анонимный вопрос
Very often, these kinds of tricky questions boil down to a lack of clarity in definitions. On the other hand, imprecise definitions provide an excellent opportunity to reflect on the entire topic at hand, which I will gladly do.
Historically, when speaking of free will, it is implied that although God is omniscient and omnipotent, having defined all the laws of existence, and that not a single blade of grass blooms without His providence, He made an exception specifically for humans. Having created man in His own image and likeness, and knowing his entire destiny from beginning to end, God nevertheless does not interfere in his behavior—except in those cases where He does, which is then termed a miracle or divine inspiration, but that is another story.
The concept of free will did not become established in Christian doctrine from the very beginning; in the writings of Augustine, we still see complete predestination, where a person has not a single chance of salvation unless it was predestined for them from the start. Within the framework of this strange doctrine—”I am a slave (that is, a speaking tool) and I will sternly state this”—there was no chance for libertarian ideas to even emerge. Indeed, what self-ownership can be discussed for a speaking tool that does not dare even to sneeze except by the will of the master.
If we shift from theology to a more commonplace understanding of free will, it could be defined as the ability to act contrary to someone’s manipulations. Following this, we can observe that, indeed, quite many people do not possess free will in full, as their choices are determined by context rather than internal preferences (such matters are analyzed in detail in the trendy field of behavioral economics). Can pronounced libertarian relations exist in a society where such manipulative practices are actively applied? Yes, they can. Such images are often painted for us, showing a world of triumphant corporations. As long as manipulations are non-violent, libertarians will clearly point to their legitimacy, whereas violent opposition to them, such as destroying advertising materials, may indeed be suppressed in such a society.
Still, we are not talking about total zombification in our fantasies today, but even if we were, we would have a situation of private slavery, which is either voluntary—in which case we have no legal grounds to oppose it—or forced—in which case, again, libertarian doctrine provides all the tools necessary to counteract such practices.
