On the freedom of the will he is particularly clear and emphatic. He insists that the will itself, and nothing but the will, is the total cause of its volitions. Because the will holds sway over all other faculties and again because to it pertains the charity which is the greatest of the virtues, will is a more noble attribute of man than is intelligence. Schopenhauer holds will to be prior to intelligence both in the metaphysical and the physical order. It appears in nature first as a vague self-consciousness mingled with sympathy.
Ideas come later, as differences are emphasized and organization developed.
But throughout the will holds sway, and in its repose Schopenhauer places his ideal. The Voluntarism of Absolutists, such as Fichte, Schelling and Schopenhauer, confuses the abstract concept of being, as activity in general, with the more determinate, psychological concept of will, as rational self- determination. The pragmatist identifies intelligence and will with action. This article is part of the Catholic Encyclopedia Project, an effort aimed at placing the entire Catholic Encyclopedia 1913 edition on the World Wide Web. The coordinator is Kevin Knight, editor of the New Advent Catholic Website.