Let us now endeavor to conceive an action which is not determined in any way by the character of the agent. If we ask, 'What makes it to be that action and no other?' we are told, 'The man's Ego.' The words are here used, it seems to me, in some non-natural sense, if in any sense at all. One thing makes another to be what it is when the characters of the two things are connected together by some general statement or rule. But we have to suppose that the character of the action is not connected with the character of the Ego by any general statement or rule. With the same Ego and the same circumstances of all kinds, anything within the limits imposed by the circumstances may happen at any moment. I find myself unable to conceive any distinct sense in which responsibility could apply in this case; nor do I see at all how it would be reasonable to use praise or blame. If the action does not depend on the character, what is the use of trying to alter the character? Suppose, however, that this indeterminateness is only partial; that the character does add some restrictions to those already imposed by circumstances, but leaves the choice between certain actions undetermined, and to be settled by chance or the transcendental Ego. Is it not clear that the man would be responsible for precisely that part of the character of the action which was determined by his character, and not for what was left undetermined by it? For it is just that part which was determined by his character which it is reasonable to try to alter by altering him. We who believe in uniformity are not the only people unable to conceive responsibility without it. These are the words of Sir W. Hamilton, as quoted by Mr. J. S. Mill:-- [5] 'Nay, were we even to admit as true what we cannot think as possible, still the doctrine of a motiveless volition would be only casualism; and the free acts of an indifferent are, morally and rationally, as worthless as the pre-ordered passions of a determined will.' 'That, though inconceivable, a motiveless volition would, if conceived, be conceived as morally worthless, only shows our impotence more clearly.' 'Is the person an original undetermined cause of the determination of his will? If he be not, then he is not a free agent, and the scheme of Necessity is admitted. If he be, in the first place, it is impossible to conceive the possibility of this; and in the second, if the fact, though inconceivable, be allowed, it is impossible to see how a cause, undetermined by any motive, can be a rational, moral, and accountable cause.' It is true that Hamilton also says that the scheme of necessity is inconceivable, because it leads to an infinite non-commencement; and that 'the possibility of morality depends on the possibility of liberty; for if a man be not a free agent, he is not the author of his actions, and has, therefore, no responsibility--no moral personality at all.'