But nevertheless, though that part of the movement is not determined by the intention itself, it must be decided at length in one way or the other, and the reason is that the manner in which my moral sensibility is affected can have here decisive influence: it is this which will give the _tone_, and which thus determines the mode and the manner of the movement. Therefore this influence, which exercises upon the voluntary movement the state of moral sensibility in which the subject is found, represents precisely the involuntary part of this movement, and it is there then that we must seek for grace. A voluntary movement, if it is not linked to any sympathetic movement—or that which comes to the same thing, if there is nothing involuntary mixed up with it having for principle the moral state of sensibility in which the subject happens to be—could not in any manner present _grace_, for grace always supposes as a cause a disposition of the soul. Voluntary movement is produced after an operation of the soul, which in consequence is already completed at the moment in which the movement takes place. The sympathetic movement, on the contrary, accompanies this operation of the soul, and the moral state of sensibility which decides it to this operation. So that this movement ought to be considered as simultaneous with regard to both one and the other. From that alone it results that voluntary movement not proceeding immediately from the disposition of the subject could not be an expression of this disposition also. For between the disposition and the movement itself the volition has intervened, which, considered in itself, is something perfectly indifferent. This movement is the work of the volition, it is determined by the aim that is proposed; it is not the work of the person, nor the product of the sentiments that affect it. The voluntary movement is united but accidentally with the disposition which precedes it; the concomitant movement, on the contrary, is necessarily linked to it. The first is to the soul that which the conventional signs of speech are to the thoughts which they express. The second, on the contrary, the sympathetic movement or concomitant, is to the soul that which the cry of passion is to the passion itself. The involuntary movement is, then, an expression of the mind, not by its _nature_, but only by its _use_. And in consequence we are not authorized to say that the mind is revealed in a voluntary movement; this movement never expresses more than the substance of the will (the aim), and not the form of the will (the disposition). The disposition can only manifest itself to us by concomitant movements.