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Reading Hegel November 9, 11:59 "Since reflection in the true nature of things is revealed to the extent that this thinking is my activity, this true nature is at the same time a product of my spirit, and it is precisely a product of this spirit as a thinking subject; it is my creation, of my simple universality as just a self-existing "I", or, in other words, the creation of my freedom. " ... which is limited by my awareness of the world and myself. Expanding your knowledge, you expand your freedom of action and judgment. (Collapse) "Note. Often you can hear the expression: independent thinking, as if something significant is being expressed. In fact, no one can think for another, just like no one can eat and drink for another; this expression therefore represents pleonasm.In thinking, freedom is directly contained, because it is a universal activity, therefore, some abstract relation to oneself, some self-being, devoid of definitions from art. Orons of subjectivity, but on the content side it’s immersed in the subject and its definitions only, if therefore they speak of philosophizing about humility (or modesty) and pride, and humility or modesty consist in not attributing anything special to their subjectivity, at least it is impossible to blame pride in philosophizing, because thinking in its content is true only insofar as it deepens into the subject, and in its form it is not a special being or action the essence of the subject, but consists only in the fact that consciousness behaves as abstract, as freed from any particularity of particular properties, states, etc., and produces only the universal, in which it is identical with all individuals. If Aristotle demands that we be worthy of such behavior, then the dignity that consciousness gives itself is precisely that it renounces its private opinion and belief and gives itself to the power of the subject. “Independent thinking is a tautology, thinking is always independent, it is developed as a skill, or in its infancy, so you need to strive for the independence of the thinker. For this he needs a goal - survival, and a means - the study of the world and himself in order to achieve the goal , which is initially impossible to achieve if you remain indifferent to the world around you and yourself.Do those who killed for the sake of momentary survival, not knowing the finiteness of life, seek to survive? They acted within their horizons. the threat is wider, there would be wider choice, freedom of choice within a wider range of judgments and possible actions.Then killing would not be in the first place, and it would always be applied only to those who are always forced by an affordable choice to act only like that, not otherwise, and whom it is impossible to influence by expanding this horizons through the formation of the being that defines them. "A person, since he wants to be real, must exist in cash, must limit himself. To whom the finite is too disgusted, it does not achieve any reality, but remains in the abstract and decays without leaving a trace in itself. "Unification is possible only if we realize (freedom, this is a conscious necessity according to Marx) of our individual boundaries, if the goal is unattainable by other means (individually , within these borders), so those who promote individually achievable goals (apartments, cars, food and a good night's sleep) most likely do not care about our survival individually either (death is still not defeated), not even of a species weighed down by biological heritage (all global dangers threatening our civilization are difficult to predict, we can only dream of counteracting it) After the formation of a personality capable of independently exploring the world and responding to its challenges, delving into the subject after subject, it will inevitably have to face , which exceeds its capabilities, which will lead to an awareness of the need for unification.The personality is inert, built into the ready-made adaptive mechanisms of civilization is sheltered from challenges, from necessity cognition, and from the possibility of encountering something beyond its capabilities. One cannot count on such a person in case of danger requiring the participation of everyone, even if it is a fire at the neighbors.