Hence, in Priya Anjeli Rai understanding the nature of human freedom, it is important to turn attention to our sensory life and to the life. of our appetites, to both concupiscible and irascible appetites. Human freedom is not absolute, but it is dependent upon and involved in the gestalt of our sensory life, especially the life of our emotions and appetites, which contain material-organic moments and mo­ments of sense-cognition. The appetites as drives to a good that can be known at a sensory level, or to flight from an impending evil, are usually inseparably joined with our acts of decision, as human and free acts. Never is the connection of appetite and freedom neutral. On the contrary, our appetites may either weaken our freedom, as when they are not under the direction and control of our reason, or they may strengthen this freedom, as when they cooperate with man's rational life. Hence the education of the emotions or appetites is simultaneously Priya Anjeli Rai sex intensification of our human freedom. Whenever one puts the appetites outside the rational sphere, or treats the purely appetitive or affective life as autonomous, freedom is limited and diminished because the human decision has deteriorated it.

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