That which you call your soul or spirit is your consciousness, and that which you call “free will” is your mind’s freedom to think or not, the only will you have, your only freedom, the choice that controls all the choices you make and determines your life and your character.
For the New Intellectual Galt’s Speech,
For the New Intellectual, 127
¶
To think is an act of choice. The key to what you so recklessly call “human nature,” the open secret you live with, yet dread to name, is the fact that man is a being of volitional consciousness. Reason does not work automatically; thinking is not a mechanical process; the connections of logic are not made by instinct. The function of your stomach, lungs or heart is automatic; the function of your mind is not. In any hour and issue of your life, you are free to think or to evade that effort. But you are not free to escape from your nature, from the fact that reason is your means of survival—so that for you, who are a human being, the question “to be or not to be” is the question “to think or not to think.”
A being of volitional consciousness has no automatic course of behavior. He needs a code of values to guide his actions.
For the New Intellectual Galt’s Speech,
For the New Intellectual, 120
¶
Man’s consciousness shares with animals the first two stages of its development: sensations and perceptions; but it is the third state, conceptions, that makes him man. Sensations are integrated into perceptions automatically, by the brain of a man or of an animal. But to integrate perceptions into conceptions by a process of abstraction, is a feat that man alone has the power to perform—and he has to perform it by choice. The process of abstraction, and of concept-formation is a process of reason, of thought; it is not automatic nor instinctive nor involuntary nor infallible. Man has to initiate it, to sustain it and to bear responsibility for its results. The pre-conceptual level of consciousness is nonvolitional; volition begins with the first syllogism. Man has the choice to think or to evade—to maintain a state of full awareness or to drift from moment to moment, in a semi-conscious daze, at the mercy of whatever associational whims the unfocused mechanism of his consciousness produces.
For the New Intellectual “For the New Intellectual,”
For the New Intellectual, 14
¶
Reason is the faculty that identifies and integrates the material provided by man’s senses. It is a faculty that man has to exercise by choice. Thinking is not an automatic function. In any hour and issue of his life, man is free to think or to evade that effort. Thinking requires a state of full, focused awareness. The act of focusing one’s consciousness is volitional. Man can focus his mind to a full, active, purposefully directed awareness of reality—or he can unfocus it and let himself drift in a semiconscious daze, merely reacting to any chance stimulus of the immediate moment, at the mercy of his undirected sensory-perceptual mechanism and of any random, associational connections it might happen to make.
When man unfocuses his mind, he may be said to be conscious in a subhuman sense of the word, since he experiences sensations and perceptions. But in the sense of the word applicable to man—in the sense of a consciousness which is aware of reality and able to deal with it, a consciousness able to direct the actions and provide for the survival of a human being—an unfocused mind is not conscious.
Psychologically, the choice “to think or not” is the choice “to focus or not.” Existentially, the choice “to focus or not” is the choice “to be conscious or not.” Metaphysically, the choice “to be conscious or not” is the choice of life or death . . . .
A process of thought is not automatic nor “instinctive” nor involuntary—nor infallible. Man has to initiate it, to sustain it and to bear responsibility for its results. He has to discover how to tell what is true or false and how to correct his own errors; he has to discover how to validate his concepts, his conclusions, his knowledge; he has to discover the rules of thought, the laws of logic, to direct his thinking. Nature gives him no automatic guarantee of the efficacy of his mental effort.
Nothing is given to man on earth except a potential and the material on which to actualize it. The potential is a superlative machine: his consciousness; but it is a machine without a spark plug, a machine of which his own will has to be the spark plug, the self-starter and the driver; he has to discover how to use it and he has to keep it in constant action. The material is the whole of the universe, with no limits set to the knowledge he can acquire and to the enjoyment of life he can achieve. But everything he needs or desires has to be learned, discovered and produced by him—by his own choice, by his own effort, by his own mind . . . .
That which [man’s] survival requires is set by his nature and is not open to his choice. What is open to his choice is only whether he will discover it or not, whether he will choose the right goals and values or not. He is free to make the wrong choice, but not free to succeed with it. He is free to evade reality, he is free to unfocus his mind and stumble blindly down any road he pleases, but not free to avoid the abyss he refuses to see. Knowledge, for any conscious organism, is the means of survival; to a living consciousness, every “is” implies an “ought.” Man is free to choose not to be conscious, but not free to escape the penalty of unconsciousness: destruction. Man is the only living species that has the power to act as his own destroyer—and that is the way he has acted through most of his history.
The Virtue of Selfishness “The Objectivist Ethics,”
The Virtue of Selfishness, 21
¶
The faculty of volition operates in regard to the two fundamental aspects of man’s life: consciousness and existence, i.e., his psychological action and his existential action, i.e., the formation of his own character and the course of action he pursues in the physical world.
The Romantic Manifesto “What Is Romanticism?”
The Romantic Manifesto, 100
¶
A social environment can neither force a man to think nor prevent him from thinking. But a social environment can offer incentives or impediments; it can make the exercise of one’s rational faculty easier or harder; it can encourage thinking and penalize evasion or vice versa.
The Objectivist “Our Cultural Value-Deprivation,”
The Objectivist, April, 1966, 2
¶
A man’s volition is outside the power of other men. What the unalterable basic constituents are to nature, the attribute of a volitional consciousness is to the entity “man.” Nothing can force a man to think. Others may offer him incentives or impediments, rewards or punishments, they may destroy his brain by drugs or by the blow of a club, but they cannot order his mind to function: this is in his exclusive, sovereign power. Man is neither to be obeyed nor to be commanded.
Philosophy: Who Needs It “The Metaphysical and the Man-Made,”
Philosophy: Who Needs It, 31
¶
Because man has free will, no human choice—and no phenomenon which is a product of human choice—is metaphysically necessary. In regard to any man-made fact, it is valid to claim that man has chosen thus, but it was not inherent in the nature of existence for him to have done so: he could have chosen otherwise.
Choice, however, is not chance. Volition is not an exception to the Law of Causality; it is a type of causation.
Introduction to Objectivist Epistemology Leonard Peikoff, “The Analytic-Synthetic Dichotomy,”
Introduction to Objectivist Epistemology, 110
¶
Man exists and his mind exists. Both are part of nature, both possess a specific identity. The attribute of volition does not contradict the fact of identity, just as the existence of living organisms does not contradict the existence of inanimate matter. Living organisms possess the power of self-initiated motion, which inanimate matter does not possess; man’s consciousness possesses the power of self-initiated motion in the realm of cognition (thinking), which the consciousnesses of other living species do not possess. But just as animals are able to move only in accordance with the nature of their bodies, so man is able to initiate and direct his mental action only in accordance with the nature (the identity) of his consciousness. His volition is limited to his cognitive processes; he has the power to identify (and to conceive of rearranging) the elements of reality, but not the power to alter them. He has the power to use his cognitive faculty as its nature requires, but not the power to alter it nor to escape the consequences of its misuse. He has the power to suspend, evade, corrupt or subvert his perception of reality, but not the power to escape the existential and psychological disasters that follow. (The use or misuse of his cognitive faculty determines a man’s choice of values, which determine his emotions and his character. It is in this sense that man is a being of self-made soul.)
To think is an act of choice. The key to what you so recklessly call “human nature,” the open secret you live with, yet dread to name, is the fact that man is a being of volitional consciousness. Reason does not work automatically; thinking is not a mechanical process; the connections of logic are not made by instinct. The function of your stomach, lungs or heart is automatic; the function of your mind is not. In any hour and issue of your life, you are free to think or to evade that effort. But you are not free to escape from your nature, from the fact that reason is your means of survival—so that for you, who are a human being, the question “to be or not to be” is the question “to think or not to think.”
A being of volitional consciousness has no automatic course of behavior. He needs a code of values to guide his actions.
Man’s consciousness shares with animals the first two stages of its development: sensations and perceptions; but it is the third state, conceptions, that makes him man. Sensations are integrated into perceptions automatically, by the brain of a man or of an animal. But to integrate perceptions into conceptions by a process of abstraction, is a feat that man alone has the power to perform—and he has to perform it by choice. The process of abstraction, and of concept-formation is a process of reason, of thought; it is not automatic nor instinctive nor involuntary nor infallible. Man has to initiate it, to sustain it and to bear responsibility for its results. The pre-conceptual level of consciousness is nonvolitional; volition begins with the first syllogism. Man has the choice to think or to evade—to maintain a state of full awareness or to drift from moment to moment, in a semi-conscious daze, at the mercy of whatever associational whims the unfocused mechanism of his consciousness produces.
Reason is the faculty that identifies and integrates the material provided by man’s senses. It is a faculty that man has to exercise by choice. Thinking is not an automatic function. In any hour and issue of his life, man is free to think or to evade that effort. Thinking requires a state of full, focused awareness. The act of focusing one’s consciousness is volitional. Man can focus his mind to a full, active, purposefully directed awareness of reality—or he can unfocus it and let himself drift in a semiconscious daze, merely reacting to any chance stimulus of the immediate moment, at the mercy of his undirected sensory-perceptual mechanism and of any random, associational connections it might happen to make.
When man unfocuses his mind, he may be said to be conscious in a subhuman sense of the word, since he experiences sensations and perceptions. But in the sense of the word applicable to man—in the sense of a consciousness which is aware of reality and able to deal with it, a consciousness able to direct the actions and provide for the survival of a human being—an unfocused mind is not conscious.
Psychologically, the choice “to think or not” is the choice “to focus or not.” Existentially, the choice “to focus or not” is the choice “to be conscious or not.” Metaphysically, the choice “to be conscious or not” is the choice of life or death . . . .
A process of thought is not automatic nor “instinctive” nor involuntary—nor infallible. Man has to initiate it, to sustain it and to bear responsibility for its results. He has to discover how to tell what is true or false and how to correct his own errors; he has to discover how to validate his concepts, his conclusions, his knowledge; he has to discover the rules of thought, the laws of logic, to direct his thinking. Nature gives him no automatic guarantee of the efficacy of his mental effort.
Nothing is given to man on earth except a potential and the material on which to actualize it. The potential is a superlative machine: his consciousness; but it is a machine without a spark plug, a machine of which his own will has to be the spark plug, the self-starter and the driver; he has to discover how to use it and he has to keep it in constant action. The material is the whole of the universe, with no limits set to the knowledge he can acquire and to the enjoyment of life he can achieve. But everything he needs or desires has to be learned, discovered and produced by him—by his own choice, by his own effort, by his own mind . . . .
That which [man’s] survival requires is set by his nature and is not open to his choice. What is open to his choice is only whether he will discover it or not, whether he will choose the right goals and values or not. He is free to make the wrong choice, but not free to succeed with it. He is free to evade reality, he is free to unfocus his mind and stumble blindly down any road he pleases, but not free to avoid the abyss he refuses to see. Knowledge, for any conscious organism, is the means of survival; to a living consciousness, every “is” implies an “ought.” Man is free to choose not to be conscious, but not free to escape the penalty of unconsciousness: destruction. Man is the only living species that has the power to act as his own destroyer—and that is the way he has acted through most of his history.
The faculty of volition operates in regard to the two fundamental aspects of man’s life: consciousness and existence, i.e., his psychological action and his existential action, i.e., the formation of his own character and the course of action he pursues in the physical world.
A social environment can neither force a man to think nor prevent him from thinking. But a social environment can offer incentives or impediments; it can make the exercise of one’s rational faculty easier or harder; it can encourage thinking and penalize evasion or vice versa.
A man’s volition is outside the power of other men. What the unalterable basic constituents are to nature, the attribute of a volitional consciousness is to the entity “man.” Nothing can force a man to think. Others may offer him incentives or impediments, rewards or punishments, they may destroy his brain by drugs or by the blow of a club, but they cannot order his mind to function: this is in his exclusive, sovereign power. Man is neither to be obeyed nor to be commanded.
Because man has free will, no human choice—and no phenomenon which is a product of human choice—is metaphysically necessary. In regard to any man-made fact, it is valid to claim that man has chosen thus, but it was not inherent in the nature of existence for him to have done so: he could have chosen otherwise.
Choice, however, is not chance. Volition is not an exception to the Law of Causality; it is a type of causation.
Man exists and his mind exists. Both are part of nature, both possess a specific identity. The attribute of volition does not contradict the fact of identity, just as the existence of living organisms does not contradict the existence of inanimate matter. Living organisms possess the power of self-initiated motion, which inanimate matter does not possess; man’s consciousness possesses the power of self-initiated motion in the realm of cognition (thinking), which the consciousnesses of other living species do not possess. But just as animals are able to move only in accordance with the nature of their bodies, so man is able to initiate and direct his mental action only in accordance with the nature (the identity) of his consciousness. His volition is limited to his cognitive processes; he has the power to identify (and to conceive of rearranging) the elements of reality, but not the power to alter them. He has the power to use his cognitive faculty as its nature requires, but not the power to alter it nor to escape the consequences of its misuse. He has the power to suspend, evade, corrupt or subvert his perception of reality, but not the power to escape the existential and psychological disasters that follow. (The use or misuse of his cognitive faculty determines a man’s choice of values, which determine his emotions and his character. It is in this sense that man is a being of self-made soul.)
