itself, as is indicated by the word self-renunciation; and, finally, the "in-itself" of its nature suppresses itself. But this, the one, real, and direct expression of the freedom of the will in itself in the phenomenon, cannot be distinctly explained here, but will form the subject of the concluding part of our work.
Now that we have shown clearly in these pages the unalterable nature of the empirical character, which is just the unfolding of the intelligible character that lies outside time, together with the necessity with which actions follow upon its contact with motives, we hasten to anticipate an argument which may very easily be drawn from this in the interest of bad dispositions. Our character is to be regarded as the temporal unfolding of an extra-temporal, and therefore indivisible and unalterable, act of will, or an intelligible character. This necessarily determines all that is essential in our conduct in life, i.e., its ethical content, which must express itself in accordance with it in its phenomenal appearance, the empirical character; while only what is unessential in this, the outward form of our course of life, depends upon the forms in which the motives present themselves. It might, therefore, be inferred that it is a waste of trouble to endeavour to improve one's character, and that it is wiser to submit to the inevitable, and gratify every inclination at once, even if it is bad. But this is precisely the same thing as the theory of an inevitable fate which is called αργος λογος, and in more recent times Turkish faith. Its true refutation, as it is supposed to have been given by Chrysippus, is explained by Cicero in his book De Fato, ch. 12, 13,
Though everything may be regarded as irrevocably predetermined by fate, yet it is so only through the medium of the chain of causes; therefore in no case can it be determined that an effect shall appear without its cause. Thus it is not simply the event that is
