The Philosophy Of Freedom by Rudolf Steiner (1861-1925)
Chapter 10 Freedom Philosophy and Monism
What is Freedom Philosophy?
Individual Manifestation Of Idea
 Monism will have to recognize that naïve realism is partially justified because it recognizes the justification of the world of percepts. Whoever is incapable of producing moral ideas through intuition must accept them from others. In so far as a man receives his moral principles from without, he is in fact unfree. But monism attaches as much significance to the idea as to the percept. The idea, however, can come to manifestation in the human individual. In so far as man follows the impulses coming from this side, he feels himself to be free.
Free From Perceptible External Compulsion
But monism denies all justification to metaphysics, which merely draws inferences, and consequently also to the impulses of action which are derived from so-called "Beings-in-themselves". According to the monistic view, man may act unfreely-when he obeys some perceptible external compulsion; he can act freely, when he obeys none but himself. Monism cannot recognize any unconscious compulsion hidden behind percept and concept. If anyone asserts that the action of a fellow man is done unfreely, then he must identify the thing or the person or the institution within the perceptible world, that has caused the person to act; and if he bases his assertion upon causes of action lying outside the world that is real to the senses and the spirit, then monism can take no notice of it.
Realize Free Spirit Within
 According to the monistic view, then, man's action is partly unfree, partly free. He finds himself to be unfree in the world of percepts, and he realizes within himself the free spirit.
 The moral laws which the metaphysician who works by mere inference must regard as issuing from a higher power, are, for the adherent of monism, thoughts of men; for him the moral world order is neither the imprint of a purely mechanical natural order, nor that of an extra-human world order, but through and through the free creation of men. It is not the will of some being outside him in the world that man has to carry out, but his own; he puts into effect his own resolves and intentions, not those of another being. Monism does not see, behind man's actions, the purposes of a supreme directorate, foreign to him and determining him according to its will, but rather sees that men, in so far as they realize their intuitive ideas, pursue only their own human ends. Moreover, each individual pursues his own particular ends. For the world of ideas comes to expression, not in a community of men, but only in human individuals. What appears as the common goal of a whole group of people is only the result of the separate acts of will of its individual members, and in fact, usually of a few outstanding ones who, as their authorities, are followed by the others. Each one of us has it in him to be a free spirit, just as every rose bud has in it a rose.
Reach Stage Of Free Spirit
 Monism, then, in the sphere of true moral action, is a freedom philosophy. Since it is a philosophy of reality, it rejects the metaphysical, unreal restrictions of the free spirit as completely as it accepts the physical and historical (naïvely real) restrictions of the naïve man. Since it does not consider man as a finished product, disclosing his full nature in every moment of his life, it regards the dispute as to whether man as such is free or not, to be of no consequence. It sees in man a developing being, and asks whether, in the course of this development, the stage of the free spirit can be reached.
Find Own Self
 Monism knows that Nature does not send man forth from her arms ready made as a free spirit, but that she leads him up to a certain stage, from which he continues to develop still as an unfree being, until he comes to the point where he finds his own self.
Preparatory Stages Of Morality
 Monism is quite clear that a being acting under physical or moral compulsion cannot be a truly moral being. It regards the phases of automatic behavior (following natural urges and instincts) and of obedient behavior (following moral standards) as necessary preparatory stages of morality, but it also sees that both these transitory stages can be overcome by the free spirit. Monism frees the truly moral world conception both from the mundane fetters of naïve moral maxims and from the transcendental moral maxims of the speculative metaphysician. Monism can no more eliminate the former from the world than it can eliminate percepts; it rejects the latter because it seeks all the principles for the elucidation of the world phenomena within that world, and none outside it.
Freedom Is Human Way Of Being Moral
Just as monism refuses even to think of principles of knowledge other than those that apply to men (see Chapter 7), so it emphatically rejects even the thought of moral maxims other than those that apply to men. Human morality, like human knowledge, is conditioned by human nature. And just as beings of a different order will understand knowledge to mean something very different from what it means to us, so will other beings have a different morality from ours. Morality is for the monist a specifically human quality, and spiritual freedom the human way of being moral.
Author's additions, 1918
 In forming a judgment about the argument of the two preceding chapters, a difficulty can arise in that one appears to be faced with a contradiction. On the one hand we have spoken of the experience of thinking, which is felt to have universal significance, equally valid for every human consciousness; on the other hand we have shown that the ideas which come to realization in the moral life, and are of the same kind as those elaborated in thinking, come to expression in each human consciousness in a quite individual way. If we cannot get beyond regarding this antithesis as a “contradiction”, and if we do not see that in the living recognition of this actually existing antithesis a piece of man's essential nature reveals itself, then we shall be unable to see either the idea of knowledge or the idea of freedom in a true light. For those who think of their concepts as merely abstracted from the sense perceptible world and who do not allow intuition its rightful place, this thought, here claimed as a reality, must remain a “mere contradiction”. If we really understand how ideas are intuitively experienced in their self-sustaining essence, it becomes clear that in the act of knowing, man, on the edge of the world of ideas, lives his way into something which is the same for all men, but that when, from this world of ideas, he derives the intuitions for his acts of will, he individualizes a part of this world by the same activity that he practices as a universal human one in the spiritual ideal process of knowing. What appears as a logical contradiction between the universal nature of cognitive ideas and the individual nature of moral ideas is the very thing that, when seen in its reality, becomes a living concept. It is a characteristic feature of the essential nature of man that what can be intuitively grasped swings to and fro within man, like a living pendulum, between universally valid knowledge and the individual experience of it. For those who cannot see the one half of the swing in its reality, thinking remains only a subjective human activity; for those who cannot grasp the other half, man's activity in thinking will seem to lose all individual life. For the first kind of thinker, it is the act of knowing that is an unintelligible fact; for the second kind, it is the moral life. Both will put forward all sorts of imagined ways of explaining the one or the other, all equally unfounded, either because they entirely fail to grasp that thinking can be actually experienced, or because they misunderstand it as a merely abstracting activity.
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 On page 147 I have spoken of materialism. I am well aware that there are thinkers — such as Ziehen, mentioned above — who do not call themselves materialists at all, but who must nevertheless be described as such from the point of view put forward in this book. The point is not whether someone says that for him the world is not restricted to merely material existence and that therefore he is no materialist; but the point is whether he develops concepts which are applicable only to material existence. Anyone who says, “Our action is necessitated as is our thinking”, has implied a concept which is applicable only to material processes, but not to action or to being; and if he were to think his concept through to the end, he could not help but think materialistically. He avoids doing this only by the same inconsistency that so often results from not thinking one's thoughts through to the end.
 It is often said nowadays that the materialism of the nineteenth century is outmoded in knowledgeable circles. But in fact this is not at all true. It is only that nowadays people so often fail to notice that they have no other ideas but those with which one can approach only material things. Thus recent materialism is veiled, whereas in the second half of the nineteenth century it showed itself openly. The veiled materialism of the present is no less intolerant of an outlook that grasps the world spiritually than was the self-confessed materialism of the last century. But it deceives many who think they have a right to reject a view of the world which takes spirit into account on the ground that the scientific view “has long ago abandoned materialism”.