He in part meets this difficulty by the subtlety that time and space do not, strictly speaking, determine individuality, but arise along with it. The diremption of individualities becomes explicit in those forms. Yet he must have perceived that this is not a complete answer, and various modifications can be seen going on. His first view clearly was that the individual is wholly impermanent, and at death simply disappears; nothing is left but the one Will and the universal Subject of contemplation identical in all. Metempsychosis is the best mythological rendering of what happens, but it is no more. Later, he puts forward the not very clearly defined theory of a 'palingenesia' by which a particular will, but not the intellect that formerly accompanied it, may reappear in the phenomenal world. And the hospitality he showed to stories of magic, clairvoyance, and ghost-seeing, is scarcely compatible with the view that the individual will is no more than a phenomenal differentiation of the universal will. A speculation (not put forward as anything more) on the appearance of a special providence in the destiny of the individual, points, as Professor Volkelt has noted, to the idea of a guidance, not from without, but by a kind of good daemon or genius that is the ultimate reality of the person. On all this we must not lay too much stress; but there is certainly one passage that can only be described as a definite concession that the individual is real in a sense not at first allowed. Individuality, it is said in so many words (_Parerga_, ii. Sec. 117), does not rest only on the 'principle of individuation' (time and space), and is therefore not through and through phenomenon, but is rooted in the thing-in-itself. 'How deep its roots go belongs to the questions which I do not undertake to answer.'[1] [1] _Werke_, ed. Frauenstaedt, vol. vi. p. 243.