l causation. Now it can be
proved that this more ultimate question is [scientifically]
unanswerable. Therefore both sides may denominate natural causation
_x_--an unknown quantity.

4. Hence the whole controversy ought to be seen by both sides to resolve
itself into this--is or is not the will determined by _x_? And, if this
seems but a barren question to debate, I do not undertake to deny the
fact. At the same time there is clearly this real issue remaining--viz.
Is the will self-determining, or is it determined--i.e. _from without_?

5. If determined from without, is there any room for freedom, in the
sense required for saving the doctrine of moral responsibility? And I
think the answer to this must be an unconditional negative.

6. But, observe, it is not one and the same thing to ask, Is the will
entirely determined from without? and Is the will entirely determined by
natural causation (_x_)? For the unknown quantity _x_ may very well
include _x'_, if by _x'_ we understand all the unknown ingredients of
personality.

7. Hence, determinists gain no advantage over their adversaries by any
possible proof (at present impossible) that all acts of will are due to
natural causation, unless they can show the nature of the latter, and
that it is of such a nature as supports their conclusion. For aught we
at present know, the will may very well be free in the sense required,
even though all its acts are due to _x_.

8. In particular, for aught we know to the contrary, all may be due to
_x'_, i.e. all causation may be of the nature of will (as, indeed, many
systems of philosophy maintain), with the result that every human will
is of the nature of a First Cause. In support of which possibility it
may be remarked that most philosophies are led to the theory of a _causa
causarum_ as regards _x_.

9. To the obvious objection that with a plurality of first causes--each
the _fons et origo_ of a new and never-ending stream of causality--the
cosmos must sooner or later become a chaos by cumulative intersection of
the streams, the answer is to be found in the theory of monism[53].

10. Nevertheless, the ultimate difficulty remains which is depicted in
my essay on the 'World as an Eject[54].' But this, again, is merged in
the mystery of Personality, which is only known as an inexplicable, and
seemingly ultimate, fact.

11. So that the general conclusion of the whole matter must be--pure
agnosticism.

FOOTNOTES:

[47] [Here