Page:The World as Will and Idea - Schopenhauer, tr. Haldane and Kemp - Volume 2.djvu/433

motive was not the true one, but another which we had not wished to confess to ourselves, because it by no means accorded with the good opinion we entertained of ourselves. For example, we refrain from doing something on purely moral grounds, as we believe, but afterwards we discover that we were only restrained by fear, for as soon as all danger is removed we do it. In particular cases this may go so far that a man does not even guess the true motive of his action, nay, does not believe himself capable of being influenced by such a motive; and yet it is the true motive of his action. We may remark in passing that in all this we have a confirmation and explanation of the rule of Larochefoucauld: "L'amour-propre est plus habile que le plus habile homme du monde;" nay, even a commentary on the Delphic (Greek characters) and its difficulty. If now, on the contrary, as all philosophers imagine, the intellect constituted our true nature and the purposes of the will were a mere result of knowledge, then only the motive from which we imagined that we acted would be decisive of our moral worth; in analogy with the fact that the intention, not the result, is in this respect decisive. But really then the distinction between imagined and true motive would be impossible. Thus all cases here set forth, to which every one who pays attention may observe analogous cases in himself, show us how the intellect is so strange to the will that it is sometimes even mystified by it: for it indeed supplies it with motives, but does not penetrate into the secret workshop of its purposes. It is indeed a confidant of the will, but a confidant that is not told everything. This is also further confirmed by the fact, which almost every one will some time have the opportunity of observing in himself, that sometimes the intellect does not thoroughly trust the will. If we have formed some great and bold purpose, which as such is yet really only a promise made by the will to the intellect, there often remains within us a slight unconfessed doubt whether we are quite in earnest about