As events always take place according to fate, _i.e._, according to the infinite concatenation of causes, so our actions always take place according to our intelligible character. But just as we do not know the former beforehand, so no _a priori_ insight is given us into the latter, but we only come to know ourselves as we come to know other persons _a posteriori_ through experience. If the intelligible character involved that we could only form a good resolution after a long conflict with a bad disposition, this conflict would have to come first and be waited for. Reflection on the unalterable nature of the character, on the unity of the source from which all our actions flow, must not mislead us into claiming the decision of the character in favour of one side or the other; it is in the resolve that follows that we shall see what manner of men we are, and mirror ourselves in our actions. This is the explanation of the satisfaction or the anguish of soul with which we look back on the course of our past life. Both are experienced, not because these past deeds have still an existence; they are past, they have been, and now are no more; but their great importance for us lies in their significance, lies in the fact that these deeds are the expression of the character, the mirror of the will, in which we look and recognise our inmost self, the kernel of our will. Because we experience this not before, but only after, it behoves us to strive and fight in time, in order that the picture we produce by our deeds may be such that the contemplation of it may calm us as much as possible, instead of harassing us. The significance of this consolation or anguish of soul will, as we have said, be inquired into farther on; but to this place there belongs the inquiry which follows, and which stands by itself.