underived act, we can only conceive it as the antagonist act we have been describing; we must conceive it is an act opposing or resisting everything in man which is given, passive, natural, or born.
Thus, then, we have now shown in what way a correct conception of human liberty is to be framed; or, in other words, we have pointed out the grounds upon which man's freedom is possible. It is possible, because the particular act described as identical and convertible with it, namely, an act of determinate antagonism against the natural or unconscious man, can, at any rate, be conceived. But admitting that it may be conceived, we must now ask, Is it also practised? Is Human Liberty actual as well as possible? Besides finding its realisation in thought, does it also find its realisation in fact?
