And as the man asleep needs but make an effort of his consciousness and ask himself whether it is not a dream, in order that what to him appeared as such a hopeless state may be at once destroyed, and he may awaken to a calm and joyous reality, even so the modern man needs only make an effort of his consciousness, needs only doubt in the reality of what his own and the surrounding hypocrisy presents to him, and ask himself whether it is not all a deception, in order that he may immediately feel himself at once passing over, like the awakened man, from the imaginary, terrible world to the real, to the calm and joyous reality. This man need not perform any acts or exploits, but has only to make an internal effort of consciousness. 5 Cannot man make this effort? According to the existing theory, indispensable for hypocrisy, man is not free and cannot change his life. "Man cannot change his life, because he is not free; he is not free, because all of his acts are conditioned by previous causes. No matter what a man may do, there always exist these or those causes, from which the man has committed these or those acts, and so man cannot be free and himself change his life," say the defenders of the metaphysics of hypocrisy. They would be absolutely right, if man were an unconscious being, immovable in relation to truth; that is, if, having once come to know the truth, he always remained on the selfsame stage of his cognition. But man is a conscious being, recognizing a higher and still higher degree of the truth, and so, if a man is not free in the commission of this or that act, because for every act there exists a cause, the very causes of these acts, which for conscious man consist in his recognizing this or that truth as an adequate cause for his action, are within man's power. Thus man, who is not free in the commission of these or those acts, is free as regards the basis for his acts, something as the engineer of a locomotive, who is not free as regards the change of an accomplished or actual motion of the locomotive, is none the less free in determining beforehand its future motions. No matter what a conscious man may do, he acts in this way or that, and not otherwise, only because he either now recognizes that the truth is that he ought to act as he does, or because he formerly recognized it, and now from inertia, from habit, acts in a manner which now he recognizes to be false. In either case the cause of his act was not a given phenomenon, but the recognition of a given condition as the truth and, consequently, the recognition of this or that phenomenon as an adequate cause of his act.