  A deeper and more important disagreement concerning PSR is also reflected in Clarke's reaction to Leibniz's analogy between the sufficient reason for the balance to move and the sufficient reason for an agent to do one thing rather than another. For Clarke agrees with Leibniz that often enough the agent has a sufficient reason for her action. So, he allows that PSR is satisfied for a vast array of human and divine acts. What he denies is that the sufficient reason for the agent doing one thing rather than another operates on the agent in the way in which the heavier weight operates on the balance. Clearly, the heavier weight on one side of the balance is a determining cause of the movement of the balance. Given the circumstances and the placement of that weight on the one side of the balance, nothing else could happen than what did happen, it was necessary that the balance move as it did.  But to suppose that the reason or motive that is the sufficient reason for the agent to do one thing rather than another is a determining cause of the agent's act is to deny any power on the agent's part to perform or not perform that particular act. It is to render the agent's act necessary and to deny the agent's freedom of will. Thus, for Clarke, a reason or motive may be the sufficient reason for the agent's action. But, unlike the weight in the balance that is the determining cause of the movement of the balance, the reason or motive is not the determining cause of the agent's act. As he puts it elsewhere: