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Though Leibnitz thus draws a distinction between his deterministic doctrine and the "fatalism" of Spinoza, he recognizes a second concept of freedom, which completely corresponds to Spinoza's.

The essential function which causality has been supposed to perform is the possibility of inferring the future from the past, or, more generally, events at any time from events at certain assigned times. Any system in which such inference is possible may be called a "deterministic" system. We may define a deterministic system as follows:

And the Frenchmen, Renan, Zola, and the others who have followed, are equally deterministic, but viewing the human body as a highly organized machine with which we may amuse ourselves by registering its sensations. These literatures are true in so far as they reflect the characteristics of the nations from which they spring.

To deny this is to flout omnipotence a crime at which, as I have often said, I balk. But here I begin to fear that I wade too far into the hot waters of the sacred sciences, and that I had better retire before I lose my hide. This prudent retirement is purely deterministic. I do not ascribe it to my own sagacity; I ascribe it wholly to that singular kindness which fate always shows me.

Digby is frankly deterministic in his description of embryonic development: Take a beane, or any other seede, and putt it into the earth, and lett water fall upon it; can it then choose but that the beane must swell? The beane swelling, can it choose but breake the skinne?

And an apparently deterministic passage in Job 23, 13, "But he is one and who can turn him, and what his soul desireth, even that he doeth," is explained by Rabbi Akiba in the following manner, "It is not possible to answer the words of him who with his word created the world, for he rules all things with truth and with righteousness."

Determinism does not imply that actions are necessary in this sense. This sense is not relevant to our present discussion. In this sense, in a deterministic system, the connection of a volition with its determinants is necessary, if the time at which the determinants occur be taken as the constituent to be varied, the time-interval between the determinants and the volition being kept constant.

It follows that, theoretically, the whole state of the material universe at time t must be capable of being exhibited as a function of t. Hence our universe will be deterministic in the sense defined above. But if this be true, no information is conveyed about the universe in stating that it is deterministic.

If we wish to see how utterly a deterministic conception empties morality of meaning, we need only turn to the earthly career of our Lord, and ask ourselves what it is that gives to that life and death their poignant significance but the voluntariness with which the Saviour took each successive step on the road from His native Nazareth to the place called Calvary.

But at this point we meet with a great difficulty, which besets what has been said above about deterministic systems, as well as what is said by others. If formulæ of any degree of complexity, however great, are admitted, it would seem that any system, whose state at a given moment is a function of certain measurable quantities, must be a deterministic system.