Is there a unit, will? A will power? I can see no good evidence for this belief except the generalizing trend of human thought and the fallacy that raises abstractions into realities. Napoleon had a strong will in regard to his battles and a weak one regarding women. Pitt was a determined statesman but could not resist the lure of drink. Socrates found no difficulty in dying for his beliefs, but asked not to be tempted by a beautiful youth. Francis Bacon took all knowledge to be his province, and his will was equal to the task, but he found the desire for riches too great for him. In reality, man is a mosaic of wills; and the will of each instinct, each desire, each purpose, is the intensity of that instinct, desire or purpose. In each of us there is a clash of wills, as the trends in our character oppose one another. The united self harmonizes its purposes and wills into as nearly one as possible; the disunited self is standing unsteadily astride two or more horses. We all know that it is easy for us to accomplish certain things and difficult to make up our minds to do others. Like and dislike, facility or difficulty are part of each purpose and enter into each will as parts. Such a view does not commit one to fatalism, at least in conduct. Desiring to accomplish something or desiring to avoid doing something, both of which are usually considered as part of willing, we must seek to find motives and influences that will help us. We must realize that each choice, each act, changes the world for us and every one else and seek to harmonize our choice and acts with the purposes we regard as our best. If we seek to influence others, then this view of the will is the only hopeful one, for if will is a free entity how can it possibly be influenced by another agent? The very essence of freedom is to be noninfluenced. Seeking to galvanize the will of another, there is need to search for the influences that will increase the energy of his better purposes, to "appeal to his better self," meaning that the spurs to his good conduct are applied with greater force, but that first the nature of the particular things that spur him on must be discovered. Praise? Blame? Reward? Punishment? Education? Authority? Logic? Religion? Emotional appeal? Substitution of new motives and associations? The will is therefore no unit, but a sum total of things operating within the sphere of purpose. Purpose we have defined as arising from instinct and desire and intellectualized and socialized by intelligence, education, training, tradition, etc. Will is therefore best studied under the head of purpose and is an outgrowth of instinct. Each instinct, in its energy, its fierceness, its permanence, has its will. He who cannot desire deeply, in whom some powerful instinct does not surge, cannot will deeply.