 Third, after a careful reading of the history of philosophy has facilitated the conceptual and pragmatic examination of all the available options made explicit by a position matrix, the (Greek) principle of moderation is used by Hartshorne as a guide to negotiate the way between extreme views on either side. For example, regarding the issue of personal identity, the view of Hume (and of Bertrand Russell at one stage in his career) is that, strictly speaking, there is no personal identity in that each event in “a person’s life” is externally related to the others. This is just as disastrous, Hartshorne thinks, as Leibniz’s view that all such events are internally related to the others, so that implicit in the fetus are all the experiences of the adult. (This Leibnizian view relies on the classical theistic, strong notion of omniscience, wherein God knows in minute detail and with absolute assurance what will happen in the future.) The Humean view fails to explain the continuity we experience in our lives and the Leibnizian view fails to explain the indeterminateness we experience when considering the future. The truth lies between these two extremes, Hartshorne thinks. His view of personal identity is based on a conception of time as asymmetrical in which later events in a person’s life are internally related to former events, but they are externally related to those that follow, thus leading to a position that is at once partially deterministic and partially indeterministic. That is, the past supplies necessary but not sufficient conditions for human identity in the present, which always faces a partially indeterminate future.