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{{Style P-Align center|1=LIGHT.<br>September 16, 1882.}}
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| style="text-align:center; width:50%;" | LIGHT.
| style="text-align:right; width:25%;" | [September 16, 1882.
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{{Style P-HPB SB. Title continued|Strange Power of an Oriental.|14-29}}
{{Style P-HPB SB. Title continued|Strange Power of an Oriental.|14-29}}
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September 11th.
September 11th.


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{{Style P-Title|THOUGHTS ON NECESSITY AND FREEDOM<br>OF WILL.}}
{{Style P-Title|THOUGHTS ON NECESSITY AND FREEDOM<br>OF WILL.}}
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<center>'''By Eugene Nus.''' {{Style S-HPB SB. Archivist note|1=FT.S.<ref name="editor-fts-notes" />}}</center>
<center>'''By Eugene Nus.''' {{Style S-HPB SB. Archivist note|1=FT.S.<ref name="editor-fts-notes" />}}</center>
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<center>''Translated from the “Bulletin de la Société Scientifique d’Etudes Psychologiques” by Dr. Dixon.''</center>
<center>''Translated from the “Bulletin de la Société Scientifique d’Etudes Psychologiques” by Dr. Dixon.''</center>
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Is there anyone who does not feel satisfaction after doing what he thinks good, and dissatisfaction when he has done what he thinks evil? False ideas of duty and right may be nourished, but no one is without some notion of what is good, which he ought to do, and of what is evil, which he ought not to do. Such notion is from conscience. Conscience is proof of moral freedom. The impression which a thing done leaves on the mind shews that Will presided over the doing of it. If our actions were not under our mastery they would leave behind neither satisfaction nor dissatisfaction. They leave an impression stamped in the mind more or less deeply in proportion to our freedom. The moment we begin to judge ourselves we ourselves bring the evidence that in the action judged we had freedom of will. Error itself implies this freedom. The merely instinctive being hesitates not: his course is fixed.
Is there anyone who does not feel satisfaction after doing what he thinks good, and dissatisfaction when he has done what he thinks evil? False ideas of duty and right may be nourished, but no one is without some notion of what is good, which he ought to do, and of what is evil, which he ought not to do. Such notion is from conscience. Conscience is proof of moral freedom. The impression which a thing done leaves on the mind shews that Will presided over the doing of it. If our actions were not under our mastery they would leave behind neither satisfaction nor dissatisfaction. They leave an impression stamped in the mind more or less deeply in proportion to our freedom. The moment we begin to judge ourselves we ourselves bring the evidence that in the action judged we had freedom of will. Error itself implies this freedom. The merely instinctive being hesitates not: his course is fixed.
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