it as a personification of something entirely different in nature from
the personality of a human being.


2.3. FREE WILL AND PREDESTINATION.

And now let me return to a point raised in the first Book in Chapter
1.9. Is the whole of this scheme of things settled and done? The whole
trend of Science is to that belief. On the scientific plane one is a
fatalist, the universe a system of inevitable consequences. But as I
show in that section referred to, it is quite possible to accept as true
in their several planes both predestination and free will. (I use free
will in the sense of self-determinisn and not as it is defined by
Professor William James, and predestination as equivalent to the
conception of a universe rigid in time and space.) If you ask me, I
think I should say I incline to believe in predestination and do quite
completely believe in free will. The important belief is free will.

But does the whole universe of fact, the external world about me, the
mysterious internal world from which my motives rise, form one rigid and
fated system as determinists teach? Do I believe that, had one a mind
ideally clear and powerful, the whole universe would seem orderly and
absolutely predestined? I incline to that belief. I do not harshly
believe it, but I admit its large plausibility--that is all. I see no
value whatever in jumping to a decision. One or two Pragmatists, so far
as I can understand them, do not hold this view of predestination at
all; but as a provisional assumption it underlies most scientific work.

I glance at this question rather to express a detachment than a view.