134 Trans. Acad. Set. of St. Louis. 



analoj^ous to ordinary bodily ones." — "The Scientific Basis of Morality, " 

 by G. Gore. 



V. Theories Concerning the Freedom of the Will, 



" Pull a body to the right with a force of twelve pounds, and to the left 

 with a force of eight; it moves to the right. Imagine that body a mind 

 aware of the forces which act upon it; it will move In the direction of that 

 which, for whatever reason, appeals to it most; and in doing so, it will, 

 just because it is conscious, act of itself, and will have the consciousness 

 of freedom. A true explanation of this consciousness turns the flank of 

 indeterminism." — " Moral Order and Progress," by S. Alexander." 



"Starting from a multitude of elements absolutely at rest, no motion 

 can be produced. Now how far soever we pursue a still further deduction, 

 it nevertheless invariably presupposes other new motions; we are com- 

 pelled to admit, that motion does not attain to actuality as the result of any 

 cause whatever, but it is motion, without cause, and from the begin- 

 ning. * * * And now if this must be once for all admitted as an exist- 

 ing fact, then there is no reason why perfectly new beginnings of a sub- 

 sequent origin, that have no foundation in what is prior, should not also 

 show themselves within the course of things; but after they have once 

 taken their place in the coherent system of things actual, they bring after 

 them those consequences which belong to them in their present combina- 

 tion with the rest of the world, according to general laws." — " Outlines of 

 Practical Philosophy," by H. Lotze. 



•' Here we seem to be on the confines of human knowledge, and to be 

 compelled to recognize that, in the sphere of human action as well as in 

 that of metaphysical speculation, there are apparent contradictions which 

 we cannot reconcile." — "The Principles of Morals," by Fowler and 

 Wilson. 



" Man, as an ethical being, is part of the universe, and as a part, he 

 must be explained, not explained away. To interpret his moral life as 

 mere ' appearance,' to depersonalize and thus to demoralize him, is to 

 explain away his characteristic being. This pantheistic resolution of man 

 into God is too rapid an explanation; the unity thus reached cannot be the 

 true unity, since it negates, instead of explaining, the facts in question. 

 Such an unethical unification might conceivably be a sufiicient interpreta- 

 tion of Nature, and of man in so far as he is a natural being, and even 

 in so far as he is an intellectual being; it is not a sufiicient interpreta- 

 tion of man as man, or in his moral being. The reality of the moral 

 life is bound up with the reality of human freedom, and the reality of 

 freedom with the integrity of the moral personality. If I am a person, an 

 ' Ego on my own account,' I am free; if I am not such a person or Ego, I 

 am not free." — "A Study of Ethical Principles," by James Seth. 



'' Our conduct Is the resultant of the attractions of external motives. 

 In human conduct the dominating factor is the degree of affinity which 



