A plausible objection may, indeed, arise on the score that such a term as "freethought" should not be set up by thinkers who almost invariably reject the term "freewill"--the rationalistic succession having for two hundred and fifty years been carried on mainly by determinists. But the issues raised by the two terms are on wholly different planes; and while in both cases the imperfection of the instrument of language is apparent, it is not in the present case a cause of psychological confusion, as it is in the discussion of the nature of will. The freewill fallacy consists in applying universally to the process of judgment and preference (which is a process of natural causation like another) a conception relevant only to human or animal action, as interfered with or unaffected by extraneous compulsion. To the processes of nature, organic or inorganic, the concepts "free" and "bond" are equally irrelevant: a tiger is no more "free" to crave for grass and recoil from flesh than is water to flow uphill; while, on the other hand, such "appetites" are not rationally to be described as forms of bondage. Only as a mode distinguishable from its contrary can "freedom" be predicated of any procedure, and it is so predicated of actions; whereas the whole category of volitions is alleged and denied by the verbal disputants to be "free." Some attempt to save the case by distinguishing between free and alleged "unfree" volitions; but the latter are found to be simply cases of choices dictated by intense need, as in the case of deadly thirst. The difference, therefore, is only one of degree of impulse, not in the fact of choice.