The excuse, the provocation, though not the justification for such a doctrine is found in the actions of those who say peace, peace, when there is no peace, who refuse to recognize facts as they are, who proclaim a natural harmony of wealth and merit, of capital and labor, and the natural justice, in the main, of existing conditions. There is something horrible, something that makes one fear for civilization, in denunciations of class-differences and class struggles which proceed from a class in power, one that is seizing every means, even to a monopoly of moral ideals, to carry on its struggle for class-power. This class adds hypocrisy to conflict and brings all idealism into disrepute. It does everything which ingenuity and prestige can do to give color to the assertions of those who say that all moral considerations are irrelevant, and that the issue is one of brute trial of forces between this side and that. The alternative, here as elsewhere, is not between denying facts in behalf of something termed moral ideals and accepting facts as final. There remains the possibility of recognizing facts and using them as a challenge to intelligence to modify the environment and change habits. III The place of natural fact and law in morals brings us to the problem of freedom. We are told that seriously to import empirical facts into morals is equivalent to an abrogation of freedom. Facts and laws mean necessity we are told. The way to freedom is to turn our back upon them and take flight to a separate ideal realm. Even if the flight could be successfully accomplished, the efficacy of the prescription may be doubted. For we need freedom in and among actual events, not apart from them. It is to be hoped therefore that there remains an alternative; that the road to freedom may be found in that knowledge of facts which enables us to employ them in connection with desires and aims. A physician or engineer is free in his thought and his action in the degree in which he knows what he deals with. Possibly we find here the key to any freedom. What men have esteemed and fought for in the name of liberty is varied and complex--but certainly it has never been a metaphysical freedom of will. It seems to contain three elements of importance, though on their face not all of them are directly compatible with one another. (i) It includes efficiency in action, ability to carry out plans, the absence of cramping and thwarting obstacles. (ii) It also includes capacity to vary plans, to change the course of action, to experience novelties. And again (iii) it signifies the power of desire and choice to be factors in events.