The fact that it makes no sense to suppose that the will itself is free (or unfree) does not entail that there are no significant questions to be asked about the relation between freedom and the will. Indeed, Locke thinks that there are two such questions, and that these are the questions that capture “what is meant, when it is disputed, Whether the will be free” (E2–5 II.xxi.22: 245). The first (discussed at E1–5 II.xxi.23–24) is whether agents (human beings, persons) are free with respect to willing-one-way-or-another; more particularly, whether agents are able, if they so will, to avoid willing one way or the other with respect to a proposed action. The second (discussed at E1–5 II.xxi.25) is whether agents are free with respect to willing-a-particular-action. The majority of commentators think that Locke answers both of these questions negatively, at least in E1–4 (see Chappell 1994, Lowe 1995, Jolley 1999, Glauser 2003, Stuart 2013, and Leisinger 2017), and some think that Locke then qualifies his answer(s) in E2–5 in a way that potentially introduces inconsistency into his moral psychology (e.g., Chappell 1994). Other commentators think that Locke answers the first question negatively for most actions, but with one important qualification that is clarified and made more explicit in E5, and that he answers the second question positively, all without falling into inconsistency (Rickless 2000; Garrett 2015). What follows is a summary of the interpretive controversies. In the rest of this Section, we focus on the first question. In the next, we focus on the second question.