere cernimus_), _De respir._, c. 10; and in the books, _De partibus animalium_, which are a comparative anatomy: "??de pe??e???? ??de?, ??te at?? ? f?s?? p??e?.-? f?s?? ??e?a t?? p??e?

pa?ta.-?a?ta??? de ?e??e? t?de t??de ??e?a, ?p?? a? fa???ta? te??? t?, p??? ? ? ????s?? pe?a??e?; ?ste e??a? fa?e???, ?t? est? t? t????t??, ? d?

?a? ?a???e? f?s??. ?pe? t? s?a ???a???; ??e?a t???? ?a? ??ast?? t??

?????, ????? te ?a? t? ????." (_Nihil supervacaneum, nihil frustra natura facit.-Natura rei alicujus gratia facit omnia.-Rem autem hanc esse illius gratia a.s.serere ubique solemus, quoties finem intelligimus aliquem, in quem motus terminetur; quocirca ejusmodi aliquid esse constat, quod Naturam vocamus. Est enim corpus instrumentum: nam membrum unumquodque __ rei alicujus gratia est, tum vero totum ipsum._) At greater length, p. 633 and 645 of the Berlin quarto edition, and also _De incessu animalium_, c.

2: "? f?s?? ??de? p??e? at??, a??? ae?, e? t?? e?de??e??? t? ??s??, pe??

??ast?? ?e??? ???? t? a??st??." (_Natura nihil frustra facit, sed semper ex iis, quae cuique animalium generis essentiae contingunt, id quod optimum est._) But he expressly recommends teleology at the end of the books _De generatione animalium_, and blames Democritus for having denied it, which is just what Bacon, in his prejudice, praises in him. Especially, however, in the "Physica," ii. 8, p. 198, Aristotle speaks _ex professo_ of final causes, and establishes them as the true principle of the investigation of nature. In fact, every good and regular mind must, in considering organised nature, hit upon teleology, but unless it is determined by the preconceived opinions, by no means either upon physico-theology or upon the anthropo-teleology condemned by Spinoza. With regard to Aristotle generally, I wish further to draw attention to the fact here, that his teaching, so far as it concerns _unorganised_ nature, is very defective and unserviceable, as in the fundamental conceptions of mechanics and physics he accepts the most gross errors, which is the less pardonable, since before him the Pythagoreans and Empedocles had been upon the right path and had taught much better. Empedocles indeed, as we learn from Aristotle's second book, _De clo_ (c. 1, p. 284), had already grasped the conception of a tangential force arising from rotation, and counteracting gravity, which Aristotle again rejects. Quite the reverse, however, is Aristotle's relation to the investigation of _organised_ nature. This is his field; here the wealth of his knowledge, the keenness of his observation, nay, sometimes the depth of his insight, astonish us. Thus, to give just one example, he already knew the antagonism in which in the ruminants the horns and the teeth of the upper jaw stand to each other, on account of which, therefore, the latter are wanting where the former are found, and conversely (_De partib. anim._, iii. 2). Hence then, also his correct estimation of final causes.

Chapter XXVII. On Instinct And Mechanical Tendency.

It is as if nature had wished, in the mechanical tendencies of animals, to give the investigator an ill.u.s.trative commentary upon her works, according to final causes and the admirable design of her organised productions which is thereby introduced. For these mechanical tendencies show most clearly that creatures can work with the greatest decision and definiteness towards an end which they do not know, nay, of which they have no idea. Such, for instance, is the bird's nest, the spider's web, the ant-lion's pitfall, the ingenious bee-hive, the marvellous termite dwelling, &c., at least for those individual animals that carry them out for the first time; for neither the form of the perfected work nor the use of it can be known to them. Precisely so, however, does _organising_ nature work; and therefore in the preceding chapter I gave the paradoxical explanation of the final cause, that it is a motive which acts without being known. And as in working from mechanical tendency that which is active is evidently and confessedly the _will_, so is it also really the will which is active in the working of organising nature.

One might say, the will of animal creatures is set in motion in two different ways: either by motivation or by instinct; thus from without, or from within; by an external occasion, or by an internal tendency; the former is explicable because it lies before us without, the latter is inexplicable because it is merely internal. But, more closely considered, the contrast between the two is not so sharp, indeed ultimately it runs back into a difference of degree. The motive also only acts under the a.s.sumption of an inner tendency, _i.e._, a definite quality of will which is called its _character_. The motive in each case only gives to this a definite direction-individualises it for the concrete case. So also instinct, although a definite tendency of the will, does not act entirely, like a spring, from within; but it also waits for some external circ.u.mstance necessarily demanded for its action, which at least determines the time of its manifestation; such is, for the migrating bird, the season of the year; for the bird that builds its nest, the fact of pregnancy and the presence of the material for the nest; for the bee it is, for the beginning of the structure, the basket or the hollow tree, and for the following work many individually appearing circ.u.mstances; for the spider, it is a well-adapted corner; for the caterpillar, the suitable leaf; for egg-laying insects, the for the most part very specially determined and often rare place, where the hatched larvae will at once find their nourishment, and so on. It follows from this that in works of mechanical tendency it is primarily the instinct of these animals that is active, yet subordinated also to their intellect. The instinct gives the universal, the rule; the intellect the particular, the application, in that it directs the detail of the execution, in which therefore the work of these animals clearly adapts itself to the circ.u.mstances of the existing case. According to all this, the difference between instinct and mere character is to be fixed thus: Instinct is a character which is only set in motion by a _quite specially determined_ motive, and on this account the action that proceeds from it is always exactly of the same kind; while the character which is possessed by every species of animal and every individual man is certainly a permanent and unalterable quality of will, which can yet be set in motion by very different motives, and adapts itself to these; and on account of this the action proceeding from it may, according to its material quality, be very different, but yet will always bear the stamp of the same character, and will therefore express and reveal this; so that for the knowledge of this character the material quality of the action in which it appears is essentially a matter of indifference. Accordingly we might explain instinct as a character which is beyond all measure one-sided and strictly determined. It follows from this exposition that being determined by mere motivation presupposes a certain width of the sphere of knowledge, and consequently a more fully developed intellect: therefore it is peculiar to the higher animals, quite pre-eminently, however, to man; while being determined by instinct only demands as much intellect as is necessary to apprehend the one quite specially determined motive, which alone and exclusively becomes the occasion for the manifestation of the instinct. Therefore it is found in the case of an exceedingly limited sphere of knowledge, and consequently, as a rule, and in the highest degree, only in animals of the lower cla.s.ses, especially insects. Since, accordingly, the actions of these animals only require an exceedingly simple and small motivation from without, the medium of this, thus the intellect or the brain, is very slightly developed in them, and their outward actions are for the most part under the same guidance as the inner, follow upon mere stimuli, physiological functions, thus the ganglion system. This is, then, in their case excessively developed; their princ.i.p.al nerve-stem runs under the belly in the form of two cords, which at every limb of the body form a ganglion little inferior to the brain in size, and, according to Cuvier, this nerve-stem is an a.n.a.logue not so much of the spinal cord as of the great sympathetic nerve. According to all this, instinct and action through mere motivation, stand in a certain antagonism, in consequence of which the former has its maximum in insects, and the latter in man, and the actuation of other animals lies between the two in manifold gradations according as in each the cerebral or the ganglion system is preponderatingly developed. Just because the instinctive action and the ingenious contrivances of insects are princ.i.p.ally directed from the ganglion system, if we regard them as proceeding from the brain alone, and wish to explain them accordingly, we fall into absurdities, because we then apply a false key. The same circ.u.mstance, however, imparts to their action a remarkable likeness to that of somnambulists, which indeed is also explained as arising from the fact that, instead of the brain, the sympathetic nerve has undertaken the conduct of the outward actions also; insects are accordingly, to a certain extent, natural somnambulists.

Things which we cannot get at directly we must make comprehensible to ourselves by means of an a.n.a.logy. What has just been referred to will accomplish this in a high degree when a.s.sisted by the fact that in Kieser's "_Tellurismus_" (vol. ii. p. 250) a case is mentioned "in which the command of the mesmerist to the somnambulist to perform a definite action in a waking state was carried out by him when he awoke, without remembering the command." Thus it was as if he must perform that action without rightly knowing why. Certainly this has the greatest resemblance to what goes on in the case of mechanical instincts in insects. The young spider feels that it must spin its web, although it neither knows nor understands the aim of it. We are also reminded here of the daemon of Socrates, on account of which he had the feeling that he must leave undone some action expected of him, or lying near him, without knowing why-for his prophetic dream about it was forgotten. We have in our own day quite well-authenticated cases a.n.a.logous to this; therefore I only briefly call these to mind. One had taken his pa.s.sage on a s.h.i.+p, but when it was about to sail he positively would not go on board without being conscious of a reason;-the s.h.i.+p went down. Another goes with companions to a powder magazine; when he has arrived in its vicinity he absolutely will not go any further, but turns hastily back, seized with anxiety he knows not why;-the magazine blows up. A third upon the ocean feels moved one night, without any reason, not to undress, but lays himself on the bed in his clothes and boots, and even with his spectacles on;-in the night the s.h.i.+p goes on fire, and he is among the few who save themselves in the boat. All this depends upon the dull after-effect of forgotten fatidical dreams, and gives us the key to an a.n.a.logous understanding of instinct and mechanical tendencies.

On the other hand, as has been said, the mechanical tendencies of insects reflect much light upon the working of the unconscious will in the inner functions of the organism and in its construction. For without any difficulty we can see in the ant-hill or the beehive the picture of an organism explained and brought to the light of knowledge. In this sense Burdach says (_Physiologie_, vol. ii. p. 22): "The formation and depositing of the eggs is the part of the queen-bee, and the care for the cultivation of them falls to the workers; thus in the former the ovary, and in the latter the uterus, is individualised." In the insect society, as in the animal organism, the _vita propria_ of each part is subordinated to the life of the whole, and the care for the whole precedes that for particular existence; indeed the latter is only conditionally willed, the former unconditionally; therefore the individuals are even sacrificed occasionally for the whole, as we allow a limb to be taken off in order to save the whole body. Thus, for example, if the path is closed by water against the march of the ants, those in front boldly throw themselves in until their corpses are heaped up into a dam for those that follow. When the drones have become useless they are stung to death. Two queens in the hive are surrounded, and must fight with each other till one of them loses its life. The ant-mother bites its own wings off after it has been impregnated, for they would only be a hindrance to it in the work that is before it of tending the new family it is about to found under the earth (Kirby and Spence, vol. i.) As the liver will do nothing more than secrete gall for the service of the digestion, nay, will only itself exist for this end-and so with every other part-the working bees also will do nothing more than collect honey, secrete wax, and make cells for the brood of the queen; the drones nothing more than impregnate; the queen nothing but deposit eggs; thus all the parts work only for the maintenance of the whole which alone is the unconditional end, just like the parts of the organism. The difference is merely that in the organism the will acts perfectly blindly in its primary condition; in the insect society, on the other hand, the thing goes on already in the light of knowledge, to which, however, a decided co-operation and individual choice is only left in the accidents of detail, where it gives a.s.sistance and adopts what has to be carried out to the circ.u.mstances. But the insects will the end as a whole without knowing it; just like organised nature working according to final causes; even the choice of the means is not as a whole left to their knowledge, but only the more detailed disposition of them. Just on this account, however, their action is by no means automatic, which becomes most distinctly visible if one opposes obstacles to their action. For example, the caterpillar spins itself in leaves without knowing the end; but if we destroy the web it skilfully repairs it. Bees adapt their hive at the first to the existing circ.u.mstances, and subsequent misfortunes, such as intentional destruction, they meet in the way most suitable to the special case (Kirby and Spence, _Introduc. to Entomol._; Huber, _Des abeilles_). Such things excite our astonishment, because the apprehension of the circ.u.mstances and the adaptation to these is clearly a matter of knowledge; while we believe them capable once for all of the most ingenious preparation for the coming race and the distant future, well knowing that in this they are not guided by knowledge, for a forethought of that kind proceeding from knowledge demands an activity of the brain rising to the level of reason. On the other hand, the intellect even of the lower animals is sufficient for the modifying and arranging of the particular case according to the existing or appearing circ.u.mstances; because, guided by instinct, it has only to fill up the gaps which this leaves. Thus we see ants carry off their larvae whenever the place is too damp, and bring them back again when it becomes dry. They do not know the aim of this, thus are not guided in it by knowledge; but the choice of the time at which the place is no longer suitable for the larvae, and also of the place to which they now bring them, is left to their knowledge. I wish here also to mention a fact which some one related to me verbally from his own experience, though I have since found that Burdach quotes it from Gleditsch. The latter, in order to test the burying-beetle (_Necrophorus vespillo_), had tied a dead frog lying upon the ground to a string, the upper end of which was fastened to a stick stuck obliquely in the ground.

Now after several burying-beetles had, according to their custom, undermined the frog, it could not, as they expected, sink into the ground; after much perplexed running hither and thither they undermined the stick also. To this a.s.sistance rendered to instinct, and that repairing of the works of mechanical tendency, we find in the organism the _healing power_ of nature a.n.a.logous, which not only heals wounds, replacing even bone and nerve substance, but, if through the injury of a vein or nerve branch a connection is interrupted, opens a new connection by means of enlargement of other veins or nerves, nay, perhaps even by producing new branches; which further makes some other part or function take the place of a diseased part or function; in the case of the loss of an eye sharpens the other, or in the case of the loss of one of the senses sharpens all the rest; which even sometimes closes an intestinal wound, in itself fatal, by the adhesion of the mesentery or the peritoneum; in short, seeks to meet every injury and every disturbance in the most ingenious manner. If, on the other hand, the injury is quite incurable, it hastens to expedite death, and indeed the more so the higher is the species of the organism, thus the greater its sensibility. Even this has its a.n.a.logue in the instinct of insects. The wasps, for instance, who through the whole summer have with great care and labour fed their larvae on the produce of their plundering, but now, in October, see the last generation of them facing starvation, sting them to death (Kirby and Spence, vol. i. p. 374). Nay, still more curious and special a.n.a.logies may be found; for example, this: if the female humble-bee (_Apis terrestris, bombylius_) lays eggs, the working humble-bees are seized with a desire to devour them, which lasts from six to eight hours and is satisfied unless the mother keeps them off and carefully guards the eggs. But after this time the working humble-bees show absolutely no inclination to eat the eggs even when offered to them; on the contrary, they now become the zealous tenders and nourishers of the larvae now being hatched out. This may without violence be taken as an a.n.a.logue of children's complaints, especially teething, in which it is just the future nourishers of the organism making an attack upon it which so often costs it its life. The consideration of all these a.n.a.logies between organised life and the instinct, together with the mechanical tendencies of the lower animals, serves ever more to confirm the conviction that the _will_ is the basis of the one as of the other, for it shows here also the subordinate role of knowledge in the action of the will, sometimes more, sometimes less, confined, and sometimes wanting altogether.

But in yet another respect instincts and the animal organisation reciprocally ill.u.s.trate each other: through the _antic.i.p.ation of the future_ which appears in both. By means of instincts and mechanical tendencies animals care for the satisfaction of wants which they do not yet feel, nay, not only for their own wants, but even for those of the future brood. Thus they work for an end which is as yet unknown to them.

This goes so far, as I have ill.u.s.trated by the example of the Bombex in "The Will in Nature" (second edit. p. 45, third edit. p. 47), that they pursue and kill in advance the enemies of their future eggs. In the same way w