“In Search of Free Will”
“The Existential Drama of Man”
Throughout life, a person constantly faces the necessity of making choices, but how often are these choices truly free? “In Search of Free Will” reveals deep existential questions related to the nature of human freedom. The central idea explores personal and collective limitations that shape our decisions and reflects on where our independence ends and external influences begin.
The existential drama of man lies in the struggle between the desire for absolute freedom and the inevitability of limitations, whether they are social, cultural, political, or internal barriers. The question of free will becomes crucial not only in daily life but also in the philosophical understanding of existence. How can a person be free if their decisions are influenced by the past, societal norms, or fear of the unknown?
The idea addresses the following conceptual aspects:
Freedom as an illusion. We often feel free, but many of our decisions are predetermined by the circumstances we find ourselves in. This illusion of freedom, where it seems like we are choosing, but in reality, our choices are guided by external factors, is a key aspect of the existential drama.
Responsibility for choice. Every choice brings responsibility for its consequences, and often, it is this burden of responsibility that becomes the main obstacle to freedom. A person experiences fear of possible mistakes and the future, which might be worse than the present.
Choice as a burden. Paradoxically, choice can become a source of stress and anxiety. The more options there are, the greater the fear of making the wrong decision. Free will becomes both a blessing and a curse.
Struggle against determinism. Existentialists emphasize that a person must create their own destiny, resisting the determinism of the world. But is this really possible? Can we ever step outside of the predetermined paths, or will our freedom always be limited?
Endless search. Freedom is not a final destination but a process of constant searching. A person cannot settle on one choice and find peace. In the search for freedom, a person will always face new uncertainty and challenges.
The project invites reflection on how free our choices really are in daily life and what invisible barriers guide our decisions. Ultimately, “In Search of Free Will” is not only about how we make choices but also about how we live with their consequences, understanding that absolute freedom may not exist, but the quest for it is the central drama of human existence.
“Free Choice in Human Life”
Free choice is a fundamental principle of human existence, yet its essence is nuanced and complex. While we often believe we act freely, our decisions are shaped by countless visible and invisible forces. Human life, constrained by time, is a series of choices—some monumental, others seemingly trivial—that shape not only our path but our sense of self. Every choice we make reaffirms or challenges our identity, guiding us toward self-actualization.
Philosophers throughout history have explored the nature of free will. Thinkers like Immanuel Kant, Jean-Paul Sartre, Arthur Schopenhauer, and Nikolai Berdyaev have presented varied perspectives on the idea of freedom. Some, such as behaviorists, deny the very possibility of free choice, viewing human actions as responses to external stimuli. Others defend the individual’s capacity to rise above determinism. The concept of freedom has evolved over centuries, influenced by cultural, social, and philosophical shifts, yet it remains one of the most profound and debated subjects of human inquiry.
In today’s globalized world, where societal structures rapidly evolve, the issue of individual freedom is more relevant than ever. The tension between personal autonomy and the constraints imposed by society—whether through social norms, economic structures, or political systems—raises questions about the true nature of free will. Can we truly say we are free if our choices are shaped by the demands of modern life, by the pressure to conform, and by societal expectations?
Life can be seen as a continuous sequence of choices—each decision an expression of personal freedom, each alternative a declaration of one’s autonomy. But with choice comes responsibility. We are not only free to choose but also bound by the consequences of those choices. This sense of responsibility often leads to existential anxiety, a fear that in choosing one path, we may regret the road not taken.
Yet, the modern world complicates this notion of freedom. Our choices are increasingly influenced by external factors: societal expectations, political systems, economic pressures, and even technological developments. The individual often finds themselves trapped within pre-determined roles, their actions shaped by forces beyond their control. In a world that seems to offer endless options, many find themselves paralyzed by the weight of responsibility, leading to what philosophers like Erich Fromm have called the “escape from freedom.” Rather than embracing freedom with all its complexities, individuals often seek refuge in conformity, security, and the avoidance of personal accountability.
The existential challenge lies in the tension between freedom and determinism. Is the individual truly free, or are they merely following a path laid out by society, culture, and history? True freedom, perhaps, is not found in the absence of constraints but in the conscious navigation of those constraints. It is the ability to reflect on the influences that shape our decisions and to choose, even within limitations, with awareness and intentionality.
In this context, the role of free will is not simply a matter of philosophical debate but a central question of human existence. As we move through life, confronted by choices large and small, we are forced to reckon with the boundaries of our autonomy. Freedom, in its truest sense, is not about limitless possibilities; it is about the capacity to act with integrity and responsibility within the limitations that define our reality.
Ultimately, free choice is both a privilege and a burden. It offers us the opportunity to define ourselves, yet it requires us to bear the consequences of our decisions. The paradox of freedom is that while we are never entirely free from external forces, we must strive to act as though we are, navigating the complex terrain of life with courage, wisdom, and responsibility.
"Life is an effort in time." Freedom. I. Questions unanswered.
"... All the foundations of our conscious moral life, all the questions of meaning that you have so well formulated: who am I? Why am I? Etc., lie in an area about which we can say this: this is an area of what you can’t know in principle, you can’t know in advance, suppose, imagine from existing ideas and logical possibilities of thought, enter a definition. This can be known only by going the path yourself. On yourself and in yourself.
- Does this apply only to people with advanced intelligence? After all, there are people who want to be led.
“But then, put out the candles.”
- Yes, but there are many such people.
- That's that. If I define human life as an effort in time, by doing so I affirm that in life there will always be a hierarchy for every given moment. The lesser made the effort, the greater. And this is not a Question of democracy, because democracy assumes equality of initial efforts, and the question is fatal. It is impossible to equally divide what is not there, what only a person has to learn and discover with his or her test. And in this sense, there is some kind of fair and unfair hierarchy at every given moment, because at every given moment we have a total life. Therefore, there are rules of wisdom worked out by society, which, for example, prescribe patience for some: wait, not in a hurry (they do not allow you to immediately commit an aggressive act). You yourself can’t do it like others, obey, take as an example, etc. "(" Department ")
... In the language of philosophy, such an effort is usually called transcending. By transcending experience, existing orders, existing psychic mechanisms, etc. Here is some indication that in man, besides what we could describe as naturally existing, there is also a certain acting force pushing him to go beyond these limits and transcending. Transcending to what? But to nothing; since, according to the meaning of the symbolic concepts that I introduced before, there are no such objects. That is: there is transcendence, but there is no transcendental, there are no transcendental objects. Kant, with his Critique of Pure Reason, established this fact forever, which, of course, existed before it was established - that there are no such transcendental objects, including God. There are symbols by which we denote the consequences of the action of some force in ourselves.
Therefore, the most meaningful definition of freedom (and the concept of freedom is directly related to the individual) is the definition of freedom as something in us that does not depend on us, which is transcendental in the sense that it never has any concrete grounds, which we could find in any particular culture surrounding the individual.
"... Personal structures are not the structures of our individuality - this is a different concept, including in the psychological sense. Just, maybe, to the extent that we act personally, we are not individual, not at all individual. And the ability to act individually, but not standardly (of course, this is a different contrast of concepts), there is the ability to find oneself in the sphere of personality structures, that is, personal actions transcend - I have already used this term - any specific orders. And therefore, in fact, it recognizes among them, as a special one. So, this type of action supports a leaky being, that is, a being that is organized in such a way as to be reproduced as being, peace, cosmos, if you like, only if there is effort on the part of the person , now already during the conversation in the language enriched by us, with the levels of transcending as a personal act, or the presence of a personal structure. there are people who are able to act personally, that is, capable of reproducing this setting, for example, moral law, legal law, etc. at the level of their own inherent vital mortal need, risk and responsibility, understanding, etc. And if not of these, a certain number of personalities, or at least one personality, these establishments are not reproduced, that is, the cosmos dies. In old mythologies, this thing is not that it was well understood, it was well worked out in rituals. After all, ritual actions were considered not just worship of some god, and from this point of view they are stupid in the eyes of an enlightened person, but they were considered as actions involved in the reproduction of the cosmos, ordered in the way it is ordered: and if these actions do not, then the cosmos will fall apart. "(" Philosophy and Personality ")
He (Descartes) and led through all his philosophy one strange, at first glance, thing that is also an ontological postulate: one who can inspire himself in peace alone in the inspiration of the naked moment of truth (that is hardly.
Merab Mamardashvili
1. Video Work “Where Are You?”
The video work “Where Are You?” is a poetic and visual reflection on a fundamental existential question that arises during moments of inner emptiness, loss of direction, or the search for connection in the world. The movement of clouds symbolizes the fleeting nature of time and the uncertainty of life. The clouds, ever-changing and elusive, seem to respond to the question, yet never provide a clear answer. They become a metaphor for our thoughts, memories, and emotions, constantly arriving and departing, leaving nothing stable behind.
The phrase “Where are you?” is directed not only at another person but also at oneself. It touches on themes of lost contact with oneself or others, the failed search for meaning, and inner isolation. It could be a question addressed to someone who is no longer reachable—either physically or spiritually—whether a loved one, a lost version of oneself, or a higher power. This ambiguity and openness of the question express a longing that remains unanswered.
The sky symbolizes infinite possibilities, while the movement of clouds shows that nothing remains constant. The clouds conceal, reveal, and transform the visible space, just as our thoughts and emotions obscure or reveal our understanding of the world. This constant change emphasizes the fragility of human connections and the uncertainty of existence. The question “Where are you?” hangs in the air like an echo, finding no response either in the outside world or within oneself.
The lack of a clear answer intensifies the sense of emptiness, characteristic of existential experiences. It is a state in which a person realizes the limitations of their ability to comprehend the world or achieve stability. Thus, the work creates a space for reflection on loss, search, and anticipation, which turn into an endless process, much like the movement of clouds in the sky.
The black background with gradually shifting forms reinforces the sense of distance and silent dialogue. The question remains unanswered, creating a feeling of a closed loop that the viewer experiences along with the author. In this silence, a deep tension arises between presence and absence, between the desire for connection and the impossibility of achieving it.
“Where Are You?” challenges the viewer, inviting them to pause and confront their own questions about meaning, connection, and place in this world. While the answer to this question may never be found, the very act of asking it becomes an essential step in the search for oneself and others.
2. Video Work “Who Are You?”
The video work “Who Are You?” offers a visual exploration of one of the key existential questions aimed at investigating identity, self-knowledge, and our role in the world. The movement of clouds symbolizes the process of inner search, change, and the attempt to understand who we truly are. Like the clouds, our identity is never static—it constantly transforms, vanishes, and reappears.
The phrase “Who are you?” is directed both at the external world and oneself. It is a question we often ask ourselves in pivotal moments of life, trying to define our place, understand our values, or grasp our essence. It touches on themes of personal and social identity, as well as the inner conflict between who we appear to be and who we really are. The question can also be addressed to another person, as an attempt to see the authentic self behind masks and roles.
The clouds in motion symbolize the impermanence and multilayered nature of our identity. Just as clouds take on various forms and disappear, so too is our identity in a constant state of becoming. Every person is the result of continuous change, adaptation, and external influence. We exist in this transitional state, never fully complete or defined.
The question “Who are you?” remains unanswered, emphasizing that our essence cannot be reduced to a fixed formula or role. The attempt to find an answer leads to the realization that the process of self-discovery is endless and full of contradictions. This paradox holds both anxiety and freedom: a person can be anyone but may never find a definitive answer to who they are.
The black-and-white palette and the movement of the clouds enhance the atmosphere of uncertainty and search. The viewer is drawn into a visual dialogue where a seemingly simple phrase takes on infinite meanings. The image of the sky symbolizes the desire for knowledge and spiritual pursuit, while the clouds represent the barriers and illusions we must overcome to understand ourselves.
The work “Who Are You?” urges the viewer to pause and reflect on what it means to be oneself in a constantly changing world. The answer to this question may never exist, but the search itself becomes an essential part of the human experience. Like the clouds, we drift along the currents of life, changing and growing, never remaining in one form forever.
The video work “Who Are You?” is an invitation to deep reflection on the nature of identity, the process of self-discovery, and the meaning of existence. It reminds us that the search for answers may be more important than the answers themselves, and that every moment of uncertainty is an opportunity to look within.
3. “Love and Freedom”
Freedom and love in this concept represent two opposing forces that interact and simultaneously confront each other. Freedom is anti-gravity, the drive to break free from any form of pull, be it physical, social, or internal. It is the state of flight, where a person feels lightness, untouchability, and independence.
Love, on the other hand, is gravity—a force that pulls, binds, and connects. It roots a person in relationships, obligations, and the world, creating a sense of attachment and responsibility. Love provides stability and a foundation upon which our existence is built.
The fire in this metaphor symbolizes the flame of life, which merges and clashes with these two forces. It represents the process in which freedom and love melt, change, and create new forms of existence. It is an intense burning that reveals inner contradictions: freedom can be intoxicating, but it can also lead to loneliness; love can ground us but can also feel like chains.
Thus, freedom and love are forces that continuously transform under the influence of the flame of life. They are inseparable from each other, and their interaction, despite being opposites, creates movement, change, and growth.