To view each individual as a formation of will is to note that direct perception precedes interpretation and that what is directly perceived is apprehended both from inside and outside. The surging up of the individual into our attention, its penetration of us as itself, occurs in a fleeting moment in which we are identified with that pure force, we are one with the onrushing wave of assertion because that is the only way it could have been known. The individual is its own pure good and while it insists on acknowledgement it deforms the field of value by the placement of one more absolute point. This disquieting perturbation of the field of good and evil may be imperfectly countered by proposing, say, the principle of general utility, implicitly infinitising it away. The more natural response is something wilder, an amplification and appropriation of its particular style of turning the world into prey, of striving to attack or illuminate the beautiful, terrible object of desire it has unearthed. The world of the will is porous, but oblique; in desiring the object we also find it desirable as it, and we, would be so found by an other.