Низовцев Юрий Михайлович
Why can't the will be free?

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  • Аннотация:
    For the highest consciousness (self-consciousness of a person) freedom in action manifests itself as a volition in the form of striving for the intended goal. However, will itself is not an independent property of the self-consciousness of a person and therefore is not directly related to freedom. It is not the will that finds freedom, but at the heart of a person's aspirations for freedom as the only worthy good for him is the dissatisfaction of self-consciousness of a person, reflected in the considerations and feelings of a person, and they, in turn, initiate the manifestation of efforts to achieve the set goal, which can be different in intensity and is called will, hiding behind its front view the true initiators of the aspirations for freedom.
  
  
  Key words: freedom, will, dissatisfaction, consciousness, self-consciousness, environment, mind, feeling, perseverance, person,
  
  If we're going to discuss the freedom of will, we must first define both concepts: will and freedom.
  Unfortunately, all discussions of the freedom of will boil down to one camp recognizing it and the other denying it, without understanding what will and freedom actually are, and whether their combination isn't meaningless.
  Strangely enough, these concepts, which are intrinsically incompatible, are lumped together by philosophers and scientists. And, quite predictably, the result - a diverse, yet nonetheless utter nonsense, no matter how you embellish or justify it.
  Oddly enough, these notions, which are intrinsically incompatible, are lumped together by philosophers and scientists. And quite predictably, the result is varied, yet nonetheless utter nonsense, no matter how you embellish or justify it.
  Let us therefore turn to the origin and interpretation of this oxymoron - "freedom of will," although the will, as a conscious effort to overcome or achieve something, by definition, cannot have freedom. It can only have more or less intensity and duration, but will oneself cannot direct itself to anything, since this requires not only effort, albeit conscious, but above all a combination of the desire for something and ideas of how to choose one thing from the circle of the desired - the primary, and having aimed at it, to develop a plan for achieving the set goal, and then initiate own aspiration into the goal, quite consciously overcoming obstacles with effort, ingenuity, cunning and perseverance.
  That is, the expression "effort of will," which virtually everyone understands as the independent activity of the will, actually represents initially the execution of dissatisfaction of the self-consciousness, resulting in a decision of one's own mind, combined with a desire, for example, to preserve one's health by quitting smoking.
  Therefore, it makes sense to delve into the origins of the expression "freedom of will," as well as what truly lies behind freedom and determines it.
  It is generally accepted that freedom of will (liberum arbitrium) is a person's conscious and unconstrained choice between possible modes of action.
  In this expression, "free will," a substitution has been made-choice has been replaced by will, which has no direct relation to freedom and choice, but the expression "free will" appears plausible if by will we mean a reasonable desire in the form of striving to achieve a goal, realized in the conscious and purposeful regulation and control of one"s own behavior in order to overcome obstacles on the path to the goal.
  However, will, in essence, is an effort within the realm of self-consciousness to overcome obstacles on the path to a goal, initiated by desires and reason, not by the will itself. Reason ultimately selects a specific goal from among many, creating its virtual value image (motive) in order to understand the necessity of its primary realization. Moreover, if a person is not coerced, he chooses a goal based on own considerations, that is, freely.
  Nevertheless, the expression "freedom of will" has stuck, since everybody intuitively understood the term "will" as reason fused with effort, which is confirmed by S. L. Rubinstein's definition of will: "... actions regulated by an aware goal and an attitude toward it as a motive" [1].
  In this definition of will, it is quite rightly pointed out that the volitional desire of a person is not spontaneous, but, nevertheless, the awareness of the goal is being associated with actions that Rubinstein calls volitional, whereas the conscious choice of the goal - not the will itself, but only the preparatory process for organizing the aspiration for it, which still requires a plan for achieving the goal, and only after it is drawn up in the mind is the command given to start moving towards it, which is already the scope of the will.
  Similar confusion of efforts to achieve a goal with aware decisions for this in determining will is characteristic in general and for philosophy: "Will is responsible for creating goals and concentrating internal efforts to achieve them."
  To understand how the process of striving for a desired object is realized, we should turn to animal behavior.
  The only difference between the animal behavior and the human behavior in similar pursuits is that the animals solve this problem of choosing what they desire and achieving it within the framework of only adaptation to the environment, instinctively-reflexively, primarily through trial and error, supplemented by accumulated experience throughout their lives, as well as ancestral experience embedded in deep memory and genes, in two stages: first by choosing the desired object, and then by attempting to obtain it through effort with varying degrees of persistence and intensity.
  A person, along with this, is able to choose an object for himself quite consciously from many in the form of a goal, that is, creating a plan for achieving a chosen goal, and only then generating a tension of one or another intensity with a clear focus in the form of an effort to achieve it, that is, manifesting the conscious perseverance, or will. This goal can be not only concrete, as in animals, but also abstract and even clearly unattainable or unnecessary, but interesting, thereby introducing humans, unlike animals, into the field of art and technology, in which Leonardo da Vinci showed himself most vividly in the entire history of mankind.
  That is, if in animals the freedom of choice is limited by the aspiration for the survival and satisfaction of specific needs most closely associated with the survival, then the awareness by a person own actions provides him with a much richer choice of goals, and not only external ones, but also the choice of himself in the form of his own internal renewal, which not everyone succeeds in, but is always potentially there, thereby expanding and deepening the liberation of man from purely natural fetters, but not completely freeing him from them, since nature and the very society of diverse living beings provide that very resistance of the environment that gives man the opportunity to develop not only physically, but also spiritually - observing, feeling, thinking, deciding and acting both consciously and instinctively, using the capabilities of his own animal component of consciousness, the possibilities of self-awareness and the results of the interaction of these components of consciousness.
  It's all greatly accelerates the development of both an individual person and all of humanity, making life the most colorful, diverse, unexpected and creative for those people who have a tendency and abilities to this, thereby achieving the maximum possible from life in the current time, which no one else but a person is capable of, that was recently shown by the artificial intelligence in its impotence creatively speaking.
  Therefore, the artificial union of freedom and will, replacing freedom of choice with freedom of will, as if for ease of use, showed, how this discussed below, not only its unsuitability, but also led to many disasters under the flag of voluntarism.
  In order to understand in more detail what freedom is combined with in human actions, we must first try to clarify the genesis of freedom and will. And it originates explicitly from more or less developed animals, but the prerequisites of freedom and will are characteristic of all living beings, since all their considerations and actions are conditioned by their consciousness, differing only in the degree of awareness of these considerations and actions, which always promotes the certain amount of persistence, but not always - the will itself.
  The fact is that the instinctive-reflexive actions of animals by trial and error presuppose the participation in them of only persistence (tenacity) to one degree or another, which is determined by the development and individual characteristics of the animal, for example, greater or lesser laziness in satisfying its needs, which find their expression in desires that are almost entirely conditioned by the need for survival in the environment with complete submission to it as its dynamic elements, capable, however, of figuring out how to survive, that is, preserving incoming sensations, a certain part of which is pleasant.
  Be that as it may, all living beings differ from other natural changing formations in the ability to express themselves in actions that are more or less rational and sensual, that is, their activity is expressed in the aspiration, first of all, for self-preservation, which cannot but be facilitated by freedom of action, and the greater this liberation from only mandatory acts, the more time remains for everything else, including the pleasant.
  However, this kind of freedom in the action, when one can choose the object of one's desires, manifests itself in particular, for animals instinctively-reflexively to solve the current task through trial and error, and only to satisfy their specific needs, primarily the survival within the framework of adaptation to the environment. Therefore, it makes sense to call it as the attribute of the lowest component of consciousness.
  Nevertheless, among all the things consumed, one can find something better, for example, more palatable and nutritious food, a more attractive mate, etc., which, in fact, is the difference between living beings and all inanimate objects. All living things, including animals, in a changing world are forced not only to adapt to it but also to constantly seek out what's safer, more suitable, and more enjoyable in order to gain an advantage in the competitive struggle of other living beings. This leads them to dissatisfaction with what they have, which encourages them to avoid stagnation, which can lead to their displacement from their occupied natural niche and even to preying them by more active and enterprising competitors who more quickly are being adapted to environmental changes, including across generations.
  Thus, the degree of their freedom, and therefore - the development that occurs in adaptation to the environment, is initially determined by their activity within the framework of dissatisfaction [2], since, satisfied with oneself with the consumption of the same, even pleasant, things, it is easy to fall behind the changes taking place and perish.
  However, it is not enough to be dissatisfied and thereby seek something better for oneself. One must also figure out what and how to obtain in order to successfully satisfy oneself while solving current problems of ensuring, firstly, the conditions for self-preservation, and secondly, the conditions for the most enjoyable life.
  Apparently, for this you need to have better quick-wittedness, thereby getting more chances to get ahead of competitors. But, again, this is not enough. Success depends to a large extent on how great the effort, or perseverance (perseverance) in solving the task. For example, a predator must not only correctly determine the place for an ambush, but it sometimes has to wait for hours in bad weather for prey to appear.
  In essence, for any living being, freedom is an internal state due to enduring own activity, which manifests itself in permanent dissatisfaction with oneself in relations to one's own surrounding, and the manifestation of this freedom is facilitated to one degree or another by the existing intelligence (degree of rationality), desires and perseverance in achieving the desired [3].
  A person who is the heir to the highest primates, in fact, differs from them in only one thing - the awareness of own actions in time, which change the environment and in the course of which he changes himself, while maintaining the ability to adapt inherited from primates.
  Thus, the instinctive-reflex activity inherited from primates is combined with quite conscious activity, and the degree of influence of one on the other may differ significantly, but never disappears.
  In other words, the dissatisfaction of both components of human consciousness, which are mostly competing with each other, drives any living being forward, developing it, that is, making it more perfect and advanced not only in knowledge, technology and art, but also in relationships with each other, in order to understand the meaning of its existence in Creation in this state of permanent aspiration to take everything else upon itself without much hope for real help from anything or anyone else.
  However, reflecting in the unconscious and conscious actions of a person to overcome the constant resistance of the environment, the dissatisfaction of his lowest component of consciousness, being a kind of "drive belt" for his instinctive actions to resolve an unsatisfactory situation, can lead to satisfaction with what has been achieved only with a sufficiently effective action of his intelligence and instinctive persistence, as and the dissatisfaction in his self-consciousness, reflecting in conscious activity to change the environment and himself; in this case, the instruments of this dissatisfaction are the same quick-wittedness, but now in the form of a thinking including the abstract and multifaceted, and the same persistence, but quite conscious in terms of understanding the elimination or circumvention of obstacles to the achievement of the set goal, and the intensity of this effort can be increased many times over by involving other individuals in it, who can be forced or interested for this purpose with the help of tempting ideas or sophisticated cunning.
  So, along with the dissatisfaction of the lowest component of consciousness, also the dissatisfaction is being manifested in a person within the framework of his self-consciousness, and success in achieving goals that may not be related to consumption alone, depends on the development of his mind, the degree of sensitivity and the presence of certain abilities, as well as the magnitude of the intensity of the conscious effort of his or his companions in pursuit of the goal, in the course of which problems that hinder the achievement of this goal can be eliminated.
  That is, a person's conscious effort to achieve a set goal (will), which is essentially an analogue of the persistence of an animal, is not revealed, like the persistence of an animal, as an independent entity, but is produced by his dissatisfaction with the current situation through the mind and feelings, which are initiating a volitional effort in the form of a stable aspiration for the set goal, the effectiveness of which depends not only on the quality of the mind in creating a plan to achieve the goal and the intensity of desires, but also on the importance or specificity of the goal.
  Therefore, both persistence, which reflects the aspirations of the lowest component of the human consciousness for security and the most pleasurable sensations, and will, which reflects the striving of the higher form of consciousness (self-awareness) toward a set goal, which may even be fantastical, are not independent entities of consciousness, but merely its tools, the intensity of whose action depends on the degree of a person's dissatisfaction, the development of their mind, the level of their desires, and the presence of their other abilities.
  In human consciousness, persistence and will are so intertwined that animal persistence, often bordering on stubbornness, and conscious, persistent striving toward a goal are difficult to separate.
  Will, as the final and clearly visible stage of goal achievement, appears to be an independent entity, whereas in reality it conceals dissatisfaction, intelligence, and feelings, which are the real initiators of a person's impulse for goal-directed activity, choosing one or another direction of the aspirations. The will merely fulfills these demands with varying degrees of effort, on which, of course, also success depends. It is precisely because will is always seemingly associated with success or failure that it is associated with freedom, as if it is the will that chooses the path to the goal achievement.
  However, in the will, as and the persistence of the animal component of the human consciousness, there is no independence, and, therefore, it is not able to choose, providing only a temporary aspiration for the desired as a result of the initiation of this aspiration by the mind and feelings.
  Therefore, the adopted term "freedom of will" focuses only on the possibility of a person manifesting his will in certain conditions, relieving restrictions in achieving the desired, whereas the choice of the path to achieving the goal and the very initiation of aspiration of person for it does depend not on will, and from the manifestation of dissatisfaction with a person's consciousness through his mind and feelings, the development of which makes this choice more meaningful and effective, and not just desire, providing an increase in the degree of freedom both in relation to greater independence from external circumstances, and providing a person with more opportunities for his own development.
  Therefore, the degree of a person's freedom depends not on his will, but on the level of development of his self-consciousness, which is determined by the ability to most effectively navigate the constantly changing flows of information that encompass a definite person and cause in his consciousness one or another dissatisfaction with these changes, stimulating not only susceptibility to them and control over them, but also providing the opportunity to produce new information himself, thereby changing the general flow of information coming into one or another of his surrounding, in particular, in his own immediate interests.
  It's also interesting that the lack of independence of the will makes it possible to impose it as a shared effort to achieve a goal, supposedly leading to a desired good. Politicians, in particular, exploit this by presenting their intentions, the product of specific and often false ideas, as a striving for this good, requiring the people to make specific efforts to achieve it.
  A. Hitler and N.S. Khrushchev were particularly successful in this type of voluntarism, primarily employing propaganda and deception with the quite obvious collapse of their ideas due to their short-sightedness and, moreover, the stupidity of these politicians, despite the fact that their ideas were packed in a colorful wrapper of concern for humanity and purging it of everything, supposedly, preventing you from living in complete happiness and contentment.
  Freedom in its complete form can be correlated only with a person"s awareness of his own imperfection, and this dissatisfaction with himself, together with the intellect and a complex of sensations, compels him (the effort that arises in this case was called will) to change his surrounding, and therefore to change himself through this influence on the surrounding with a more or less adequate consideration of its resistance, expanding the range of chosen goals and interests, thereby making his inner essence capable of increasingly diverse changes.
  A person, who represents the fusion of the lowest and highest forms of consciousness on the base of the body, is a tangible manifestation of the action of freedom in both instinctive and conscious aspirations. The internal contradiction of these aspirations, yet their fusion within a single foundation, prevents a clear division of human actions into purely conscious and purely indtinctive. Therefore, it is impossible to clearly predict or predetermine the actions of any person, and in this, too, he is free.
  For the animal (lowest) component of the human consciousness, freedom is always represented not by the exercise of one's will, but by the ability to choose from a certain range of objects of desire based on dissatisfaction with what currently exists, in accordance with one's own sensations and considerations regarding this matter, within the framework of adaptability to the environment using the trial-and-error method, externally represented by persistence in the pursuit of the chosen object of desire.
  Will, however, manifests itself through a person's conscious dissatisfaction with what exists both within oneself and in his surrounding, in the desire to change it, organizing this as they need within the field of available possibilities, according to their understanding and sensation.
  The freedom in this aspiration is realized by choosing the most preferred to all appearance goals, the efforts to achieve which are the will, and the degree of its intensity is largely determined by the importance of the goals, as well as the level of development of self-consciousness of a particular person, in which case he can adequately assess the significance of a particular goal, and finally, this intensity depends on the objective obstacles that it is desirable to overcome or interference from dissatisfaction with one"s own lower component of consciousness, which may have its own considerations regarding the solution of current tasks.
  In addition, the intensity and diversity of efforts to achieve a goal largely depend on the structure of a person's brain, which is essentially the instrument of their consciousness and underdevelopment of the brain, reinforced by inadequate upbringing and education, makes them sluggish, prone to submissiveness and submission to the willpower of others.
  These same factors prevent setting lofty goals, limiting them to simply consuming available goods or struggling for survival, bringing closer the effort to achieve their own petty goals and immediate tasks with an instinctive animal-like persistence in the form of aspiration to improve own position in the environment, that for philistines corresponds to a conscious desire for own well-being, and nothing more.
  All this demonstrates the lack of self-activity of the human will, which
  always is based on pre-developed plans, although external indicators of the volume and quality of resources thrown at achieving a specific goal in the process appear at first glance to be an achievement of the free will.
  Unlike most philosophers, I. Kant, understanding the true essence of the will, has refused to the will the free of choice, having noted that reason lies at the basis of the action of the will: "Autonomy of will is such property of will, thanks to which it for itself is the law (irrespective of any properties of objects of volition). The principle of autonomy is reduced thus to the following: to choose only as that the maxims that determine our choice are at the same time contained in our volition as a universal law" [4, p. 283].
  That is, Kant has reduced the autonomy of the will to obedience to reason, which has determined the choice, and this choice thereby enters into its action.
  Later, A. Schopenhauer, developing Kant's thought about the autonomy of the will, in his idea of the complete independence and primacy of the will as "the deepest core of everything individual, as well as the whole," has recognized in it the complete absence of reason: "... The will at all steps of its manifestation, from the lowest to the highest, completely was devoid of the ultimate goal, constantly experiencing aspiration, because in the aspiration of its only essence; not a single achieved goal puts an end to this striving, which therefore does not know the final satisfaction and can only be detained by an obstacle - by itself it goes to infinity" [5, p. 410].
  In turn, Schopenhauer's idea of the unconscious foundation of the world, which groundlessly separated the will from the mind, since the will is a necessary stage in the process of achieving the goals, which a person set for oneself, elevated to the highest pedestal the so-called voluntarism, the founding father of which was F. Tönnies, who has stated: "... thinking and volition exist as objective realities" 68, p. 321]. "And this Foundation of existence is the most fundamental, and all others depend on it" [6, p. 342], thereby, inverting the process of goal achievement in his idea that acts of will, which are not determined by nothing and no one, themselves determine the course of various processes.
  Similar hyperbolization of the will, pleasant for politicians, caused in the future nothing motivated, except for their inadequate ideas about the course of real events, the decisions of a number of politicians, in essence, unreasonable, involved the peoples subordinate to them by their will in many cataclysms and wars.
  In addition, the understanding of the will as complete freedom from everything allegedly contrived led to the illusion of coincidence with the will of supposedly true freedom, that is, freedom from everything that prevents one from living according to one's own arbitrariness, using only one's own mind, and thereby abandoning all ethical norms that arose as a result of the development of civilization and culture.
  In fact, as was shown above, the will as a product of the dissatisfaction of the human self-consciousness by own surrounding environment does not manage circumstances at all, but serves mainly to overcome obstacles on the way to the goal, which is formed on the basis of dissatisfaction of self-consciousness together with the intellect and desires in a given period of time, and their very decision to begin moving towards the intended goal means "turning on" the will to support the person"s striving for the goal with an appropriate effort in order to avoid its loss for external or internal reasons.
  Therefore, to talk about freedom of will, if the latter is a product of a person"s dissatisfaction by certain circumstances and by oneself in the frameworks of his self- consciousness, has no sense - will, as such, has no self-sufficiency.
  Will as the conscious effort of a person t to eliminate problems that impede the achievement of the set goal is just the result of solving intelligence along with the desires of a person according to the dissatisfaction of his self-consciousness as a reaction to emerging challenges. The very decision to move towards the intended goal is the command forcing the person to move towards the goal in a sustainable way. It is this command that initiates an action of the effort, which is the manifestation of will.
  The goal selection is being determined by self-consciousness's dissatisfaction with the current circumstances (the present), in the hope of a favorable outcome in the future, adjusting by additional considerations and feelings. However, in the as-yet-unformed future, there are no circumstances, but a person's the advancement toward the goal shapes them, producing a different present.
  That is, in his striving for all new goals, a person finds himself in other circumstances, thereby creating a different reality, and in the short interval between the former and future circumstances he becomes independent in general from the circumstances - the former have disappeared, and the new ones have not yet appeared.
  Thus, the seeming restriction of freedom in specific goals actually incessantly releases to the person space for all new and new worlds, clearly demonstrating as the dissatisfaction of self-consciousness by means of passing through the goals turns into liberty.
  As for the choice of the object of aspirations (goal) by a person from a multitude of possibilities, it is realized quite consciously in accordance with the available information only due to the dissatisfaction of a person"s self-consciousness with objects and phenomena at the moment outside or inside him using the processing of this information by his brain.
  However, the dissatisfaction of the animal component of consciousness of a person always intervenes in this process, which, on the one hand, does not allow a person to turn into a computer, and on the other hand, forces him to be mistaken often.
  At best, similar joint process of the choice, that is, with the instinctive participation of the animal component of consciousness, is a source of creativity, allowing intelligence into the boundless "subconscious", and at worst - pulls together the persons with animals in their needs in the case of an almost complete replacement of self-consciousness by subconscious impulses, or makes him similar to a computer that is only capable of sorting through options for implementation of allegedly favorable choice (combinatorics, based on a formal-logical approach), making from a person by a pathetic semblance of the artificial intelligence, since it is often impossible to determine the greatest profit or loss as a result of combination of known variants.
  Thus, the basis of a person"s choice of a mode of action or an object of aspirations lies in the dissatisfaction of his consciousness, without which a person is not able to have either desires or goals, and the dissatisfaction itself is being determined by changes of the information flows, covering a person.
  Will, in essence, is nothing more than the final component of a conscious reaction to events both externally and internally in the form of a sustained mental effort to achieve a set goal, creating the possibility of chasing perspective in a competitive environment, maintaining a progressive orientation in the human actions.
  Thus, the duality of human consciousness presupposes the polysemy and lack of predetermination in one's behavior due to the fact that the choice of goals available to a given individual is always superimposed on the choice of objects of desire that the same individual feels exist, which often prevents the successful achievement of both.
  As for the widespread definition of freedom as possibility of the manifestation by the subject of will on the basis of understanding of laws of development of the nature and society, then in this definition to the knowledge is added the will as a certain effort for the aid to the knowledge. To realize even, it seems, the correct laws though in many cases, the laws formulated by limited people, at all no truth, and the delusion, for example, laws of social development, is not enough for their adequate application. Therefore, similar application of the will on the basis of laws can lead not to liberty, and to bondage that in the history was happening too often, especially in Russia.
  On the other hand, if under the will to be understood the conscious desire of the person in the form of inducement to conscious management of the acts for achievement of the goals coinciding with his motives, or objectified requirements, as well as that the will - a product partly the genetic, but relating to the program of self-consciousness, and partly bringing up by surroundings, then the will in this definition combines desire, intelligence and control of actions at once, which is completely inadequate, since the will as a conscious effort to achieve a goal cannot be the cause of a person's actions.
  The will is more of all the effort that compels a person to act to one degree or another of persistence, determination, initiative, but the will by itself or in a combination to the knowledge instead of liberty can send the person to slavery to a subject or a idea, to which it forces him to go, will forces a person to make acts according to the chosen purpose, i.e. that is, - not freely, but forced. Not the will accepts the final decisions, it only promotes their achievement.
  The will generally is the product of dissatisfaction of self-consciousness of a person by surrounding, but the will has not the direct relation, in particular, to conscious management of circumstances. The will may serve in the basic for overcoming of obstacles on the way to the purpose.
  The will is the aspiration, as a rule, into outside, and liberty cannot be outside of the person - it is not a gift.
  The will maintains the activity of the person or suppresses it, but does not determine.
  Thus, freedom is manifested on the basis of the inescapable activity of a person, reflected in his self-consciousness by the dissatisfaction with the existing order of things and himself as an active subject, ultimately using the will as a conscious tool that ensures a steady pursuit of the goal, but the action of which is organized and directed by the considerations, interests and desires of a person in his self-consciousness, initiating will at a favorable moment for a person, as it seems to him.
  Since freedom is not determined by will, and will, as a dependent property of the self-consciousness of a person, does not determine one's goal, we must recognize that it is not freedom of will that underlies a person's choice of a course of action or an object of aspiration. Rather, the basis of this freedom of choice lies in the dissatisfaction of one's consciousness, without which a person is incapable of having any considerations, desires, or goals. This dissatisfaction itself is determined by changes in the information flows encompassing a specific subject. That is, stable satisfaction or ignoring incoming information first leads to a person's indifference to everything, then to degradation and death.
  It should also be noted that freedom for a person, produced by his dissatisfaction with his own surrounding and oneself, is no longer limited to the freedom of choice from what is available.
  Since the main difference between a person and other living beings lies in his conscious actions to change the environment and himself for certain purposes or for the implementation of planned projects, he gains, along with the already expanded freedom, to choose external goals, he also has the freedom to consciously choose a new oneself, or his own fundamental change, which can be realized even when limited by external circumstances within the framework of internal freedom, limited only by his own mental and sensory resources.
  Without similar choice, it's unlikely will independently create new opportunities for action, which don't come naturally with the freedom to choose from what's available. Therefore, a person must be creating the situation they need, adapting themselves to it, or the space for action in accordance with their plans, so that the project doesn't "hang" in the mind, but is brought to life.
  The actions of consciousness in the similar case could be characterized as creative-destructive. The liberty of actions here already is defined by not available situation, but imaginary: the purpose is set, there are tasks, it is projected actions, identified barriers to them, methods of their overcoming or bypass. Space for this liberty of creative-destructive actions of a person is extremely insignificant. It is determined only by narrow frames of the goal, but the action for achievement of the purpose is initially caused by dissatisfaction of consciousness with itself, considering to itself capable on bigger that requires change of a present order - otherwise goal wouldn't putting - and this dissatisfaction of consciousness stimulates a person all time to aim at one purpose, then at another, etc.
  It is curious that, depending on the level of development of consciousness, being put a goal can be the negative (to take away, to ruin, to tease, to mock), and to it is a lot of examples in life, but its achievement helps to the individual consciousness to understand depth of own falling and its reasons, to learn the price of treachery, avarice, egoism, hatred, rage, disrespect for people. The aspiration to purposes of this sort gives the chance to consciousness understanding itself in the attitude towards other people in order to further to overcome feeling of own superiority over others. It, by the way, explains absence of an evil in the world as separate category.
  The goal can be and unattainable, but aspiration to it means manifestation of liberty which has been initially put in dissatisfaction of consciousness, or by the aspiration to own completeness, to boundless development.
  However, mostly, in well-known to us routine life the goals happen, as a rule, small-sized, passing, momentary. But even aspiration to the goals of this sort from a line item of growth and development of consciousness and finding by him of bigger degree of liberty of own expression to outside is unusually valuable that hindrances to the tempting goal force a person to work, in every possible way to contrive for their overcoming, i.e. freeing a way to the scheduled purpose, to liberate, to develop itself. It also is required to consciousness from the resisting environment: struggle, sufferings, disappointments, losses, victories and findings.
  Here all complex of the qualities which are available for a person can be manifested: intuition, imagination, memory, abilities, skills, will, character. Generally, everything is used. It is, of course, not liberty over circumstances, and, rater, impulse, conscious aspiration to the local goal, despite hindrances to it. The similar aspiration doesn't do the human by wise and immortal, but allows to use to him all own best qualities and most to define the goals of the life himself that introduces sense in his life and in his consciousness - development.
  At this, the conscious aspiration to a goal is supported by special "mechanism" - the will, which, based on the natural and genetic inclinations of the individual, results of education, trainings, conscious installations to the direction of move, the plan of actions, creates tension, effort for achievement of a goal.
  Will helps to be implemented of projects of consciousness, without leaving them only in imagination or on paper.
  Conscious choice of goals and assurance their achievement by effort of will causes not only the need in the presence of the base for this process in the form of knowledge, memory, attitudes, intentions, desires, and so on., but also - necessity of formation of the space for actions which isn't occupied by the existing structures arranged by known rules and intended for the decision other tasks, and therefore not helping, but hindering implementation of new projects.
  In other words, development demands cleaning of the territory from hindrances for forward move.
  However, the function of will includes overcoming of hindrances on a way to the goal, instead of planning of this path with a minimum of hindrances to making of the necessary maneuver conceived by consciousness and being brought up to the purpose by effort of will, inducing the person to aim to achievement of the purpose.
  But what or who can scan a field of actions, can change and outline methods of demolition of the existing order hindering action?
  Such "tool" is ability of consciousness in the form of self-consciousness after the creation of the project and determination of the goal to pass into another state, so to speak, from the state of the creative speculation to pass into the state of an assessment of methods of achievement of the goal earlier set and determination of ways of overcoming of found hindrances, i.e. to promote to the liberation of the path to the goal for will which without similar "reconnaissance" becomes powerless.
  Consciousness in the form of self-consciousness scans by means of the sensors-feelings space of alleged actions, on the basis of assembled information, memory and experience determines the hindrances to achievement of a goal, finds possibilities of their bypass or overcoming or elimination and, further, launches to will as conscious aspiration of a person to a goal. In the limit case when hindrances seem to consciousness as insuperable, but the problem should be solved by all means, it passes to an assessment of demolition of hindrances at any cost. And here everything depends on existing level of consciousness of the individual. If this level is enough high, then the instinct of a survival will be overcome by self-consciousness, and a person either will win, or he will perish.
  This ability of consciousness, more precisely, corresponding state of self-consciousness, unlike will which is only influenced self-consciousness partially, to create the diagram of destruction of this or that order for promotion of the project with the help of will to the goal, without allowing chaos and, thereby, promoting receiving something new and, so - to own development, is freedom in the relation to the reality.
  Thus, freedom in the material world manifests itself in its highest expression as a state of self-consciousness, which provide the space for the implementation of own latent ideas even if these ideas have not a direct bearing on the reality. Hindrances do not exist for such freedom, it is not limited by the choice out of available, it looks for new lacunas for implementation, perhaps, absolutely delusional ideas of self-consciousness and, rather, the bearer of consciousness will perish than the "mechanism" of freeing the path by the action of will as an instrument of the human self-consciousness in his search for a new one will stop acting.
  Библиография
  1. Рубинштейн С. Л. Бытие и сознание. Избранные философско-психологические труды. Основы онтологии, логики и психологии. - М. Наука, 1997.
  2. Nizovtsev Yu. M. Contradictory but real (collection). 2025. What can dissatisfaction provide and how does it act? Part 3. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.
  3. Nizovtsev Yu. M. About the origin and manifestation of personality (collection).. 2024. Why a person isn't capable to be not free? Chapter 9. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.
  4. Кант И. Сочинения в шести томах. Т. IV, ч. 1. М., 1963-1966.
  5. Schopenhauer A. The World as Will and Representation. In two volumes. VOLUME 1. 1969 by Dover Publication, Inc. New-York.
  6. Tennis F. Community and Society. 2002 by Dover Publication, Inc. New-York.
  
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