The Philosophy Of Freedom by Rudolf Steiner (1861-1925)
Chapter 9 The Idea Of Freedom
What is Freedom?
Levels Of Morality: Driving Force
 The driving force in the moral life can be discovered by finding out the elements of which individual life is composed.
 The first level of individual life is that of perceiving, more particularly perceiving through the senses. This is the region of our individual life in which perceiving translates itself directly into willing, without the intervention of either a feeling or a concept. The driving force here involved is simply called instinct. The satisfaction of our lower, purely animal needs (hunger, sexual intercourse, etc.) comes about in this way. The main characteristic of instinctive life is the immediacy with which the single percept releases the act of will. This kind of determination of the will, which belongs originally only to the life of the lower senses, may however become extended also to the percepts of the higher senses. We may react to the percept of a certain event in the external world without reflecting on what we do, without any special feeling connecting itself with the percept, as in fact happens in our conventional social behaviour. The driving force of such action is called tact or moral good taste. The more often such immediate reactions to a percept occur, the more the person concerned will prove himself able to act purely under the guidance of tact; that is, tact becomes his characterological disposition.
 The second level of human life is feeling. Definite feelings accompany the percepts of the external world. These feelings may become the driving force of an action. When I see a starving man, my pity for him may become the driving force of my action. Such feelings, for example, are shame, pride, sense of honour, humility, remorse, pity, revenge, gratitude, piety, loyalty, love, and duty.
 The third level of life amounts to thinking and forming mental pictures. A mental picture or a concept may become the motive of an action through mere reflection. Mental pictures become motives because, in the course of life, we regularly connect certain aims of our will with percepts which recur again and again in more or less modified form. Hence with people not wholly devoid of experience it happens that the occurrence of certain percepts is always accompanied by the appearance in consciousness of mental pictures of actions that they themselves have carried out in a similar case or have seen others carry out. These mental pictures float before their minds as patterns which determine all subsequent decisions; they become parts of their characterological disposition. The driving force in the will, in this case, we can call practical experience. Practical experience merges gradually into purely tactful behaviour. This happens when definite typical pictures of actions have become so firmly connected in our minds with mental pictures of certain situations in life that, in any given instance, we skip over all deliberation based on experience and go straight from the percept to the act of will.
 The highest level of individual life is that of conceptual thinking without regard to any definite perceptual content. We determine the content of a concept through pure intuition from out of the ideal sphere. Such a concept contains, at first, no reference to any definite percepts. If we enter upon an act of will under the influence of a concept which refers to a percept, that is, under the influence of a mental picture, then it is this percept which determines our action indirectly by way of the conceptual thinking. But if we act under the influence of intuitions, the driving force of our action is pure thinking. As it is the custom in philosophy to call the faculty of pure thinking "reason", we may well be justified in giving the name of practical reason to the moral driving force characteristic of this level of life. The dearest account of this driving force in the will has been given by Kreyenbühl. In my opinion his article on this subject is one of the most important contributions to present-day philosophy, more especially to Ethics. Kreyenbühl calls the driving force we are here discussing, the practical a priori, that is, an impulse to action issuing directly from my intuition.
 It is clear that such an impulse can no longer be counted in the strictest sense as belonging to the characterological disposition. For what is here effective as the driving force is no longer something merely individual in me, but the ideal and hence universal content of my intuition. As soon as I see the justification for taking this content as the basis and starting point of an action, I enter upon the act of will irrespective of whether I have had the concept beforehand or whether it only enters my consciousness immediately before the action, that is, irrespective of whether it was already present as a disposition in me or not.