19. Powers are relations, not agents. I grant, that this or that actual thought may be the occasion of volition, or exercising the power a man has to choose; or the actual choice of the mind, the cause of actual thinking on this or that thing: as the actual singing of such a tune may be the cause of dancing such a dance, and the actual dancing of such a dance the occasion of singing such a tune. But in all these it is not one power that operates on another: but it is the mind that operates, and exerts these powers; it is the man that does the action; it is the agent that has power, or is able to do. For powers are relations, not agents: and that which has the power or not the power to operate, is that alone which is or is not free, and not the power itself For *******, or not *******, can belong to nothing but what has or has not a power to act.
20. Liberty belongs not to the will. The attributing to faculties that which belonged not to them, has given occasion to this way of talking: but the introducing into discourses concerning the mind, with the name of faculties, a notion of their operating, has, I suppose, as little advanced our knowledge in that part of ourselves, as the great use and mention of the like invention of faculties, in the operations of the body, has helped us in the knowledge of physic.
Not that I deny there are faculties, both in the body and mind: they both of them have their powers of operating, else neither the one nor the other could operate. For nothing can operate that is not able to operate; and that is not able to operate that has no power to operate. Nor do I deny that those words, and the like, are to have their place in the common use of languages that have made them current. It looks like too much affectation wholly to lay them by: and philosophy itself, though it likes not a gaudy dress, yet, when it appears in public, must have so much complacency as to be clothed in the ordinary fashion and language of the country, so far as it can consist with truth and perspicuity. But the fault has been, that faculties have been spoken of and represented as so many distinct agents. For, it being asked, what it was that digested the meat in our stomachs? it was a ready and very satisfactory answer to say, that it was the digestive faculty. What was it that made anything come out of the body? the expulsive faculty. What moved? the motive faculty. And so in the mind, the intellectual faculty, or the understanding, understood; and the elective faculty, or the will, willed or commanded. This is, in short, to say, that the ability to digest, digested; and the ability to move, moved; and the ability to understand, understood. For faculty, ability, and power, I think, are but different names of the same things: which ways of speaking, when put into more intelligible words, will, I think, amount to thus much;- That digestion is performed by something that is able to digest, motion by something able to move, and understanding by something able to understand. And, in truth, it would be very strange if it should be otherwise; as strange as it would be for a man to be free without being able to be free.
21. But to the agent, or man. To return, then, to the inquiry about liberty, I think the question is not proper, whether the will be free, but whether a man be free. Thus, I think, First, That so far as any one can, by the direction or choice of his mind, preferring the existence of any action to the non-existence of that action, and vice versa, make it to exist or not exist, so far he is free. For if I can, by a thought directing the motion of my finger, make it move when it was at rest, or vice versa, it is evident, that in respect of that I am free: and if I can, by a like thought of my mind, preferring one to the other, produce either words or silence, I am at liberty to speak or hold my peace: and as far as this power reaches, of acting or not acting, by the determination of his own thought preferring either, so far is a man free. For how can we think any one freer, than to have the power to do what he will? And so far as any one can, by preferring any action to its not being, or rest to any action, produce that action or rest, so far can he do what he will. For such a preferring of action to its absence, is the willing of it: and we can scarce tell how to imagine any being freer, than to be able to do what he wills. So that in respect of actions within the reach of such a power in him, a man seems as free as it is possible for ******* to make him.
22. In respect of willing, a man is not free. But the inquisitive mind of man, willing to shift off from himself, as far as he can, all thoughts of guilt, though it be by putting himself into a worse state than that of fatal necessity, is not content with this: *******, unless it reaches further than this, will not serve the turn: and it passes for a good plea, that a man is not free at all, if he be not as free to will as he is to act what he wills. Concerning a man's liberty, there yet, therefore, is raised this further question, Whether a man be free to will? Which I think is what is meant, when it is disputed whether the will be free. And as to that I imagine.
