Morality, then, is wholly a question of relationship. Not whether my actions spring from a self-determined "will" or even whether they are the inevitable consequent of preceding conditions makes them moral or immoral, but their influence in forwarding or retarding certain ideal social relations. The rightness or wrongness of an action lies in its consequences. Whether one is of the Utilitarian or other school of morals does not substantially affect the truth of this statement. Action without consequences--assuming its possibility--would have no moral significance whatever. And consequences remain whether we accept or reject Determinism. Determinism cannot alter or regulate the consequences of actions, it can only indicate their causes and their results. What a science of morals is really concerned with is, objectively, the consequences of actions, and subjectively the feelings that lead to their performance. When a science of morals has determined what actions best promote desirable relations between human beings, and what states of mind are most favourable to the performance of such actions, its task as a science of morals is concluded. The genesis of such states of mind belongs to psychology, just as to sociology belong the creation and maintenance of such social conditions as will best give them expression and actuality. The question of the moral consequences of Determinism is not, therefore, discussed because we believe there is any relevancy in the issue thus raised, but solely because it is raised, and not to deal with it may create a prejudice against Determinism. Many of those who quite admit the scientific character of Determinism, yet insist on the necessity for some sort of Indeterminism in the region of morals. Professor William James, for instance, admits that a profitable study of mental phenomena is impossible unless we postulate Determinism (_Prin. Psych._ ii. 573). But having admitted this, and in fact illustrated it through the whole of his two volumes, his next endeavour is to find a place for "free-will" as a "moral postulate." The region of morals is thus made to play the part of a haven of refuge for illegitimate and unscientific theories, a kind of workhouse for all mental vagrants found at large without visible means of support. The moral postulate which is to reinstate "Free-Will," is that "What ought to be can be, and that bad acts cannot be fated, but that good ones must be possible in their place." In a writer usually so clear this somewhat ambiguous deliverance is far more indicative of a desire to befriend an oppressed theory than of the possession of any good evidence in its behalf.