Suppose, for example, that an apple is placed before me. I fix my attention upon it, and consider its form: _it is round_. This judgment, or decision of the mind, in relation to the form of the apple, is a state of the intelligence. It does not depend on any effort of mine, whether it shall appear round to me or not: I could not possibly come to any other conclusion if I would: I could as soon think it as large as the globe as believe it to be square, or of any other form than round. Hence this judgment, this decision, this state of the intelligence, is necessitated. The same thing is true of all the other perceptions or states of the intelligence. M. Cousin has truly said: “Undoubtedly different intellects, or the same intellect at different periods of its existence, may sometimes pass different judgments in regard to the same thing. Sometimes it may be deceived; it will judge that which is false to be true, the good to be bad, the beautiful to be ugly, and the reverse: but at the moment when it judges that a proposition is true or false, an action good or bad, a form beautiful or ugly, at that moment it is not in the power of the intellect to pass any other judgment than that it passes. It obeys laws it did not make. It yields to motives which determine it independent of the will. In a word, the phenomenon of intelligence, comprehending, judging, knowing, thinking, whatever name be given to it, is marked with the characteristic of necessity.”(101) Once more I fix my attention on the apple: an agreeable sensation arises in the mind; a desire to eat it is awakened. This desire or appetite is a state of the sensibility. Whether I shall feel this appetite or desire, does not depend upon any effort or exertion of my will. The mind is clearly passive in relation to it; the desire, then, is as strongly marked with the characteristic of necessity, as are the states of the intelligence. The same is true of all our feelings; they are necessarily determined by the objects in view of the mind. There is no controversy on these points; it is universally agreed that every state of the intelligence and of the sensibility is necessarily determined by the evidence and the object in view of the mind. It is not, then, either in the intelligence or in the sensibility that we are to look for liberty.