deflection from the type, it may justify no other feelings than those which we have for the poor maniac who fancies himself a king, and takes his limbs to be made of glass. If we hold that such responsibility implies free will we shall argue that the madman is deprived of free will, or that his freedom of will is more or less restricted, and that he is therefore irresponsible. In my own opinion, that proposition would be by no means an easy one to establish. I fancy that a man may be insane and yet capable, within very wide limits, of being good or bad, and that therefore we must at any rate hold that he has still some power of free will. The bearing of this upon the question of moral responsibility brings us within sight of some delicate problems. But, however this may be, the criterion by which we shall have to judge whether we are believers in free will or determinists will be the same. The problem is essentially, is this man accessible to the motives by which normal men regulate their conduct? or does he so far deflect from the typical constitution, however that constitution may be precisely defined, that his conscience or his affections or his intellectual powers are unable to act according to the general laws of human nature? Having said so much, I think that I may proceed to this conclusion, that the theory of heredity can make no real difference whatever to our problem. There is a difficulty for the metaphysician--the difficulty which is involved in discussions between materialists and idealists, determinists and believers in free will. I do not deny the existence of that difficulty. I only say that the question of heredity is altogether irrelevant to the difficulty. The desire to treat ethical problems by the methods of science may predispose a thinker to materialism, and may at the same time lead him to attach particular importance to the doctrine of heredity. But that doctrine only takes note of facts which every theory has to state in its own phraseology, and do not alter the ultimate problem.