In closing in, therefore, after all these preliminaries, upon the more intimate nature of the volitional process, we find ourselves driven more and more exclusively to consider the conditions which make ideas prevail in the mind. With the prevalence, once there as a fact, of the motive idea the psychology of volition properly stops. The movements which ensue are exclusively physiological phenomena, following according to physiological laws upon the neura events to which the idea corresponds. The willing terminates with the prevalence of the idea; and whether the act then follows or not is a matter quite immaterial, so far as the willing itself goes. I will to write, and the act follows. I will to sneeze, and it does not. I will that the distant table slide over the floor towards me; it also does not. My willing representation can no more instigate my sneezing-centre than it can instigate the table to activity. But in both cases it is as true and good willing as it was when I willed to write.* In a word, volition is a psychic or moral fact pure and simple, and is absolutely completed when the stable state of the idea is there. The supervention of motion is a supernumerary phenomenon depending on executive ganglia whose function lies outside the mind.

In St. Vitus' dance, in locomotor ataxy, the representation of a movement and the consent to it take place normally. But the inferior executive centres are deranged, and although the ideas discharge them, they do not discharge them so as to reproduce the precise sensations anticipated. In aphasia the patient has an image of certain words which he wishes to utter, but when he opens his mouth he hears himself making quite unintended sounds. This may fill him with rage and despair—which passions only show how intact his will remains. Paralysis only goes a step farther. The associated mechanism is not only deranged but altogether broken through. The volition occurs, but the hand remains as still as the table. The paralytic is made aware of this by the absence of the expected change in his afferent sensations. He tries harder, i.e., he mentally frames the sensation of muscular effort,' with consent that it shall occur. It does so : he frowns, he heaves his chest, he clinches his other fist, but the palsied arm lies passive as before.*

We thus find that we reach the heart of our inquiry into volition when we ask by what process it is that the thought of any given object comes to prevail stably in the mind. Where thoughts prevail without effort, we have sufficiently studied in the several chapters on sensation, association, and attention, the laws of their advent before consciousness and of their stay. We will not go over that ground again, for we know that interest and association are the words, let their worth be what it may, on which our explanations must perforce rely. Where, on the other hand, the prevalence of the thought is accompanied by the phenomenon of effort, the case is much less clear. Already in the chapter on attention we postponed the final consideration of voluntary attention with effort to a later place. We have now brought things to a point at which we see that attention with effort is all that any case of volition implies. The essential achievement of the will, in short, when it is most voluntary,' is to ATTEND to a difficult object and hold it fast before the mind. The so-doing is the fiat; and it is a mere physiological incident that when the object is thus attended to, immediate motor consequences should ensue. A resolve, whose contemplated motor consequences are not to ensue until some possibly far distant future condition shall have been fulfilled, involves all the psychic elements of a motor fiat except the word 'now;' and it is the same with many of our purely theoretic beliefs. We saw in effect in the appropriate chapter, how in the last resort belief means only a peculiar sort of occupancy of the mind, and relation to the self felt in the thing believed; and we know in the case of many beliefs how constant an effort of the attention is required to keep them in this situation and protect them from displacement by contradictory ideas.* Effort of attention is thus the essential phenomenon of will.† Every reader must know by his own experience that this is so, for every reader must have felt some fiery passion's grasp. What constitutes the difficulty for a man laboring under an unwise passion of acting as if the passion were unwise? Certainly there is no physical difficulty. It is as easy physically to avoid a fight as to begin one, to pocket one's money as to squander it on one's cupidities, to walk away from as towards a coquette's door. The difficulty is mental; it is that of getting the idea of the wise action to stay before our mind at all. When any strong emotional state whatever is upon us the tendency is for no images but such as are congruous with it to come up. If others by chance offer themselves, they are instantly smothered and crowded out. If we be joyous, we cannot keep thinking of those uncertainties and risks of failure which abound upon our path; if lugubrious, we cannot think of new triumphs, travels, loves, and joys; nor if vengeful, of our oppressor's community of nature with ourselves. The cooling advice which we get from others when the fever-fit is on us is the most jarring and exasperating thing in life. Reply we cannot, so we get angry; for by a sort of self-preserving instinct which our passion has, it feels that these chill objects, if they once but gain a lodgment, will work and work until they have frozen the very vital spark from out of all our mood and brought our airy castles in ruin to the ground. Such is the inevitable effect of reasonable ideas over others — if they can once get a quiet hearing; and passion's cue accordingly is always and everywhere to prevent their still small voice from being heard at all. "Let me not think of that! Don't speak to me of that!" This is the sudden cry of all those who in a passion perceive some sobering considerations about to check them in mid-career. "Hæc tibi exit janua leti," we feel. There is something so icy in this cold-water bath, something which seems so hostile to the movement of our life, so purely negative, in Reason, when she lays her corpse-like finger on our heart and says, "Halt! give up! leave off! go back! sit down!" that it is no wonder that to most men the steadying influence seems, for the time being, a very minister of death. The strong-willed man, however, is the man who hears the still small voice unflinchingly, and who, when the death-bringing consideration comes, looks at its face, consents to its presence, clings to it, affirms it, and holds it fast, in spite of the host of exciting mental images which rise in revolt against it and would expel it from the mind. Sustained in this way by a resolute effort of attention, the difficult object erelong begins to call up its own congerers and associates and ends by changing the disposition of the man's consciousness altogether. And with his consciousness, his action changes, for the new object, once stably in possesion of the field of his thoughts, infallibly produces its own motor effects. The difficulty lies in the gaining possession of that field. Though the spontaneous drift of thought is all the other way, the attention must be kept strained on that one object until at last it grows, so as to maintain itself before the mind with ease. This strain of the attention is the fundamental act of will. And the will's work is in most cases practically ended when the bare presence to our thought of the naturally unwelcome object has been secured. For the mysterious tie between the thought and the motor centres next comes into play, and, in a way which we cannot even guess at, the obedience of the bodily organs follows as a matter of course.

In all this one sees how the immediate point of application of the volitional effort lies exclusively in the mental world. The whole drama is a mental drama. The whole difficulty is a mental difficulty, a difficulty with an object of our thought. If I may use the word idea without suggesting associationist or Herbartian fables, I will say that it is an idea to which our will applies itself, an idea which if we let it go would slip away, but which we will not let go. Consent to the idea's undivided presence, this is effort's sole achievement. Its only function is to get this feeling of consent into the mind. And for this there is but one way. The idea to be consented to must be kept from flickering and going out. It must be held steadily before the mind until it fills the mind. Such filling of the mind by an idea, with its congruous associates, is consent to the idea and to the fact which the idea represents. If the idea be that, or include that, of a bodily movement of our own, then we call the consent thus laboriously gained a motor volition. For Nature here 'backs' us instantaneously and follows up our inward willingness by outward changes on her own part. She does this in no other instance. Pity she should not have been more generous, nor made a world whose other parts were as immediately subject to our will !

On page 531, in describing the reasonable type ' of decision, it was said that it usually came when the right conception of the case was found. Where, however, the right conception is an anti-impulsive one, the whole intellectual ingenuity of the man usually goes to work to crowd it out of sight, and to find names for the emergency, by the help of which the dispositions of the moment may sound sanctified, and sloth or passion may reign unchecked. How many excuses does the drunkard find when each new temptation comes! It is a new brand of liquor which the interests of intellectual culture in such matters oblige him to test; moreover it is poured out and it is sin to waste it; or others are drinking and it would be churlishness to refuse; or it is but to enable him to sleep, or just to get through this job of work; or it isn't drinking, it is because he feels so cold; or it is Christmas-day; or it is a means of stimulating him to make a more powerful resolution in favor of abstinence than any he has hitherto made; or it is just this once, and once doesn't count, etc., etc., ad libitum — it is, in fact, anything you like except being a drunkard. That is the conception that will not stay before the poor soul's attention. But if he once gets able to pick out that way of conceiving, from all the other possible ways of conceiving the various opportunities which occur, if through thick and thin he holds to it that this is being a drunkard and is nothing else, he is not likely to remain one long. The effort by which he succeeds in keeping the right name unwaveringly present to his mind proves to be his saving moral act.*

Everywhere then the function of the effort is the same: to keep affirming and adopting a thought which, if left to itself, would slip away. It may be cold and flat when the spontaneous mental drift is towards excitement, or great and arduous when the spontaneous drift is towards repose. In the one case the effort has to inhibit an explosive, in the other to arouse an obstructed will. The exhausted sailor on a wreck has a will which is obstructed. One of his ideas is that of his sore hands, of the nameless exhaustion of his whole frame which the act of farther pumping involves, and of the deliciousness of sinking into sleep. The other is that of the hungry sea ingulfing him. "Rather the aching toil!" he says; and it becomes reality then, in spite of the inhibiting influence of the relatively luxurious sensations which he gets from lying still. But exactly similar in form would be his consent to lie and sleep. Often it is the thought of sleep and what leads to it which is the hard one to keep before the mind. If a patient afflicted with insomnia can only control the whirling chase of his thoughts so far as to think of nothing at all (which can be done), or so far as to imagine one letter after another of a verse of scripture or poetry spelt slowly and monotonously out, it is almost certain that here, too, specific bodily effects will follow, and that sleep will come. The trouble is to keep the mind upon a train of objects naturally so insipid. To sustain a representation, to think, is, in short, the only moral act, for the impulsive and the obstructed, for sane and lunatics alike. Most maniacs know their thoughts to be crazy, but find them too pressing to be withstood. Compared with them the sane truths are so deadly sober, so cadaverous, that the lunatic cannot bear 'to look them in the face and say, "Let these alone be my reality !" But with sufficient effort, as Dr. Wigan says,

"Such a man can for a time wind himself up, as it were, and determine that the notions of the disordered brain shall not be manifested. Many instances are on record similar to that told by Pinel, where an inmate of the Bicêtre, having stood a long cross-examination, and given every mark of restored reason, signed his name to the paper authorizing his discharge 'Jesus Christ,' and then went off into all the vagaries connected with that delusion. In the phraseology of the gentleman whose case is related in an early part of this [Wigan's] work he had 'held himself tight' during the examination in order to attain his object; this once accomplished he let himself down' again, and, if even conscious of his delusion, could not control it. I have observed with such persons that it requires a considerable time to wind themselves up to the pitch of complete self-control, that the effort is a painful tension of the mind... When thrown off their guard by any accidental remark or worn out by the length of the examination, they let themselves go, and cannot gather themselves up again without preparation. Lord Erskine relates the story of a man who brought an action against Dr. Munro for confining him without cause. He underwent the most rigid examination by the counsel for the defendant without discovering any appearance of insanity, till a gentleman asked him about a princess with whom he corresponded in cherry-juice, and he became instantly insane."*

* The Duality of the Mind, pp. 141-2. Another case from the same book (p 123): " A gentleman of respectable birth, excellent education, and ample fortune, engaged in one of the highest departments of trade,... and being induced to embark in one of the plausible speculations of the day...was utterly ruined. Like other men he could bear a sudden overwhelming reverse better than a long succession of petty misfortunes, and the way in which he conducted himself on the occasion met with unbounded admiration from his friends. He withdrew, however, into rigid seclusion, and being no longer able to exercise the generosity and indulge the benevolent feelings which had formed the happiness of his life, made himself a substitute for them by daydreams, gradually fell into a state of' irritable despondency, from which he only gradually recovered with the loss of reason. He now fancied himself possessed of immense wealth, and. gave without stint his imaginary riches. He has ever since been under gentle restraint, and leads a life not merely of happiness, but of bliss; converses rationally, reads the newspapers, where every tale of distress attracts his notice, and being furnished with an abundant supply of blank checks, he fills up one of them with a munificent sum, sends it off to the sufferer, and sits down to his dinner with a happy conviction that lie has earned the right to a little indulgence in the pleasures of the table; and yet, on a serious conversation with one of his old friends, he is quite conscious of his real position, but the conviction is so exquisitely painful that he will not let himself believe it."

To sum it all up in a word, the terminus of the psychological process in volition, the point to which the will is directly applied, is always an idea. There are at all times some ideas from which we shy away like frightened horses the moment we get a glimpse of their forbidding profile upon the threshold of our thought. The only resistance which our will can possibly experience is the resistance which such an idea offers to being attended to at all. To attend to it is the volitional act, and the only inward volitional act which we ever perform. I have put the thing in this ultra-simple way because I want more than anything else to emphasize the fact that volition is primarily a relation, not between our Self and extra-mental matter (as many philosophers still maintain), but between our Self and our own states of mind. But when, a short while ago, I spoke of the filling of the mind with an idea as being equivalent to consent to the idea's object, I said something which the reader doubtless questioned at the time, and which certainly now demands some qualification ere we pass beyond.

It is unqualifiedly true that if any thought do fill the mind exclusively, such filling is consent. The thought, for that time at any rate, carries the man and his will with it. But it is not true that the thought need fill the mind exclusively for consent to be there ; for we often consent to things whilst thinking of other things, even of hostile things ; and we saw in fact that precisely what distinguishes our 'fifth type' of decision from the other types (see p. 534) is just this coexistence with the triumphant thought of other thoughts which would inhibit it but for the effort which makes it prevail. The effort to attend is therefore only a part of what the word will ' covers ; it covers also the effort to consent to something to which our attention is not quite complete. Often, when an object has gained our attention exclusively, and its motor results are just on the point of setting in, it seems as if the sense of their imminent irrevocability were enough of itself to start up the inhibitory ideas and to make us pause. Then we need a new stroke of effort to break down the sudden hesitation which seizes upon us, and to persevere. So that although attention is the first and fundamental thing in volition, express consent to the reality of what is attended to is often an additional and quite distinct phenomenon involved.

The reader's own consciousness tells him of course just what these words of mine denote. And I freely confess that I am impotent to carry the analysis of the matter any farther, or to explain in other terms of what this consent consists. It seems a subjective experience sui generis, which we can designate but not define. We stand here exactly where we did in the case of belief. When an idea stings us in a certain way, makes as it were a certain electric connection with our self, we believe that it is a reality. When it stings us in another way, makes another connection with our Self, we say, let it be a reality. To the word 'is' and to the words 'let it be' there correspond peculiar attitudes of consciousness which it is vain to seek to explain. The indicative and the imperative moods are as much ultimate categories of thinking as they are of grammar. The 'quality of reality' which these moods attach to things is not like other qualities. It is a relation to our life. It means our adoption of the things, our caring for them, our standing by them. This at least is what it practically means for us; what it may mean beyond that we do not know. And the transition from merely considering an object as possible, to deciding or willing it to be real; the change from the fluctuating to the stable personal attitude concerning it; from the 'don't care' state of mind to that in which 'we mean business,' is one of the most familiar things in life. We can partly enumerate its conditions; and we can partly trace its consequences, especially the momentous one that when the mental object is a movement of our own body, it realizes itself outwardly when the mental change in question has occurred. But the change itself as a subjective phenomenon is something which we can translate into no simpler terms.

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The Dilemma of Determinism

Great Men, Great Thoughts, and the Environment

The Question of 'Free Will' (Principles of Psychology, XXVI, pp.569-79)

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Chapter 1.4 - The Philosophy	Chapter 1.6 - The Scientists
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