of the position of the parts of space depends the entire science of geometry. Ground of knowledge produces conviction only, as distinguished from insight into the ground of being. Thus it is that the attempt, which even Euclid at times makes, to produce conviction, as distinguished from insight into the ground of being, in geometry, is a mistake, and induces aversions to mathematics in many an admirable mind.
CHAPTER VII.
The remaining class of objects for the subject is a very peculiar and important one. It comprehends only one object, the immediate object of inner sense, the subject in volition which becomes an object of knowledge, but only in inner sense, and therefore always in time and never in space; and in time only under limitations. There can be no knowledge of knowledge, for that would imply that the subject had separated itself from knowledge, and yet knew knowledge, which is impossible. The subject is the condition of the existence of ideas, and can never itself become idea or object. It knows itself therefore never as knowing, but only as willing. Thus what we know in ourselves is never what knows, but what wills, the will. The identity of the subject of volition with the subject of knowledge, through which the word "I" includes both, is the insoluble problem. The identity of the knowing with the known is inexplicable, and yet is immediately present. The operation of a motive is not, like that of all other causes, known only from without, and therefore indirectly, but also from within. Motivation is, in fact, causality viewed from within.
CHAPTER VIII.
In this, the concluding chapter, Schopenhauer sums up his results. Necessity has no meaning other than that of the irresistible sequence of the effect where the cause is given. All necessity is thus conditioned, and absolute or unconditioned necessity is a contradiction in terms. And there is a
