the individuality also, and with it its suffering and misery, is really abolished. Therefore I have described the pure subject of knowledge which then remains over as the eternal eye of the world, which, although with very different degrees of clearness, looks forth from all living creatures, untouched by their appearing and passing away, and thus, as identical with itself, as constantly one and the same, is the supporter of the world of permanent Ideas, i.e., of the adequate objectivity of the will; while the individual subject, whose knowledge is clouded by the individuality which springs from the will, has only particular things as its object, and is transitory as these themselves. In the sense here indicated a double existence may be attributed to every one. As will, and therefore as individual, he is only one, and this one exclusively, which gives him enough to do and to suffer. As the purely objective perceiver, he is the pure subject of knowledge in whose consciousness alone the objective world has its existence; as such he is all things so far as he perceives them, and in him is their existence without burden or inconvenience. It is his existence, so far as it exists in his idea; but it is there without will. So far, on the other hand, as it is will, it is not in him. It is well with every one when he is in that state in which he is all things; it is ill with him when in the state in which he is exclusively one. Every state, every man, every scene of life, requires only to be purely objectively apprehended and be made the subject of a sketch, whether with pencil or with words, in order to appear interesting, charming, and enviable; but if one is in it, if one is it oneself, then (it is often a case of) may the devil endure it. Therefore Goethe says –
"What in life doth only grieve us,
That in art we gladly see."
There was a period in the years of my youth when I was always trying to see myself and my action from without, and picture it to myself; probably in order to make it more enjoyable to me.
