l free." This is an illusion, that may be
compared to that of the fly in the fable, who, lighting upon the pole of
a heavy carriage, applauded himself for directing its course. Man, who
thinks himself free, is a fly, who imagines he has power to move the
universe, while he is himself unknowingly carried along by it.

The inward persuasion that we are free to do, or not to do a thing, is but
a mere illusion. If we trace the true principle of our actions, we shall
find, that they are always necessary consequences of our volitions and
desires, which are never in our power. You think yourself free, because
you do what you will; but are you free to will, or not to will; to desire,
or not to desire? Are not your volitions and desires necessarily excited
by objects or qualities totally independent of you?

81.

"If the actions of men are necessary, if men are not free, by what right
does society punish criminals? Is it not very unjust to chastise beings,
who could not act otherwise than they have done?" If the wicked act
necessarily according to the impulses of their evil nature, society,
in punishing them, acts necessarily by the desire of self-preservation.
Certain objects necessarily produce in us the sensation of pain; our
nature then forces us against them, and avert them from us. A tiger,
pressed by hunger, springs upon the man, whom he wishes to devour; but
this man is not master of his fear, and necessarily seeks means to destroy
the tiger.

82.

"If every thing be necessary, the errors, opinions, and ideas of men
are fatal; and, if so, how or why should we attempt to reform them?" The
errors of men are necessary consequences of ignorance. Their ignorance,
prejudice, and credulity are necessary consequences of their inexperience,
negligence, and want of reflection, in the same manner as delirium or
lethargy are necessary effects of certain diseases. Truth, experience,
reflection, and reason, are remedies calculated to cure ignorance,
fanaticism and follies. But, you will ask, why does not truth produce this
effect upon many disordered minds? It is because some diseases resist all
remedies; because it is impossible to cure obstinate patients, who refuse
the remedies presented to them; because the interest of some men, and the
folly of others, necessarily oppose the admission of truth.

A cause produces its effect only when its action is not interrupted by
stronger causes, which then weakens or render u