It’s a classic, at the fifth round of drinks, someone gets up and says “if God knows in advance what I will freely decide, that means in truth that it was planned or written in advance, and this means that I am not free.”
So someone else asks “if "he" whom you call God exists, and if "he" is as you suppose eternal, why would "he" not know in advance what you will decide freely? For that would mean that "he " is not atemporal…”
Obviously, this creates a bit of discomfort, and usually the spotlight swings immediately to “and me, why don’t I know in advance what I will freely decide?”
Which then shows the desire to not be free, putting forward the following dialectic: “If I know ahead of time what I will decide freely later on, then I will freely choose the opposite, or at least something else, just to experience what it will do. Yet I cannot decide to do differently or the contrary of what I ignore!”…
Thus the bloke answers that he would like to freely renounce his freedom, which is a sophism evidently... therefore, we find ourselves in front of the following assertion: “I am not free to not be free”, that is to say in front of two consecutive negations.
But does saying “I am free to be free” make any sense? Not really any more than the preceding double negation, for “I am free” is enough, and we don’t clearly see what “to be free” adds. In consequence, it seems that a freedom which contemplates itself should necessarily and logically lead to its suicide, bogged down in a sort of perverse effect: I request not to be free”. Just as if that was the only choice. Curious isn’t it?
This shows that freedom is not an end in itself, and also that when one seeks to make a transcendental out of it, we kill it. I wonder if that is not what we do when we carry to the rank of transcendental whatever else that is not one, like beauty for example. I mean by this that I wonder if to make a transcendental out of beauty doesn’t also, sooner or later, lead to negate beauty. Finally, instead of creating, that is when one assimilates oneself to "he" whom religious traditions call “God”, what we mostly know what to do, is destroy lol
What characterizes contemporary thought is negation. Aristotle is the friend of wisdom in as much as he starts by admiring, even that which is reputed to be self-evident. Aristotle is the philosopher of admiration. The contemporaries are for the most part the buffoons of doubt and of negation. It is Descartes who pulled the first punch: “I think, therefore I doubt, and therefore I am”… Geez!
It is because of Descartes that all of contemporary thought is a saloon-bar philosophy.