2. But to which part of ourselves should we refer free will? To
appetite or desire, to anger or sex passion, for instance? Or shall it
be to the reason, engaged in search after utility, and accompanied by
desire? If to anger or sex passion,[174] we should be supposed to grant
freedom of will to brutes, to children, to the angry, to the insane,
to those misled by magic charms, or suggestions of the imagination,
though none of such persons be master of himself? If again (we are to
ascribe freedom of will) to reason accompanied by desire, does this
mean to reason even when misled, or only to right reason, and right
desire?[175] One might even ask whether reason be moved by desire, or
desire by reason.[176] For, admitting that desires arise naturally, a
distinction will nevertheless have to be established: if they belong
to the animal part, and to the combination (of soul and body), the
soul will obey the necessity of nature; if they belong to the soul
alone, many things which are generally attributed to the domain of our
free will will have to be withdrawn therefrom. Besides, passions are
always preceded by some sort of abstract reasoning. Further, how can
imagination itself--which constrains us; and desire--which drags us
whither Necessity compels, make us "masters of ourselves"[177] under
these circumstances? Besides, how can we be "masters of ourselves"
in general when we are carried away? That faculty of ours which
necessarily seeks to satisfy its needs, is not mistress of the things
towards which it is compelled to move.[177] How should we attribute
freedom of will to (a soul) that depends on something else? (To a soul)
which, in this thing, holds the principle of her own determinations?
(To a soul) that regulates her life thereby, and derives therefrom her
nature? (To a soul) that lives according to the instructions received
therefrom? Freedom of will would then have to be acknowledged even in
inanimate things; for even fire acts according to its inborn nature.