higher we ascend in the scale of animals, the greater number and perfection of the senses we find, till at last we have all five; these are found in a small number of invertebrate animals, but they only become universal in the _vertebrata_. The brain and its function, the understanding, develop proportionately, and the object now gradually presents itself more and more distinctly and completely and even already in connection with other objects; because the service of the will requires apprehension of the mutual relations of objects. By this the world of representation acquires some extent and background. Still that apprehension never goes beyond what is required for the will's service: the apprehending and the being roused to reaction by what is apprehended, are not clearly held asunder: the object is only perceived in as much as it is a motive. Even the more sagacious animals only see in objects what concerns themselves, what has reference to their will or, at the utmost, what may have reference to it in future: of this last we have an instance in cats, who take pains to acquire an accurate knowledge of localities, and in foxes, who endeavour to find hiding-places for their future prey. But they are insensible towards everything else; no animal has perhaps ever yet seen the starry sky: my dog started in terror when for the first time he accidentally caught sight of the sun. A first faint sign of a disinterested perception of their surroundings may at times be observed in the most intelligent animals, especially when they have been trained by taming. Dogs go so far as to stare at things; we may often see them sit down at the window and attentively watch all that passes. Monkeys look about them at times, as if trying to make up their mind about their surroundings. It is in Man that the separation between motive and action, between representation and will, first becomes quite distinct. But this does not immediately put an end to the subservience of the intellect to the will. Ordinary human beings after all only comprehend quite clearly that which, in some way or other, refers directly or indirectly to their own selves (has an interest for them); with respect to everything else, their understanding continues to be unconquerably inert; the rest therefore remains in the back-ground and does not come into consciousness under the radiant light of complete distinctness. Philosophical astonishment and artistic emotion occasioned by the contemplation of phenomena, remain eternally foreign to them, whatever they may do; for at the bottom, everything appears to them to be a matter of course. Complete liberation and separation of the intellect from the will and its bondage is the prerogative of genius, as I have fully shown in the æsthetic part of my chief work. Genius is objectivity. The pure objectivity and distinctness with which things present themselves in intuitive perception--that fundamental and most