Liberty therefore belongs to the immaterial principle, and to this should be traced our free will. This principle is the volition which rules itself, and which remains within itself; even when by necessity compelled to take some resolution affecting external affairs. All that proceeds from (the immaterial principle) and exists by it, depends on us, and is free; what is outside of it, and with it; what it itself wills and carries out unhindered, also constitutes what primarily depends on us. The contemplative and primary Intelligence therefore possesses independence, because in the accomplishment of its function it depends on no other being, because fulfilling (its function, Intelligence) remains entirely turned towards itself, exclusively engaged with itself, resting in the Good, living according to its will, satisfied, and without needs. Besides, will is nothing more than thought; but it was called "will" because it was conformed to intelligence; for will imitates what conforms to intelligence. On the one hand, will desires the Good; on the other, for Intelligence to think truly, is to abide within the Good. Intelligence therefore possesses what the will desires, and, in attaining these its desires, will becomes thought. Since, therefore, we define liberty as the will's achievement of the Good, why should not liberty also be predicated of the Intelligence which is founded on (the Good) that is the object of the desire of our will? If, however, there should still be objection to ascribing liberty to intelligence, this could be the case only by ascribing it to something still higher (namely, super-Intelligence). THE SOUL IS FREE BY INTELLIGENCE, WHICH IS FREE BY ITSELF. 7. The soul therefore becomes free when, by the aid of intelligence, she defies all obstacles in her ascent to the Good; and whatever she does for the sake of the Good is responsible action. Intelligence, however, is free by itself. B. OF THE FREE WILL OF THE SUPREME. (_Let us now consider the free will of the Good._) THE GOOD IS THE DESIRABLE IN ITSELF. 8. The nature of the Good is that which is desirable for its own sake. It is by the Good that the Soul and Intelligence exercise liberty when the Soul can attain the Good without obstacle, and when Intelligence can enjoy its possession. Now since the Good's empire extends over all lower treasures; since He occupies the front rank; since He is the Principle to which all beings wish to rise, on whom they all depend, and from whom all derive their power and liberty; it would be difficult to attribute to Him a liberty similar to our human freedom of will, when we can hardly, with propriety, predicate such a human liberty of Intelligence. THE GOOD IS FREE, BUT NOT MERELY BY CHANCE.