force of nature, if it were not that this contraction is disclosed to us by an entirely different source of knowledge – self-consciousness as will. Hence, as was said above, if we start from the will our own muscular movement appears to us a miracle; for indeed there is a strict causal chain from the external motive to the muscular action; but the will itself is not included as a link in it, but, as the metaphysical substratum of the possibility of an action upon the muscle through brain and nerve, lies at the foundation of the present muscular action also; therefore the latter is not properly its effect but its manifestation. As such it enters the world of idea, the form of which is the law of causality, a world which is entirely different from the will in itself: and thus, if we start from the will, this manifestation has, for attentive reflection, the appearance of a miracle, but for deeper investigation it affords the most direct authentication of the great truth that what appears in the phenomenon as body and its action is in itself will. If now perhaps the motor nerve that leads to my hand is severed, the will can no longer move it. This, however, is not because the hand has ceased to be, like every part of my body, the objectivity, the mere visibility, of my will, or in other words, that the irritability has vanished, but because the effect of the motive, in consequence of which alone I can move my hand, cannot reach it and act on its muscles as a stimulus, for the line of connection between it and the brain is broken. Thus really my will is, in this part, only deprived of the effect of the motive. The will objectifies itself directly, in irritability, not in sensibility.
In order to prevent all misunderstandings about this important point, especially such as proceed from physiology pursued in a purely empirical manner, I shall explain the whole process somewhat more thoroughly. My doctrine asserts that the whole body is the will itself, exhibiting itself in the perception of the brain; consequently, having entered into its forms of knowledge. From this it
