hich my moral sensibility is
affected can have here decisive influence: it is this which will give the
tone, and which thus determines the mode and the manner of the movement.
Therefore this influence, which exercises upon the voluntary movement the
state of moral sensibility in which the subject is found, represents
precisely the involuntary part of this movement, and it is there then
that we must seek for grace.

A voluntary movement, if it is not linked to any sympathetic movement--or
that which comes to the same thing, if there is nothing involuntary mixed
up with it having for principle the moral state of sensibility in which
the subject happens to be--could not in any manner present grace, for
grace always supposes as a cause a disposition of the soul. Voluntary
movement is produced after an operation of the soul, which in consequence
is already completed at the moment in which the movement takes place.

The sympathetic movement, on the contrary, accompanies this operation of
the soul, and the moral state of sensibility which decides it to this
operation. So that this movement ought to be considered as simultaneous
with regard to both one and the other.

From that alone it results that voluntary movement not proceeding
immediately from the disposition of the subject could not be an
expression of this disposition also. For between the disposition and the
movement itself the volition has intervened, which, considered in itself,
is something perfectly indifferent. This movement is the work of the
volition, it is determined by the aim that is proposed; it is not the
work of the person, nor the product of the sentiments that affect it.

The voluntary movement is united but accidentally with the disposition
which precedes it; the concomitant movement, on the contrary, is
necessarily linked to it. The first is to the soul that which the
conventional signs of speech are to the thoughts which they express. The
second, on the contrary, the sympathetic movement or concomitant, is to
the soul that which the cry of passion is to the passion itself. The
involuntary movement is, then, an expression of the mind, not by its
nature, but only by its use. And in consequence we are not authorized to
say that the mind is revealed in a voluntary movement; this movement
never expresses more than the substance of the will (the aim), and not
the form of the will (the disposition). The disposition can only
manifest itself to us by concom