And, similarly, it is equally free whether it be moral or immoral. The objection that an uncaused volition cannot be a responsible volition depends for its validity on the meaning which we attach to the term 'uncaused.' If it be meant that the volition arises without any regard at all to the surrounding conditions of life, and is carried into effect without the agent being able to control it by means of any other voluntary act; then, indeed, whatever else such an agent may be, he certainly is not moral. But if it be meant that among a number of uncompleted volitions drawing in different directions--and all 'uncaused' in the sense of belonging immediately to the Ego--one of them gains an advantage by a conscious reference of the mind to it as good or evil, then the agent who is capable of giving this advantage to that member of the system may properly be called moral. The man who willed to marry, and yet willed not to go through the marriage ceremony, was, as we have seen, irrational. Similarly, if any agent wills an action without being able to consider any of the consequences which it may involve as either moral or immoral, such an agent is what we must properly call unmoral. Even in such an agent, however, the Will may be free; only it would act without reference to any moral environment, just as the lunatic above supposed might endeavour to act without reference to any social environment. Let us look at the whole matter in yet another light. We have repeatedly seen that the question of free-will, and therefore of moral responsibility, depends upon the question as to whether a man's action in the past might have been other than it was, notwithstanding that all the conditions under which he was placed remained the same. Now, to this question only one answer can be given by a dualistic theory of things, whether materialistic or spiritualistic. For it belongs to the essence of a dualistic theory to regard the principle of causation as a principle external to, and independent of, the human mind; consequently, all the conditions of mental causation being given, a certain result in the way of volition is necessarily bound to ensue--or, in other words, at any given time in a man's mental history, his action cannot have been other than it was. But now, according to the monistic theory, all causation has a psychical basis--being but the objective expression to us of the psychical activity of the World-eject. Consequently, according to this theory, the course of even strictly physical causation is inevitable or necessary only in so far as the psychical activity of the World-eject is held to be uniform, or consistent within itself. And forasmuch as all our knowledge of physical causation is necessarily empirical, we have but very inadequate means of judging how far this empirical index is a true gauge of the reality. We can, indeed, predict an eclipse centuries in advance; but we can only do so on the