the same laws will continue; for at every moment laws hitherto true are being falsified, though in the advanced sciences these laws are less simple than those that have remained true. Moreover it would be fallacious to argue inductively from the state of the advanced sciences to the future state of the others, for it may well be that the advanced sciences are advanced simply because, hitherto, their subject-matter has obeyed simple and easily ascertainable laws, while the subject-matter of other sciences has not done so.
The difficulty we have been considering seems to be met partly, if not wholly, by the principle that the time must not enter explicitly into our formulæ. All mechanical laws exhibit acceleration as a function of configuration, not of configuration and time jointly; and this principle of the irrelevance of the time may be extended to all scientific laws. In fact we might interpret the "uniformity of nature" as meaning just this, that no scientific law involves the time as an argument, unless, of course, it is given in an integrated form, in which case lapse of time, though not absolute time, may appear in our formulas. Whether this consideration suffices to overcome our difficulty completely, I do not know; but in any case it does much to diminish it.
It will serve to illustrate what has been said if we apply it to the question of free will.
(1) Determinism in regard to the will is the doctrine that our volitions belong to some deterministic system, i.e. are "determined" in the sense defined above. Whether this doctrine is true or false, is a mere question of fact; no a priori considerations (if our previous discussions have been correct) can exist on either side. On the one hand, there is no a priori category of causality, but merely certain observed uniformities As a matter
