The current proposition that we cannot act without _foreseeing_ is also incorrect. Since the conception of foreseeing is contradictory, and since we cannot know a fact if it be not first a fact, that is, if it have not happened; if the contradictory hypothesis held, it would be impossible to act. But the truth is that what is called foreseeing is nothing but seeing; it is to know the given facts and to reason upon them with the universals. That is to say, it is the invariable theoretical base of action, already illustrated. When we will and act, what we will and do is _our own action_ itself, not that of others or of all the others, and so is the resulting event. _Voluntas fertur in incognitum,_ but the all intent upon itself does not take count of the unknown, which is in this case relatively unknowable and, therefore, relatively non-existent. The individual is aware that when he acts, he does not aim at anything but the placing of new elements in universal reality. He takes care that they shall be energetic and vital, without nourishing the foolish illusion that they must be the only ones, or that they alone produce reality. A popular little tale tells how God, who had at first granted to men to know their future lives and the day of their death, afterwards withdrew this knowledge from them altogether, because He perceived from experience that such knowledge made them lazy and inert. The new ignorance, on the other hand, revived and impelled them to vie with one another in activity, as though it had been granted them to obtain and to enjoy everything.[1] How can we doubt that our good and energetic work can ever be rendered nugatory in the event? That is unthinkable, and the saying _fiat justitia et pereat mundus_ is rectified by that other saying: _fiat justitia ne pereat mundus._ Bad is not born from good, nor inaction from action. Every volitional man, every man active in goodness, is a contradiction to that one-sided attitude in which the will is suppressed to give place to happening, a world unmade is believed to be already made, arms are crossed or the field deserted. But it also contradicts the fatuous security that the future world will conform to the ends of our individual actions taken in isolation; saying with the good sense of the Florentine statesman, that we ourselves control one half of our actions, or little less, Fortune the other half. Hence our trust in our own strength; hence, too, our apprehension of the pitfalls of Fortune, continually arising and continually to be conquered. This constitutes the interior drama of true men of action, of the political geniuses who have guided the destinies of man. While the unfit is all anxiety, or bewilderment and depression, the fatuous is all over-confidence or expectation of the impossible, also losing himself in bewilderment when he finally discovers that the reality is not what he imagined. Hence also the serenity of the sage, who knows that whatever happen there