the whole person all together speaks to us; and it is not
rare that this mimic part of the discourse is the most eloquent. Still
more there are cases where an intentional movement can be considered at
the same time as sympathetic; and it is that which happens when something
involuntary mingles with the voluntary act which determines this
movement.

I will explain: the mode, the manner in which a voluntary movement is
executed, is not a thing so exactly determined by the intention which is
proposed by it that it cannot be executed in several different ways.
Well, then, that which the will or intention leaves undetermined can be
sympathetically determined by the state of moral sensibility in which the
person is found to be, and consequently can express this state. When I
extend the arm to seize an object, I execute, in truth, an intention, and
the movement I make is determined in general by the end that I have in
view; but in what way does my arm approach the object? how far do the
other parts of my body follow this impulsion? What will be the degree of
slowness or of the rapidity of the movement? What amount of force shall
I employ? This is a calculation of which my will, at the instant, takes
no account, and in consequence there is a something left to the
discretion of nature.

But nevertheless, though that part of the movement is not determined by
the intention itself, it must be decided at length in one way or the
other, and the reason is that the manner in which my moral sensibility is
affected can have here decisive influence: it is this which will give the
tone, and which thus determines the mode and the manner of the movement.
Therefore this influence, which exercises upon the voluntary movement the
state of moral sensibility in which the subject is found, represents
precisely the involuntary part of this movement, and it is there then
that we must seek for grace.

A voluntary movement, if it is not linked to any sympathetic movement--or
that which comes to the same thing, if there is nothing involuntary mixed
up with it having for principle the moral state of sensibility in which
the subject happens to be--could not in any manner present grace, for
grace always supposes as a cause a disposition of the soul. Voluntary
movement is produced after an operation of the soul, which in consequence
is already completed at the moment in which the movement takes place.

The sympathetic movement, on the contrary, accompa