We might point to the method of abstraction generally adopted in science and to the extrapolation to ideal cases which has just been explained, and regard the assertion of the absolute determinateness of events in the world as a justified extrapolation to the ideal case. In other words, we might say that we know all the natural laws and how to apply them perfectly to the individual instances. In controversion of this it must be said that the ulterior justification of such ideal extrapolation is not yet feasible. The justification lies in the demonstration that the real cases approximate the ideal the more closely the more we actualize our presumptions. But in this case this is not feasible, since, for the greater part of our experiences, we do not even know the approximate or ideal natural laws by the help of which we can construct such ideal cases. For instance, the whole province of organic life is at present essentially like an unknown land, in which there are only a few widely separated paths ending in _culs-de-sac_. =16. The Freedom of the Will.= This relation explains why, on the one hand, we assume a far-reaching determinateness for many things, that is, for all those accessible to scientific treatment and regulation, and why, on the other hand, we have the consciousness of acting _freely_, that is, of being able to control future events according to the relations they bear to our wishes. Essentially there is no objection to be found to a fundamental determinism which explains that this feeling of freedom is only a different way of saying _that a part of the causal chain lies within our consciousness_, and that we feel these processes (in themselves determined) as if we ourselves determined their course. Nor can we prove this idea to be false, that, since the number of factors which influence each experience is indefinitely great and their nature indefinitely complex, each event would appear to be determined in the eyes of an all-comprehensive intellect. But to our finite minds an undetermined residue necessarily remains in each experience, and to that extent the world must always remain in part practically undetermined to human beings. Thus, both views, that the world is not completely determined, and that it really is, though we can never recognize that it is, lead practically to the same result: _that we can and must assume in our practical attitude to the world that it is only partially determined_.