The matter really turns upon what is meant by "ought" and "possible." It has already been pointed out that if by "possible" it is meant that although one thing actually occurs, another thing--a different thing--might have occurred without any alteration in the accompanying conditions, the statement is not only untrue in fact, but it is inconceivable as possibly true. And if it does not mean this, then Professor James is merely stating what every Determinist most cheerfully endorses. But in that case the "possibility" gives no support whatever to the Indeterminist. Further, Professor James says that Determinism is a clear and seductive conception so long as one "stands by the great scientific postulate that the world must be one unbroken fact, and that prediction of all things without exception must be ideally, even if not actually, possible." On which one may enquire, how prediction could be at all possible unless, given the co-operating conditions, a definite and particular result is inevitable? But if prediction be possible--and the whole power of science lies in its power of prediction--what becomes of the value of "possibility" to the Indeterminist? Is it any more than an expression of our ignorance of the power of particular factors, and a consequent ignorance of their resultant? To say that certain things "ought" to be, or that one "ought" to act in this or that particular manner, are common expressions, and within limits, relevant and intelligible expressions. But "ought" here clearly stands for no more than ideal conception. Its reference is to the future, not to the past. It does not imply a belief that things could have resulted other than those which actually did result, but a belief that given a suitable alteration in the conditions different results might ensue in the future. When, for example, I say that men ought to think wisely, I do not affirm either that all men do think wisely, or that foolish men can do so without some change in their mental make-up. I merely eliminate all those conditions that make for unwise thinking, leaving wise thinking as the only possible result. That is, recognizing that from different conditions different consequences will follow, in imagination, all forces that are inimical to the ideal end are eliminated. We say that no man ought to commit murder, and yet if we take as an illustration the congenital homicide, no one can assert that in his case, at least, anything but murder is possible, given favourable conditions for its perpetration. Or if it is said that congenital homicide is a purely pathological case, it may surely be asserted that the same general considerations apply to cases that are not classified as pathological. The more we know of the criminal's heredity, environment, and education, the more clearly it is seen that his deeds result from the inter-action of these factors, and that these must be modified if we are reasonably to expect any alteration in his conduct.