What is human freedom examples. What is Freedom

So, what is human freedom, let's understand and decipher, coming to new meanings of the word Liberty how and how to achieve it.
Liberty Alphabetical stands for:
Its- own,
bodysuit- body
your body or M B Olei ABOUT dude, body.
I have my own body, the body is the principle of action, that is, with the body I act, walk, work, do something. I myself do what I want, and I do what I want, and I do it according to my own understanding. We must try to see what in this freedom drives us at this moment.

freedom of choice – it is not free will.
Free will involves the expression of Will or choice, that is, the choice we make.
Will- is the ability to act according to the laws. In any case, the will can be deciphered as the effectiveness of a person. Then we add "based on laws".
Will stands for alphabetically as:
IN walking ABOUT tza L love I, that is, the entrance of the Father by my love.

Man's perception of freedom begins from the beginning as Liberation from various external frames, prohibitions, restrictions, and this is in human evolution as a stage that was, is and will always be. This is a stage in a person's life when he tries different variants of a negative positional expression of adulthood through (alcohol, smoking, drugs), this is image building as an external form of self-expression and self-affirmation.

For example, young people start smoking early, which means that if I smoke, drink energy drinks, beer, alcohol, then I express myself as a free, adult person, playing these adult games, not fully understanding that these actions have not only an external form bravado in front of peers in certain youth circles in parties as an integral part of expression, and these actions simultaneously affect the body and health of a young person. And all these bad habits in adolescence quickly stick to it, and a person becomes dependent on them and then with great difficulty overcomes them in life. There is a category of people who are irresponsible (weak-willed) to themselves, to their own, to their health, wasting their life potential. If a person has not accumulated or developed Will, then such a person is called irresponsible, weak-willed.

Synthetic Semantic Explanation smoking tobacco (hookah), alcohol, drugs are substances that attract energy entities to a person to varying degrees, these entities lower the energy and all frequency vibrations of a person by many orders of magnitude, underestimating all his capabilities. Taking all these substances, a person artificially lowers himself from the human expression, state (of the Human kingdom) to the lower kingdom of the animal with all the ensuing consequences.

Responsibility- this is the position of a person who owns some laws and has accumulated enough Will.

But sooner or later, answers come from the external environment, when we are forced to see that we did not do the right thing, and then after all this we make other more conscious decisions, rebuilding with difficulty and sometimes forcedly through the hospital, intensive care, through rehabilitation centers and so on.

Human freedom- this is when you can and are able to manage some types of matter (money, work, business, real estate, and so on). And then in this matter you are free.If at this moment you are with, and he supports you, then this may be a free, non-linear choice. When you take a step towards the new, to organize yourself more deeply in a new way.

In order to become Free and above the surrounding conditions, one must master the laws higher than the environment.

And there is another option, when I want just like that and at the same time, violating the laws, rules that lead to destruction, but I still want to. Because pride rushes from the inside and sometimes even with violence against others. This is a manifestation of a negative, incorrect concept of freedom, one can say that this animal freedom. Man must gradually learn to accept father, learn its laws and in this its volume will grow. And then the degree of human freedom is directly proportional to the volume Will which man carries with him, but in the manifestation of the Father.

At all times, man has evolved, created father. If a person breaks away from father he then loses the right line, which helps him to live and develop correctly. Acting with your will outside the laws father leads to destruction and to the lack of results, we come to a dead end. Overcoming the former old laws (5 races), we enter the higher laws of the new Metagalactic era, we learn, comprehend and organize our life in this way.And there is a line when you do not break the laws, apply them in different, multivariate ways, you can build situations in your life and this leads us to multivariateness, non-linearity and denial of the previous old matrices of living conditions.
Human Action Matrix It is a kind of relationship between internal and external. In life, we know how to do something, we have some abilities, skills, we have our own opinion, different education, and so on. There are matrices in the profession, in the family (one's own behavior, relationships with children, with his wife, in everyday life, and so on). Matrices can be transformed, changed, Amatized consciously - this is one of the methods used in .

How to change conditions and achieve freedom

We consciously or unconsciously enter certain systems (state, socio-political, religious, collective, private, individual). System- these are the laws that you have mastered and use in life. And you are either under the system or at the head of it. You govern the laws that you know and know how to use them. And here in this area of life you feel Free. If you don't know how to act, you can't control them. As soon as we find ourselves in a situation where we don’t know how to solve it right away, then here freedom ends and begins study of life. And this study of life from the point of view father allows you to learn new laws. If we go through these life, unfavorable conditions, situations correctly, then this gives us an expansion of the space of our freedom. Adverse external conditions can be very diverse, for example: the economic crisis, financial instability, lack of work, lack of housing, military operations, and so on.

Conditions These are possibilities that have not yet materialized in matter.

Possibilities- this is more for matter, and conditions - this is more for a fiery environment according to the law OM Fire and Matter.

The task of the man of the new era in these not favorable external conditions to create for oneself, but new favorable conditions, situations, events in one's life. In our ordinary human life. I will say this, it is easy to talk and reason about it, but it is difficult to do it at first , but if you practice often, apply different methods developed in Philosophies Synthesis then the quantity will turn into quality, verified by me personally and repeatedly.

When life is squeezed from all sides, I don’t want to. Have to temporarily lower the bar of vitality. Go to a lower-paid job in a different profile and activity, which you didn’t even think about and didn’t consider. And here the inner work on oneself begins; Here our task is to include Faith in the Father.

The era is the switch of new opportunities. And as soon as we switch to a new perception and correctly, correctly, adequately express ourselves father in these difficult, difficult circumstances, and we feel where he leads us, he begins to help us. The Father always gives us according to our strength and our capabilities, no more and no less.

And suddenly it happens, all of a sudden, some circumstances that are exactly what we need. For some people this MIRACLE(Miracles do not happen, there is this or that degree of knowledge).Many are mistaken and believe that if I asked the Father and the Masters for help, then it is necessary to ask for help. Then they will give me a ready-made situation with a solution “on a silver platter” where you don't have to do anything. The father never gives directly, why? Because the fact that a person himself can materialize with his own strength what he must develop, come to this with his own hands, having laid down his individual experience with his feet. There is a law "Similarities" we must be ready, we must see, decipher these possibilities. To be striving and active to search for these new conditions, opportunities. Lying on the couch you will never find them, you need to take a directed action (read the newspaper with ads, ask friends, acquaintances, go to the labor exchange, and so on). And then, to this response, the Father gives external conditions and introduces a kind of Fire of changes inside, so that, having changed, we can find these new conditions and life, thus, is renewed, changed and transformed for us.

But if you are clamped, closed and do not allow and do not want to change and change. You are in a prejudice somewhere, you see something wrong and by this you do not allow yourself these new conditions. Father, I asked you so many times, but you did not give me. The main problem of our failures is that we cannot or are not ready to accept or take it. And this is a difficult question facing all of humanity. There is another problem that some people do not know or do not want, they are afraid to study what is necessary to achieve a result. In this it is necessary to change oneself and in these changes to act correctly and correctly in relation to the Father.

The conclusion is necessary to make the correct internal action, striving, striving with an external search in external circumstances in the matter surrounding us. Another thing that prevents us from receiving and achieving the desired results is an undeveloped Faith. When you are the Father, every person on the planet is given to achieve any results.

"Freedom" is one of the main philosophical categories that characterize the essence of man and his existence. Freedom is the ability of a person to think and act in accordance with his ideas and desires 1 . Therefore, the desire for freedom is the natural state of man.

The problem of freedom has its roots in ancient times.

The term "freedom" in antiquity is used mainly in a legal context, since it is the consideration of law in a given society that most clearly shows to what degree of self-consciousness freedom has reached. For example, ancient law, recognizing the opposition of a free man and a slave, was concerned with giving freedom a real status, making slavery of some a condition for the real freedom of others.

At the same time, antiquity showed that freedom, being real, remains only the privilege of a few and cannot define human essence in its universality.

Meanwhile, it was antiquity that demonstrated a limited, but concrete and real consciousness of freedom, while modern definitions of freedom directly include the restriction and denial of freedom. The freedom of each individual person ends where the freedom of another person begins, and the law must define the boundary between freedoms. But, thus, the freedom of a person is determined through the restriction or deprivation of a person of his freedom.

And although the term “freedom” is found among ancient authors (even the Epicureans argued that a person is free if he can realize his desires), in terms of philosophy proper, the problem of freedom is more or less clearly formed only in modern times. So G. Leibniz noted: "The term freedom is very ambiguous 2 ". Negative definitions are reduced to a statement of the absence of opposition, and positive definitions - to the state of the subject acting of his own free will.

In the works of English and French thinkers K. Helvetius, T. Hobbes, J.-J. Rousseau, the problem of freedom was posed and solved, as a rule, in the context of the social contract theory, where human rights to life, freedom and responsibility were revealed as "natural rights" of a person. In the philosophies of the social contract, freedom is presented, first of all, as the freedom of choice (libre arbiter) of a naturally independent individual. In order to overcome the contradiction, it is necessary that, according to the "Social Contract", that is, according to the agreement between free wills that constitutes society, each independent will loses "its natural freedom". This loss is absolute, so that the formula of the contract would be that of a totalitarian society in which the individual, deprived of any right, is wholly subordinate to the social totality of which he is a part. But such an absolute loss of all rights appears contradictory as an absolute guarantee of all rights and real freedom.

The concept of freedom, built on the theory of the social contract, is being replaced by the concepts of the ontological and epistemological plan, which are characteristic of German classical philosophy. In German classical philosophy, two polar opposite views on human freedom were opposed: a deterministic interpretation of freedom, where freedom acts as a recognized necessity, and an alternative point of view, according to which freedom does not tolerate determination, but is a gap with necessity, the absence of restraining boundaries. Understanding the dialectical nature of freedom rests on the analysis of the interaction of "I" and "Not-I", in the analysis of it as a mediator between all facets of mutual transitions of the processes of development and alienation. Representing not a certain thing, but a measure of the procedural identity of opposites, freedom is always internally contradictory and, therefore, indefinite, blurred, ambivalent.

Immanuel Kant referred freedom to "the inevitable problems of the purest mind" along with God and immortality.

According to Kant, to say “I must” is the same as “I am free” (otherwise the obligation is meaningless). This is the metaphysical essence of freedom.

Kant clarifies that if freedom is understood in a positive sense, that is, as an analytic proposition, then intellectual intuition would be necessary (which is completely inadmissible here for the very reasons that he spoke about in the Critique of Pure Reason).

According to Kant: freedom is the independence of the will from the natural phenomenal law; that which is outside the causal mechanism. Freedom is the quality of the will to determine itself by means of only the pure form of the law, without asking about its content. Freedom explains nothing in the world of phenomena, but it explains everything in the sphere of morality, opening a wide road to autonomy. Kant says that it would be folly to introduce freedom into science if practical reason and moral law did not have autonomy. Kant does not accept the formula “If I can, I will do it”. "You must, therefore you can" - this is the essence of Kantianism.

If we define freedom as the independence of the will from natural laws and from the content of the moral law, then we will get its negative meaning. If we add to this the property of the will to determine itself, then we get its specifically positive meaning. Autonomy consists in the fact that the will prescribes the law to itself. For Kant, freedom, autonomy, and "formalism" are inextricably linked in the sense that matter can never be the motive or determining condition of volitional action. Otherwise, a law cannot be constructed from a maxim because of its unreliability.

In the Critique of Practical Reason, the concepts of freedom as the subject of the third antinomy of the cosmological idea, the immortality of the soul and God, already become postulates. Postulates are not theoretical dogmas, but prerequisites, from a practical point of view. So freedom is a condition of the imperative. Kant even calls the categorical imperative a synthetic a priori proposition that structurally includes freedom. But he goes further: the category of cause, a pure concept, is in itself applicable to both the world of phenomena and the world of noumena, understood as mechanical and free. Will will be free cause. Man as a phenomenon recognizes his subordination to mechanical causality. But as a thinking being, he is free thanks to the moral law. No matter how direct the property of any person is the feeling of freedom, it, nevertheless, is not on the surface of consciousness. Depth of analysis is required in order to have a holistic perception of the principle of freedom.

Certain provisions about the nature of human freedom, derived by I. Kant, found their embodiment and further development in the philosophy of J. G. Fichte. As the philosopher noted, between the process of formation of freedom and its real discovery, manifestation, as a rule, a time interval is formed. Freedom is realized in stages. Some boundaries determine its formation, within the framework of others it is embodied.

Fichte's philosophy is the philosophy of pure duty. Each subsequent historical stage of freedom acts as the cause of the previous one. Humanity is losing its original "state of innocence" not for some reason, but for something. This is what the ultimate goal of history is for. The historical process has a circular structure: the end is a return to the beginning, albeit on a new level.

Only by being on the point of view of religion, a person overcomes freedom, and with it the duality that enters the world along with consciousness. Only now can he achieve unity with the Divine Absolute.

In his lectures “On the Appointment of a Scientist”, he develops the idea that a person’s desire for freedom means his desire for identity with the “pure Self”. This goal is unrealizable, but a person will certainly strive for it. The purpose, therefore, is not to achieve this goal, to achieve the social equality of people as an ideal. But man can and must approach this goal more and more to infinity. Fichte develops the thesis that a person learns about the existence of other rational beings through a call to him to be free.

So, the positive sign of society is "interaction through freedom."

Freedom in history, according to F. Schelling, has a contradictory, dialectical character: it is generated by the activity of people and, thanks to them, is removed. This is embodied in the dialectically opposite judgments of the German philosopher: "The emergence of a universal legal system should not be a matter of chance, and yet it can only be the result of the free play of forces that we observe in history 3 ". And further: “A person has a history only because his actions cannot be predetermined by any theory. Consequently, history is ruled by arbitrariness. At the same time: “A universal legal order is a condition of freedom, since without it freedom cannot be guaranteed... Freedom must be guaranteed by an order that is as clear and unchanged as the laws of nature 5 ”. And, finally: "... history does not proceed with either absolute regularity or absolute freedom, but only where a single ideal is realized with infinite deviation, ... the whole image as a whole 6 ". Thus, the only possible (in the logic of F. Schelling) in this case is the creation of a "philosophy of absolute identity", which confirms the dialectical nature of freedom in history.

The second direction in the philosophical thought of Germany is associated with G. Hegel, who emphasized that Fichte's science of science is "the first reasonable attempt throughout history to derive categories." It was G. Hegel who analyzed the ontological components of freedom most fully. Freedom is interpreted by Hegel as broadly as possible, and this can be seen in the writings of the Berne period (1793-1796). There Hegel appears as a researcher for whom freedom is the value of all values, the principle of all principles. He means, first of all, “freedom from”: from despotism, from oppression, the arbitrariness of those in power. In this regard, Hegel turns to the dignity of man.

In his main work, The Phenomenology of Spirit, he proceeds from the idea that the individual is able to somehow experience his relation to the form of sensory certainty. But this experience is not only his individual experience. It appears, as it were, on the stage of the forms of the emerging spirit. For example, one of the chapters of the Phenomenology, "Freedom and Horror," refers to the analysis of such forms of consciousness appearing on the stage of the spirit, which are associated with the understanding of freedom as unrestricted. The result of such freedom is absolute horror.

Hegel is well aware of all the paradoxes and blind alleys of such freedom. In his social philosophy, the idea of a peaceful resolution of social conflicts begins to prevail. This idea was not alien to the reformers, but Marxist literature has always been critical of it. Hegel believes that society, on the one hand, is called upon to protect the freedom of the individual, and on the other hand, to create a legal state based on a reasonable mutual understanding of citizens.

Law is interpreted by Hegel as an integral system of freedom arising from the teleological development of the will.

Hegel believes that a person learns about other "I" because they limit his freedom, which he must defend in the struggle for recognition.

So, taking as a starting point the idea of self-movement of the concept, Hegel logically "organized" nature and spirit, religion and art, state and personality. He is such a "consistent idealist" that his philosophy already means a transition to a kind of realism. Thanks to the “dialectics of the concept”, Hegel realized the thesis that freedom is the “truth of necessity”.

Hegel believed that the initial existence of freedom is possible only through the state. That is why he attaches such great importance to the theory of the state. The people cannot be, according to Hegel, free in itself. In addition, ideal freedom, Hegel believed, is freedom in consciousness, nothing more.

Ontological transformations of the principle of freedom can be found in Marx, who paid great attention to the problem of freedom. Freedom for him was tantamount to self-determination of the spirit striving for self-knowledge.

The absence of publicity and transparency is such a restriction of freedom that actually reduces it to zero. In addition, according to Marx, freedom cannot be partial at all, cannot concern only one side of life without extending to others, and, on the contrary, the restriction of freedom in one thing is its restriction in general. “One form of freedom,” writes Marx, “conditions another, just as one member of the body conditions another. Whenever this or that freedom is called into question, freedom in general is called into question. Whenever any one form of freedom is rejected, freedom in general is thereby rejected ... 7 ". By freedom, again, is understood, first of all, the freedom of the mind, because it is also assumed that it is precisely the failure to exercise this freedom that is the ultimate cause of all other unfreedoms, including the “unfree state”.

Unlike the existing "non-free state", the "reasonable state" is an association of people who follow the "natural law of freedom" and united for its maximum implementation. In the context of these arguments, freedom and reason turn out to be largely synonymous. Defining the "reasonable state" as "a union of free people", Marx demands "to consider the state through human eyes", that is, the state must be "corresponding to human nature", must be built "on the basis of the reason of freedom" and must be "the realization of reasonable freedom" .

Dealing with issues of social ontology, Marx argued that "modern philosophy considers the state as a great organism in which legal, moral and political freedom must be exercised, and an individual citizen, obeying the laws of the state, obeys only the natural laws of his own mind, the human mind."

Marx believed that real freedom cannot be judged on the basis of the speculative idea of freedom, which is only a figment of the theoretical imagination. Marx tried to comprehend freedom as an ontological problem, as a problem of mastering by people the economic and political forces of social development alienated from them. In this regard, freedom acted for him as the activity of people in the practical assimilation of necessity, in mastering the means of life and individual development. But since this interpretation was mainly associated with political struggle, with the revolutionary overcoming of capitalism, it actually implied the creation of repressive structures that significantly restrict the freedom of individual subjects, its legal and economic foundations. If we continue this thought further and say that socialism is “a leap from the realm of necessity into the realm of freedom” (F. Engels), then freedom acquires a high ontological status.

In the XVIII century. Benedict Spinoza sought to resolve the contradiction between freedom and necessity. It was he who formulated the well-known thesis “freedom is a recognized necessity” 8 . The logic of his reasoning boiled down to the following. In nature, everything is subject to necessity, there is no freedom (and chance). Man is part of nature and therefore also subject to necessity. However, the natural state of man remains the desire for freedom. Not wanting to deprive a person of the state of freedom, Spinoza argued that a person is free only when he cognizes. At the same time, he cannot change the course of events, but, knowing the laws of reality, he can organize his activities with them, thereby turning from a “slave” of the real world into its “master”.

Every teenager dreams of getting out from under the parental wing as soon as possible. At a young age, it seems that adult life is filled with entertainment and interesting events. However, after leaving their father's house, young people realize that Liberty actions are always associated with responsibility for them.

Clever Dahl explains " Liberty”, as “lack of bondage, constraint, pressure”. From the point of view of philosophy, it is interpreted as the possibility of manifesting one's own will. So, Liberty- the ability to make a choice, to make an independent decision. However, the responsibility for this or that act lies entirely with the one who performs it. In addition, it should be remembered that all people are equally free. Therefore, human activity should not harm those around him.

From a legal point of view, Liberty- the possibility of a certain human behavior, protected by the constitution or legislative act. For example, Liberty words, Liberty Religions, enshrined at the state level, protect the right of every individual to choose a religion to his liking and not be afraid to express his opinion.

A whole philosophical, economic and political ideology - liberalism - is based on the protection of human rights and freedoms. According to its principles, everyone has the right to personal freedom, and all people are equal among themselves. Liberalism limits the influence of secular and religious authorities, reducing their functions to serving the people and providing them with the necessary benefits.

In recent decades, the phrase "free relationship" has been increasingly used. However, according to psychologists, this is not the best option for creating a strong family. They associate this phenomenon with the growing number of infantile people who want to live for their own pleasure - taking, but forgetting to give. Infantes live according to cliches, love for them is an endless stream of pleasures. The very first problems and difficulties make men and women who cannot bear responsibility remember their freedom.

A free person is a psychologically mature person who knows about his rights, but does not forget about his duties. Only in this case the right to follow one's own will and make one's own decisions will serve the good.

Absolute freedom

The simplest and most attractive understanding of freedom for narrow-minded people is the complete and unconditional adherence to one's desires and instincts in the complete absence of any restrictions. The impossibility of such "freedom" is obvious; this can be seen with a simple example.

Here a person wanted to turn on the TV at full volume at three in the morning - he is a free person, he has the right to do what he wants. But the neighbor is also a free person, he also has desires and needs, he wants to sleep at night. The question of the priority of the freedom of this or that person remains open. The essence of this situation was brilliantly formulated back in the 13th century by the Parisian court: "Your freedom to wave ends where the freedom of someone else's nose begins."

Freedom from desire

The opposite understanding of true freedom can be considered the desire for liberation from desires. This approach exists in some Eastern worldview systems - for example, yoga, Buddhism.

The ideal achievement of such a state also turns out to be impossible. Behind human desires are needs. Some needs cannot be completely abandoned, since life is impossible without their satisfaction (for example, the need for food). The refusal of needs (for example, in communication) means the rejection of the truly human principle in man and the transformation into an animal.

Freedom and Morality

Freedom can be viewed objectively and subjectively. Objective freedom is hardly possible: a person will always be limited by the laws of the society in which he lives, by the requirements of his immediate environment. Even a hermit is subject to some kind of limitation - in particular, the moral principles that he recognizes.

Subjective freedom arises where a person does not feel any coercion. An example of such a subjectively free person is a law-abiding person who never

one of the main factors of human existence; it is the possibility and ability of a person to think, act, perform actions based on their own motives, interests and goals. An internally free person has not only autonomy, but also independence, is independent and sovereign in choosing the goals and means of activity, and is responsible for the decisions made.

Great Definition

Incomplete definition ↓

FREEDOM

one of the fundamental ideas for European culture, reflecting such an attitude of the subject to his acts, in which he is their determining cause, and they are not directly conditioned by natural, social, interpersonal-communicative, individually-internal or individually-generic factors. In Russian, the word "S." in the most general sense, it means the absence of restrictions and coercion, and in relation to the idea of will, the ability to do as you like. The initial idea of the S. of a social person is correlated with the law and, accordingly, with the responsibility for its observance and punishment for its violation. The idea of S. in developed monotheistic religions is correlated with grace. These images of S. are generalized in the idea of S. as a recognized necessity. Limitations that do not depend on a person can lurk in himself and be determined not only by ignorance and inability, but also by fears (Epicurus, S. Kierkegaard), in particular the fear of S. herself (E. Fromm), passions / affects (R. Descartes, Spinoza ). One source of constraint can be power. In the characterization of S. as an action, there is an important problem of S.'s elevation from arbitrariness to creativity. In arbitrariness and creativity, S. is found - as S. negative and S. positive. It was in positive S. that I. Kant saw real value. In ethical terms, positive S. appears as good will, subject to the moral law. New European philosophy develops the concept of socialism as the political and legal autonomy of a citizen. Autonomous will is revealed as free through the curbing of self-will. In the realm of law, it is the subordination of the personal will to the general will expressed in social discipline. In the sphere of morality, this is the conformity of personal will with duty. In psychological terms, autonomy is expressed in the fact that the individual acts in the belief that others recognize his S. and out of respect do not interfere with her, as well as in the fact that he demonstrates respect for the S. of others. In morality, the maxim "The S. of one person is limited by the S. of another" is rethought as a personal task and receives a strict form of an imperative: to limit one's own willfulness, subordinating it to the observance of the rights of others, not allowing oneself to inflict injustice on others and contributing to their good.

FREEDOM, -s, and.

1. The ability of a person to act in accordance with their interests and goals, based on the knowledge of objective necessity. Freedom is not arbitrariness, but agreement with the laws of necessity. Belinsky, Letter to M. A. Bakunin, November 21, 1837.

2. The absence of political and economic oppression, the absence of constraints, restrictions in the socio-political life and activities of any. class or society as a whole. For the people of the Radical Party, the ideas of popular freedom and the unity of Italy were a necessity of life. Dobrolyubov, The Life and Death of Count Camillo Benzo Cavour. The workers know that the struggle for freedom is hard and difficult, but the cause of freedom is the cause of the whole people. Lenin, To all workers and women workers of the city of Petersburg and its environs. || Independence from foreign domination, enslavement. [The Slavs] stirred in the Balkans and, together with the Greeks, began to think about freedom from the Turks. Forsh, Radishchev.

3. Absence of serfdom, slavery. The first use that the serf farmer made from the little stock he had accumulated was to buy his freedom. Chernyshevsky, D. Mill's Foundations of Political Economy.

4. The state of one who is not imprisoned is in captivity. Deprivation of liberty. Release the bird from the cage. □ Do not wait for me to see freedom, And prison days are like years. Lermontov, neighbor. Is Pavel back in jail? If he were free, he would definitely make himself known. Sayanov, Lena. || The absence of barriers, shutters; will, space. For the first time they drove out the cattle ---. The brown bull roared, rejoicing in freedom, and dug the ground with its front legs. Chekhov, In the ravine. The water in the harbor is agitated, noisy, as if angry that it was fenced around with granite stones, depriving it of freedom and space. Novikov-Surf, In the dark.

5. Personal independence, independence, lack of dependence on someone or something. or connection with someone or something. disturbing, embarrassing. Our age is a shopkeeper; in this age of iron There is no money and no freedom. Pushkin, A conversation between a bookseller and a poet. It is impossible to live in society and be free from society. The freedom of a bourgeois writer, artist, actress is only a disguised (or hypocritically disguised) dependence on a bag of money, on bribery, on maintenance. Lenin, Party organization and party literature. || The absence of constraints, restrictions, the ability to act according to one's own will, one's own discretion. [Prince] ordered to give me complete freedom, not to constrain anything. Dostoevsky, Netochka Nezvanova. Her mother, while she was alive, kept her very strictly; with her father she enjoyed perfect freedom. Turgenev, Asya.

6. what And with neopr. The ability to act in any areas without restrictions, prohibitions, unhindered. Freedom of trade. Freedom of movement. Freedom of the press. Freedom of speech. Freedom of assembly. □ The Russians of Peter's time needed only the freedom to learn; coercion was not needed. Chernyshevsky, Letter to A. N. Pypin, 7 Dec. 1886.

7. Ease, lack of difficulty in smth. Volodya answered him [the teacher] with the freedom and confidence characteristic of those who know the subject well. L. Tolstoy, Boyhood. [The airplane] was flying against the wind. But with what freedom, which struck me for the first time, he went around the clouds! Kaverin, Two captains.

8. Ease, lack of connection. The absence of Kiril Petrovich gave society more freedom and liveliness. 53 The gentlemen dared to take their place beside the ladies. Pushkin, Dubrovsky. Chichikov, in spite of his affectionate air, spoke [with Korobochka], however, with more freedom than with Manilov, and did not stand on ceremony at all. Gogol, Dead Souls. || Excessive ease, swagger. In his manners, already cheeky, began to appear that ordinary freedom over a bottle, from which a sober interlocutor always becomes embarrassed. I. Goncharov, Cliff.

9. Razg. Free, unoccupied time; leisure. Lunch is almost the only hour of rest and freedom for Savelov. Chernyshevsky, Prologue.

Democratic Freedoms- political and legal norms that determine the position of the individual in the state.
freedom of the seas- the absence of restrictions for the navigation of ships of various states in the open seas.
Freedom of conscience cm. conscience .
On the loose- in free time, at leisure. With joy you think about a whole hour of rest, when you can unpack, boil water in a pot and lie down in freedom, drinking hot tea. Garshin, From the memoirs of Private Ivanov.
give freedom to whom; to what- the same as unleash to whom; to what (cm. will).

Source (printed version): Dictionary of the Russian language: In 4 volumes / RAS, Institute of Linguistics. research; Ed. A. P. Evgenieva. - 4th ed., erased. - M.: Rus. lang.; Polygraphic resources, 1999; (electronic version):