 What Schopenhauer means is that although we have an experience of our own bodies, as it were from the outside, through the same forms of space, time, and causality through which we experience all other bodies, including other animate bodies, and in this regard we experience all bodies including our own as mere appearance through the forms we impose on experience, we also have another experience, each of us of his or her own body, as it were from the inside, namely we have an experience of willing an action and of our bodies as the instruments of our wills, with no separation between will and action and thus no relevance of spatial separation, temporal succession, or difference between cause and effect. However—and this is the argument of Book II—our immediate experience of our own bodies as instruments of our wills is an experience of our actions being immediately determined by desire rather than by reason. “To the pure subject of cognition as such, [his] body is a representation like any other among objects”, but