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Updated: May 17, 2025
This view of the nature of Space, by relating its forms and laws with the objective, and a-logical thing-in-itself in virtue of the transmutations of which our sense-experience occurs, relieves an obvious difficulty which must always have been felt in accepting without qualification the purely Kantian view which regarded it as a category imposed by the Intelligence upon the otherwise unknowable world of sense.
This truth belongs to the higher phases of the subject, for its explanation is inextricably bound up in the explanation of the "Thing-in-Itself" the Absolute and Its Manifestations. But even what we have said above, should give to the alert student sufficient notice to cause him to grasp the facts of the case, and to apply the principles in his own life.
It is identical with the Sanscrit "Brahman," and is held to be THAT which has been called "The Unknowable"; the "Father"; the "Over-Soul"; the "Thing-in-Itself" in short, it is THAT which men mean, and have always meant, when they wished to express the ABSOLUTE REALITY. The Vedantists hold that this Absolute Brahman is the essence of "Sat," or Absolute Existence; "Chit," or Absolute Intelligence; and "Ananda," or Absolute Bliss.
If she had been pretty if she had been even attractively plain it would hardly have occurred to him that her intense and breathless expression was associated with the hatching of chickens; but, like other philosophers of whom he had never heard, it was impossible for him to distinguish the qualities of the thing-in-itself from the qualities of the phenomenon beneath his eyes.
There is, it is true, a simple objection to the second method. It may be said to assume that one and the same being can exist in different places at the same time, and yet be complete in each of them. Although, from an empirical point of view, this is the most palpable impossibility nay, absurdity it is nevertheless perfectly true of the thing-in-itself.
This perception of the One behind the many in nature, of the thing-in-itself, as distinguished from the many expressions of that thing, is the chief theme for preaching. This is what brings men to themselves. Herein, as Dr. Newman Smyth has pointed out, appears the unique marvel of personality.
He could tell you whether you were right or wrong; whether Substance and the Thing-in-itself were the same thing or different. "Die If thou wouldst be with that which thou dost seek." He wrote that. He wrote all Shelley's poems except the bad ones. He wrote Swinburne's Atalanta in Calydon. He could understand your wanting to know what the Thing-in-itself was.
We have come shuddering to the awful mystery of being; strange and terrible words have been spoken words never to be forgotten "phenomenon," and "thing-in-itself"; not knowing what these words mean, you are ignorant and recreant to the truth; knowing what they mean, you tug no more at the veil.
It is not a Thing-in-itself, but a vehicle or instrument of the Absolute. It is an emanation of the mind of the Absolute a manifestation in action of its Will a mental product rather than a physical, and, of course, saturated with the life-energy of its projector. This Creative Will is not a mere blind, mechanical energy or force it is far more than this.
By one of those bold generalizations which occasionally mark a real advance in Science, Schopenhauer conceived this unifying principle, this underlying unity, to consist in something analogous to that will which self-consciousness reveals to us. Will is, according to him, the fundamental reality of the world, the thing-in-itself; and its objectivation is what is presented in phenomena.
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