 Unfortunately, Lucretius is much less forthcoming in supporting or elucidating his other premise. If there were not a swerve, and causal determinism were true, why would animals be unable to act freely? And how exactly is the swerve supposed to help preserve freedom? At the start of his argument, Lucretius says that if there were not an atomic swerve, to prevent all motion from being interlinked in an endless chain of causation and thereby to annul the decrees of fate, we would not have the ability to move ourselves around as we wished. And at the end of his argument, Lucretius says that, in order for our actions not to be subject to an “internal necessity”, there must be an atomic motion that is not necessitated, since nothing comes to be from nothing (DRN 2.284–293). A number of answers to the above questions have been advanced, but each of these interpretations suffers from philosophical and textual problems. Below are some of these answers.