But according to the system of psychology, which we adopt, and which I shall verify hereafter, the will is not one with the sensitivity, but is clearly distinguishable from it:--the sensitivity is the capacity of feeling; the will is the causality of the soul:--a movement of the sensitivity, under the quality of indifference, is self-contradictory; and a movement of the will being a mere _nisus_ of cause, under the quality of any sense and feeling whatever, would be self-contradictory likewise; it would be confounding that which we had already distinguished. From Edwards's very definition of will it cannot be indifferent; from our very definition of will it cannot be otherwise than indifferent. When it determines exclusively of both reason and sensitivity, it of course must retain, in the action, the indifference which it possessed before the action; but this is no less true when it determines in the direction either of reason or sensitivity. When the determination is in the direction of the reason, there is an exercise of reason in connexion with the act, and all the interest of the reason is wakened up, but the will considered in its entire simplicity, knows only the _nisus_ of power. When the determination is in the direction of the sensitivity, there is a play of emotions and passions, but the will again knows only the _nisus_ of power which carries it in this direction. In the unity of the soul these powers are generally found acting together. It may be difficult to distinguish them, and this, in connexion with the constantly observed fact of the fixed correlation between physical causes and the masses which they operate upon, may lead to the conclusion that there is a fixed correlation likewise between the will and its objects, regarding the will as the sensitivity; or at least, that there is a fixed connexion between the will and the sensitivity, so that the former is invariably governed by the latter. We have already shown, that to identify sensitivity and will does not relieve us from the difficulties of a self-determined and contingent will, unless we plunge into absolute necessity; and that to make the sensitivity govern the will, is only transferring to the sensitivity the difficulties which we suppose, to encompass the will. In our psychological investigations it will appear how clearly distinguishable those powers are, and also how clearly independent and sovereign will is, inasmuch as it does actually determine at one time, in opposition to the most agreeable; at another, in opposition to reason; and at another, in opposition to both conjoined. In the unity of our being, however, we perceive that will is designed to obey the reason, and as subordinated to reason, to move within the delights of the sensitivity; and we know that we are acting _unreasonably_ and _senselessly_ when we act otherwise; but yet _unreasonably_ and _senselessly_ do we often act. But when we do obey reason, although we characterize the act from its