Not the least curious aspect of the Free-Will controversy is that those who oppose Determinism base a large part of their argumentation upon the supposed evil consequences that will follow its acceptance. In a work from which I have already cited, Mr. F. C. S. Schiller falls foul of Determinism because, he says, while incompatible with morality, its champions nevertheless imagine they are leaving morality undisturbed. The real difficulty of Determinism is, he says, that in its world, events being fully determined, there can be no alternatives. Things are what they must be. They must be because they are. No man can help doing what he does. Man himself belongs to a sequence unending and unbroken. "To imagine therefore that Determinism, after annihilating the moral agent, remains compatible with morality, simply means that the logical implications of the doctrine have never been fully explored." And he adds: "The charge against it is not merely that it fails to do full justice to the ethical fact of responsibility, but that it utterly annihilates the moral agent." This, he says, is the real dilemma, and Determinism has never answered it. It is curious that so clever a writer as Mr. Schiller should fail to realize that taking Determinism in its most drastic form, and accepting it in the most unequivocal manner, nothing can suffer, because everything remains as it must be--including the facts, feelings, and consequences of the moral life. Observe, it is part of Mr. Schiller's case against Determinism that on determinist lines everything, down to the minutest happenings, is the necessary result of all antecedent and co-operating conditions. But this being the case, if Determinism leaves no room for chance or absolute origination, how comes it that an acceptance of Determinism initiates an absolutely new thing--the destruction of morality? Surely it is coming very near the absurd to charge Determinism with breaking an unbreakable sequence. It is surely idle to credit Determinism with doing what is impossible for it to accomplish. So far as morality is a real thing, so far as the facts of the moral life are real things, Determinism must leave them substantially unaltered. The problem is, as has been already said, to find out for what exactly all these things stand. To read wrong meanings into the facts of life, and then to declare that the facts cease to exist if the meanings are corrected, is unphilosophical petulance.