That this view implies a teleology Schopenhauer expressly recognises. Indeed he is a very decided teleologist on lines of his own, and, in physiology, takes sides strongly with 'vitalism' as against pure mechanicism. True, the Will is 'endless' blind striving, and is essentially divided against itself. Everywhere in nature there is strife, and this takes the most horrible forms. Yet somehow there is in each individual manifestation of will a principle by which first the organism with its vital processes, and then the portion of it called the brain, in which is represented the intellect with its _a priori_ forms, are evolved as aids in the strife. And, adapting all the manifestations to one another, there is a teleology of the universe. The whole world, with all its phenomena, is the objectivity of the one and indivisible Will; the Idea which is related to all other Ideas as the harmony to the single voices. The unity of the Will shows itself in the unison of all its phenomena as related to one another. Man, its clearest and completest objectivation, is the summit of a pyramid, and could not exist without this. Inorganic and organic nature, then, were adapted to the future appearance of man, as man is adapted to the development that preceded him. But in thinking the reality, time is to be abstracted from. The earlier, we are obliged to say, is fitted to the later, as the later is fitted to the earlier; but the relation of means to end, under which we cannot help figuring the adaptation, is only appearance for our manner of knowledge. And the harmony described does not get rid of the conflict inherent in all will. In this account of Schopenhauer's metaphysical doctrine, I have tried to make the exposition as smooth as possible; but at two points the discontinuity can scarcely be concealed. First, the relation of the universal Will to the individual will is not made clear; and, secondly, the emergence of the world of presentation, with the knowledge in which it culminates, is left unintelligible because the will is conceived as mere blind striving without an aim. As regards the first point, disciples and expositors have been able to show that, by means of distinctions in his later writings, apparent contradictions are to some extent cleared away; and, moreover, that he came to recognise more reality in the individual will. On the second point, I think it will be necessary to admit that his system as such breaks down. But both points must be considered in their connection.