Page:The World as Will and Idea - Schopenhauer, tr. Haldane and Kemp - Volume 2.djvu/419

nomena of this world; and I shall begin by citing a number of psychological facts which prove that first of all in our own consciousness the will always appears as primary and fundamental, and throughout asserts its superiority to the intellect, which, on the other hand, always presents itself as secondary, subordinate, and conditioned. This proof is the more necessary as all philosophers before me, from the first to the last, place the true being or the kernel of man in the knowing consciousness, and accordingly have conceived and explained the I, or, in the case of many of them, its transcendental hypostasis called soul, as primarily and essentially knowing, nay, thinking, and only in consequence of this, secondarily and derivatively, as willing. This ancient and universal radical error, this enormous (Greek characters) and fundamental (Greek characters), must before everything be set aside, and instead of it the true state of the case must be brought to perfectly distinct consciousness. Since, however, this is done here for the first time, after thousands of years of philosophising, some fulness of statement will be appropriate. The remarkable phenomenon, that in this most essential point all philosophers have erred, nay, have exactly reversed the truth, might, especially in the case of those of the Christian era, be partly explicable from the fact that they all had the intention of presenting man as distinguished as widely as possible from the brutes, yet at the same time obscurely felt that the difference between them lies in the intellect, not in the will; whence there arose unconsciously within them an inclination to make the intellect the essential and principal thing, and even to explain volition as a mere function of the intellect. Hence also the conception of a soul is not only inadmissible, because it is a transcendent hypostasis, as is proved by the "Critique of Pure Reason," but it becomes the source of irremediable errors, because in its "simple substance" it establishes beforehand an indivisible unity of knowledge and will, the separation of which is just the