nutritious--which spring from the same earth, upon which the same sun shines and the same rain falls, all resemblance ceases, and with it all comprehensibility for us. For here causality already appears in increased potency: that is, as stimulus and as susceptibility for stimulus. The schema of cause and effect alone has remained; we know that this is cause, that effect; but we know nothing whatever of the nature and disposition of causality. Between cause and effect there is not only no qualitative resemblance, but no quantitative relation: the relatively greater importance of the effect as compared with its cause increases more and more; the effect of the stimulus too does not augment in proportion with the enhancement of that stimulus; in fact just the contrary often takes place. Finally, when we come to the sphere of beings which have knowledge, there is no longer any sort of resemblance or relation between the action performed and the object which, as representation, evokes it. Animals, however, as they are restricted to _perceptible_ representations, still need the _presence_ of the object acting as a motive, which action is then immediate and infallible (if we leave training, _i.e._ habit enforced by fear, out of the question). For animals are unable to carry about with them conceptions that might render them independent of present impressions, enable them to reflect, and qualify them for deliberate action. Man can do this. Therefore when at last we come to rational beings, the motive is even no longer a present, perceptible, actually existing, real thing, but a mere conception having its present existence only in the brain of the person who acts, but which is extracted from many multifarious perceptions, from the experience of former years, or has been handed down in words. Here the separation between cause and effect is so wide, the effect has grown so much stronger as compared with the cause, that the vulgar mind no longer perceives the existence of a cause at all, and the acts of the will appear to it to be unconditioned, causeless: that is to say, free. This is just why, when we reflect upon them from outside, the movements of our own body present themselves as if they took place without cause, or to speak more properly, by a miracle. Experience and reflection alone teach us that these movements, like all others, are only possible as the effects of causes, here called motives, and that, on this ascending scale, it is only as to material reality that the cause has failed to keep pace with the effect; whereas it has kept pace with it as to dynamical reality, energy.--At this degree of the scale therefore--the highest in Nature--causality has become less intelligible to us than ever. Nothing but the bare schema, taken in a quite general sense, now remains, and the ripest reflection is needed to recognise its applicability and the necessity that schema brings with it everywhere.