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

But, besides this, a firm grasp of the point of view of idealism is a necessary counterpoise to that of materialism. The controversy concerning the real and the ideal may also be regarded as a controversy concerning the existence of matter. For it is the reality or ideality of this that is ultimately in question. Does matter, as such, exist only in our idea, or does it also exist independently of it ? In the latter case it would be the thing in itself ; and whoever assumes a self-existent matter must also, consistently, be a materialist, i.e., he must make matter the principle of explanation of all things. Whoever, on the contrary, denies its existence as a thing in itself is eo ipso an idealist. Among the moderns only Locke has definitely and without ambiguity asserted the reality of matter; and therefore his teaching led, in the hands of Condillac, to the sensualism and materialism of the French. Only Berkeley directly and without modifications denies matter. The complete antithesis is thus that of idealism and materialism, represented in its extremes by Berkeley and the

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French materialists (Hollbach). Fichte is not to be mentioned here : he deserves no place among true philosophers ; among those elect of mankind who, with deep earnestness, seek not their own things but the truth, and therefore must not be confused with those who, under this pretence, have only their personal advancement in view.

Fichte is the father of the sliam philosophy, of the disingenuous method which, through ambiguity in the use of words, incomprehensible language, and sophistry, seeks to deceive, and tries, moreover, to make a deep impression by assuming an air of importance — in a word, the philosophy which seeks to bamboozle and humbug those who desire to learn.

After this method had been applied by Schelling, it reached its height, as every one knows, in Hegel, in whose hands it developed into pure charlatanism. But whoever even names this Fichte seriously along with Kant shows that he has not even a dim notion of what Kant is. On the other hand, materialism also has its warrant.

It is just as true that the knower is a product of matter as that matter is merely the idea of the knower ; but it is also just as one-sided. For materialism is the philosophy of the subject that forgets to take account of itself. And, accordingly, as against the assertion that I am a mere modification of matter, this must be insisted upon, that all matter exists merely in my idea; and it is no less right.

A knowledge, as yet obscure, of these relations seems to have been the origin of the saying of Plato, " v\if akrjdivov yjrevâos " (materia mendacium verax).

Realism necessarily leads, as we have said, to material' ism. For if empirical perception gives us things in themselves, as they exist independently of our knowledge, experience also gives us the order of things in themselves, i.e., the true and sole order of the world. But this path leads to the assumption that there is only one thing in itself, matter ; of which all other things are modifications; for the course of nature is here the absolute and only order of the world. To escape from these consequences, while

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