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while I myself for example, incline to think that the satisdaction of eating a good dinner is never a satisfaction in the present instantaneous state, but always follow after it.
I insist, at any rate, that a feeling, as a mere appearance, can have no real power in itself to produce any effect whatever, norhowever indirectly.

My account of the facts you will observe leaves a man at full liberty, no matter if we grant all that the necessitarians ask.
That is, the man can, or if you please is compelled to make his life more reasonable.
What other distinct idea than that, I should be glad to know, can be attached to the word liberty?

Now let us compare the facts I have states with the argument I am opposing.
That argument rests on two main premissed; first, that it is unthinkable that a man should act from any other motive than pleasure, if his act