we are far indeed from suggesting, that the belief of the philosopher is not every whit as superior in theory, as it doubtless, so far as we can conceive it realized, might in some respects prove convenient in practice.
But, be that as it may, the doctrine of Free-will does not square with popular views; and, bearing in mind that, of ‘two great philosophies,’ when one is taken, but one remains, it is natural to think that Necessity, as the opposite of Free-will, may succeed in doing what its rival has left undone. The enemy, perhaps, after all will be our friend, and the saviour of the reality, and not of an Idolon.
The strict interpretation of the doctrine of Freedom is that no actions can be predicted; the plain man believes that at least some actions can be predicted with tolerable certainty; while the necessitarian affirms that, given the data, all our actions could be foretold beforehand.
But, at this point, the upholder of Liberty may threaten summarily to destroy us. ‘Let my theory be as false,’ he may say, ‘as I, on the other hand, am sure that it is true, yet about one thing there is no disputing. If human actions can be predicted, then responsibility is unmeaning; and the ordinary man, confused as he may be on other points, sees this well enough, and will tell you so if you ask him.’
If this were so, it would be waste of time to enquire any further, but I think it is not so; and, before we embarrass ourselves with exposition or criticism of necessitarian doctrine, it is necessary to get what light we can on the matter.
Is it a fact that the plain man objects to the prediction of his actions; and, if it is a fact, does the objection apply to all, or only to some? If he objects in some cases only, where does he not object, and where does he? And further, why does he object? What is the ground that underlies his objection? These questions must be answered, and they are not easy. It is hard to get the facts, and hard to interpret them; but I hope to suggest to the thoughtful reader what, if new to him, may be worth his consideration.
We have seen already that, in certain cases, the man, who is not a philosopher, has no objection to the mere prediction of his actions. On the contrary, he demands it. We saw that his notion of responsibility implied, together with rationality, a capacity
