 For Olivi, these and other data stand as unshakeable evidence for the existence and nature of free will. He makes this clear from the beginning of his reply, when he introduces two premisses that “no one of sane mind ought to doubt” (Summa II q. 57, p. 317). First, it is impossible for all of the attitudes of one’s rational nature to be “thoroughly false and perverse and grounded on a thoroughly false and perverse object.” Since Olivi thinks that the attitudes that distinguish us as rational creatures are founded on free will, giving up on free will would be to abandon most of what makes us human. We would cease to be what we properly are, persons, and we would become only “intellectual beasts” (ibid., p. 338; see below). Second, it is impossible for attitudes to be entirely illusory when human beings improve and perfect themselves by assuming those attitudes (ibid., p. 317). If the practices of zeal, deliberation, friendship, love, political power, etc. were all founded on a false assumption, then surely these practices would not be so crucial to human well-being. Thus “no one of sane mind will believe that something could be the truth which so sharply puts an end to all good things and brings on so many bad things” (ibid., p. 338). In the face of these implications, we should reject whatever stands in the way of free will, whether that be the authority of Aristotle or some abstruse principle of metaphysics. “Even if there were no other argument establishing that [the denial of free will] is false, this alone ought to be sufficiently persuasive” (ibid., p. 338). Moreover, as he explicitly notes, we should be persuaded not just of our own free will, but of the free will of all human beings, since these arguments are based not on private experience, but on our relationships with others.