…the history of man can be characterized as a process of growing individuation and growing freedom. Man emerges from the prehuman stage by the first steps in the direction of becoming free from coercive instincts. If we understand by instinct a specific action pattern which is determined by inherited neurological structures, a clear-cut trend can be observed in the animal kingdom. The lower an animal is in the scale of development, the more are its adaptation to nature and all its activities controlled by instinctive and reflex action mechanisms. The famous social organizations of some insects are created entirely by instincts. On the other hand, the higher an animal is in the scale of development, the more flexibility of action pattern and the less completeness of structural adjustment do we find at birth. This development reaches its peak with man. He is the most helpless of all animals at birth. His adaptation to nature is based essentially on the process of learning, not on instinctual determination…
Human existence begins when the lack of fixation of action by instincts exceeds a certain point; when the adaptation to nature loses its coercive character; when the way to act is no longer fixed by hereditary… mechanisms. In other words, human existence and freedom are from the beginning inseparable. Freedom is here used not in its positive sense of “freedom to” but in its negative sense of “freedom from,” namely freedom from instinctual determination of his actions.
Freedom in the sense just discussed is an ambiguous gift. Man is born without the equipment for appropriate action which the animal possesses; he is dependent on his parents for a longer time than any animal, and his reactions to his surroundings are less quick and less effective than the automatically regulated instinctive actions are. He goes through all the dangers and fears which this lack of instinctive equipment implies. Yet this very helplessness of man is the basis from which human development springs; man’s biological weakness is the condition of human culture.
From the beginning of his existence man is confronted with the choice between different courses of action. In the animal there is an uninterrupted chain of reactions starting with a stimulus, like hunger, and ending with a more or less strictly determined course of action, which does away with the tension created by the stimulus. In man that chain is interrupted. The stimulus is there but the kind of satisfaction is open, that is, he must choose between different courses of action… man has to weigh possible courses of action in his mind; he starts to think. He changes his role toward nature from that of purely passive adaptation to an active one: he produces. He invents tools and, while thus mastering nature, he separates himself from it more and more. He becomes dimly aware of himself – or rather of his group – as not being identical with nature. It dawns upon him that his is a tragic fate: to be part of nature, and yet to transcend it. He becomes aware of death as his ultimate fate even if he tries to deny it in manifold fantasies.
One particularly telling representation of the fundamental relation between man and freedom is offered in the biblical myth of man’s expulsion from paradise.
The myth identifies the beginning of human history with an act of choice, but it puts all emphasis on the sinfulness of this first act of freedom and the suffering resulting from it. Man and woman live in the Garden of Eden in complete harmony with each other and with nature. There is peace and no necessity to work; there is no choice, no freedom, no thinking either. Man is forbidden to eat from the tree of knowledge of good and evil. He acts against God’s command, he breaks through the state of harmony with nature of which he is a part without transcending it. From the standpoint of the Church which represented authority, this is essentially sin. From the standpoint of man, however, this is the beginning of human freedom. Acting against God’s orders means freeing himself from coercion, emerging from the unconscious existence of prehuman life to the level of man. Acting against the command of authority, committing a sin, is in its positive human aspect the first act of freedom, that is, the first human act. In the myth the sin in its formal aspect is the eating [from] the tree of knowledge. The act of disobedience as an act of freedom is the beginning of reason. The myth speaks of other consequences of the first act of freedom…God proclaims war between man and woman, and war between nature and man. Man has become separate from nature, he has taken the first step toward becoming human by becoming an “individual.”… To transcend nature, to be alienated from nature and from another human being, finds man naked, ashamed. He is alone and free, yet powerless and afraid. The newly won freedom appears as a curse; he is free from the sweet bondage of paradise, but he is not free to govern himself, to realize his individuality.
…We see that the process of growing human freedom has the same dialectic character that we have noticed in the process of individual growth. On the one hand it is a process of growing strength and integration, mastery of nature, growing power of human reason, and growing solidarity with other human beings. But on the other hand this growing individuation means growing isolation, insecurity, and thereby growing doubt concerning one’s own role in the universe, the meaning of one’s life, and with all that a growing feeling of one’s own powerlessness and insignificance as an individual.
– Chapter 2: The Emergence of the Individual