from it, he prepares for himself in the future a whole series of acts of self-sacrifice necessarily flowing from this recognition of the truth; in the second case, a whole series of egoistic acts.
Not that a man is always free to recognize or to refuse to recognize every truth. There are truths which he has recognized long before or which have been handed down to him by education and tradition and accepted by him on faith, and to follow these truths has become habit, second nature with him; and there are truths, only vaguely, as it were distantly, apprehended by him. The man is not free to refuse to recognize the first, nor to recognize the second class of truths. But there are truths of a third kind, which have not yet become an unconscious motive of action, but yet have been revealed so clearly to him that he cannot pass them by, and is inevitably obliged to do one thing or the other, to recognize or not to recognize them. And it is in regard to these truths that the man's freedom manifests itself.
Every man during his life finds himself in regard to truth in the position of man walking in the darkness with light thrown before him by the lantern he carries. He does not see what is not yet lighted up by the lantern; he does not see what he has passed which is hidden in the darkness but at every stage of his journey he sees what lighted up by the lantern, and he can always choose one side or the other of the road.
There are always unseen truths not yet revealed to the man's intellectual vision, and there are other truths outlived, forgotten, and assimilated by him, and there are also certain truths that rise up before the light of his reason and require his recognition. And it is in the recognition or non-recognition of these truths that what we call his freedom is manifested
All the difficulty and seeming insolubility of the question
