air so
extremely complex, for which the people have only one name. Inasmuch as
in the given circumstances we are at the same time the commanding AND
the obeying parties, and as the obeying party we know the sensations of
constraint, impulsion, pressure, resistance, and motion, which usually
commence immediately after the act of will; inasmuch as, on the other
hand, we are accustomed to disregard this duality, and to deceive
ourselves about it by means of the synthetic term "I": a whole series
of erroneous conclusions, and consequently of false judgments about the
will itself, has become attached to the act of willing--to such a degree
that he who wills believes firmly that willing SUFFICES for action.
Since in the majority of cases there has only been exercise of will
when the effect of the command--consequently obedience, and therefore
action--was to be EXPECTED, the APPEARANCE has translated itself into
the sentiment, as if there were a NECESSITY OF EFFECT; in a word, he who
wills believes with a fair amount of certainty that will and action are
somehow one; he ascribes the success, the carrying out of the willing,
to the will itself, and thereby enjoys an increase of the sensation
of power which accompanies all success. "Freedom of Will"--that is the
expression for the complex state of delight of the person exercising
volition, who commands and at the same time identifies himself with
the executor of the order--who, as such, enjoys also the triumph over
obstacles, but thinks within himself that it was really his own will
that overcame them. In this way the person exercising volition adds the
feelings of delight of his successful executive instruments, the useful
"underwills" or under-souls--indeed, our body is but a social structure
composed of many souls--to his feelings of delight as commander. L'EFFET
C'EST MOI. what happens here is what happens in every well-constructed
and happy commonwealth, namely, that the governing class identifies
itself with the successes of the commonwealth. In all willing it is
absolutely a question of commanding and obeying, on the basis, as
already said, of a social structure composed of many "souls", on which
account a philosopher should claim the right to include willing-as-such
within the sphere of morals--regarded as the doctrine of the relations
of supremacy under which the phenomenon of "life" manifests itself.

20. That the separate philosophical ideas are not anything optional o