ভূমিকা
Shiavault - a Vault of Shia Islamic Books Eternity of Moral Values Will and Natural Urge An explanation that is necessary here is that his application of the principle of employment to all animate beings is not acceptable. In my footnotes to the chapter I have discussed the issue in a manner which does not assume such a generalization. It is not even true of man in all his voluntarily acts but only of some of his voluntarily actions which are performed thoughtfully.
It is here that the issues of moral imperative and the rational character of what is moral and immoral arise. The acts of immature persons, like infants taking milk, are rather derived from instinct. Elsewhere I have drawn a distinction between urge and will. The animal, contrary to what is said loosely that an animal is that which moves voluntarily, acts according to inclination and urge.
In a mature human being there is a relation between will and reason on the one hand and between inclination or appetite and reason on the other. Urge is a passive state. In an animal or man that acts under urge, the greater the influence of urge the lesser is the role of thought, consciousness and reason and the action takes an involuntary form. For example, when man sees food, he feels inclined towards it and it is as if there were something external that draws him towards itself.
On the contrary, when man acts according to his will, he withdraws from what is external to his being and his decision arises from his inner being. For example, if he has feels an inclination for a certain kind of food, he thinks over its consequences and then decides to take some other food for which he feels a lesser inclination. He controls himself by his will and it is his will which enables him to dissociate himself from that which is external to his being.
Hence will is identical with freedom. Reason and will liberate man from the tyranny of urges and make him rely upon himself. Of course, sometimes both inclination and will may be present. That is, one may be inclined towards something which may be the object of one's will due to the judgement of reason. Q: Is will totally absent in cases where there is an inclination, or is it only weak? A: Will is there, but it is weak.
What I want to point out is that will and inclination are two separate things. To the extent that man is subject to inclination, his will is proportionately weak.