This is a complete distortion of the facts of the case. It would never be possible to persuade oneself or any one else that the arm, for instance, did not bend simply because we willed that it should. And it is still less possible to doubt that there are sequences of causes within the psychical, that in the world of thought and feeling, of desire and will, one thing calls up another, awakes it, impels it onwards, and influences it. Indeed, the mode of influence is peculiarly rich, subtle, and certain. Mental images and experiences arouse joy or sorrow, admiration or repulsion. One image calls up another, forces it to appear according to quite peculiar laws, or may crowd it out. Feelings call up desires, desires lead to determination. Good news actually causes joy, this is actually strengthened to willing, and the new situation gives rise to actual resolves. All this is so obvious and so unquestionable that no naturalism can possibly prevail against it. It has also long been made the subject of special investigation and carefully regulated experiment, and it is one of the chief subjects of modern psychological science. And especially as regards the different forms of “association of ideas,” the particular laws of this psychical causality have been established. It cannot be denied, however, that this psychology of association has itself in a deeper sense certain dangers from the point of view of the freedom of the mind, and it is apt to lead, not indeed to naturalistic conceptions, but to views according to which the “soul” is reduced to the level of a passive frame and stage, so to speak, for the exhibition of mental mechanics and statics. “Ideas” or thoughts, or states of feelings, are sometimes represented almost as actual little realities, which come and go in accordance with their own laws of attraction and repulsion, unite and separate again, by virtue of a kind of mental gravitation, move and crowd one another, so that one must almost say “it thinks,” as one says “it rains,” and not “the mind thinks” or “I think.” But more of this later. This psychological orderliness is in sharp antagonism to pure naturalism. It describes the laws of a sequence of causes, which have nothing to do with the physical, chemical, or mechanical, and clearly establishes the uniqueness, independence, and underivability of the psychical as contrasted with the physical.