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 growth, its ideal connections in part will throughout be pre-supposed and not made by itself. And a connection, supposed to be made, would even be disowned as a fiction. Hence, on any psychological view, these connections are not inherent and essential. But for the truer view, we have seen above, thought altogether is developed. It grows from, and still it consists in, processes not dependent on itself. And the result may be summed up thus; certainly all relations are ideal, and as certainly not all relations are products of thinking.

If we turn to volition, psychology makes clear that this is developed and secondary. An idea, barely of itself, possesses no power of passing over into fact, nor is there any faculty whose office it is to carry out this passage. Or, for the sake of argument, suppose that such a faculty exists, yet some ideas require (as we saw) an extraneous assistance. The faculty is no function, in short, unless specially provoked. But that which makes will, or at least makes it behave as itself, is surely a condition on which the being of will is dependent. Will, in brief, is based on associations, psychical and physical at once, or, again, upon mere physiological connections. It pre-supposes these, and throughout its working it also implies them, and we are hence compelled to consider them as part of its essence. I am quite aware that on the nature of will there is a great diversity of doctrine, but there are some views which I feel justified in not considering seriously. For any sane psychology will must pre-suppose, and must rest on, junctions physical and psychical, junctions which certainly are not will. Nor is there any stage of its growth at which will has absorbed into a special essence these