The idea of freedom is prominent in the “philosophy of action” and in the Bergsonian philosophy; indeed, Bergson’s treatment of the problem is the culmination of the development of the idea in Cournot, Renouvier and the neo-spiritualists. In Blondel the notion is not so clearly worked out, as there are other considerations upon which he wishes to insist. Blondel is deeply concerned with the power of ideals over action, and his thought of freedom has affinities to the psychology of the _idées-forces_. This is apparent in his view of the will, where he does not admit a purely voluntarist doctrine. His insistence on the dynamic of the will in action is clear, but he reminds us that the will does not cause or produce everything, for the will wills to be what is not yet; it strives for achievement, to gain something beyond itself. Much of Blondel’s treatment of freedom is coloured by his religious and moral psychology, factors with which Bergson does not greatly concern himself in his writings. Blondel endeavours to maintain man’s freedom of action and at the same time to remain loyal to the religious notion of a Divine Providence, or something akin to that. Consequently he is led to the dilemma which always presents itself to the religious consciousness when it asserts its own freedom—namely, how can that freedom be consistent with Divine guidance or action? Christian theology has usually been determinist in character, but Blondel attempts to save freedom by looking upon God as a Being immanent in man. Bergson makes Freedom a very central point in his philosophy, and his treatment of it bears signs of the influence of De Biran, Ravaisson, Lachelier, Guyau and Boutroux. He rejects, however, the doctrine of finality as upheld by Ravaisson, Lachelier and Boutroux, while he stresses the contingency which this last thinker had brought forward. His solution of the problem is, however, peculiarly his own, and is bound up with his fundamental idea of change, or LA DURÉE. In his work _Les Données immédiates de la Conscience_, or _Time and Free-Will_, he criticises the doctrine of physical determinism, which is based on the principle of the conservation of energy, and on a purely mechanistic conception of the universe. He here points out, and later stresses in his _Matiere et Mémoire_, the fact that it has not been proved that a strictly determined psychical state corresponds to a definite cerebral state. We have no warrant for concluding that because the physiological and the psychological series exhibit some corresponding terms that therefore the two series are absolutely parallel. To do so is to settle the problem of freedom in an entirely _a priori_ manner, which is unjustifiable.