So the double origin of conduct offers a very serious difficulty, which, when it is understood, is not unlike that of the two powers or selves or classes, but even more is to be said in exposure of our moral judgments. Thus we have the confident conceit of freedom, of our own freedom in good or our neighbour's freedom in evil, or in general of man's freedom to act without regard to the determinations from environment, but we have also a strange though possibly a fortunate way of qualifying the very freedom that we claim. We claim freedom only to avow, almost in the same breath, duties and responsibilities. We have the freedom, but only the duties make it worth anything. A startling paradox this, so familiar to us all: "I am free to do all that I ought to do," or, "I am free to carry out certain necessities of my true life." A startling paradox; and, above all, a strange way of escaping the necessities of environment, unless, forsooth, it really opens the door, or supplies a secret door, by which the [p.048] necessities of environment and the necessities of one's true life can come together? If freedom demands law, why should it hold aloof from the natural law, the law of environment so definitely present? Possibly, then, as once before suggested, one contradiction in experience may be the corrective of another, the paradox of freedom and duty only correcting the contradiction of two sources of conduct, personal will and environment. In the case, for example, of the disposition to distinguish between one's own acts and another's, with respect to their initiation by will or by environment, to mingle duty and necessity with one's own supposed freedom is equivalent in effect to denying one's neighbour's freedom because of the restraints of his environment. But such considerations, however promising for future reflection upon the conflicts in our moral consciousness, are not of immediate interest. Our doubts may once more find hope in the reflection that the faults of experience may balance themselves, but we have no occasion to abandon our doubting as idle or meaningless. Contradictions that balance each other, errors that are mutually corrective, are still contradictions, are still errors. So, to reduce our moral judgments, confusion and all, to small compass, we are free, others are not; they are free, we are not; and our freedom is bound by duty, by duty to the moral law, while their freedom, unless a hopeless lawlessness, is bound by the environment and its law. Again, good and evil are each unmixed, and moral acts serve two masters--that is to say, spring from two sources. We may, therefore, [p.049] still believe in morality--yet how can this be? And freedom--yet how is freedom possible?