But let the will direct itself by a fixed law, and it at once becomes true freedom, and begins to impress itself upon actions, modifying the results of organization and circumstance. Not even in this case can it destroy those results; it only modifies them. It enters as a third factor with those other two to produce the product. The total character of a man's actions will be represented by a formula, thus: John's Organization × John's Circumstances × John's Freedom = John's Character. Apply this to the state of society where the law of averages has been discovered. In such a society there are always to be found three classes of persons. In the first class, freedom is either dormant or is mere willfulness. The law of mind is subject therefore in these to the law of the members. The will is an enslaved will, and its influence on action is a nullity, not needing to be taken into the account. From this class come the largest proportion of the crimes and vices, regular in number because resulting from constant conditions of society. Of these persons we can predict with certainty that, under certain strong temptations to evil, they will inevitably yield. But in another class of persons the will has learned to direct itself by a moral law toward a fixed aim. The man in the boat is now steering by a compass, and ceases to be the sport of current and gale. The will reacts upon organization, and directs circumstance. The man has learned how to master his own nature, and how to arrange external conditions. We can predict with certainty that under no possible influences will this class yield to some forms of evil. There is also in each community a third class, who are struggling, but not emancipated. They are partly free, but not wholly so. From this class come the slight variations of the average, now a little better, now a little worse. Applying this view of the freedom of the will to history, we see that the problem is far more complicated than Mr. Buckle admits. Man's freedom, with him, is an element not to be taken into consideration, because it does not exist. But the truth is, that human freedom is not only a factor, but a variable factor, the value of which changes with every variety of human condition. In the savage condition it obeys organization and circumstances, and has little effect on social condition. But as civilization advances, the power of freedom to react on organization and circumstance increases, varying however again, according to the force and inspiration of the ideas by which it is guided. And of all these ideas, precisely those which Mr. Buckle underrates, namely, moral and religious ideas, are those which most completely emancipate the will from circumstances, and vitalize it with an all-conquering force.