the consciousness of other things
presents itself objectively--that is, in the form of genital instinct.
This instinct may be compared to the threading of a string of pearls;
one individual succeeding another as rapidly as the pearls on the
thread. If we, in imagination, hasten on this succession, we shall see
that the matter is constantly changing in the whole row just as it is
changing in each pearl, while it retains the same form: we will then
realise that we have only a quasi-existence. That it is only Ideas which
exist, and the shadow-like nature of the thing corresponding to them, is
the basis of Plato's teachings.

That we are nothing but _phenomena_ as opposed to the thing-in-itself is
confirmed, exemplified, and made clear by the fact that the _conditio
sine qua non_ of our existence is a continual flowing off and flowing to
of matter which, as nourishment, is a constant need. So that we resemble
such phenomena as smoke, fire, or a jet of water, all of which die out
or stop directly there is no supply of matter. It may be said then that
the _will to live_ presents itself in the form of _pure phenomena_ which
end _in nothing_. This nothingness, however, together with the
phenomena, remain within the boundary of the _will to live_ and are
based on it. I admit that this is somewhat obscure.

If we try to get a general view of humanity at a glance, we shall see
everywhere a constant fighting and mighty struggling for life and
existence; that mental and bodily strength is taxed to the utmost, and
opposed by threatening and actual dangers and woes of every kind.

And if we consider the price that is paid for all this, existence, and
life itself, it will be found that there has been an interval when
existence was free from pain, an interval, however, which was
immediately followed by boredom, and which in its turn was quickly
terminated by fresh cravings.

That boredom is immediately followed by fresh needs is a fact which is
also true of the cleverer order of animals, because life has _no true
and genuine value_ in itself, but is kept _in motion_ merely through the
medium of needs and illusion. As soon as there are no needs and illusion
we become conscious of the absolute barrenness and emptiness of
existence.

If one turns from contemplating the course of the world at large, and in
particular from the ephemeral and mock existence of men as they follow
each other in rapid succession, to the _detail_ of _life_, h