 But where does this leave us with regard to individuals being determined by psychic powers? Stein cautions us that with the laws of psychic causation “nothing whatsoever is yet decided” about the issue of determinism (1922: 29–30[32]). Stein concludes that we have only “probabilistic inferences” and “vague” laws here (1922: 33[36], see also 80–81[92–93], 98–99[114–115]). Notice, however, that it doesn’t follow from the fact that the relation between psychic causes and their effects cannot be “exactly predicted” or “determined” that there are no “intuitively evident (einsichtige) correlations” to be discovered (1922: 33[36]). Quite the contrary, and it is precisely the task of the phenomenological psychologist to explore these. Herein also lies the originality of Stein’s conception of the laws of psychic causality vis-à-vis both Humean causality, where the issue is the temporal separateness and ontological independence of cause and effect, and the conception of “vague” nomological correlations that non-exact empirical and social sciences deal with, which for Stein are exemplified by “descriptive natural sciences and folk-psychology” (ibid.). Compared to both these traditional conceptions of causality, the distinctive feature of a phenomenological psychological explanation of the causal laws of the psychic domain is that we can in fact “infer from perceptually given [psychic] facts” of a given individual her future ones. Importantly, however, such inferences have only “empirical validity”, they are always “defeasible or corrigible” by the experience of the respective subject (1922: 33–34[36–37]).