“One could scarcely construct a more erroneous view than that every human being is endowed at birth with the same ‘lump sum’ of freedom, which remains an inalienable possession throughout life. Our freedom is not complete, it is in the making.... The process by which freedom is won is the process of enlightenment. It is the truth that sets men free, the clear perception of moral relations and moral laws, the understanding of human nature and its true needs.” W. G. EVERETT, “Moral Values,” pp. 358-9. One of the most revolutionary changes which the scientific study of psychology has wrought consists in the demolition of all the barriers which formerly divided the body from the mind. The intellect, once securely enthroned as the highest faculty in the mental hierarchy; the reason, erstwhile religiously devoted to the contemplation of pure truth; and the will, which formerly completed this trio of sublime, unitary faculties, have, in the unbiased and careful scrutiny of laboratory science, been shown to be not only highly complicated processes, but products of experience as well; and not only products of experience, but functions of brain and gland. Furthermore, they have been revealed to be not solely functions of a biological mechanism controlled by external stimuli, but also in a larger sense they are now regarded as means by which the body of a man adjusts itself to and gains control of its physical and social environments. No longer do we ask the old question: “Why has the mind a body?” but rather, “Why does the body have a mind?” And the answer is: The body has a mind to enable the body to experiment with its environment so that when it gets what it seems to want, it can know that it has really wanted what it has gotten. Some results of this highly reconstructive iconoclasm upon ethical thought have already been depicted in the preceding chapters. Here we are soon to see what effect such a doctrine has upon the last two ethical concepts we shall analyze, namely, duty and freedom.