matter deprived of form would be the will itself, and the will only becomes objective by entering the forms of perception of our intellect, and therefore only by means of the assumption of form. Space is the form of perception of matter because the latter is the substance (Stoff) of mere form, but matter can appear only in form.
Since the will becomes objective, i. e., passes over into the idea, matter is the universal substratum of this objectification, or rather it is this objectification itself taken abstractly, i. e., regarded apart from all form. Matter is accordingly the visibility of the will in general, while the character of its definite manifestations has its expression in form and quality. Hence what in the manifestation, i. e., for the idea, is matter is in itself will. Therefore, under the conditions of experience and perception, everything holds good of it that holds good of the will in itself, and it repeats all the relations and properties of the will in temporal images. Accordingly it is the substance of the world of perception, as the will is the inner nature of all things. The forms are innumerable, the matter is one; just as the will is one in all its objectifications. As the will never objectifies itself as general, i. e., as absolute will, but always as particular, i. e., under special determinations and a given character, so matter never appears as such, but always in connection with some particular form and quality. In the manifestation or objectification of the will matter represents its totality, it itself, which in all is one, as matter is one in all bodies. As the will is the inmost kernel of all phenomenal beings, so matter is the substance which remains after all the accidents have been taken away. As the will is that which is absolutely indestructible in all existence, so matter is that which is imperishable in time and permanent through all changes. That matter for itself, thus separated from form, cannot be perceived or presented in imagination depends upon the fact that in itself, and as the pure substantiality of bodies, it is really the will itself. But the will cannot be apprehended objectively, or perceived in itself, but only under all the conditions of the idea, and therefore only as phenomenon. Under these conditions, however, it exhibits itself at once as body, i. e., as matter clothed in form and quality. But form is conditioned by space, and quality or power of acting by causality; thus both depend upon the functions of the intellect. Matter without them would just be the thing in itself, i. e., the will itself. Therefore, as has been said, Plotinus and Giordano Bruno could only be brought by a completely objective path to the assertion that matter in and for itself is without extension, consequently without spatial properties, consequently incorporeal.
Because, then, matter is the visibility of the will, and every force in itself is will, no force can appear without a material substratum, and conversely no body can be without forces dwelling in it which constitute its quality. Therefore a body is the union of matter and form which is called substance (Stoff). Force and substance are inseparable because at bottom they are one; for, as Kant has shown, matter itself is given us only as the union of two forces, the force of expansion and that of attraction. Thus there is no opposition between force and substance, rather they are precisely one.
Led by the course of our consideration to this standpoint, and having attained to this metaphysical view of matter, we will confess without reluctance that the temporal origin of forms, shapes, or species cannot reasonably be sought elsewhere than in matter. Some time or other they must have come forth from it, just because it is the mere visibility of the will which constitutes the inner nature of all phenomena. In that the will manifests itself, i. e., presents itself objectively to the intellect, matter, as its visibility, assumes form by means of the functions of the intellect. Hence the Schoolmen said: “Materia appetit formam.” That such was the origin of all forms of life cannot be doubted: we cannot even conceive it otherwise. Whether, however, now, since the paths to the perpetuation of the forms stand open, and are secured and sustained by nature with boundless care and jealousy, generatio œquivoca still takes place, can only be decided by experience; especially since the saying, Natura nihil facit frustra, might, with reference to the paths of regular propagation, be used as a valid argument against it. Yet in spite of the most recent objections to it, I hold that at very low grades generatio œquivoca is very probable, and primarily indeed in the case of entozoa and epizoa, particularly such as appear in consequence of special cachexia of the animal organism. For the conditions of their life only appear exceptionally; consequently their species cannot propagate itself in the regular manner, and therefore has always to arise anew whenever opportunity offers. Therefore as soon as the conditions of life of epizoa have appeared in consequence of certain chronic diseases, or cachexia, and in accordance with them, pediculus capitis or pubis or corporis appears entirely of itself, and without any egg; and this notwithstanding the complex structure of these insects, for the putrefaction of a living animal body affords material for higher productions than that of hay in water, which only produces infusoria. Or is it thought more likely that the eggs of the epizoa are constantly floating about in the air in expectation? (Fearful to think of!) Let us rather remember the disease of phthiriasis, which occurs even now. An analogous case takes place when through special circumstances the conditions of life appear of a species which up till then was foreign to that place. Thus August St. Hilaire saw in Brazil, after the burning of a primitive forest, as soon as ever the ashes had cooled, a number of plants grow up out of them, the species of which was not to be found far and wide; and quite recently Admiral Petit-Thouars informed the Académie des sciences that upon the growing coral islands in Polynesia a soil gradually deposits itself which is now dry, now lies in water, and which vegetation soon takes possession of, bringing forth trees which are absolutely peculiar to these islands (Comptes rendus, 17th Jan. 1859, p. 147). Whenever putrefaction takes place mould, fungi, and in liquids infusoria appear. The assumption now in favour that spores and eggs of the innumerable species of all those kinds of animal life are everywhere floating in the air, and wait through long years for a favourable opportunity, is more paradoxical than that of generatio œquivoca. Putrefaction is the decomposition of an organised body, first into its more immediate chemical constituents. Since now these are more or less the same in all living beings, the omnipresent will to live can possess itself of them, in order, in accordance with the circumstances, to produce new existences from them; and these forming themselves according to design, i. e., objectifying the volition of the will at the time, solidify out of the chemical elements as the chicken out of the fluidity of the egg. When, however, this does not take place, the putrefying matter is resolved into its ultimate constituent parts, which are the chemical elements, and now passes over again into the great course of nature. The war which has been waged for the last ten or fifteen years against generatio œquivoca, with its premature shouts of victory, was the prelude to the denial of the vital force, and related to it. Let no one, however, be deceived by dogmatic assertions and brazen assurances that the questions are decided, settled, and generally recognised. On the contrary, the whole mechanical and atomistic view of nature is approaching its bankruptcy, and its defenders have to learn that something more is concealed behind nature than action and reaction. The reality of generatio œquivoca and the folly of the extraordinary assumption that in the atmosphere, everywhere and always, billions of seeds of all possible kinds of fungi, and eggs of all possible kinds of infusoria, are floating about, till now one and then another by chance finds its suitable medium, has quite recently (1859) been thoroughly and victoriously shown by Pouchet before the French Academy, to the great vexation of the other members.
Our wonder at the origin of forms in matter is at bottom like that of the savage who looks for the first time in a mirror and marvels at his own image which he sees there. For our own inner nature is the will, whose mere visibility is matter. Yet matter never appears otherwise than with the visible, i. e., under the outer shell of form and quality, and therefore is never directly apprehended, but always merely added in thought as that which is identical in all things, under all differences of quality and form. On this account it is more a metaphysical than a physical principle of explanation of things, and to make all existences arise from it is really to explain them from something which is very mysterious; which all know it to be except those who confound attacking with comprehending. In truth, the ultimate and exhaustive explanation of things is by no means to be sought in matter, although certainly the temporal origin both of unorganised
