In this inquiry into the problem of the will it is not necessary to discuss whether we are able by it to bring about external effects, movements, and changes in our bodies. We may postpone this question once more. The most important part of the problem lies in the domain of the psychical. To move an arm or a leg is a relatively unimportant function of the will as compared with the deliberate adoption of a rule of conduct, with inward self-discipline, self-culture, and the development of character. That we “will,” and what it is to will, cannot really be demonstrated at all, or defended against attacks. It simply _is_ so. It is a fundamental psychical fact which can only be proved by being experienced. If there were anywhere a will-less being, I could not prove to him that there is such a thing as will, because I could never make clear to him what will is. And the theories opposed to freedom of the will cannot be refuted in any way except by simply saying that they are false. They do not describe what really takes place in us. We do not find within ourselves either the cloud-shadows or the play of psychical, minima already referred to, with their crowding up of images, bringing some into prominence and displacing them again while we remain passive—we find ourselves _willing_. These theories should at least be able to explain whence came this marvellous hallucination, this appearance of will in us, which must have its cause, and they should also be able to say whence came the idea of the will. Spinoza’s example of the stone, which seemed to itself to fly when it was simply thrown, does not meet the facts of the case. If the thrown stone had self-consciousness, it would certainly not say, “I am flying,” but would merely wonder, “What has happened to me suddenly?” We cannot demonstrate what will is, we can only make it clear to ourselves by performing an act of will and observing ourselves in the doing of it. Let us compare, for instance, a psychical state which we call “attention” with another which we call “distraction.” In this last there is a stage where the will rests. There is actually an uninhibited activity of “the lower course of thought,” a disconnected “dreaming,” a confused automatic movement of thoughts and feelings according to purely associative laws. Then suddenly we pull ourselves together, rouse ourselves out of this state of distraction. Something new comes into the course of our thoughts. It is the will. Now there is control and definite guidance of our thoughts and rejection of subsidiary association—ideas that thrust themselves upon us. Particular thoughts can be selected, particular feelings or mental contents kept in focus as long as we desire. In thus selecting and guiding ideas, in keeping them in mind or letting them go, we see the will in action.