the content is given to it as determined, and force, when it exerts itself, is, according to the phrase, blind in its working. That phrase implies the distinction between abstract force-manifestation and teleological action. (2) The oft-repeated statement, that the exercise of the force and not the force itself admits of being known, must be rejected as groundless. It is the very essence of force to manifest itself, and thus in the totality of manifestation, conceived as a law, we at the same time discover the force itself. And yet this assertion that force in its own self is unknowable betrays a well-grounded presentiment that this relation is finite. The several manifestations of a force at first meet us in indefinite multiplicity, and in their isolation seem accidental: but, reducing this multiplicity to its inner unity, which we term force, we see that the apparently contingent is necessary, by recognising the law that rules it. But the different forces themselves are a multiplicity again, and in their mere juxtaposition seem to be contingent. Hence in empirical physics, we speak of the forces of gravity, magnetism, electricity, &c, and in empirical psychology of the forces of memory, imagination, will, and all the other faculties. All this multiplicity again excites a craving to know these different forces as a single whole, nor would this craving be appeased even if the several forces were traced back to one common primary force. Such a primary force would be really no more than an empty abstraction, with as little content as the abstract thing-in-itself. And besides this, the correlation of force and manifestation is essentially a mediated correlation (of reciprocal dependence), and it must therefore contradict the notion of force to view it as primary or resting on itself.