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THE HOLY TRINITY.
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herself to Schopenhauer's scheme of reducing everything to one differenceless existence or force, the will to be as it has been called. Whether it was the Kantian philosophy or the Upanishads which were the cause of his error, we do not know; but it is clear that chemical affinity, gravitation and will are not quite the same thing. It may be urged that as substances exist by themselves and independently of any outside cause, they should be deemed to be existing by virtue of their own will, which, for this reason, must be termed the will to be; but the argument completely breaks down in the case of an atom of matter which cannot be supposed to be forming a mental resolve to continue to exist from moment to moment. In any other case also the supposition is not supported by any valid argument.
To revert to the nature of will, further light is thrown on its constitution by the faculty of memory, which consists in the reproduction of facts of experience already undergone. It rests on perception, which, in its turn, depends on the reaction of will on the sensory stimulus, in consequence of which it assumes the form of that which it cognizes. This is necessary, because otherwise there would be left a gap between the object and the mind, which cannot conceivably be bridged up by anything else. This amounts to saying that the only means of cognition available to the mind is the faculty of feeling, which appears in five different forms, namely, sound, touch, sight, taste and smell. So far as visual perception is concerned, some one has well said that sight is but another form of touch. In reality,
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