“It is to conserve some freedom, to perceive that one no longer is master of oneself.” Bergson is alive to all this--sometimes, as when he says that the freedom of a free action is its _entirety_, its expression of the total personality. But Belot is quite justified in charging him with forgetting it, for only by forgetting it could he conceive of freedom as an immediate datum of consciousness. It is, indeed, far from the case that our freedom is nothing but the feeling we have of it, or that it is proportional to this feeling. What is so altered by the determinist habit of mind, by the conceptual attitude toward will, is not at all one’s feeling of freedom, but only one’s interpretation of it. An immediate, spontaneous feeling, being prior to theory and analysis, is safe from any influence from them. In the most incorrigible determinist, consciousness of the wish, other things equal, is exactly the same as in the most incorruptible indeterminist. Precise determination of will is not only not contrary to freedom but is indispensable to it. Minimizing the value of motive in activity is loss, not gain, to freedom. The motive is what connects our act to our whole personality, and makes it ours. Without this connection, we are not free; its interruption is a limitation, not the condition, of freedom. And indeed freedom is so limited by the mass of our unreflecting impulses. Bergson is right in saying that we are rarely free. But therefore he is wrong in saying that freedom is the mere spontaneity of the ego. In a certain passage[137] Bergson describes freedom in a way which seems almost explicitly to deny the doctrine that it is the entirety of will. Here it is a revolution of one part of the self against the rest, far from emanating from the total self. And such revolution, just so far as it is purely spontaneous, or arbitrary, is irresponsible instead of free. Just so far, on the other hand, as it is not arbitrary, it is determined. In fact, however, appearance of arbitrariness argues nothing about determination except that one is ignorant about it.