ght in a disorderly and chaotic world, in a world in which
actions are inexplicable and character does not count. Let us rinse our
minds free of misleading verbal associations, and let us realize that a
"free-will" neighbor would certainly not be to us an object of respect.
He would be as offensive an object to have in our vicinity as a
"free-will" gun or a "free-will" pocketknife. He would not be a rational
creature.

Our only concern need be for freedom, and this is in no danger in an
orderly world. We all recognize this truth, in a way. We hold that a
man of good character freely chooses the good, and a man of evil
character freely chooses evil. Is not this a recognition of the fact
that the choice is a thing to be accounted for, and is, nevertheless, a
free choice?

I have been considering above the world as it is conceived to be by the
parallelist, but, to the reader who may not incline towards parallelism,
I wish to point out that these reasonings touching the freedom of the
will concern the interactionist just as closely. They have no necessary
connection with parallelism. The interactionist, as well as the
parallelist, may be a determinist, a believer in freedom, or he may be a
"free-willist."

He regards mental phenomena and physical phenomena as links in the one
chain of causes and effects. Shall he hold that certain mental links are
"free-will" links, that they are wholly unaccountable? If he does, all
that has been said above about the "free-willist" applies to him. He
believes in a disorderly world, and he should accept the consequences of
his doctrine.

47. THE PHYSICAL WORLD AND THE MORAL WORLD.--I have said a little way
back that, when we think of bodies as having minds, we are introduced to
a world of distinctions which have no place in the realm of the merely
physical. One of the objections made to the orderly world of the
parallelist was that in it there is no room for the activity of minds.
Before we pass judgment on this matter, we should try to get some clear
notion of what we may mean by the word "activity." The science of ethics
must go by the board, if we cannot think of men as _doing_ anything, as
acting rightly or acting wrongly.

Let us conceive a billiard ball in motion to come into collision with one
at rest. We commonly speak of the first ball as active, and of the
second as the passive subject upon which it exercises its activity. Are
we justified in thus speaking?