Further, against all deterministic analysis the Volitionist stubbornly opposes the testimony of consciousness, and the necessity for the belief in Free-Will as a moral postulate. Thus, even when the deterministic analysis of an action--from its source in some external stimuli, to the final neural discharge that secures its performance is complete, it is still urged that no possible analysis can override man's conviction of "freedom." The existence of this conviction is, of course, indisputable, and it forms the bed-rock of all forms of anti-determinism. But the scientific or logical value of a conviction, as such, is surely open to question. Equally strong convictions were once held concerning the flatness of the earth's surface, the existence of witches, and a hundred and one other matters. Besides, a belief or a conviction is not a basal fact in human nature, it is the last stage of a process, and can therefore prove nothing save the fact of its own existence. Human nature at any stage of its existence is an evolution from past human nature, and many prevalent beliefs are as reminiscent in their character as our rudimentary tails are reminiscent of a simian ancestry. I hope later to make it clear that the much talked of testimony of consciousness is quite irrelevant to the question at issue; and also that the assumed necessity for the conception of "freedom" as a moral postulate is really due to a misconception of both the nature of morality and of voluntary action. Ultimately the question, as already indicated, resolves itself into one of how far we are justified in applying the principle of causation. The Determinist denies any limit to its theoretical application. The Volitionist insists on placing man in a distinct and unique category. But this conception of causation is in itself of the nature of a growth, and a study of its development may well throw light on the present question.