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IF HISTORY had to deal with external phenomena1, the establishment of this simple and obvious law would be sufficient, and our argument would be at an end. But the law of history relates to man. A particle of matter cannot tell us that it does not feel the inevitability2 of attraction and repulsion, and that the law is not true. Man, who is the subject of history, bluntly says: I am free, and so I am not subject to law.
The presence of the question of the freedom of the will, if not openly expressed, is felt at every step in history.
All seriously thinking historians are involuntarily led to this question. All the inconsistencies, and the obscurity of history, and the false path that science has followed, is due to that unsolved question.
If the will of every man were free, that is, if every man could act as he chose, the whole of history would be a tissue of disconnected accidents.
If one man only out of millions once in a thousand years had the power of acting3 freely, that is, as he chose, it is obvious that a single free act of that man in opposition4 to the laws governing human action would destroy the possibility of any laws whatever governing all humanity.
If there is but one law controlling the actions of men, there can be no free will, since men's will must be subject to that law.
In this contradiction lies the question of the freedom of the will, which from the most ancient times has occupied the best intellects of mankind, and has from the most ancient times been regarded as of immense importance.
Looking at man as a subject of observation from any point of view—theological, historical, ethical5, philosophical—we find a general law of necessity to which he is subject like everything existing. Looking at him from within ourselves, as what we are conscious of, we feel ourselves free.
This consciousness is a source of self-knowledge utterly7 apart and independent of reason. Through reason man observes himself; but he knows himself only through consciousness.
Apart from consciousness of self, any observation and application of reason is inconceivable.

1
phenomena
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n.现象 | |
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2
inevitability
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n.必然性 | |
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acting
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n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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opposition
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n.反对,敌对 | |
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ethical
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adj.伦理的,道德的,合乎道德的 | |
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philosophic
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adj.哲学的,贤明的 | |
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7
utterly
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adv.完全地,绝对地 | |
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pointed
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adj.尖的,直截了当的 | |
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controverts
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v.争论,反驳,否定( controvert的第三人称单数 ) | |
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organisation
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n.组织,安排,团体,有机休 | |
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motives
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n.动机,目的( motive的名词复数 ) | |
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12
deductions
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扣除( deduction的名词复数 ); 结论; 扣除的量; 推演 | |
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savage
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adj.野蛮的;凶恶的,残暴的;n.未开化的人 | |
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sage
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n.圣人,哲人;adj.贤明的,明智的 | |
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precisely
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adv.恰好,正好,精确地,细致地 | |
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repletion
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n.充满,吃饱 | |
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virtue
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n.德行,美德;贞操;优点;功效,效力 | |
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vice
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n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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almighty
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adj.全能的,万能的;很大的,很强的 | |
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innate
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adj.天生的,固有的,天赋的 | |
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ethics
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n.伦理学;伦理观,道德标准 | |
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conceited
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adj.自负的,骄傲自满的 | |
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diffusion
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n.流布;普及;散漫 | |
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strenuously
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adv.奋发地,费力地 | |
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physiology
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n.生理学,生理机能 | |
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zoology
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n.动物学,生态 | |
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secretions
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n.分泌(物)( secretion的名词复数 ) | |
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illustrates
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给…加插图( illustrate的第三人称单数 ); 说明; 表明; (用示例、图画等)说明 | |
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descended
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a.为...后裔的,出身于...的 | |
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30
disciples
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n.信徒( disciple的名词复数 );门徒;耶稣的信徒;(尤指)耶稣十二门徒之一 | |
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superintendent
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n.监督人,主管,总监;(英国)警务长 | |
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zeal
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n.热心,热情,热忱 | |
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