Arbitrarism, on the other hand, arises in the same way as mysticism, from distrust of thought; being unable to dominate the fact that should be explained, recourse is had to the inconceivable, to the absurd, to miracle; subjective and individual ignorance is hypostasized and of it is made a metaphysical reality. Arbitrarism, like mysticism, has its element of truth, in the negation of determinism, that is, in the recognition of the impotence of the naturalistic method and in the affirmation that the truth lies beyond that method, in the concept of creation and of freedom. But freedom separated from its logical and necessary moment becomes transformed into will, just as in mysticism in general God is transformed into the mystery, ready to receive all individual caprices into himself, and to confer upon them an appearance of truth. [Sidenote: _The doctrine of necessity-liberty, and idealism._] The concept of freedom (necessity-liberty), which is at once scientific and not mechanical, and if it surpass the categories of Physic, does not surpass those of Metaphysic, is opposed to both these views. As idealist philosophy, it tends in general to conciliate the ideal with the actual, thought with complete reality, philosophy with the whole of experience. With the concept of freedom is eliminated the inertia of determinism, and the unstable springing about of arbitrarism. The gross material conception of the real disappears, because that which seems to be matter is revealed as spirit, the fact as creation, necessity as the product of liberty. But miracle disappears with them. For if the spirit be the eternal, omnipresent, continuous miracle, unattainable by the physical method,-a continual miracle, omnipresent and eternal, is no longer a miracle, but the same simple and ordinary reality, which each one of us contributes to create and each one of us can and does think. [Sidenote: _The doctrine of double causality; dualism and agnosticism._]