as we might only expect in the case of a man whose teaching left no time for learning.

He seriously puts forward the liberum arbitrium indifferentiae (a free and indifferent choice), giving as its foundation the most trivial and frivolous reasons. (Pp. 160, 173, 205, 208, 237, 259, 261.) There can be no doubt that a motive, although working through the medium of the intelligence, is, nevertheless, a cause, and consequently involves the same necessity of effect as all other causes; the corollary being that all human action is a strictly necessary result. Whoever remains unconvinced of this, is still, philosophically speaking, barbarous, and ignorant of the rudiments of exact knowledge. The perception of the strict necessity governing man's conduct forms the line of demarcation which separates philosophic