Yet, we have, Renouvier reminds us, no logical proof of the reality of freedom. We feel ourselves moved, spontaneously and unconstrained. The future, in so far as it depends upon ourselves, appears not as prearranged but ambiguous, open.[7] Whether our judgment be true or false, we in practical life act invariably on the belief in freedom. That, of course, as Renouvier admits at this stage of his discussion, does not prove that our belief is not an illusion. It is a feeling, natural and spontaneous. [7] Cf., later, Bergson’s remark: “The portals of the future stand wide open, the future is being made.” One of the most current forms of the doctrine of freedom has been that known as the “liberty of indifference.” The upholders of this theory regard the will as separated from motives and ends. The operation of the will is regarded by them as indifferent to the claims or influence of reason or feeling. Will is superadded externally to motives, where such exist, or may be superimposed on intellectual views even to the extent of annulling these. Judgment and will are separated in this view, and the will is a purely arbitrary or indifferent factor. It can operate without reason against reason. The opponents of freedom find little difficulty in assailing this view, in which the will appears to operate like a dice or a roulette game, absolutely at hazard, reducing man to a non-rational creature. Such a type of will, however, Renouvier declares to be non-existent, for every man who has full consciousness of an act of his has at the same time a consciousness of an end or purpose for this act, and he proposes to realise by this means a good which he regards as preferable to any other. In so far as he has doubts of this preference the act and the judgment will be suspended. He must, however, if he be an intelligent being, pursue what he deems to be his good—that is to say, what he deems to be good at the time of acting. Renouvier here agrees with Socrates and Plato in the view that no man deliberately and knowingly wills what he considers to be evil or to be bad for him. Virtue involves knowledge, and although there is the almost proverbial phrase of Ovid and of Paul, about seeing and approving the better, yet nevertheless doing the worse, it is a general statement which does not express an antithesis as present to consciousness at the time of action. The agent may afterwards say . . . “_Video meliora proboque deteriora sequor_.”