a chance", then there would be determinism (for "we", "we ourselves" means: our will and its filtering and determining capabilities). And since it happens otherwise ("a chance chooses us"), then there is indeterminism. But the latter case means we have no will in a topic, i.e. it is at that time morally indifferent to us, adiaphora, not opposed to anything (and therefore even more there is no guilt). Necessity in man. What is "unfree will"? Since free will is discussed, it must obviously be some restricted reality (if "freedom" meant "everything," there would be no need for a separate word). What follows? That there must be events external to one's freedom: therefore, besides "free will" there should also consequently be "unfree will." Although Nietzsche considers both terms entirely fictional, he gives some clues about the psychological reality behind them: In short, an unexpected change. Now, going back to the mentioned definition, chance means: that what cannot be predicted. If randomness affects a man (unsubjugated, reaching even the surface of his consciousness), then "unfree will" occurs. Thus, whenever we call something free, we feel something free, in short: wherever we feel our power, it is deterministic, it is a necessity. And indeed Nietzsche says it with the mouth of Zarathustra: Out into distant futures, which no dream hath yet seen, into warmer souths than ever sculptor conceived, — where gods in their dancing are ashamed of all clothes: (...) Where all time seemed to me a blessed mockery of moments, where necessity was freedom itself, which played happily with the goad of freedom: — The same in Beyond Good and Evil: The universe indeterministic? Yet in another part of Zarathustra Nietzsche claims that when we look long-term enough and from the bird's-eye perspective of supreme powers big enough, a chance is unimportant, because it is subject to and step-by-step softened and arranged by natural laws and necessities which constitute the order of the world and evolution: To Nietzsche everything in this world is an expression of will to power. To exist is to represent will to power, to cause influence (compare similar views of Protagoras' disciples in Plato's Theaetetus). One can cause influence only on something that exists. Therefore, (through induction) an act changes everything from that moment onwards. If one thing was otherwise, everything would have to be otherwise (and generally also backwards). Contrary to Chesterton's views, this general rule