CAUSE AND EFFECT.—On this mirror—and our intellect is a mirror—something is going on that indicates regularity: a certain thing is each time followed by another certain thing. When we perceive this and wish to give it a name, we call it cause and effect,—fools that we are! as if in this we had understood or could understand anything! For, of course, we have seen nothing but the images of causes and effects, and it is just this figurativeness which renders it impossible for us to see a more substantial relation than that of sequence! 122. THE PURPOSES IN NATURE.—Any impartial investigator who examines the history of the eye and its form in the lower creatures, and sees how the visual organ was slowly developed, cannot help recognising that sight was not the first purpose of the eye, but probably only asserted itself when pure hazard had contributed to bring together the apparatus. One single example of this kind, and the “final purposes” fall from our eyes like scales. 123. REASON.—How did reason come into the world? As is only proper, in an irrational manner; by accident. We shall have to guess at this accident as a riddle. 124. WHAT IS VOLITION?—We laugh at a man who, stepping out of his room at the very minute when the sun is rising, says, “It is my _will_ that the sun shall rise”; or at him who, unable to stop a wheel, says, “I _wish_ it to roll”; or, again, at him who, thrown in a wrestling match, says, “Here I lie, but here I _wish_ to lie.” But, joking apart, do we not act like one of these three persons whenever we use the expression “I wish”? 125. ON THE DOMAIN OF FREEDOM.—We can _think_ many more things than we can do and experience—_i.e._ our faculty of thinking is superficial and is satisfied with what lies on the surface, it does not even perceive this surface. If our intellect were strictly developed in proportion to our power, and our exercise of this power, the primary principle of our thinking would be that we can understand only that which we are able to do—if, indeed, there is any understanding at all. The thirsty man is without water, but the creations of his imagination continually bring the image of water to his sight, as if nothing could be more easily procured. The superficial and easily satisfied character of the intellect cannot understand real need, and thus feels itself superior. It is proud of being able to do more, to run faster, and to reach the goal almost within the twinkling of an eye: and in this way the domain of thought, when contrasted with the domain of action, volition, and experience, appears to be the domain of liberty, while, as I have already stated, it is nothing but the domain of superficiality and self-sufficiency. 126.