In the will we find a complete affiliation of the voluntary and non-voluntary processes.

1. Non-Voluntary Side

The non-voluntary activities, as a rule, do not rise into consciousness, that is, we become conscious of their existence subsequent to their development, and only after they have reached a certain intensity. For instance, our desire for food only becomes conscious when it has attained such power that we apprehend it as hunger. In what is named instinct man has a definite appetency which may, as in the case of the animal, secure its object without becoming part and parcel of the conscious life. Instinct involves an executive efficiency which must select in order to secure. There accordingly exists a capacity to choose which is entirely sub-conscious, a non-voluntary choosing. It is this in-stinctive agency which * makes all feeling more or less executive. Before we are conscious of the chill of a falling temperature, the surface of the body has been adjusted to the changed conditions. This non-voluntary effort or tendency is sometimes called conation.

When we decide that all feeling is executive, we imply that whatever produces feeling develops innervation by exciting the motor nerve system which tends regularly to definitize itself, namely, to develop movement in some definite direction. Considering now that a man's desires are at the foundation of his preferences we conclude correctly that his preferences, as they rise into consciousness, involve selection and choice, which precede any conscious intention, and which are outcome of that organization of energies which is characteristic of our sub-conscious selves.

2. Voluntary Side

Man as a spiritual being possesses, and is conscious of, a caus-:al capacity. We need not construe this originative or causal capacity as a beginning of action. The activities exist. The subconscious side being powerfully energetic, the free choice, as a rule, is merely the decision as to what energy is commissioned to take the field. Free choice is first self-command, and then self-direction. Our definite preferences which spring from our subconscious organization may all be checked, or one may be set free and allowed to dominate.

3. The Motive

The interplay of these antithetic sides of the will is by-means of an intermediary or motive. Free choice is always in the light of intelligence. It is man's philosophy that enables the development of his freedom. His motives are the outcome of his logic. In other words man in his responsible capacity is scientific as well as philosophical. His motives are the ground of his choosing, still no more the cause of his choosing than is the ground upon which he walks, the cause of his walking. Inasmuch as a man's science (knowledge) is always limited to a greater or less extent, his motives, even were he perfectly rational, would never acquire an absolute validity or sovereignty. In a normal state of mind the motive (based as it is on our want) may always be controlled. In dipsomania or kleptomania, the motive becomes regnant or sovereign; but this is an abnormal condition.

One motive may hold an indefinite number of others logically subordinated. This we call an intention. When intention has become a working process, we call it purpose. We shall understand better in what way motives break with our rationality and become regnant by considering our relation to