Our finitude, in general, in terms of epistemic openness or distance, in particular, gifts us autopoietic agency. Ontologically, we become choosers, intentional agents, teleological entities, persons via imago Dei. (see wonkish note below)
Theopoietic synergies and theotic transformations, progressively, gift us freedom, taking us from image to likeness, realizing teleological capacities.
Epistemic distance makes a person a teleological entity, an agent. Axiological realizations gift a person teleological capacities, free agency — a reality that only ever makes sense in the context of community, and only ever in a community of desires, which behaves cooperatively with reality’s intrinsic aesthetic teleology.
Formatively, then, right belonging will ordinarily precede right desiring from which right behaving will quite naturally ensue, all leading to a post-experiential reflection from which we articulate right believing. This route, in reverse, is not impossible, in principle, just improbable, in practice (how many have you converted via combox?).
Our participatory imaginations (akin to what we call hometown knowledge) enjoy a certain formative primacy, then, over our conceptual map-making, as theology ensues in the wake of synergia, theopoiesis, theoria, theosis or unitive strivings and realizations.
The compatabilist vs libertarian framing of human intentionality suffers from an impoverished anthropology, which
- conflates mere teleologic agencies with capacities (i.e. freedom), ignoring formative aspects (including de-formative, in-formative, per-formative & trans-formative),
- wrongfully privileges the conceptual over the participatory, which gifts most human value-realizations, and
- ignores the intrinsic aesthetic telos, which operates in our every act of willing.
Semiotically, we thus possess a teleonomic consciousness, which reacts, algorithmically, to nonarbitrary signs — icons and indexes, as well as a robustly teleologic consciousness, which responds, nonalgorithmically, also to arbitrary signs, i.e. symbols, making us, inherently, radically social beings. This is to suggest, also, that a great deal of human behavior remains teleonomic, both from instinct and uncritical learning, and that human freedom gets progressively realized in degrees.
Speaking of a Community of Desire: