clearness of our understanding of the definite position occupied by
the man in relation to everything coexisting with him. This is what
makes it evident that a drowning man is less free and more subject
to necessity than one standing on dry ground, and that makes the
actions of a man closely connected with others in a thickly
populated district, or of one bound by family, official, or business
duties, seem certainly less free and more subject to necessity than
those of a man living in solitude and seclusion.
If we consider a man alone, apart from his relation to everything
around him, each action of his seems to us free. But if we see his
relation to anything around him, if we see his connection with
anything whatever - with a man who speaks to him, a book he reads,
the work on which he is engaged, even with the air he breathes or
the light that falls on the things about him - we see that each of
these circumstances has an influence on him and controls at least some
side of his activity. And the more we perceive of these influences the
more our conception of his freedom diminishes and the more our
conception of the necessity that weighs on him increases.
The second consideration is the more or less evident time relation
of the man to the world and the clearness of our perception of the
place the man's action occupies in time. That is the ground which
makes the fall of the first man, resulting in the production of the
human race, appear evidently less free than a man's entry into
marriage today. It is the reason why the life and activity of people
who lived centuries ago and are connected with me in time cannot
seem to me as free as the life of a contemporary, the consequences
of which are still unknown to me.
The degree of our conception of freedom or inevitability depends
in this respect on the greater or lesser lapse of time between the
performance of the action and our judgment of it.
If I examine an act I performed a moment ago in approximately the
same circumstances as those I am in now, my action appears to me
undoubtedly free. But if I examine an act performed a month ago,
then being in different circumstances, I cannot help recognizing
that if that act had not been committed much that resulted from it-
good, agreeable, and even essential - would not have taken place. If
I reflect on an action still more remote, ten years ago or more,
then the consequences of my action are still plainer to me and I
find it hard to imagine what would have happened had that action not
been performed. The farther I go back in memory, or what is the same
thing the farther I go forward in my judgment, the more doubtful
becomes my belief in the freedom of my action.
In history we find a very similar progress of conviction
concerning the part played by free will in the general affairs of
humanity. A contemporary event seems to us to be indubitably the doing
of all the known participants, but with a more remote event we already
see its inevitable results which prevent our considering anything else
possible. And the farther we go back in examining events the less
arbitrary do they appear.
The Austro-Prussian war appears to us undoubtedly the result of
the crafty conduct of Bismarck, and so on. The Napoleonic wars still
seem to us, though already questionably, to be the outcome of their
heroes' will. But in the Crusades we already see an event occupying
its definite place in history and without which we cannot imagine
the modern history of Europe, though to the chroniclers of the
Crusades that event appeared as merely due to the will of certain
people. In regard to the migration of the peoples it does not enter
anyone's head today to suppose that the renovation of the European
world depended on Attila's caprice. The farther back in history the
object of our observation lies, the more doubtful does the free will
of those concerned in the event become and the more manifest the law
of inevitability.
The third consideration is the degree to which we apprehend that
endless chain of causation inevitably demanded by reason, in which
each phenomenon comprehended, and therefore man's every action, must
have its definite place as a result of what has gone before and as a
cause of what will follow.
The better we are acquainted with the physiological,
psychological, and historical laws deduced by observation and by which
man is controlled, and the more correctly we perceive the
physiological, psychological, and historical causes of the action, and
the simpler the action we are observing and the less complex the
character and mind of the man in question, the more subject to
inevitability and the less free do our actions and those of others
appear.
When we do not at all understand the cause of an action, whether a
crime, a good action, or even one that is simply nonmoral, we
ascribe a greater amount of freedom to it. In the case of a crime we
most urgently demand the punishment for such an act; in the case of
a virtuous act we rate its merit most highly. In an indifferent case
we recognize in it more individuality, originality, and
independence. But if even one of the innumerable causes of the act
is known to us we recognize a certain element of necessity and are
less insistent on punishment for the crime, or the acknowledgment of
the merit of the virtuous act, or the freedom of the apparently
original action. That a criminal was reared among male factors
mitigates his fault in our eyes. The self-sacrifice of a father or
mother, or self-sacrifice with the possibility of a reward, is more
comprehensible than gratuitous self-sacrifice, and therefore seems
less deserving of sympathy and less the result of free will. The
founder of a sect or party, or an inventor, impresses us less when
we know how or by what the way was prepared for his activity. If we
have a large range of examples, if our observation is constantly
directed to seeking the correlation of cause and effect in people's
actions, their actions appear to us more under compulsion and less
free the more correctly we connect the effects with the causes. If
we examined simple actions and had a vast number of such actions under
observation, our conception of their inevitability would be still
greater. The dishonest conduct of the son of a dishonest father, the
misconduct of a woman who had fallen into bad company, a drunkard's
relapse into drunkenness, and so on are actions that seem to us less
free the better we understand their cause. If the man whose actions we
are considering is on a very low stage of mental development, like a
child, a madman, or a simpleton - then, knowing the causes of the act
and the simplicity of the character and intelligence in question, we
see so large an element of necessity and so little free will that as
soon as we know the cause prompting the action we can foretell the
result.
On these three considerations alone is based the conception of
irresponsibility for crimes and the extenuating circumstances admitted
by all legislative codes. The responsibility appears greater or less
according to our greater or lesser knowledge of the circumstances in
which the man was placed whose action is being judged, and according
to the greater or lesser interval of time between the commission of
the action and its investigation, and according to the greater or
lesser understanding of the causes that led to the action.
CHAPTER X
Thus our conception of free will and inevitability gradually
diminishes or increases according to the greater or lesser
connection with the external world, the greater or lesser remoteness
of time, and the greater or lesser dependence on the causes in
relation to which we contemplate a man's life.
So that if we examine the case of a man whose connection with the
external world is well known, where the time between the action and
its examination is great, and where the causes of the action are
most accessible, we get the conception of a maximum of inevitability
and a minimum of free will. If we examine a man little dependent on
external conditions, whose action was performed very recently, and the
causes of whose action are beyond our ken, we get the conception of
a minimum of inevitability and a maximum of freedom.
In neither case - however we may change our point of view, however
plain we may make to ourselves the connection between the man and
the external world, however inaccessible it may be to us, however long
or short the period of time, however intelligible or
incomprehensible the causes of the action may be - can we ever conceive
either complete freedom or complete necessity.
(1) To whatever degree we may imagine a man to be exempt from the
influence of the external world, we never get a conception of
freedom in space. Every human action is inevitably conditioned by what
surrounds him and by his own body. I lift my arm and let it fall. My
action seems to me free; but asking myself whether I could raise my
arm in every direction, I see that I raised it in the direction in
which there was least obstruction to that action either from things
around me or from the construction of my own body. I chose one out
of all the possible directions because in it there were fewest
obstacles. For my action to be free it was necessary that it should
encounter no obstacles. To conceive of a man being free we must
imagine him outside space, which is evidently impossible.
(2) However much we approximate the time of judgment to the time
of the deed, we never get a conception of freedom in time. For if I
examine an action committed a second ago I must still recognize it
as not being free, for it is irrevocably linked to the moment at which
it was committed. Can I lift my arm? I lift it, but ask myself:
could I have abstained from lifting my arm at the moment that has
already passed? To convince myself of this I do not lift it the next
moment. But I am not now abstaining from doing so at the first
moment when I asked the question. Time has gone by which I could not
detain, the arm I then lifted is no longer the same as the arm I now
refrain from lifting, nor is the air in which I lifted it the same
that now surrounds me. The moment in which the first movement was made
is irrevocable, and at that moment I could make only one movement, and
whatever movement I made would be the only one. That I did not lift my
arm a moment later does not prove that I could have abstained from
lifting it then. And since I could make only one movement at that
single moment of time, it could not have been any other. To imagine it
as free, it is necessary to imagine it in the present, on the boundary
between the past and the future - that is, outside time, which is
impossible.
(3) However much the difficulty of understanding the causes may be
increased, we never reach a conception of complete freedom, that is,
an absence of cause. However inaccessible to us may be the cause of
the expression of will in any action, our own or another's, the
first demand of reason is the assumption of and search for a cause,
for without a cause no phenomenon is conceivable. I raise my arm to
perform an action independently of any cause, but my wish to perform
an action without a cause is the cause of my action.
But even if - imagining a man quite exempt from all influences,
examining only his momentary action in the present, unevoked by any
cause - we were to admit so infinitely small a remainder of
inevitability as equaled zero, we should even then not have arrived at
the conception of complete freedom in man, for a being uninfluenced by
the external world, standing outside of time and independent of cause,
is no longer a man.
In the same way we can never imagine the action of a man quite
devoid of freedom and entirely subject to the law of inevitability.
(1) However we may increase our knowledge of the conditions of space
in which man is situated, that knowledge can never be complete, for
the number of those conditions is as infinite as the infinity of
space. And therefore so long as not all the conditions influencing men
are defined, there is no complete inevitability but a certain
measure of freedom remains.
(2) However we may prolong the period of time between the action
we are examining and the judgment upon it, that period will be finite,
while time is infinite, and so in this respect too there can never
be absolute inevitability.
(3) However accessible may be the chain of causation of any
action, we shall never know the whole chain since it is endless, and
so again we never reach absolute inevitability.
But besides this, even if, admitting the remaining minimum of
freedom to equal zero, we assumed in some given case - as for
instance in that of a dying man, an unborn babe, or an idiot - complete
absence of freedom, by so doing we should destroy the very
conception of man in the case we are examining, for as soon as there
is no freedom there is also no man. And so the conception of the
action of a man subject solely to the law of inevitability without any
element of freedom is just as impossible as the conception of a
man's completely free action.
And so to imagine the action of a man entirely subject to the law of
inevitability without any freedom, we must assume the knowledge of
an infinite number of space relations, an infinitely long period of
time, and an infinite series of causes.
To imagine a man perfectly free and not subject to the law of
inevitability, we must imagine him all alone, beyond space, beyond
time, and free from dependence on cause.
In the first case, if inevitability were possible without freedom we
should have reached a definition of inevitability by the laws of
inevitability itself, that is, a mere form without content.
In the second case, if freedom were possible without inevitability
we should have arrived at unconditioned freedom beyond space, time,
and cause, which by the fact of its being unconditioned and
unlimited would be nothing, or mere content without form.
We should in fact have reached those two fundamentals of which man's
whole outlook on the universe is constructed - the incomprehensible
essence of life, and the laws defining that essence.
Reason says: (1) space with all the forms of matter that give it
visibility is infinite, and cannot be imagined otherwise. (2) Time
is infinite motion without a moment of rest and is unthinkable
otherwise. (3) The connection between cause and effect has no
beginning and can have no end.
Consciousness says: (1) I alone am, and all that exists is but me,
consequently I include space. (2) I measure flowing time by the
fixed moment of the present in which alone I am conscious of myself as
living, consequently I am outside time. (3) I am beyond cause, for I
feel myself to be the cause of every manifestation of my life.
Reason gives expression to the laws of inevitability.
Consciousness gives expression to the essence of freedom.
Freedom not limited by anything is the essence of life, in man's
consciousness. Inevitability without content is man's reason in its
three forms.
Freedom is the thing examined. Inevitability is what examines.
Freedom is the content. Inevitability is the form.
Only by separating the two sources of cognition, related to one
another as form to content, do we get the mutually exclusive and
separately incomprehensible conceptions of freedom and inevitability.
Only by uniting them do we get a clear conception of man's life.
Apart from these two concepts which in their union mutually define
one another as form and content, no conception of life is possible.
All that we know of the life of man is merely a certain relation
of free will to inevitability, that is, of consciousness to the laws
of reason.
All that we know of the external world of nature is only a certain
relation of the forces of nature to inevitability, or of the essence
of life to the laws of reason.
The great natural forces lie outside us and we are not conscious
of them; we call those forces gravitation, inertia, electricity,
animal force, and so on, but we are conscious of the force of life
in man and we call that freedom.
But just as the force of gravitation, incomprehensible in itself but
felt by every man, is understood by us only to the extent to which
we know the laws of inevitability to which it is subject (from the
first knowledge that all bodies have weight, up to Newton's law), so
too the force of free will, incomprehensible in itself but of which
everyone is conscious, is intelligible to us only in as far as we know
the laws of inevitability to which it is subject (from the fact that
every man dies, up to the knowledge of the most complex economic and
historic laws).
All knowledge is merely a bringing of this essence of life under the
laws of reason.
Man's free will differs from every other force in that man is
directly conscious of it, but in the eyes of reason it in no way
differs from any other force. The forces of gravitation,
electricity, or chemical affinity are only distinguished from one
another in that they are differently defined by reason. Just so the
force of man's free will is distinguished by reason from the other
forces of nature only by the definition reason gives it. Freedom,
apart from necessity, that is, apart from the laws of reason that
define it, differs in no way from gravitation, or heat, or the force
that makes things grow; for reason, it is only a momentary undefinable
sensation of life.
And as the undefinable essence of the force moving the heavenly
bodies, the undefinable essence of the forces of heat and electricity,
or of chemical affinity, or of the vital force, forms the content of
astronomy, physics, chemistry, botany, zoology, and so on, just in the
same way does the force of free will form the content of history.
But just as the subject of every science is the manifestation of
this unknown essence of life while that essence itself can only be the
subject of metaphysics, even the manifestation of the force of free
will in human beings in space, in time, and in dependence on cause
forms the subject of history, while free will itself is the subject of
metaphysics.
In the experimental sciences what we know we call the laws of
inevitability, what is unknown to us we call vital force. Vital
force is only an expression for the unknown remainder over and above
what we know of the essence of life.
So also in history what is known to us we call laws of
inevitability, what is unknown we call free will. Free will is for
history only an expression for the unknown remainder of what we know
about the laws of human life.
CHAPTER XI
History examines the manifestations of man's free will in connection
with the external world in time and in dependence on cause, that is,
it defines this freedom by the laws of reason, and so history is a
science only in so far as this free will is defined by those laws.
The recognition of man's free will as something capable of
influencing historical events, that is, as not subject to laws, is the
same for history as the recognition of a free force moving the
heavenly bodies would be for astronomy.
That assumption would destroy the possibility of the existence of
laws, that is, of any science whatever. If there is even a single body
moving freely, then the laws of Kepler and Newton are negatived and no
conception of the movement of the heavenly bodies any longer exists.
If any single action is due to free will, then not a single historical
law can exist, nor any conception of historical events.
For history, lines exist of the movement of human wills, one end
of which is hidden in the unknown but at the other end of which a
consciousness of man's will in the present moves in space, time, and
dependence on cause.
The more this field of motion spreads out before our eyes, the
more evident are the laws of that movement. To discover and define
those laws is the problem of history.
From the standpoint from which the science of history now regards
its subject on the path it now follows, seeking the causes of events
in man's freewill, a scientific enunciation of those laws is
impossible, for however man's free will may be restricted, as soon
as we recognize it as a force not subject to law, the existence of law
becomes impossible.
Only by reducing this element of free will to the infinitesimal,
that is, by regarding it as an infinitely small quantity, can we
convince ourselves of the absolute inaccessibility of the causes,
and then instead of seeking causes, history will take the discovery of
laws as its problem.
The search for these laws has long been begun and the new methods of
thought which history must adopt are being worked out simultaneously
with the self-destruction toward which - ever dissecting and dissecting
the causes of phenomena - the old method of history is moving.
All human sciences have traveled along that path. Arriving at
infinitesimals, mathematics, the most exact of sciences, abandons
the process of analysis and enters on the new process of the
integration of unknown, infinitely small, quantities. Abandoning the
conception of cause, mathematics seeks law, that is, the property
common to all unknown, infinitely small, elements.
In another form but along the same path of reflection the other
sciences have proceeded. When Newton enunciated the law of gravity
he did not say that the sun or the earth had a property of attraction;
he said that all bodies from the largest to the smallest have the
property of attracting one another, that is, leaving aside the
question of the cause of the movement of the bodies, he expressed
the property common to all bodies from the infinitely large to the
infinitely small. The same is done by the natural sciences: leaving
aside the question of cause, they seek for laws. History stands on the
same path. And if history has for its object the study of the movement
of the nations and of humanity and not the narration of episodes in
the lives of individuals, it too, setting aside the conception of
cause, should seek the laws common to all the inseparably
interconnected infinitesimal elements of free will.
CHAPTER XII
From the time the law of Copernicus was discovered and proved, the
mere recognition of the fact that it was not the sun but the earth
that moves sufficed to destroy the whole cosmography of the
ancients. By disproving that law it might have been possible to retain
the old conception of the movements of the bodies, but without
disproving it, it would seem impossible to continue studying the
Ptolemaic worlds. But even after the discovery of the law of
Copernicus the Ptolemaic worlds were still studied for a long time.
From the time the first person said and proved that the number of
births or of crimes is subject to mathematical laws, and that this
or that mode of government is determined by certain geographical and
economic conditions, and that certain relations of population to
soil produce migrations of peoples, the foundations on which history
had been built were destroyed in their essence.
By refuting these new laws the former view of history might have
been retained; but without refuting them it would seem impossible to
continue studying historic events as the results of man's free will.
For if a certain mode of government was established or certain
migrations of peoples took place in consequence of such and such
geographic, ethnographic, or economic conditions, then the free will
of those individuals who appear to us to have established that mode of
government or occasioned the migrations can no longer be regarded as
the cause.
And yet the former history continues to be studied side by side with
the laws of statistics, geography, political economy, comparative
philology, and geology, which directly contradict its assumptions.
The struggle between the old views and the new was long and
stubbornly fought out in physical philosophy. Theology stood on
guard for the old views and accused the new of violating revelation.
But when truth conquered, theology established itself just as firmly
on the new foundation.
Just as prolonged and stubborn is the struggle now proceeding
between the old and the new conception of history, and theology in the
same way stands on guard for the old view, and accuses the new view of
subverting revelation.
In the one case as in the other, on both sides the struggle provokes
passion and stifles truth. On the one hand there is fear and regret
for the loss of the whole edifice constructed through the ages, on the
other is the passion for destruction.
To the men who fought against the rising truths of physical
philosophy, it seemed that if they admitted that truth it would
destroy faith in God, in the creation of the firmament, and in the
miracle of Joshua the son of Nun. To the defenders of the laws of
Copernicus and Newton, to Voltaire for example, it seemed that the
laws of astronomy destroyed religion, and he utilized the law of
gravitation as a weapon against religion.
Just so it now seems as if we have only to admit the law of
inevitability, to destroy the conception of the soul, of good and
evil, and all the institutions of state and church that have been
built up on those conceptions.
So too, like Voltaire in his time, uninvited defenders of the law of
inevitability today use that law as a weapon against religion,
though the law of inevitability in history, like the law of Copernicus
in astronomy, far from destroying, even strengthens the foundation
on which the institutions of state and church are erected.
As in the question of astronomy then, so in the question of
history now, the whole difference of opinion is based on the
recognition or nonrecognition of something absolute, serving as the
measure of visible phenomena. In astronomy it was the immovability
of the earth, in history it is the independence of personality - free
will.
As with astronomy the difficulty of recognizing the motion of the
earth lay in abandoning the immediate sensation of the earth's
fixity and of the motion of the planets, so in history the
difficulty of recognizing the subjection of personality to the laws of
space, time, and cause lies in renouncing the direct feeling of the
independence of one's own personality. But as in astronomy the new
view said: "It is true that we do not feel the movement of the
earth, but by admitting its immobility we arrive at absurdity, while
by admitting its motion (which we do not feel) we arrive at laws,"
so also in history the new view says: "It is true that we are not
conscious of our dependence, but by admitting our free will we
arrive at absurdity, while by admitting our dependence on the external
world, on time, and on cause, we arrive at laws."
In the first case it was necessary to renounce the consciousness
of an unreal immobility in space and to recognize a motion we did
not feel; in the present case it is similarly necessary to renounce
a freedom that does not exist, and to recognize a dependence of
which we are not conscious.