Page:Enneads (IA enneads05plot).pdf/225

overmastering passion, nothing thwarting our will; the voluntary is conceived as an event amenable to will and occurring or not as our will dictates. Everything will be voluntary that is produced under no compulsion and with knowledge; our free act is what we are masters to perform.

Differing conceptually, the two conditions will often coincide but sometimes will clash. Thus a man would be master to kill but the act will not be voluntary if in the victim he had failed to recognise his own father. Perhaps however that ignorance is not compatible with real freedom: for the knowledge necessary to a voluntary act cannot be limited to certain particulars but must cover the entire field. Why for example should killing be involuntary in the failure to recognise a father and not so in the failure to recognise the wickedness of murder? If because the killer ought to have learned, still ignorance of the duty of learning and the cause of that ignorance remain alike involuntary.

2.

A cardinal question is where are we to place the freedom of action ascribed to us.

It must be founded in impulse or in some appetite, as when we act or omit in lust or rage or upon some calculation of advantage accompanied by desire.

But if rage or desire implied freedom we must allow freedom to animals, infants, maniacs, the distraught, the victims of malpractice producing incontrollable delusions. And if freedom turns on calculation with desire, does this include faulty calculation? Sound calculation, no doubt, and sound desire; but then comes the question whether the appetite stirs the calculation or the calculation the appetite.

Where the appetites are dictated by the very nature they are the desires of the conjoint of soul and body and then soul lies under physical compulsions: if they spring in the soul as an independent, then much that we take to be voluntary is in reality outside of our free act. Further, every emotion is preceded by some meagre reasoning; how then can