Commentators also wonder whether the doctrine of suspension introduces an account of freedom that differs from Locke’s official account, both in E1 and in E2–5. The problem is that Locke says that “in [the power to suspend the prosecution of one’s desires] lies the liberty Man has”, that the power to suspend is “the source of all liberty” (E2–5 II.xxi.47: 263), that it is “the hinge on which turns the liberty of intellectual Beings” (E2–5 II.xxi.52: 266), and that it is “the great inlet, and exercise of all the liberty Men have, are capable of, or can be useful to them” (E2–5 II.xxi.52: 267). These passages suggest that Locke takes freedom to be (something intimately related to) the power to suspend our desires, a power that cannot simply be identified with the two-way power that Locke identifies with freedom of action at II.xxi.8 ff. (see Yaffe 2000: 12–74).