lightly; his punishment is certain if he cannot prevent his sin from becoming known. Responsibility therefore also exists in Morality as understood by sociologists. As far as his intentions are concerned the individual must come to terms with his conscience, which, as a rule, he does not find difficult. For his deeds he must account to society, and it does not ask what took place in his consciousness, but only how his spiritual impulses were manifested. For his deeds, then, he is summoned before society's court of justice and must answer for them without having recourse to the excuse that he acted as he was forced to do by his disposition and the pressure of circumstances, and that he had no choice and could not act otherwise. Though Morality has always been necessary for the life of the community, and though the latter has, under the pressure of the law of self-preservation, always had to make its members strictly subservient to Morality, it has ever had a dim idea that the responsibility of the individual for his actions is only of practical, not of fundamental or ideal significance. It has never pushed investigation as to how far the individual acted freely or not to any great lengths, never attempted to trace it to the foundations of his consciousness, to the inception of the impulses of his Will. Where the lack of freedom was obvious, for instance, where every layman could see there was insanity, the Moral law has been disregarded ever since ancient times, and society has contented itself with protecting itself from the intolerable actions of the lunatic by rendering him harmless. Since positive Law, made concrete in the laws with penal sanctions, was evolved from the universal Moral law, it has admitted the plea of irresponsibility and refrained from exercising its coercive powers where such irresponsibility has been established. In addition to madness, demonstrable coercion and self-defence relieve the individual from responsibility for the crime and render him immune from punishment.