Our admiration for the consummate perfection and fitness for their ends in all the works of Nature, is at the bottom based upon our viewing them in the same light as we do our own works. In these, in the first place, the will to do the work and the work are two different things; then again two other things lie between these two: firstly, the medium of representation, which, taken by itself, is foreign to the will, through which the will must pass before it realizes itself here; and secondly the material foreign to the will here at work, on which a form foreign to it has to be forced, which it resists, because the material already belongs to another will, that is to say, to its own nature, its _forma substantialis_, the (Platonic) idea, expressed by it: therefore this material has first to be overcome, and however deeply the artificial form may have penetrated, will always continue inwardly resisting. It is quite a different thing with Nature's works, which are not, like our own, indirect, but on the contrary, direct manifestations of the will. Here the will acts in its primordial nature, that is, unconsciously. No mediating representation here separates the will and the work: they are one. And even the material is one with them: for matter is the mere visibility of the will. Therefore here we find Matter completely permeated by Form; or, better still, they are of quite the same origin, only existing mutually one for the other; and in so far they are one. That we separate them in works of Nature as well as in works of Art, is a mere abstraction. Pure Matter, absolutely without Form or quality, which we think as the material of a product of Nature, is merely an _ens rationis_ and cannot enter into any experience: whereas the material of a work of Art is empirical Matter, consequently already has a Form. The [distinctive] character of Nature's products is the identity of form and substance; that of products of Art the diversity of these two.[244] It is because Matter is the mere visibility of Form in Nature's products, that, even empirically, we see Form appear as a mere production of Matter, bursting forth from its inside in crystallisation, in vegetable and animal _generatio æquivoca_, which last cannot be doubted, at any rate in the _epizoa_.[245]--For this reason we may even assume that nowhere, either on any planet or satellite, will Matter come to a state of endless repose, but rather that its inherent forces (_i.e._ the will, whose mere visibility it is) will always put an end again to the repose which has commenced, always awaking again from their sleep, to resume their activity as mechanical, physical, chemical, organic forces; since at all times they only wait for the opportunity to do so.