spirit endowed with capacity for real election, but the environment, motives, and disposition decide and fix the volition for the person, which by an illusion of consciousness appears as done by himself. In still other speculation necessitarianism comes as an inference from conceptions formed as to the divine sovereignty and the absoluteness with which it must direct creature movement. The doctrine thus has its plausibility, not from the conscious working of the human mind or the natural order of conduct and welfare, but as theoretical conclusions from certain forms of speculative thinking. It is therefore the product of metaphysical theorizing. It is not a datum of pure psychology. It is not taught by life. It is not known as a fact. It is not called for by the practical needs of daily self-direction. It has only secondary forms of suggestion and support--the precarious evidence from special theorizing in ontology and metaphysics. And it introduces more difficulties than it shuts off, while it collides with the moral consciousness of mankind and its sense of responsibility for conduct and the formation of character. In the light of these truths it ought not to be regarded as having any validity. It is surely incredible that the doctrine of necessity should be true when the actual constitution of human life, in all its personal, social, and governmental relations, requires us to treat it as false, being practically inapplicable. Utterly beyond belief is it that while the inexorable necessities of daily behavior bind us to the principle of freedom and responsibility, there should be in the real constitution of the world no actual freedom in deciding on choices or determining our conduct.[31] Moral agency must be free agency, in open alternatives of choice. It involves both the subjective capacity to choose and a realm for its exercise in diverse possibilities. ==Sensibility and Actions.== =4.= Powers of sensibility and action, by which the dictates of conscience may be turned into actual conduct and character, complete the moral constitution. (1) It has already been seen (pages 44-47) that in the complex action of the conscience itself the sensibility awakened in the form of emotion, as a feeling of obligation arising from a perception of obligation. This has already shown the sensibility to be a part of the moral organization. Conscience itself includes emotion. Duty perceived becomes duty felt, if the moral life is normal; and the feeling is motive-force for the choice and the fulfillment of duty. Emotional powers are thus constituent in the structure of man's moral nature. The moral emotions are occasions for ethical choices and deeds.