which readers might fairly expect of me, since we are agreed
only in regard to half of the subject. Indeed, as the work contains five
chapters, and the fifth with the appendix equals the rest in size, I have
observed that the first four, where it is a question of evil in general and
of physical evil in particular, are in harmony with my principles (save for
a few individual passages), and that they sometimes even develop with force
and eloquence some points I had treated but slightly because M. Bayle [406]
had not placed emphasis upon them. But the fifth chapter, with its sections
(of which some are equal to entire chapters) speaking of freedom and of the
moral evil dependent upon it, is constructed upon principles opposed to
mine, and often, indeed, to those of M. Bayle; that is, if it were possible
to credit him with any fixed principles. For this fifth chapter tends to
show (if that were possible) that true freedom depends upon an indifference
of equipoise, vague, complete and absolute; so that, until the will has
determined itself, there would be no reason for its determination, either
in him who chooses or in the object; and one would not choose what pleases,
but in choosing without reason one would cause what one chooses to be
pleasing.

2. This principle of choice without cause or reason, of a choice, I say,
divested of the aim of wisdom and goodness, is regarded by many as the
great privilege of God and of intelligent substances, and as the source of
their freedom, their satisfaction, their morality and their good or evil.
The fantasy of a power to declare one's independence, not only of
inclination, but of reason itself within and of good and evil without, is
sometimes painted in such fine colours that one might take it to be the
most excellent thing in the world. Nevertheless it is only a hollow
fantasy, a suppression of the reasons for the caprice of which one boasts.
What is asserted is impossible, but if it came to pass it would be harmful.
This fantastic character might be attributed to some Don Juan in a St.
Peter's Feast, and a man of romantic disposition might even affect the
outward appearances of it and persuade himself that he has it in reality.
But in Nature there will never be any choice to which one is not prompted
by the previous representation of good or evil, by inclinations or by
reasons: and I have always challenged the supporters of this absolute
indifference to show an example thereof. Nevert