But with this explanation of our thesis, and of the two theses opposing it, we are transported into the heart of one of the greatest problems of Gnoseology, so great in fact as to appear to contain in it the whole problem of philosophy. In fact, that which is called determinism and free will in the Philosophy of the practical is the same antithesis that in Gnoseology is called _materialism and mysticism._ And that which we here oppose to the two one-sided theses, as theory of that liberty which is also necessity, is called in Gnoseology, _idealism._ The thesis and antithesis are therefore to be found in all the particular problems of philosophy, since they concern the logical form in universal. This, then, is the reason why the question of freedom of willing has become so grave and complicated as to appear insoluble. To obtain a solution, it was necessary to construct a Logic of philosophy, and intrinsically necessary to renew the whole system of philosophy. Herbart wisely counselled never to discuss the freedom of the will with the laity, in order not to be misunderstood.[3] Had this advice been followed, we should not have seen both determinism and free will torn asunder by advocates in the law courts, dragging in the one or the other to suit their purposes, and thus insulting good sense, which should alone rule in those places. The freedom of the will is doubted and discussed among philosophers, as the reality of the external world is doubted and discussed, but this is not done because it is wished to set in doubt the existence of the boots of this gentleman or of that gentleman's overcoat. If a confirmation be sought that the question of the freedom of willing is, as was said, the universal gnoseological or metaphysical question, let it be observed how the determinists and the advocates of free will affirm or deny the freedom of willing, not only in that field, but in all fields. Indeed, whoever, for instance, should admit spiritual activity to knowledge and deny it to the will, would not, properly speaking, be a determinist, but an intellectualist or an æsthetician. That is to say, he would be a theoretician, who, in denying the freedom of the will, would simply mean to deny the existence of a practical activity side by side with the theoretic; for freedom is the very essence of every spiritual form, and with the denial of the freedom of that form is denied the form itself. Determinism, arbitrarism, libertarianism reflect, then, the universal gnoseological thesis of naturalism and mechanicism in the special practical field. [Sidenote: _The materialistic sophisms of determinism._]