Organization tends, however, to become rigid and to limit freedom. In addition to security and energy in action, novelty, risk, change are ingredients of the freedom which men desire. Variety is more than the spice of life; it is largely of its essence, making a difference between the free and the enslaved. Invariant virtue appears to be as mechanical as uninterrupted vice, for true excellence changes with conditions. Unless character rises to overcome some new difficulty or conquer some temptation from an unexpected quarter we suspect its grain is only a veneer. Choice is an element in freedom and there can be no choice without unrealized and precarious possibilities. It is this demand for genuine contingency which is caricatured in the orthodox doctrine of a freedom of indifference, a power to choose this way or that apart from any habit or impulse, without even a desire on the part of will to show off. Such an indetermination of choice is not desired by the lover of either reason or excitement. The theory of arbitrary free choice represents indeterminateness of conditions grasped in a vague and lazy fashion and hardened into a desirable attribute of will. Under the title of freedom men prize such uncertainty of conditions as give deliberation and choice an opportunity. But uncertainty of volition which is more than a reflection of uncertainty of conditions is the mark of a person who has acquired imbecility of character through permanent weakening of his springs of action. Whether or not indeterminateness, uncertainty, actually exists in the world is a difficult question. It is easier to think of the world as fixed, settled once for all, and man as accumulating all the uncertainty there is in his will and all the doubt there is in his intellect. The rise of natural science has facilitated this dualistic partitioning, making nature wholly fixed and mind wholly open and empty. Fortunately for us we do not have to settle the question. A hypothetical answer is enough. _If_ the world is already done and done for, if its character is entirely achieved so that its behavior is like that of a man lost in routine, then the only freedom for which man can hope is one of efficiency in overt action. But _if_ change is genuine, if accounts are still in process of making, and if objective uncertainty is the stimulus to reflection, then variation in action, novelty and experiment, have a true meaning. In any case the question is an objective one. It concerns not man in isolation from the world but man in his connection with it. A world that is at points and times indeterminate enough to call out deliberation and to give play to choice to shape its future is a world in which will is free, not because it is inherently vacillating and unstable, but because deliberation and choice are determining and stabilizing factors.