light as a means which became necessary for getting rid of the disadvantage which arose from the throng and the complicated nature of its manifestations, and which would have accrued precisely to the most perfect of them. The hitherto infallible certainty and regularity with which it worked in unorganised and merely vegetative nature, rested upon the fact that it alone was active in its original nature, as blind impulse, will, without assistance, and also without interruption, from a second and entirely different world, the world as idea, which is indeed only the image of its own inner being, but is yet of quite another nature, and now encroaches on the connected whole of its phenomena. Hence its infallible certainty comes to an end. Animals are already exposed to illusion, to deception. They have, however, merely ideas of perception, no conceptions, no reflection, and they are therefore bound to the present; they cannot have regard for the future. It seems as if this knowledge without reason was not in all cases sufficient for its end, and at times required, as it were, some assistance. For the very remarkable phenomenon presents itself, that the blind working of the will and the activity enlightened by knowledge encroach in a most astonishing manner upon each other’s spheres in two kinds of phenomena. In the one case we find in the very midst of those actions of animals which are guided by perceptive knowledge and its motives one kind of action which is accomplished apart from these, and thus through the necessity of the blindly acting will. I refer to those mechanical instincts which are guided by no motive or knowledge, and which yet have the appearance of performing their work from abstract rational motives. The other case, which is opposed to this, is that in which, on the contrary, the light of knowledge penetrates into the workshop of the blindly active will, and illuminates the vegetative functions of the human organism. I mean clairvoyance. Finally, when the will has attained to the highest grade of its objectification, that knowledge of the understanding given to brutes to which the senses supply the data, out of which there arises mere perception confined to what is immediately present, does not suffice. That complicated, many-sided, imaginative being, man, with his many needs, and exposed as he is to innumerable dangers, must, in order to exist, be lighted by a double knowledge; a higher power, as it were, of perceptive knowledge must be given him, and also reason, as the faculty of framing abstract conceptions. With this there has appeared reflection, surveying the future and the past, and, as a consequence, deliberation, care, the power of premeditated action independent of the present, and finally, the full and distinct consciousness of one’s own deliberate volition as such. Now if with mere knowledge of perception there arose the possibility of illusion and deception, by which the previous infallibility