and Idea, Book 2, § 18.) Schopenhauer considers himself entitled by these arguments to hold that the will becomes objectified in the human body. He believes that in the activities of the body he has an immediate experience of reality, of the thing-in-itself in the concrete. Against these arguments we must urge that the activities of our body become known to us only through self-observation, and that, as such, they are in no way superior to other percepts. If we want to know their real nature, we can do so only by means of thought, i.e., by fitting them into the ideal system of our concepts and ideas. One of the most deeply rooted prejudices of the naïve mind is the opinion that thinking is abstract and empty of any concrete content. At best, we are told, it supplies but an "ideal" counterpart of the unity of the world, but never that unity itself. Whoever holds this view has never made clear to himself what a percept apart from concepts really is. Let us see what this world of bare percepts is. A mere juxtaposition in space, a mere succession in time, a chaos of disconnected particulars--that is what it is. None of these things which come and go on the stage of perception has any connection with any other. The world is a multiplicity of objects without distinctions of value. None plays any greater part in the nexus of the world than any other. In order to realise that this or that fact has a greater importance than another we must go to thought. As long as we do not think, the rudimentary organ of an animal which has no significance in its life, appears equal in value to its more important limbs. The particular facts reveal their meaning, in themselves and in their relations with other parts of the world, only when thought spins its threads from thing to thing. This activity of thinking has always a content. For it is only through a perfectly definite concrete content that I can know why the snail belongs to a lower type of organisation than the lion. The mere appearance, the percept, gives me no content which could inform me as to the degree of perfection of the organisation.