consequent action from motives belongs only to the determinate form that the will has in animals and men; but the reality in the stone also is the same in essence as that to which we apply the name of will in ourselves. He who possesses this key to the knowledge of nature's innermost being will interpret the forces of vegetation, of crystallisation, of magnetism, of chemical affinity, even of weight itself, as different only in phenomenal manifestation but in essence the same; namely, that which is better known to each than all else, and where it emerges most clearly is called will. Only the will is thing-in-itself. It is wholly different from presentation, and is that of which presentation is the phenomenon, the visibility, the objectivity. Differences affect only the degree of the appearing, not the essence of that which appears. While the reality everywhere present is not will as specifically known in man, the mode of indicating its essence by reference to this, Schopenhauer contends, is a gain in insight. The thing-in-itself ought to receive its name from that among all its manifestations which is the clearest, the most perfect, the most immediately illumined by knowledge; and this is man's will. When we say that every force in nature is to be thought of as Will, we are subsuming an unknown under a known. For the conception of Force is abstracted from the realm of cause and effect, and indicates the limit of scientific explanation. Having arrived at the forces of nature on the one side and the forms of the subject on the other, science can go no further. The conception of Will can make known that which was so far concealed, because it proceeds from the most intimate consciousness that each has of himself, where the knower and the known coincide.