According to this scheme, we take the will as the _executive_ of the soul or the _doer_. It is a doer having life and power in itself, not necessarily determined in any of its acts, but a power to do or not to do. _Reason_ we take as the _lawgiver_. It is the "source and substance" of pure, immutable, eternal, and necessary truth. This teaches and commands the executive will what ought to be done. The sensitivity or the affections, or the desire, is the seat of enjoyment: it is the capacity of pleasure and pain. Objects, in general, hold to the sensitivity the relation of the agreeable or the disagreeable, are in correlation with it; and, according to the degree of this correlation, are the emotions and passions awakened. Next let the will be taken as the chief characteristic of personality, or more strictly, as the personality itself. By the personality, I mean the me, or myself. The personality--the me--the will, a self-moving cause, directs itself by an act of attention to the reason, and receives the laws of its action. The perception of these laws is attended with the conviction of their rectitude and imperative obligation; at the same time, there is the consciousness of power to obey or to disobey them. Again, let the will be supposed to direct itself in an act of attention to the pleasurable emotions connected with the presence of certain objects; and the painful emotions connected with the presence of other objects; and then the desire of pleasure, and the wish to avoid pain, become rules of action. There is here again the consciousness of power to resist or to comply with the solicitations of desire. The will may direct itself to those objects which yield pleasure, or may reject them, and direct itself towards those objects which yield only pain and disgust. We may suppose again two conditions of the reason and sensitivity relatively to each other; a condition of agreement, and a condition of disagreement. If the affections incline to those objects which the reason approves, then we have the first condition. If the affections are repelled in dislike by those objects which reason approves, then we have the second condition. On the first condition, the will, in obeying reason, gratifies the sensitivity, and vice versa. On the second, in obeying the reason, it resists the sensitivity, and vice versa. Now if the will were always governed by the highest reason, without the possibility of resistance, it would be a necessitated will; and if it were always governed by the strongest desire, without the possibility of resistance, it would be a necessitated will; as much so as in the system of Edwards, where the strongest desire is identified with volition.