As soon as we have chosen the psychological standpoint and are in the midst of the work of causal reconstruction, any will which is not understood as determined by causes is simply an unsolved problem. In the midst of a causal construction, absence of causes would never mean real freedom. In that purposive world of immediate life experience, we also are unities inasmuch as we ourselves know us as the same in every new will of ours. We remain identical with ourselves because every purpose is posited in the midst of, and bound up with, the general purpose of ourselves. And in this internal unity of meaning, nothing breaks ourselves into pieces, and the whole manifold of experience is thus expressed by a personality which knows itself in its purposive unity. But this unity again is denied by our own intention as soon as we decide to take the causal view of inner life. The purposive unity must now transform itself into an endless complexity, and our own self becomes a composite of hundreds of thousands of elements. On the other hand, all this does not mean that psychology cannot have its own consistent conception of the mind's unity and freedom. Our psychological mind is a unity because its manifold is a system in which all parts hang together. A change in any one part involves changes in the whole system. The interrelation, to be sure, is not a strictly psychical one, for we have seen that the causal connection as such appears at the physical side. But, inasmuch as there is no psychical process which does not belong to a physiological one, the interconnection of the mental facts is complete and involves the totality of neural processes of which after all a small part only has its psychological record. We might compare those hundreds of millions of neurons in each brain with the hundreds of millions of individuals who make up the population of the nations, and the psychical accompaniment we might compare with the written historical record of mankind. The written records themselves have no direct interconnection, they are only accompaniments of what happens in these millions of men. And again only the higher layer of the neurons in the population sees its doings recorded in the annals of history; and yet whatever those leaders of action and thought and emotion may achieve is dependent upon and working on the actions of those millions of subcortical population neurons. The historical record has its unity through the interrelation of all parts of historical mankind.