We have seen in what has gone before how much of the case for Free-Will is based upon the wrong use of language, and upon a display of petulance arising from the degree to which it is assumed that the universe ought to fulfil certain _a priori_ expectations. In this last respect the Volitionist behaves as if he were on a kind of shopping excursion, with full liberty to purchase or reject the goods brought out for inspection. Both of these points are well illustrated in an apology for Indeterminism offered by Professor William James, and although in examining his argument it may be necessary to repeat in substance some of the arguments already used, this will not be without its value in enabling the reader to realize the shifts to which the defender of Free-Will is compelled to resort. In justice to Professor James, however, it is only fair to point out that it is not quite clear that he is thoroughly convinced of the position he sees fit to state. Much of his argument reads as though he were merely stating a speculation that might prove valuable, but which might also turn out valueless. Still, whatever conviction he has, or had, appears to lean to the side of Indeterminism, and I shall accordingly deal with his argument as though he were quite convinced of its soundness. In his chief work, _The Principles of Psychology_, Professor James took up the perfectly sane position that a man would be foolish not to espouse "the great scientific postulate" that the prediction of all things without exception must be possible, and drew a proper distinction between what is ideally possible--that is to complete knowledge--and what is actually possible to incomplete knowledge. In a later deliverance he, for the time at least, forsakes this position and champions a case which rests for its coherence very largely upon the neglect of those precautions previously insisted on.[6] To suit the necessities of the argument the Determinist is made to say things that I think few, if any, determinists ever dreamed of saying, while certain leading words are used with a meaning obviously framed to meet the requirements of the case. [6] See the lecture on "The Dilemma of Determinism" in the volume _The Will to Believe, and other Essays_. London; 1903. At the outset of his essay Professor James remarks that if a certain formula--in this case the Determinist formula--"for expressing the nature of the world violates my moral demands, I shall feel as free to throw it overboard, or at least to doubt it, as if it disappointed my demand for uniformity of sequence." And he proceeds to argue that all our scientific "laws" are ideal constructions, built up in order to satisfy certain demands of our nature. Uniformity in nature is thus as much a formula framed to this end as is Free-Will. "If this be admitted," he says, "we can debate on even terms."