Eliminate from this all that is matter of common agreement between Determinists and Indeterminists, and what have we left but sheer verbal confusion? The pleasurable feeling that results from a sense of achievement is real no matter what are the lines on which the universe is constructed. One might as reasonably ask, Why feel a greater interest in a first-class orchestral performance, than in the harmonic outrages of a hurdy-gurdy, since both are, from the physical side, vibratory phenomena? And is it not clear, to repeat a truth already emphasized, that a most important factor in our condemning ourselves for doing a wrong action is the fact that we have done so. It is one of the determining conditions of doing better actions in future. Of course, Professor James cannot understand the belief that an act is bad, without regret at its happening. Neither can anyone else, for the simple reason that one involves the other. The statement is as much a truism as is the one that we can have no willingness to act unless we believe that acts are either good or bad. Equally true is it that regret implies real possibilities in the world--not always, though, for we may regret death or the radiation into extra terrestrial space of solar energy without believing that the prevention of either is possible. But our possibilities in relation to conduct do not, as the argument implies, relate to the past, but to the future. Indeed, the sense of possibility would be morally worthless were it otherwise. Finally, and this brings me to what is one of the cardinal weaknesses of so much of the writing on psychology, Professor James's argument is vitiated by non-recognition of the fact that regret and satisfaction, praise and blame, with most of the cardinal moral qualities, are _social_ in their origin and application. They represent the reaction of our social feelings against anti-social conduct, or their expression of satisfaction at conduct of an opposite character. They are consequently the creations, not of an indwelling "will," but of an outdwelling social relationship. They are not impressed by the "ego" upon the world, they are impressed by the world upon the ego. Character is not something that each individual brings ready fashioned to the service of society; it is something that society itself creates. It has been fashioned by countless generations of social evolution, and, in the main, that evolution has of necessity placed due emphasis upon those intellectual and moral qualities on which social welfare depends. VI. THE NATURE AND IMPLICATIONS OF RESPONSIBILITY.