moral development. But man is a creature with a conscience and capable of attaining a higher and higher degree of truth. And therefore even if man is not free as regards performing these or those acts because there exists a previous cause for every act, the very causes of his acts, consisting as they do for the man of conscience of the recognition of this or that truth, are within his own control.
So that though man may not be free as regards the performance of his actions, he is free as regards the foundation on which they are performed. Just as the mechanician who is not free to modify the movement of his locomotive when it is in motion, is free to regulate the machine beforehand so as to determine what the movement is to be.
Whatever the conscious man does, he acts just as he does, and not otherwise, only because he recognizes that to act as he is acting is in accord with the truth, or because he has recognized it at some previous time, and is now only through inertia, through habit, acting in accordance with his previous recognition of truth.
In any case, the cause of his action is not to be found in any given previous fact, but in the consciousness of a given relation to truth, and the consequent recognition of this or that fact as a sufficient basis for action.
Whether a man eats or does not eat, works or rests, runs risks or avoids them, if he has a conscience he acts thus only because he considers it right and rational, because he considers that to act thus is in harmony with truth, or else because he has made this reflection in the past.
The recognition or non-recognition of a certain truth depends not on external causes, but on certain other causes within the man himself. So that at times under external conditions apparently very favorable for the recognition of and another, on the truth, one man will not recognize it, contrary, under the most unfavorable conditions will, with
