street and one's job is lost on the same day). As moral freedom means lack of necessity, it would mean a lack of any basis: it "would have to be defined as absolutely contingent", i.e. an absolute fortuity, or chance. The question about the freedom of will is thus the question whether something depends on another thing (a state, an event), i.e. is in some way determined by it, or does not depend on anything (then we call it a chance). Or, in other words, whether something can be predicted: whether it is certain (given the presence or absence of the sufficient cause) or not. Cf. Luther's argument: for him everything is a necessity because the Creator knows it already. Nietzsche's analysis Power of will In Beyond Good and Evil Nietzsche criticizes the concept of free will both negatively and positively. He calls it a folly resulting from extravagant pride of man; and calls the idea a crass stupidity. The latter probably relates to ordinary-man's visions about a god who (after the elapse of eternal waiting) creates the world and then waits and observes (being, however, still "beyond time"): and then he is surprised and subdued by what one does. (This vision is brought up by Nietzsche in The Antichrist.) Next, he argues that free will generally represents an error of causa sui: Finally, he suggests that the only real thing about will is whether it is strong (i.e. hard to break) or weak: Nothing is (or can be) fully resistant to stimula, for that would mean it is immutable: whereas nothing in this world is or can be immutable. He therefore continues here the Schopenhauer's issue of physical freedom: "whether you will, what you willed to will". Will is generally considered a mental power. "Freedom" of will could then be interpreted as: power of will (cf. the appropriate passus from The Antichrist, where Nietzsche generally opposes will-based psychology). Will has power over actions, over many things; therefore, things are determined by will. But is this power unlimited? Does will rule without itself being ruled? (And further: does a Christian want to sin?) – Nietzsche disagrees. A godless man becomes pious out of "grace", he did not want it; and likewise a pious man becomes godless with no merit or guilt. Nietzsche suggests in many places that if a pious man loses faith, it is because of the power of