ASTRONOMY. 309
The attempt has repeatedly been made, since the beginning of this century, to ascribe vitality to the inorganic world. Quite wrongly: for living and organic are convertible conceptions, and with death the organic ceases to be organic. But no limit in the whole of Nature is so sharply drawn as the line which separates the organic from the inorganic: that is to say, the line between the region in which Form is the essential and permanent, Matter the accidental and changing, and the region in which this relation is entirely reversed. This is no vacillating boundary like that perhaps between animals and plants, between solid and liquid, between gas and steam: to endeavour to destroy it therefore, is intentionally to bring confusion into our ideas. On the other hand, I am the first who has asserted that a will must be attributed to all that is lifeless and inorganic. For, with me, the will is not, as has hitherto been assumed, an accident of cognition and therefore of life; but life itself is manifestation of will. Knowledge, on the contrary, is really an accident of life, and life of Matter. But Matter itself is only the perceptibility of the phenomena of the will. Therefore we are compelled to recognise volition in every effort or tendency which proceeds from the nature of a material body, and properly speaking constitutes that nature, or manifests itself as phenomenon by means of that nature; and there can consequently be no Matter without manifestation of will. The lowest and on that account most universal manifestation of will is gravity, wherefore it has been called a primary and essential property of Matter.
The usual view of Nature assumes two fundamentally different principles of motion, therefore it supposes that the movement of a body may have two different origins: i.e., that it proceeds either from the inside, in which case it is attributed to the will; or from the outside, and then it is occasioned by causes. This principle is generally
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