with the principle of causality_. In other words, the very reason why we feel that Hobbes' definition of liberty, while perfectly valid as regards bodily action, seems to lack something when applied to volition, is because volition belongs to the sphere of mind--belongs, therefore, to that sphere which the theory of Monism regards as identical with causality itself. Although it is true that volitions are caused by motives, yet it is the mind which conditions the motives, and therefore its own volitions. It is not true that the mind is always the passive slave of causes, known to it as motives. The human mind is itself a causal agent, having the same kind of priority within the microcosm as the World-eject has in the macrocosm. Therefore its motives are in large part matters of its own creation. In the intricate workings of its own internal machinery innumerable patterns of thought are turned out, some of which it selects as good, while others it rejects as bad; but no one of which could have come into being at all without this causal agency of the mind itself. It will probably be objected that even though all this were granted, we cannot thus save the doctrine of moral responsibility. For it may appear that the liberty which is thus accorded to the Will is nothing better than liberty to will at random, as argued in my previous essay. But here we must observe that although we are thus shown free to will at random, it does not follow that we are likewise free to act in accordance with our volitions. And this is a most important distinction, which libertarians have hitherto failed to notice. If we are free to will in any direction, it follows, indeed, that we are free to will at random; but it follows also, and for this very reason, that we are free to will the _impossible_. True, when we will what is known to be impossible of execution, we call the act an act of desire; but it is clearly the same in kind as an act of will, and differs only in not admitting of being translated into an act of body. Therefore I say that the restriction which is imposed upon us by the conditions of causality, whether external or internal, is not any restriction as to willing, but merely as to doing. It is not in the subjective, but in the objective world that we encounter the 'bondage of necessity.'