its inherent forces (i.e. the will, whose mere visibility it is) will always put an end again to the repose which has commenced, always awaking again from their sleep, to resume their activity as mechanical, physical, chemical, organic forces; since at all times they only wait for the opportunity to do so.

own.

But if we want to understand Nature's proceeding, we must not try to do it by comparing her works with our The real essence of every animal form, is an act of the will outside representation, consequently outside its forms of Space and Time also; which act, just on that account, knows neither sequence nor juxtaposition, but has, on the contrary, the most indivisible unity. But when our cerebral perception comprehends that form, and still more when its inside is dissected by the anatomical knife, then that which originally and in itself was foreign to know. ledge and its laws, is brought under the light of knowledge; but then also, it has to present itself in conformity with the laws and forms of knowledge. The original unity and indivisibility of that act of the will, of that truly metaphysical being, then appears divided into parts lying side by side and functions following one upon another, which all nevertheless present themselves as connected together in closest relationship one to another for mutual help and support, as means and ends one to the other. The understanding, in thus apprehending these things, now perceives the original unity re-establishing itself out of a multiplicity which its own form of knowledge had first brought about, and involuntarily taking for granted that its own way of perceiving this is the way in which this animal form comes into being, it is now struck with admiration for the profound wisdom with which those parts are arranged, those functions combined. This is the meaning of Kant's great doctrine, that Teleology is brought into Nature by our own understanding, which accordingly wonders at a

miracle of its own creation.' If I may use a trivial simile to elucidate so sublime a matter, this astonishment very much resembles that of our understanding when it discovers that all multiples of 9, when their single figures are added together, give as their product either the number 9 or one whose single figures again make 9; yet it is that very understanding itself which has prepared for itself this surprise in the decimal system. According to the Physicotheological argument, the actual existence of the world has been preceded by its existence in an intellect: if the world is designed for an end, it must have existed as representation before it came into being. Now I say, on the contrary, in Kant's sense: if the world is to be representation, it must present itself as designed for an end; and this only takes place in an intellect.

It undoubtedly follows from my doctrine, that every being is its own work. Nature, which is incapable of falsehood and is as naïve as genius, asserts the same thing downright; since each being merely kindles the spark of life at another exactly similar being, and then makes itself before our eyes, taking the materials for this from outside, form and movement from its own self: this process we call growth and development. Thus, even empirically, each being stands before us as its own work. But Nature's language is not understood because it is too simple.

1 Compare "Die Welt a. W. u. V.” 3rd edition, vol. II. p. 375. [Add. to 3rd ed.]

TH

PHYSIOLOGY OF PLANTS.

HE corroborations I am now about to bring forward of the phenomenon of the will in plants, proceed chiefly from French sources, from a nation whose tendencies are decidedly empirical and which is reluctant to go a step beyond what is immediately given. The infor mant moreover is Cuvier, whose rigid adherence to the purely empirical gave rise to the famous dispute between him and Geoffroy de St. Hilaire. So we must not be astonished if the language we meet with here is less decided than in the preceding German corroborations and if we find each concession made with cautious reserve.

1

In his "Histoire des Progrès des Sciences Naturelles depuis 1789 jusqu'à ce jour," 1 Cuvier says: "Plants have certain apparently spontaneous movements, which they show under certain circumstances and which at times so closely resemble those of animals, that a sort of feeling and will might almost be attributed to plants on this account, especially by those who think they can perceive something of the same kind in the movements of the inward parts of animals. Thus the tops of trees always have a vertical tendency, excepting when they incline towards the light. Their roots seek out good earth and moisture and, in order to attain these, deviate from the straight course. Yet these different tendencies cannot be explained by the influence of external causes,

1 Vol. i. p. 245. 1826.