ondition　and　of　all　movement　whether　without　or…　supposing　that　we　are　allowed　as　individuals　some　little　power　towards　personal　act…　within　ourselves。　　　　　But　it　is　the　theory　of　the　most　rigid　and　universal　Necessity：　all　the　causative　forces　enter　into　the　system；　and　so　every　several　phenomenon　rises　necessarily；　where　nothing　escapes　Destiny；　nothing　has　power　to　check　or　to　change。　Such　forces　beating　upon　us；　as　it　were；　from　one　general　cause　leave　us　no　resource　but　to　go　where　they　drive。　All　our　ideas　will　be　determined　by　a　chain　of　previous　causes；　our　doings　will　be　determined　by　those　ideas；　personal　action　becomes　a　mere　word。　That　we　are　the　agents　does　not　save　our　freedom　when　our　action　is　prescribed　by　those　causes；　we　have　precisely　what　belongs　to　everything　that　lives；　to　infants　guided　by　blind　impulses；　to　lunatics；　all　these　act；　why；　even　fire　acts；　there　is　act　in　everything　that　follows　the　plan　of　its　being；　servilely。　　　　　No　one　that　sees　the　implications　of　this　theory　can　hesitate：　unable　to　halt　at　such　a　determinant　principle；　we　seek　for　other　explanations　of　our　action。　　　　　8。　What　can　this　other　cause　be；　one　standing　above　those　treated　of；　one　that　leaves　nothing　causeless；　that　preserves　sequence　and　order　in　the　Universe　and　yet　allows　ourselves　some　reality　and　leaves　room　for　prediction　and　augury？　　　　　Soul：　we　must　place　at　the　crest　of　the　world　of　beings；　this　other　Principle；　not　merely　the　Soul　of　the　Universe　but；　included　in　it；　the　Soul　of　the　individual：　this；　no　mean　Principle；　is　needed　to　be　the　bond　of　union　in　the　total　of　things；　not；　itself；　a　thing　sprung　like　things　from　life…seeds；　but　a　first…hand　Cause；　bodiless　and　therefore　supreme　over　itself；　free；　beyond　the　reach　of　kosmic　Cause：　for；　brought　into　body；　it　would　not　be　unrestrictedly　sovereign；　it　would　hold　rank　in　a　series。　　　　　Now　the　environment　into　which　this　independent　principle　enters；　when　it　comes　to　this　midpoint；　will　be　largely　led　by　secondary　causes　＇or；　by　chance…causes＇：　there　will　therefore　be　a　compromise；　the　action　of　the　Soul　will　be　in　part　guided　by　this　environment　while　in　other　matters　it　will　be　sovereign；　leading　the　way　where　it　will。　The　nobler　Soul　will　have　the　greater　power；　the　poorer　Soul；　the　lesser。　A　soul　which　defers　to　the　bodily　temperament　cannot　escape　desire　and　rage　and　is　abject　in　poverty；　overbearing　in　wealth；　arbitrary　in　power。　The　soul　of　nobler　nature　holds　good　against　its　surroundings；　it　is　more　apt　to　change　them　than　to　be　changed；　so　that　often　it　improves　the　environment　and；　where　it　must　make　concession；　at　least　keeps　its　innocence。　　　　　9。　We　admit；　then；　a　Necessity　in　all　that　is　brought　about　by　this　compromise　between　evil　and　accidental　circumstance：　what　room　was　there　for　anything　else　than　the　thing　that　is？　Given　all　the　causes；　all　must　happen　beyond　aye　or　nay…　that　is；　all　the　external　and　whatever　may　be　due　to　the　sidereal　circuit…　therefore　when　the　Soul　has　been　modified　by　outer　forces　and　acts　under　that　pressure　so　that　what　it　does　is　no　more　than　an　unreflecting　acceptance　of　stimulus；　neither　the　act　nor　the　state　can　be　described　as　voluntary：　so；　too；　when　even　from　within　itself；　it　falls　at　times　below　its　best　and　ignores　the　true；　the　highest；　laws　of　action。　　　　　But　when　our　Soul　holds　to　its　Reason…Principle；　to　the　guide；　pure　and　detached　and　native　to　itself；　only　then　can　we　speak　of　personal　operation；　of　voluntary　act。　Things　so　done　may　truly　be　described　as　our　doing；　for　they　have　no　other　source；　they　are　the　issue　of　the　unmingled　Soul；　a　Principle　that　is　a　First；　a　leader；　a　sovereign　not　subject　to　the　errors　of　ignorance；　not　to　be　overthrown　by　the　tyranny　of　the　desires　which；　where　they　can　break　in；　drive　and　drag；　so　as　to　allow　of　no　act　of　ours；　but　mere　answer　to　stimulus。　　　　　10。　To　sum　the　results　of　our　argument：　All　things　and　events　are　foreshown　and　brought　into　being　by　causes；　but　the　causation　is　of　two　Kinds；　there　are　results　originating　from　the　Soul　and　results　due　to　other　causes；　those　of　the　environment。　　　　　In　the　action　of　our　Souls　all　that　is　done　of　their　own　motion　in　the　light　of　sound　reason　is　the　Soul's　work；　while　what　is　done　where　they　are　hindered　from　their　own　action　is　not　so　much　done　as　suffered。　Unwisdom；　then；　is　not　due　to　the　Soul；　and；　in　general…　if　we　mean　by　Fate　a　compulsion　outside　ourselves…　an　act　is　fated　when　it　is　contrary　to　wisdom。　　　　　But　all　our　best　is　of　our　own　doing：　such　is　our　nature　as　long　as　we　remain　detached。　The　wise　and　good　do　perform　acts；　their　right　action　is　the　expression　of　their　own　power：　in　the　others　it　comes　in　the　breathing　spaces　when　the　passions　are　in　abeyance；　but　it　is　not　that　they　draw　this　occasional　wisdom　from　outside　themselves；　simply；　they　are　for　the　time　being　unhindered。　　　　　　　　　　　　　　　　　　　　　　　　　SECOND　TRACTATE。
  ON　PROVIDENCE　（1）。
  1。　To　make　the　existence　and　coherent　structure　of　this　Universe　depend　upon　automatic　activity　and　upon　chance　is　against　all　good　sense。　　　　　Such　a　notion　could　be　entertained　only　where　there　is　neither　intelligence　nor　even　ordinary　perception；　and　reason　enough　has　been　urged　against　it；　though　none　is　really　necessary。　　　　　But　there　is　still　the　question　as　to　the　process　by　which　the　individual　things　of　this　sphere　have　come　into　being；　how　they　were　made。　　　　　Some　of　them　seem　so　undesirable　as　to　cast　doubts　upon　a　Universal　Providence；　and　we　find；　on　the　one　hand；　the　denial　of　any　controlling　power；　on　the　other　the　belief　that　the　Kosmos　is　the　work　of　an　evil　creator。　　　　　This　matter　must　be　examined　through　and　through　from　the　very　first　principles。　We　may；　however；　omit　for　the　present　any　consideration　of　the　particular　providence；　that　beforehand　decision　which　accomplishes　or　holds　things　in　abeyance　to　some　good　purpose　and　gives　or　withholds　in　our　own　regard：　when　we　have　established　the　Universal　Providence　which　we　affirm；　we　can　link　the　secondary　with　it。　　　　　Of　course　the　belief　that　after　a　certain　lapse　of　time　a　Kosmos　previously　non…existent　came　into　being　would　imply　a　foreseeing　and　a　reasoned　plan　on　the　part　of　God　providing　for　the　production　of　the　Universe　and　securing　all　possible　perfection　in　it…　a　guidance　and　partial　providence；　therefore；　such　as　is　indicated。　But　since　we　hold　the　eternal　existence　of　the　Universe；　the　utter　absence　of　a　beginning　to　it；　we　are　forced；　in　sound　and　sequent　reasoning；　to　explain　the　providence　ruling　in　the　Universe　as　a　universal　consonance　with　the　divine　Intelligence　to　which　the　Kosmos　is　subsequent　not　in　time　but　in　the　fact　of　derivation；　in　the　fact　that　the　Divine　Intelligence；　preceding　it　in　Kind；　is　its　cause　as　being　the　Archetype　and　Model　which　it　merely　images；　the　primal　by　which；　from　all　eternity；　it　has　its　existence　and　subsistence。　　　　　The　relationship　may　be　presented　thus：　　　　　The　authentic　and　primal　Kosmos　is　the　Being　of　the　Intellectual　Principle　and　of　the　Veritable　Existent。　This　contains　within　itself　no　spatial　distinction；　and　has　none　of　the　feebleness　of　division；　and　even　its　parts　bring　no　incompleteness　to　it　since　here　the　individual　is　not　severed　from　the　entire。　In　this　Nature　inheres　all　life　and　all　intellect；　a　life　living　and　having　intellection　as　one　act　within　a　unity：　every　part　that　it　gives　forth　is　a　whole；　all　its　content　is　its　very　own；　for　there　is　here　no　separation　of　thing　from　thing；　no　part　standing　in　isolated　existence　estranged　from　the　rest；　and　therefore　nowhere　is　there　any　wronging　of　any　other；　any　opposition。　Everywhere　one　and　complete；　it　is　at　rest　throughout　and　shows　difference　at　no　point；　it　does　not　make　over　any　of　its　content　into　any　new　form；　there　can　be　no　reason　for　changing　what　is　everywhere　perfect。　　　　　Why　should　Reason　elaborate　yet　another　Reason；　or　Intelligence　another　Intelligence？　An　indwelling　power　of　making　things　is　in　the　character　of　a　being　not　at　all　points　as　it　should　be　but　making；　moving；　by　reason　of　some　failure　in　quality。　Those　whose　nature　is　all　blessedness　have　no　more　to　do　than　to　repose　in　themselves　and　be　their　being。　　　　　A　widespread　activity　is　dangerous　to　those　who　must　go　out　from　themselves　to　act。　But　such　is　the　blessedness　of　this　Being　that　in　its　very　non…action　it　magnificently　operates　and　in　its　self…dwelling　it　produces　mightily。　　　　　2。　By　derivation　from　that　Authentic　Kosmos；　one　within　itself；　there　subsists　this　lower　kosmos；　no　longer　a　true　unity。　　　　　It　is　multiple；　divided　into　various　elements；　thing　standing　apart　from　thing　in　a　new　estrangement。　No　longer　is　there　concord　unbroken；　hostility；　too；　has　entered　as　the　result　of　difference　and　distance；　imperfection　has　inevitably　introduced　discord；　for　a　part　is　not　self…sufficient；　it　must　pursue　something　outside　itself　for　its　fulfillment；　and　so　it　becomes　the　enemy　to　what　it　needs。　　　　　This　Kosmos　of　parts　has　come　into　being　not　as　the　result　of　a　judgement　establishing　its　desirability；　but　by　the　sheer　necessity　of　a　secondary　Kind。　　　　　The　Intellectual　Realm　was　not　of　a　nature　to　be　the　ultimate　of　existents。　It　was　the　First　and　it　held　great　power；　all　there　is　o