And, in the first place, we must recognise the _quantitative_ character of such an adaptation. The self is surrounded by an enormous and highly complex environment; but it may, from heredity, or want of education, or perverse education, be a very narrow, poor, meagre, little self, having very few, weak, feeble correspondences with the environment. A pig in his stye may be well adjusted to his environment; but his correspondences with the external world are few in number and of small intensity. We would therefore assert with Mr. Spencer as a corollary from the continuous adjustment of the organism and the environment, not merely the establishment of a convenient _modus vivendi_, but an adjustment of the organism by enlargement of the number of its correspondences with the environment, so as to render the adjustment between organism and environment more perfect by making the former co-extensive with the latter. In proportion to the number of points of interest or correspondences established between organism and environment, so is the perfection of the continuous self. In this manner then Free Will or Self-Rule in its very nature is related to the conception of a continuous self towards which it acts as the object of a motive, and possesses also an ethical bearing with regard to the enlargement of the correspondences with the external world. For what is there of greater interest in the external world than the subjective individuals of our surroundings, the society of which we form a part, the mysterious past out of which we came and the dependent nations of the future which we are helping to make? It is evident that in thus setting up the continuous self as an object, whose realisation is to be the ruling power in the regulation of conduct, (whether this self be the complete self we have just contemplated, or the incomplete self which we may happen to be, and to be pretty well contented with,) a certain amount of self-regulation will always be necessary in order to effect the object in view, and at occasional crises a very great amount of struggle and effort will have to be exerted in order to put down the influence of some active motive which would, by its hasty and blind gratification, mar the result of that line of conduct already decided upon as the best. Here will come in the conflict of passion with reason, and of impulse with prudence, which is really of the greatest practical interest in our study. And here we find, as one of the chief motives in such a conflict, the motive of _regard for the continuous self_. It is not always a ruling motive. It is best that it should be so. The object of education and self-culture is to make it so. But at any rate it is a motive, and a strong one. In proportion to its predominance is the amount of self-rule, of self-control, and, as we read it, of Free Will.