The Philosophy Of Freedom by Rudolf Steiner (1861-1925)
Chapter 10 Freedom Philosophy and Monism
What is Freedom Philosophy?
 The naïve man, who acknowledges as real only what he can see with his eyes and grasp with his hands, requires for his moral life, also, a basis for action that shall be perceptible to the senses. He requires someone or something to impart the basis for his action to him in a way that his senses can understand. He is ready to allow this basis for action to be dictated to him as commandments by any man whom he considers wiser or more powerful than himself, or whom he acknowledges for some other reason to be a power over him. In this way there arise, as moral principles, the authority of family, state, society, church and God, as previously described. A man who is very narrow minded still puts his faith in some one person; the more advanced man allows his moral conduct to be dictated by a majority (state, society). It is always on perceptible powers that he builds. The man who awakens at last to the conviction that basically these powers are human beings as weak as himself, seeks guidance from a higher power, from a Divine Being, whom he endows, however, with sense perceptible features. He conceives this Being as communicating to him the conceptual content of his moral life, again in a perceptible way -- whether it be, for example, that God appears in the burning bush, or that He moves about among men in manifest human shape, and that their ears can hear Him telling them what to do and what not to do.
 The highest stage of development of naïve realism in the sphere of morality is that where the moral commandment (moral idea) is separated from every being other than oneself and is thought of, hypothetically, as being an absolute power in one's own inner life. What man first took to be the external voice of God, he now takes as an independent power within him, and speaks of this inner voice in such a way as to identify it with conscience.
 But in doing this he has already gone beyond the stage of naïve consciousness into the sphere where the moral laws have become independently existing standards. There they are no longer carried by real bearers, but have become metaphysical entities existing in their own right. They are analogous to the invisible "visible forces" of metaphysical realism, which does not seek reality through the part of it that man has in his thinking, but hypothetically adds it on to actual experience. These extra-human moral standards always occur as accompanying features of metaphysical realism. For metaphysical realism is bound to seek the origin of morality in the sphere of extra-human reality. Here there are several possibilities. If the hypothetically assumed entity is conceived as in itself unthinking, acting according to purely mechanical laws, as materialism would have it, then it must also produce out of itself, by purely mechanical necessity, the human individual with all his characteristic features. The consciousness of freedom can then be nothing more than an illusion. For though I consider myself the author of my action, it is the matter of which I am composed and the movements going on in it that are working in me. I believe myself free; but in fact all my actions are nothing but the result of the material processes which underlie my physical and mental organization. It is said that we have the feeling of freedom only because we do not know the motives compelling us. “We must emphasize that the feeling of freedom is due to the absence of external compelling motives, , . . Our action is necessitated as is our thinking.
Dictates Of Spiritual Being
 Another possibility is that a man may picture the extra-human Absolute that lies behind the world of appearances as a spiritual being. In this case he will also seek the impulse for his actions in a corresponding spiritual force. He will see the moral principles to be found in his own reason as the expression of this being itself, which has its own special intentions with regard to man. To this kind of dualist the moral laws appear to be dictated by the Absolute, and all that man has to do is to use his intelligence to find out the decisions of the absolute being and then carry them out. The moral world order appears to the dualist as the perceptible reflection of a higher order standing behind it. Earthly morality is the manifestation of the extra-human world order. It is not man that matters in this moral order, but the being itself, that is, the extra-human entity. Man shall do as this being wills. Eduard von Hartmann, who imagines this being itself as a Godhead whose very existence is a life of suffering, believes that this Divine Being has created the world in order thereby to gain release from His infinite suffering, Hence this philosopher regards the moral evolution of humanity as a process which is there for the redemption of God. Only through the building up of a moral world order by intelligent self-conscious individuals can the world process be led towards its goal. . . , True existence is the incarnation of the Godhead; the world process is the Passion of the incarnated Godhead and at the same time the way of redemption for Him who was crucified in the flesh; morality, however, is the collaboration in the shortening of this path of suffering and redemption.
Infer The True Reality (not free)
Here man does not act because he wants to, but he shall act, because it is God's will to be redeemed. Whereas the materialistic dualist makes man an automaton whose actions are only the result of a purely mechanical system, the spiritualistic dualist (that is, one who sees the Absolute, the Being-in-itself, as something spiritual in which man has no share in his conscious experience) makes him a slave to the will of the Absolute. As in materialism, so also in one-sided spiritualism, in fact in any kind of metaphysical realism inferring but not experiencing something extra-human as the true reality, freedom is out of the question.
Necessity Of Imposed Principles
 Metaphysical as well as naïve realism, consistently followed out, must deny freedom for one and the same reason: they both see man as doing no more than putting into effect, or carrying out, principles forced (imposed) upon him by necessity. Naive realism destroys freedom by subjecting man to the authority of a perceptible being or of one conceived on the analogy of a perceptible being, or eventually to the authority of the abstract inner voice which it interprets as "conscience"; the metaphysician, who merely infers the extra-human reality, cannot acknowledge freedom because he sees man as being determined, mechanically or morally, by a "Being-in-itself".