It is not a sufficient answer to all this, when it is said that in this way of proof we are making the testimony of consciousness reach further than it actually does. Some psychologies undertake to limit consciousness to a disclosure of simply the actual volition, or other psychical acts, and not of acts or volitions which we imagine might have been but were not. Thus, it is said, the proof of another possible choice, as an alternative to that of the actual volition, fails to be covered by the consciousness. The supposed act is outside of its reach of purview and testimony. But such a psychology is untrue to the full deliverance of the consciousness. A just and full account of it, as is clearly seen in our experience, must hold it as covering not only the act of choice, but the _power to choose_. The human consciousness is a self-consciousness, and in it we truly know the personal self as the power for the various forms of activity which it reveals. Not more truly are we conscious of the power really to think or feel than really to choose, among diverse possibilities. We have direct knowledge of the power of electing in the very act of election. And thus, not only the untutored consciousness, but one trained to the sharpest and deepest self-inspection, will be found a full witness to free-will as a capacity of alternative choice. (2) The implications of the natural constitution of the world. Mankind are in fact framed into and held under the principle of freedom. The whole system of which man forms a part answers to the testimony of consciousness. Bishop Butler, in his immortal Analogy, has shown with resistless clearness and force that in the constitutional organism of society and the experiences of actual life free-will is assumed for human nature.[29] Both by natural and moral law men are governed as free agents. The physical order of the earth, as a place where bodily and moral welfare are conditioned on obedience to discoverable relations and principles, pre-supposes human intelligence and liberty. Nature in her ongoings requires every individual to adjust himself carefully to its laws of health, safety and happiness. There is an incessant appeal to him to use his intelligence and liberty in accordance with the demands of his ever-changing conditions and relations in life. The idea that everything takes place by necessity is not only at variance with his sense of freedom, but is found utterly inapplicable in practical living. A youth, if such a case be supposed, trained under the notion that he must not be held responsible for his acts, since they take place by necessity, would soon find his dream of irresponsibility disturbed and disallowed. At every turn he would find the inexorable forces of nature and society refusing to recognize his claim. Government, law, administration, all the various functions through which human affairs are held together in orderly movement, assume the individual's power and obligation to determine