It does not seem advisable that the notion of cause should be brought in to denote the relation of the movement of the arm and the movement of the stone. These are two sets of actions between which the regular relations which hold good between the consecutive states of moving systems hold good. The notion of “cause” should rather be applied to that act of the will whereby the movements of the arm are connected with the movement of that particular stone rather than the movement of any other object. We are the cause of the actions we will. The notion of cause is derived from our “will” action, and the notion of cause ought to be kept to this connection. All that goes on outside us can only be apprehended as consecutive states following on one another. Between certain sets of consecutive events we notice that the same relation holds good which we have observed in other consecutive states. If some water is heated in England it passes off into steam; if water is heated in another part of the world it also passes off into steam. There is an exact analogy in the behaviour of water under the action of heat wherever we observe it. But all that we have obtained as knowledge is the fact that we may practically be confident of an analogous behaviour on the part of water wherever circumstances are similar. We may use the expression that heat is the cause of water boiling for convenience. But the expression should not be used as containing any deep meaning. To say one external event is the cause of another is to put an absolutely unknown and spiritual relation in place of impartial observation. To cause a motion is the name for the action of our soul on matter—a thing shrouded in mystery. To be the antecedent in a chain of movements is the fact which we can observe about any movement in the external world. We cannot strictly say what movements of gases, water, &c., cause this volcano. We can only say what movements of gases, water, &c., precede this volcanic eruption analogous to movements which have preceded other volcanoes. There are invariable sequences in the external world to which we do not affix the notion of cause and effect—day and night, summer and winter. Why we should do so in any case is not clear, except that by familiarity and mystery the sequences have become to us something like our own will action. Indeed, is it not the case that when we can trace intermediate links we say so and so comes from so and so in such a manner. But when no intermediate links can be traced we say one event causes another. If, however, we omit the feeling of causation from the external chain of events, it does not follow that there is no causation to be apprehended in the external world. Let us not introduce the notion of causation at haphazard. But if we find in the external world signs of an action like our own will action, let us then say, Here is causation.