other necessarily: to _will_, is to acquiesce or not in remaining such
as he is: to be _free_, is to yield to the necessary motives that he
carries within himself.

If he understood the play of his organs, if he was able to recal to
himself all the impulsions they have received, all the modifications
they have undergone, all the effects they have produced, he would
perceive, that all his actions are submitted to that _fatality_ which
regulates his own particular system, as it does the entire system of the
universe: no one effect in him, any more than in Nature, produce itself
by _chance_; this, as has been before proved, is a word void of sense.
All that passes in him, all that is done by him, as well as all that
happens in Nature, or that is attributed to her, is derived from
necessary laws, which produce necessary effects; from whence necessarily
flow others.

_Fatality_ is the eternal, the immutable, the necessary order
established in Nature, or the indispensible connection of causes that
act with the effects they operate. Conforming to this order, heavy
bodies fall, light bodies rise; that which is analogous in matter,
reciprocally attracts; that which is heterogeneous, mutually repels; man
congregates himself in society, modifies each his fellow, becomes either
virtuous or wicked; either contributes to his mutual happiness, or
reciprocates his misery; either loves his neighbour, or hates his
companion necessarily; according to the manner in which the one acts
upon the other. From whence it may be seen, that the same necessity
which regulates the physical, also regulates the moral world: in which
every thing is in consequence submitted to fatality. Man, in running
over, frequently without his own knowledge, often in despite of himself,
the route which Nature has marked out for him, resembles a swimmer who