Page:The World as Will and Idea - Schopenhauer, tr. Haldane and Kemp - Volume 2.djvu/389

tions seek to conceal from the explainers themselves and from others that they simply assume the principal matter without more ado. They endeavour to show that all phenomena, even those of mind, are physical. And they are right; only they do not see that all that is physical is in another aspect also metaphysical. But, without Kant, this is indeed difficult to see, for it presupposes the distinction of the phenomenon from the thing in itself. Yet without this Aristotle, much as he was inclined to empiricism, and far as he was removed from the Platonic hyperphysics, kept himself free from this limited point of view. He says: "(Greek characters)" (Si igitur non est aliqua alia substantia, præter eas, quæ natura consistunt, physica profecto prima scientia esset: quodsi autem est aliqua substantia immobilis, hæc prior et philosophia prima, et universalis sic, quod prima; et de ente, prout ens est, speculari hujus est), "Metaph." v. 1. Such an absolute system of physics as is described above, which leaves room for no metaphysics, would make the Natura naturata into the Natura naturans; it would be physics established on the throne of metaphysics, yet it would comport itself in this high position almost like Holberg's theatrical would-be politician who was made burgomaster. Indeed behind the reproach of atheism, in itself absurd, and for the most part malicious, there lies, as its inner meaning and truth, which gives it strength, the obscure conception of such an absolute system of physics without metaphysics. Certainly such a system would necessarily be destructive of ethics; and while Theism has falsely been held to be inseparable from morality, this is really true only of metaphysics in general, i.e., of the knowledge that the order of nature is not the only and absolute order of things. Therefore we may set up this as the necessary Credo of all just and