DESCRIPTION:
Music: Lourenço Jograr, " Tres moças cantavan d'amor" Cantiga de Amigo, XIII Century ( Lourenço Jograr ) sung by Paulina Ceremuzynska

Images: Rob Lang Photography and few other Artistic Nude photographs from other authors in personnel graphic compositions

" Stressing the complexity of the problem of freedom, Hegel wrote: "Of no idea can it be stated with such complete justification that it is vague, ambiguous, and capable of generating the greatest misunderstanding, and therefore liable to be misunderstood, as the idea of freedom, and no idea is discussed with so little understand ing of its nature."[1] Freedom is the key philosophical problem, the crown of all the efforts of theoretical thinking, the culminating moment of any mature philosophical system. There is nothing higher or more significant in any system of philosophical world-view or in the actual stream of human life. It encompasses the meaning of history and stands as the true criterion of social progress. The sacred word "freedom" has resounded throughout the centuries on the lips of the oppressed and is the guiding star of their social endeavours. For the sake of the triumph of freedom in the life of society, for the sake of the individual's right to self-expression and creativity, revolutionaries at all times and among all peoples have been ready to face deportation, the stake, the gallows, the guillotine. Guided by a profound social awareness, their hearts yearn for freedom in the name of the happiness of the poor and oppressed.

The entire system of connections between the individual, nature and society, all the demands that society makes on the individual and the individual's dependence on the world are in constant contradiction with the idea of free will. But this contradiction takes place in the framework of a unity—the unity of will and the real conditions for the manifestation of its freedom.
How are we to regard the idea of personal and social responsibility, the inner judge of socially significant human actions, the social conscience of the individual? Any scientific solution of this problem rests on the practical solution of the problem of the individual's right to real freedom.

The idea of man's responsibility for his actions has with great difficulty and suffering penetrated the consciousness of society. It has made its way as the individual has won the right to independent decision-making and freedom of personal behaviour. The early capitalist period placed a gigantic responsibility on the individual and helped to develop individuality. Individuals made discoveries and inventions, travelled to new lands, created masterpieces of literature, painting, sculpture, and so on.

To say that a person is responsible is to say that he is capable of correctly answering the question of what is right in the moral, legal, political and other respects. Any responsibility is based on knowledge of what is necessary in the interests of the group and society as a whole. A human being cannot be regarded as a cybernetic machine processing information fed into it. It is responsibility that expresses the individual's appraisal of his ability to be a personality, to control his actions, to combine word and deed, to be able to use his freedom rationally. If we want to decide whether the given individual could or could not have acted differently, our criterion is primarily the objective circumstances and possibilities, while the measure of responsibility is decided by the degree to which the individual made intentional use of the available opportunities.

But would it not be more correct to assume that the objective foundation for the individual's responsibility to society and himself is the real relation between society and the individual, which is always contradictory. Responsibility expresses society's specific demand on the individual in the form of duty. There are certain social standards, but there is also freedom of choice, including the possibility of violating these standards. So in all societies a certain responsibility is laid down for such violations. Where there is no choice, there is no responsibility.

It is impossible to discuss morality and law without touching upon the question of free will, of liability, of the relationship between freedom and necessity. The individual becomes aware of his personal responsibility when he knows what other people expect of him.", on "Destiny, Freedom and Responsibility", Dialectical Materialism (A. Spirkin) - Chapter 5 - https://www.marxists.org/reference/archive/spirkin/works/dialectical-materialism/ch05-s07.html

https://www.marxists.org/reference/archive/spirkin/works/dialectical-materialism/intro01.html