The World as Will and Idea, Vol. II — Arthur Schopenhauer, trans. Haldane & Kemp

pletely limited to the intellectual operations, therefore goes on coldly and indifferently, while the emotions and passions have their seat in the organic life, although the occasions of them lie in the animal, i.e., the cerebral, life. Here he has ten valuable pages which I wish I could quote entire.

On page 50 he says : " U est sans doute ttonnant, que Its passions riayent jamais leur terme ni leur origine dans les divers organs de la vie animate; qu'au contraire les parties servant aux fonctions internes, soient constamment affecties par dies, et meme les de"terminent suivant VUat oil elles se trouvent. Tel est cependant ce que la stricte observation nous prouve.

Je dis dlabord que Veffet de toute espbce de passion, constamment Uranger & la vie animate, est de /aire nattre un changement, une alUration quelconque dans la vie organique.

Then he shows in detail how anger acts on the circulation of the blood and the beating of the heart, then how joy acts, and lastly how fear ; next, how the lungs, the stomach, the intestines, the liver, glands, and pancreas are affected by these and kindred emotions, and how grief diminishes the nutrition ; and then how the animal, that is, the brain life, is untouched by all this, and quietly goes on its way.

He refers to the fact that to signify intellectual operations we put the hand to the head, but, on the contrary, we lay it on the heart, the stomach, the bowels, if we wish to express our love, joy, sorrow, or hatred ; and he remarks that he must be a bad actor who when he spoke of his grief would touch his head, and when he spoke of his mental effort would touch his heart; and also that while the learned make the so-called soul reside in the head, the common people always indicate the wellfelt difference between the affections of the intellect and the will by the right expression, and speak, for example, of a capable, clever, fine head ; but, on the other hand, say a good heart, a feeling heart, and also " Anger boils in my veins," " Stirs my gall," " My bowels leap with joy," " Jealousy poisons my blood," &c. u Les chants sont le langage des passions, de la vie organique, comme la parole ordiOBJBCTIFICATION OF THE WILL. 49I 2naire est eelui de Fentendement, de la vie animate : la declamation, tient le milieu, elle anime la languefroide du cerveau -par la langue expressive des organes inUrieurs, du cceur, du foie, de Vestomac" &c. His conclusion is : "La vie organique est le terme oil dboutissent, et le centre a" oil partent les passions.

Nothing is better fitted than this excellent and thorough book to confirm and bring out clearly that the body is only the embodied (i.e., perceived by means of the brain functions, time, space, and causality) will itself, from which it follows that the will is the primary and original, the intellect, as mere brain function, the subordinate and derived.

But that which is most worthy of admiration, and to me most pleasing, in Bichat's thought is, that this great anatomist, on the path of his purely physiological investigations, actually got so far as to explain the unalterable nature of the moral character from the fact that only the animal life, thus the functions of the brain, are subject to the influence of education, practice, culture, and habit, but the moral character belongs to the organic life, i.e., to all the other parts, which cannot be modified from without.

I cannot refrain from giving the passage ; it occurs in article 9, § 2 : " Telle est done la grande difference des deux vies de V animal " (cerebral or animal and organic life) "par rapport d Vinigaliti de perfection des divers sysUmes de fonctions, dont chacune requite; savoir, que dans I'une la predominance ou linfe'rioriU d'un sysUme relativement aux autres, tient presgue toujours d VactiviU ou d Vinertie plus grandes de ce sysUme, & V habitude d'agir ou de ne pas agir ; que dans V autre, au contraire, cette predominance ou cette inferioriU sont immediatement liees a la texture des organes, et jamais & leur education.

Voild pourquoi le temperament physique et le charactere moral ne sont point susceptible de changer par Veducation, qui modifie si prodigieusement les actes de la vie animate; car, comme nous I'avons vu, tous deux appartiennent A la vie ORGANIQUE. La charactdre est, si je puis m'exprimer ainsi, la physionomie des passions; le temperament est cette des /one3tions internes : or les unes et les autres itant toujours let mimes, ayant une direction que Vhabitude et I'exercice ne dirangent jamais, il est manifeste que le temperament et Le charactere doivent itre aussi soustraits & I 'empire de I 'Education.

Elle peut modirer V influence du second, perfectionner assez le jugement et la reflection, pour rendre leur empire supirieur au sien, fortifier la vie animal afin qu'elle resiste aux impulsions de Vorganique.

Mais vouloir par elle dinaturer le charactere, adoucir ou exalter les passions dont il est V expression habituelle, agrandir ou resserrer leur sphere, cyest une entreprise analogue a celle (Tun midecin qui essaierait d'ilever ou d'abaisser de quelque degres, et pour toute la vie, la force de contraction ordinaire au cceur dans Vital de santi, de pricipiter ou de ralentir habituellement le mouvement naturel aux artercs, et qui est nicessaire d leur action, etc. Nous observerions d, ce mMecin, que la circulation, la respiration, etc., ne sont point sous le domaine de la volonti (volition), quelles ne peuvent itre modifiers par Vhomme, sans passer d Vitat maladif, etc. Faisons la mime observation d ceux qui croient qu'on change le charactere, et par-Id, mime les passions, puisque celles-ci sont un pboduit de l' action de tous les organes internes, ou qu'elles y ont au moins spicialement leur siige.

The reader who is familiar with my philosophy may imagine how great was my joy when I discovered, as it were, the proof of my own convictions in those which were arrived at upon an entirely different field, by this extraordinary man, so early taken from the world.

A special authentication of the truth that the organism is merely the visibility of the will is also afforded us by the fact that if dogs, cats, domestic cocks, and indeed other animals, bite when violently angry, the wounds become mortal ; nay, if they come from a dog, may cause hydrophobia in the man who is bitten, without the dog being mad or afterwards becoming so.

For the extremest anger is only the most decided and vehement will to annihilate its object ; this now appears in the assumption by the saliva of an injurious, and to a certain extent magically