To David Hume the dispute between the advocates of "Free-Will" and the advocates of "Necessity" was almost entirely a matter of words. The essence of the question, he thought, both sides were agreed on, and consequently expressed the opinion that "a few intelligible definitions would immediately have put an end to the whole controversy." That Hume was over sanguine is shown by the controversy being still with us. Yet his recommendation as to intelligible definitions, while pertinent to all controversy, is specially so with regard to such a subject as that of "Free-Will." For much of the anti-Determinist case actually rests upon giving a misleading significance to certain phrases, while applying others in a direction where they have no legitimate application. Consider, for instance, the controversial significance of such a phrase as "Liberty _versus_ Necessity"--the older name for Determinism. We all love liberty, we all resent compulsion, and, as Mill pointed out, he who announces himself as a champion of Liberty has gained the sympathies of his hearers before he has commenced to argue his case. Such words play the same part that "catchy" election cries do in securing votes. Such phrases as "Power of Choice," "Sense of Responsibility," "Testimony of Consciousness," "Consciousness of Freedom," are all expressions that, while helpful and legitimate when used with due care and understanding, as usually employed serve only to confuse the issue and prevent comprehension. Not that the dispute between the Volitionist and the Determinist is a merely verbal one. The controversy carries with it a significance of the deepest kind. Fundamentally the issue expresses the antagonism of two culture stages, an antagonism which finds expression in many other directions. We are in fact concerned with what Tylor well calls the deepest of all distinctions in human thought, the distinction that separates Animism from Materialism. Much as philosophic ingenuity may do in the way of inventing defences against the application of the principle of causation to human action, the deeper our analysis of the controversy, the more clearly is it seen that we are dealing with an attenuated form of that primitive animism which once characterised all human thinking. The persistence of types is a phenomenon that occurs as frequently in the world of mind as it does in the world of biology. Or just as when a country is overrun by a superior civilisation, primitive customs are found lingering in remote districts, so unscientific modes of thinking linger in relation to the more obscure mental processes in spite of the conquests of science in other directions.