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- Стр. 1262/1273
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To
understand
,
observe
,
and
draw
conclusions
,
man
must
first
of
all
be
conscious
of
himself
as
living
.
A
man
is
only
conscious
of
himself
as
a
living
being
by
the
fact
that
he
wills
,
that
is
,
is
conscious
of
his
volition
.
But
his
will
--
which
forms
the
essence
of
his
life
--
man
recognizes
(
and
can
but
recognize
)
as
free
.
If
,
observing
himself
,
man
sees
that
his
will
is
always
directed
by
one
and
the
same
law
(
whether
he
observes
the
necessity
of
taking
food
,
using
his
brain
,
or
anything
else
)
he
can
not
recognize
this
never-varying
direction
of
his
will
otherwise
than
as
a
limitation
of
it
.
Were
it
not
free
it
could
not
be
limited
.
A
man
's
will
seems
to
him
to
be
limited
just
because
he
is
not
conscious
of
it
except
as
free
.
You
say
:
I
am
not
free
.
But
I
have
lifted
my
hand
and
let
it
fall
.
Everyone
understands
that
this
illogical
reply
is
an
irrefutable
demonstration
of
freedom
.
That
reply
is
the
expression
of
a
consciousness
that
is
not
subject
to
reason
.
If
the
consciousness
of
freedom
were
not
a
separate
and
independent
source
of
self-consciousness
it
would
be
subject
to
reasoning
and
to
experience
,
but
in
fact
such
subjection
does
not
exist
and
is
inconceivable
.
A
series
of
experiments
and
arguments
proves
to
every
man
that
he
,
as
an
object
of
observation
,
is
subject
to
certain
laws
,
and
man
submits
to
them
and
never
resists
the
laws
of
gravity
or
impermeability
once
he
has
become
acquainted
with
them
.
But
the
same
series
of
experiments
and
arguments
proves
to
him
that
the
complete
freedom
of
which
he
is
conscious
in
himself
is
impossible
,
and
that
his
every
action
depends
on
his
organization
,
his
character
,
and
the
motives
acting
upon
him
;
yet
man
never
submits
to
the
deductions
of
these
experiments
and
arguments
.
Having
learned
from
experiment
and
argument
that
a
stone
falls
downwards
,
a
man
indubitably
believes
this
and
always
expects
the
law
that
he
has
learned
to
be
fulfilled
.
But
learning
just
as
certainly
that
his
will
is
subject
to
laws
,
he
does
not
and
can
not
believe
this
.
However
often
experiment
and
reasoning
may
show
a
man
that
under
the
same
conditions
and
with
the
same
character
he
will
do
the
same
thing
as
before
,
yet
when
under
the
same
conditions
and
with
the
same
character
he
approaches
for
the
thousandth
time
the
action
that
always
ends
in
the
same
way
,
he
feels
as
certainly
convinced
as
before
the
experiment
that
he
can
act
as
he
pleases
.
Every
man
,
savage
or
sage
,
however
incontestably
reason
and
experiment
may
prove
to
him
that
it
is
impossible
to
imagine
two
different
courses
of
action
in
precisely
the
same
conditions
,
feels
that
without
this
irrational
conception
(
which
constitutes
the
essence
of
freedom
)
he
can
not
imagine
life
.
He
feels
that
however
impossible
it
may
be
,
it
is
so
,
for
without
this
conception
of
freedom
not
only
would
he
be
unable
to
understand
life
,
but
he
would
be
unable
to
live
for
a
single
moment
.
He
could
not
live
,
because
all
man
's
efforts
,
all
his
impulses
to
life
,
are
only
efforts
to
increase
freedom
.
Wealth
and
poverty
,
fame
and
obscurity
,
power
and
subordination
,
strength
and
weakness
,
health
and
disease
,
culture
and
ignorance
,
work
and
leisure
,
repletion
and
hunger
,
virtue
and
vice
,
are
only
greater
or
lesser
degrees
of
freedom
.
