CERTAIN QUESTIONS CONNECTED WITH THE PRECEDING.
§ I.—Contrary Choice.
The Question stated.—In the preceding chapters our attention has been directed to the psychological facts respecting the will, and also to the general question respecting the freedom of the will. Closely connected with this main question, and involved in its discussion, are certain inquiries of a like nature, which cannot wholly be passed by, and for the consideration of which the way is now prepared. One of these respects the power of contrary choice. Have we any such power? Is the freedom, which, as we have seen, belongs to the very nature of the will, such a freedom as allows of our choosing, under given circumstances, any otherwise than we do? When I put forth a volition, all other things being as they are, can I, at that moment, in place of that volition, put forth a different one in its stead?
Not identical with the preceding.—This question is not identical with that respecting the freedom of the will, for it has been already shown that there may be true freedom without any such power as that now in question. My will is free, provided I can put forth such volitions as I please, irrespective of the power to substitute other volitions and choices in place of the actual ones.
Such Power not likely to be exercised.—The question, however, is one of some importance, whether we have any such power or not. And whether we have it or not, one thing is certain—we are not likely to exercise it. If among the fixed and given things, which are to remain as they are, we include whatever inclines or induces the mind to choose and act as it does, then, power or no power to the contrary, the choice will be as it is, and would be so, if we were to try the experiment a thousand times; for choice depends on these preceding circumstances and inducements—the inclination of the mind—and if this is given, and made certain, the choice to which it will lead becomes certain also. A choice opposed to the existing inclination, to the sum total of the existing inducements to action, is not a choice at all; it is a contradiction in terms. The power of contrary choice, then, is one which, from the nature of the case, will never be put in requisition, unless something lying back of the choice, viz., inclination, be changed also.
But does such Power exist.—The question is not, however, whether such a power is likely to be employed, but whether it exists; not whether the choice will be thus and thus, but whether it can be otherwise. When, from various courses of procedure, all practicable, and at my option, I select or choose one which, on the whole, I will pursue, have I no power, under those very circumstances, and at that very moment, to choose some other course instead of that? Can my choice be otherwise than it is?
In what Sense there is such Power.—Abstractly, I suppose, it can. Power and inclination are two different things. The power to act is one thing, and the disposition to exert that power is another thing. Logically, one does not involve the other. The power may exist without the disposition, or the disposition without the power. There is power, logically, abstractly considered, to choose, even when inclination is wanting; you have only to supply the requisite inclination, and the power is at once exerted, the choice is made, the act is performed. But the change of inclination does not create any new power; it simply puts in requisition a power already existing.
§ II.—Power to Do what we are not Disposed to Do.
The Question under another Form.—Closely analogous to the question last discussed, virtually, indeed, the same question under another form, is the inquiry, whether we can, at any moment, will or do what we are not, at that moment, inclined to do. Have I any such power or freedom as this, that I CAN do what I am not DISPOSED or do not wish to do? My disposition being to pursue a given course, is it really in my power to pursue a different one?