312. M. Bayle goes on to say, with truth (p. 221): 'Indeed, it cannot be a fault in man's soul that it has no freedom of indifference as regards good in general. It would be rather a disorder, an inordinate imperfection, if one could say truthfully: It is all one to me whether I am happy or unhappy; I have no more determination to love the good than to hate it; I can do both equally. Now if it is a praiseworthy and advantageous quality to be determinate as regards good in general, it cannot be a fault if [315] one is necessitated as regards each individual good recognized plainly as for our good. It seems even as though it were a necessary conclusion, that if the soul has no freedom of indifference as regards good in general, it also has none in respect of particular goods which after due examination it judges to be goods in relation to it. What should we think of a soul which, having formed that judgement, had, and prided itself on having, the power not to love these goods, and even to hate them, and which said: I recognize clearly that these are goods for me, I have all the enlightenment necessary on that point; nevertheless I will not love them, I will hate them; my decision is made, I act upon it; it is not that any reason' (that is, any other reason than that which is founded upon 'Such is my good pleasure') 'urges me thereto, but it pleases me so to behave: what should we think, I say, of such a soul? Should we not find it more imperfect and more unhappy than if it had not this freedom of indifference? 313. 'Not only does the doctrine that subjects the will to the final acts of the understanding give a more favourable idea of the state of the soul, but it shows also that it is easier to lead man to happiness along that road than along the road of indifference. It will suffice to enlighten his mind upon his true interests, and straightway his will will comply with the judgements that reason shall have pronounced. But if he has a freedom independent of reason and of the quality of objects clearly recognized, he will be the most intractable of all animals, and it will never be possible to rely upon making him choose the right course. All the counsels, all the arguments in the world may prove unavailing; you will give him explanations, you will convince his mind, and yet his will will play the haughty madam and remain motionless as a rock. Vergil, _Aen_., lib. 6, v. 470: _Non magis incepto vultum sermone movetur,_ _Quam si dura silex, aut stet Marpesia cautes_.