She was to a degree the tool of her husband. However, despite the fact she was under his influence to a degree she cannot escape if the Bank took all reasonable steps to ensure that she had appreciated and understood what she was signing. It may be that Mrs Wright-Bailey did not have an adequate comprehension of the nature of the charge... [E]ven if she did not, the Bank did take all reasonable steps.

We may consider the possibility of man's freedom from two points of view: From the point of view of the metaphysical problem of “ free-will “; from the point of view of the meaning and conditions of felt freedom. The first point of view is the more familiar, and I propose to discuss it here only by way of preparing for a consideration of the second.

Notwithstanding persecution, the Jews have clung staunchly to God. But so have others. And is there any man's life which is free from the persecution of Death, which is not finally futility? “Surely every man walketh in a vain show”; “his days are as a shadow that passeth away.”.

Though we should probably find it easier to detect immorality in its instances than to determine morality in its essence, we generally take it for granted that to be moral is to be good. On the assumption, I suppose, that morality and goodness are actually equivalent, some have even said that it is goodness alone that is good. And yet in the name of morality men have suppressed their vitality, stifled their generosity, surrendered their reason, and gone like sheep to (...) the slaughter. In the name of morality men have distorted the truth and tormented the innocent. They have cut off heads in the past and they cut off heads in the present. It seems to me that alike with morality and without it, alike without it and with it, human behaviour may display brutality and insanity. Our human society may disintegrate and wither because of moral vacillation and paralysis. But it may be blighted the world over because struck by the lightning of moral frenzy. (shrink)

Much has been said on the importance of the individual: the individual is to be respected; there is value in his self-assertiveness; his desires merit fulfilment. Yet it has been remarked not less that the individual is not independent; for his sustenance and his satisfaction he needs to have commerce with nature and society; and the term “tradition,” which makes us mindful of the prolonged, apparently interminable succession of the generations, reminds us also that in the universal procession of events (...) the life of the individual is but as nothing, that it is very fragile and inevitably ephemeral; and that torn from the fabric of his community, deprived. (shrink)