He says:[152] ἡ ψυχὴ τὰ ὄντα πώς ἐστι πάντα (anima quammodo est universa, quæ sunt). And again: ὁ νοῦς ἐστι εἶδος εἰδῶν, _i.e._, the understanding is the form of forms, καὶ ἡ αἴσθησις εἶδος αἰσθητῶν, and sensibility the form of sensuous objects. Accordingly, it is all one whether we say, "sensibility and understanding are no more;" or, "the world is at an end." It comes to the same thing whether we say, "There are no conceptions," or "Reason is gone and animals alone remain." [152] Aristot., "De anima," iii. 8. "In a certain sense the intellect is all that exists." (Tr.'s Add.) The dispute between Realism and Idealism, which appeared for the last time in the dispute between the Dogmatists and Kantians, or between Ontology and Metaphysics on the one hand and Transcendental Æsthetic and Transcendental Logic on the other, arose out of the misapprehension of this relation and was based upon its misapprehension with reference to the First and Third Classes of representations as established by me, just as the mediæval dispute between Realists and Nominalists rested upon the misapprehension of this relation with reference to the Second Class. § 42. _The Subject of Volition._ According to what has preceded, the Subject of knowledge can never be known; it can never become Object or representation. Nevertheless, as we have not only an outer self-knowledge (in sensuous perception), but an inner one also; and as, on the other hand, every knowledge, by its very nature, presupposes a knower and a known, what is known within us as such, is not the knower, but the willer, the Subject of Volition: the Will. Starting from knowledge, we may assert that "I know" is an analytical, "I will," on the contrary, a synthetical, and moreover an _à posteriori_ proposition, that is, it is given by experience--in this case by inner experience (_i.e._, in Time alone). In so far therefore the Subject of volition would be an Object for us. Introspection always shows us to ourselves as _willing_. In this _willing_, however, there are numerous degrees, from the faintest wish to passion, and I have often shown[153] that not only all our emotions, but even all those movements of our inner man, which are subsumed under the wide conception of feeling, are states of the will. [153] See "Die beiden Grundprobleme der Ethik," p. 11, and in several other places.