h are centred all the purely theoretical
interests of the doctrine of the will in general, and ethical interests in
particular. The whole domain is so enormous that we cannot even attempt to
sketch it here. The general bearing of the whole can be made clearest at
the second stage, but we cannot entirely pass over the first.

In this inquiry into the problem of the will it is not necessary to
discuss whether we are able by it to bring about external effects,
movements, and changes in our bodies. We may postpone this question once
more. The most important part of the problem lies in the domain of the
psychical. To move an arm or a leg is a relatively unimportant function of
the will as compared with the deliberate adoption of a rule of conduct,
with inward self-discipline, self-culture, and the development of
character.

That we "will," and what it is to will, cannot really be demonstrated at
all, or defended against attacks. It simply _is_ so. It is a fundamental
psychical fact which can only be proved by being experienced. If there
were anywhere a will-less being, I could not prove to him that there is
such a thing as will, because I could never make clear to him what will
is. And the theories opposed to freedom of the will cannot be refuted in
any way except by simply saying that they are false. They do not describe
what really takes place in us. We do not find within ourselves either the
cloud-shadows or the play of psychical, minima already referred to, with
their crowding up of images, bringing some into prominence and displacing
them again while we remain passive--we find ourselves _willing_. These
theories should at least be able to explain whence came this marvellous
hallucination, this appearance of will in us, which must have its cause,
and they should also be able to say whence came the idea of the will.
Spinoza's example of the stone, which seemed to itself to fly when it was
simply thrown, does not meet the facts of the case. If the thrown stone
had self-consciousness, it would certainly not say, "I am flying," but
would merely wonder, "What has happened to me suddenly?"

We cannot demonstrate what will is, we can only make it clear to ourselves
by performing an act of will and observing ourselves in the doing of it.
Let us compare, for instance, a psychical state which we call "attention"
with another which we call "distraction." In this last there is a stage
where the will rests. There is actually an unin