A third cause of the persistence of the belief in "Free-Will" is its association with theology. For at least four centuries, whenever the discussion of the subject has assumed an acute form, it has been due to theological requirements rather than to ethical or psychological considerations. True, many other reasons have been advanced, but these have been little more than cloaks for the theological interest. Apart from theology there does not seem any valid reason why the principle of determinism should rouse more opposition in connection with human character than it does in connection with the course of physical nature. Or if it be pointed out that the establishment of the principle of universal causation, as applied to nature at large, was not established without opposition, then the reply is that here again it was the religious interest that dictated the opposition. It was felt that the reduction of all physical phenomena to a mechanical sequence was derogatory to the majesty of God, excluded the deity from his own universe, and generally weakened the force of religious beliefs. And, as a mere matter of historic fact, the establishment of the scientific conception of nature did have, with the bulk of mankind, precisely the consequences predicted. And when in the course of events theological considerations were banished from one department of science after another, it was only natural that theologians should fight with the greater tenacity to maintain a footing in the region of human nature.