The doctrine that knowledge, intelligence rather than will, constitutes freedom is not new. It has been preached by moralists of many a school. All rationalists have identified freedom with action emancipated by insight into truth. But insight into necessity has by them been substituted for foresight of possibilities. Tolstoi for example expressed the idea of Spinoza and Hegel when he said that the ox is a slave as long as he refuses to recognize the yoke and chafes under it, while if he identifies himself with its necessity and draws willingly instead of rebelliously, he is free. But as long as the yoke is a yoke it is impossible that voluntary identification with it should occur. Conscious submission is then either fatalistic submissiveness or cowardice. The ox accepts in fact not the yoke but the stall and the hay to which the yoke is a necessary incident. But if the ox foresees the consequences of the use of the yoke, if he anticipates the possibility of harvest, and identifies himself not with the yoke but with the realization of its possibilities, he acts freely, voluntarily. He hasn't accepted a necessity as unavoidable; he has welcomed a possibility as a desirability. Perception of necessary law plays, indeed, a part. But no amount of insight into necessity brings with it, as such, anything but a consciousness of necessity. Freedom is the "truth of necessity" only when we use one "necessity" to alter another. When we use the law to foresee consequences and to consider how they may be averted or secured, then freedom begins. Employing knowledge of law to enforce desire in execution gives power to the engineer. Employing knowledge of law in order to submit to it without further action constitutes fatalism, no matter how it be dressed up. Thus we recur to our main contention. Morality depends upon events, not upon commands and ideals alien to nature. But intelligence treats events as moving, as fraught with possibilities, not as ended, final. In forecasting their possibilities, the distinction between better and worse arises. Human desire and ability cooperates with this or that natural force according as this or that eventuality is judged better. We do not use the present to control the future. We use the foresight of the future to refine and expand present activity. In this use of desire, deliberation and choice, freedom is actualized. IV