But, say you, if the door is closed, and I wish to stay at home, I stay there freely. Let us be explicit. You exercise then the power that you have of staying; you have this power, but you have not that of going out.

The liberty about which so many volumes have been written is, therefore, reduced to its accurate terms, only the power of acting.

In what sense then must one utter the phrase"Man is free"? in the same sense that one utters the words, health, strength, happiness. Man is not always strong, always healthy, always happy.

A great passion, a great obstacle, deprive him of his liberty, his power of action.

The word "liberty," "free-will," is therefore an abstract word, a general word, like beauty, goodness, justice. These terms do not state that all men are always beautiful, good and just; similarly, they are not always free.

Let us go further: this liberty being only the power of acting, what is this power? It is the effect of the constitution and present state of our organs. Leibnitz wishes to resolve a geometrical problem, he has an apoplectic fit, he certainly has not liberty to resolve his problem. Is a vigorous young man, madly in love, who holds his willing mistress in his arms, free to tame his passion? undoubtedly not. He has the power of enjoying, and has not the power of refraining. Locke was therefore very right to call liberty "power." When is it that this young man can refrain despite the violence of his passion? when a stronger idea determines in a contrary sense the activity of his body and his soul.

But what! the other animals will have the same liberty, then, the same power? Why not? They have senses, memory, feeling, perceptions, as we have. They act with spontaneity as we act. They must have also, as we have, the power of acting by virtue of their perceptions, by virtue of the play of their organs.

someone cries: "If it be so, everything is only machine, everything in the universe is subjected to eternal laws." Well! would you have everything at the pleasure of a million blind caprices? Either everything is the sequence of the necessity of the nature of things, or everything is the effect of the eternal order of an absolute master; in both cases we are only wheels in the machine of the world.

It is a vain witticism, a commonplace to say that without the pretended liberty of the will, all pains and rewards are useless. Reason, and you will come to a quite contrary conclusion.

If a brigand is executed, his accomplice who sees him expire has the liberty of not being frightened at the punishment; if his will is determined by itself, he will go from the foot of the scaffold to assassinate on the broad highway; if his organs, stricken with horror, make him experience an unconquerable terror, he will stop robbing. His companion's punishment becomes useful to him and an insurance for society only so long as his will is not free.