eep problems.
The paths of night and day are close together:

[Greek: Engus gar nuktos de kai aematos eisi keleuthoi.]

It is a fact that there is a great and original difference between
one empirical character and another; and it is a difference which,
at bottom, rests upon the relation of the individual's will to his
intellectual faculty. This relation is finally determined by the
degree of will in his father and of intellect in his mother; and the
union of father and mother is for the most part an affair of chance.
This would all mean a revolting injustice in the nature of the
world, if it were not that the difference between parents and son is
phenomenal only and all chance is, at bottom, necessity.

As regards the freedom of the will, if it were the case that the will
manifested itself in a single act alone, it would be a free act. But
the will manifests itself in a course of life, that is to say, in a
series of acts. Every one of these acts, therefore, is determined as
a part of a complete whole, and cannot happen otherwise than it does
happen. On the other hand, the whole series is free; it is simply the
manifestation of an individualised will.

If a man feels inclined to commit a bad action and refrains, he is
kept back either (1) by fear of punishment or vengeance; or (2) by
superstition in other words, fear of punishment in a future life; or
(3) by the feeling of sympathy, including general charity; or (4) by
the feeling of honour, in other words, the fear of shame; or (5) by
the feeling of justice, that is, an objective attachment to fidelity
and good-faith, coupled with a resolve to hold them sacred, because
they are the foundation of all free intercourse between man and
man, and therefore often of advantage to himself as well. This last
thought, not indeed as a thought, but as a mere feeling, influences
people very frequently. It is this that often compels a man of honour,
when some great but unjust advantage is offered him, to reject it with
contempt and proudly exclaim: _I am an honourable man_! For otherwise
how should a poor man, confronted with the property which chance or
even some worse agency has bestowed on the rich, whose very existence
it is that makes him poor, feel so much sincere respect for this
property, that he refuses to touch it even in his need; and although
he has a prospect of escaping punishment, what other thought is it
that can be at the bottom of such a man's honesty? He is r