LEE EXPLAINS WHY THE TEXT AND DEFENDS FREEDOM IDEA OF EACH. SEARCH IN TURN, DOS text defending determinism. (PHILOSOPHICAL)
Freedom, Sancho, is one of the most precious gifts that heaven gave men and with it can not match the treasures of the earth and the sea conceals, for freedom and for honor, can venture life and, on the contrary, captivity is the greatest evil that can befall men.
Miguel de Cervantes
Piece Don Quijote de la Mancha
PRISONER MAN LOOKING FOR YOUR CHILD
the "old" hache
When I was like you taught me the old
and caring teachers and myopic
freedom or death that was a redundancy
who could think in a country where presidents
went without capangas
the homeland or the tomb was another tautology
as the country worked well
in the fields and pastures in 
really did not know a horn jug
really did not know a horn jug pobrecitos believed that freedom was just a word that death was acute serious or just plain lucky and prisons for a word antepenultimate
forgot to stress man was not exactly blame them but others hard and these claims
yes
how we
strung with clear verbal Republic idealized
how the cows and ranchers vidurria and how they sold us an army
taking his mate in the barracks
you do not always do what you want you can not always
why I'm here watching and by lying under that's why I can not despeinarte the broomrape
or help with the table of nine or acribillarte
to
balls You know that I had to choose other games that I played
and seriously
and played for example
thieves and robbers were police
and played for example, the hidden and if you discovered
kill you and I played the stain was blood
and cruse
few years even if you think you have to tell you the truth
to
not forget why you did not gave me electric shocks hidden that I almost burst
kidney
these swellings and wounds sores
your eyes look round
are hypnotized are very tough blows
boots in the face too much pain to get it too
hide torture for me to delete
but it is also good to know that or your old street whore like crazy which is a nice way to silence your old forgot all numbers (so I could not help in the tables) and therefore all
phones and the streets and eye color and hair and scars and what corner which bar what does house
stop and remember you helped him to shut up is one thing to die of pain and other things
die of shame
so now you can ask me and especially
I can I answer you do not always do what he wants but has
right not to
which does not just cruse
Llorá
are clubs that men do not cry cry all
here snivelling cry watercress
screamed curse
it is better to mourn that betrayal
it is better to betray
mourn but remember Llorá
http://patriagrande.net/uruguay/mario.benedetti/poemas/hombre.preso.que.mira Mario Benedetti . a.su. Hijo.htm
All men think about free will. For all trials that fall on the planned actions as they should occur even if they have not happened. However, this freedom is not a concept of experience, and can not be, because it stays forever, even though experience shows the opposite of those things which, under the assumption of freedom, are represented as necessary. On the other hand, is equally necessary that everything that happens is inevitably determined by natural laws, and this need is also not a natural concept of experience, precisely because it lies in the concept of necessity and, therefore, a priori knowledge. But this concept of nature is confirmed by experience and must inevitably be of course, if it be possible experience, that is, knowledge of the objects of the senses, made according to universal laws. Therefore freedom is only an idea of \u200b\u200breason, objective reality which is itself questionable, the nature, however, is a concept that demonstrates understanding, and necessarily must demonstrate its reality in examples of experience. From this arises, therefore, a dialectic of reason, because, in respect of the will, freedom attached to it seems to contradict the natural necessity, and in such a crossroads, the reason, from the standpoint of speculative is the road of physical necessity much more plain and easy that freedom, but from the practical point of view is the path of freedom the only one which allows the use of reason in our actions and omissions by which more subtle or philosophy or common reason of man can never exclude freedom. There is therefore assumed that between freedom and natural necessity of one and the same actions there is no real human contradiction, because it can not be deleted or the concept of nature and the concept of freedom.
Immanuel Kant, Groundwork of the Metaphysics of Morals, Chapter Three (Mare Nostrum Communication. Translation: Manuel García Morente)
human being and freedom
1.
The study will make it possible, on the contrary, further ahead in the understanding of freedom. So what demands our attention above all is that if the will must be autonomous, it is impossible to consider it as a given psychic event, ie, in-si. I could not belong to the category of "states of consciousness" as defined by the psychologist. In this as in all other cases we found that the state of consciousness is a mere idol of positive psychology. The will is necessarily negative and power of nihilation, if it must be released. But then why do not we already reserve autonomy. Poorly conceived, in fact, these holes nihilation and volitions that would arise in the plot, otherwise dense and full of passion and pathos in general. If the will is nihilation, it must all be psychic as well. Moreover, - and will return soon about it - where does it gets the "fact" of passion or the sheer desire not niihilízadores? Does Passion is not primarily project and company, does not precisely an intolerable state of affairs, and is not required for this very reason to take distance from that state and nihilizarlo isolating and considering in light of an end ie a non-being? And the passion does not have its own purposes, which are recognized at the very moment that she set them as non-existent? And if the nihilation is precisely the essence of freedom, how to deny autonomy to the passions to give the will?
Being and Nothingness, Part IV. Cap. I, l Sartre
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