Power of will

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In Beyond Good and Evil Nietzsche criticizes the concept of free will both negatively and positively.[10] He calls it a folly resulting from extravagant pride of man; and calls the idea a crass stupidity. The latter probably relates to ordinary-man's visions about a god who (after the elapse of eternal waiting) creates the world and then waits and observes (being, however, still "beyond time"): and then he is surprised and subdued by what one does.[11] (This vision is brought up by Nietzsche in The Antichrist.)[12]

Next, he argues that free will generally represents an error of causa sui:

The desire for "freedom of will" in the superlative, metaphysical sense, such as still holds sway, unfortunately, in the minds of the half-educated, the desire to bear the entire and ultimate responsibility for one's actions oneself, and to absolve God, the world, ancestors, chance, and society therefrom, involves nothing less than to be precisely this causa sui, and, with more than Munchausen daring, to pull oneself up into existence by the hair, out of the slough of nothingness.[10]

Finally, he suggests that the only real thing about will is whether it is strong (i.e. hard to break) or weak:

The "non-free will" is mythology; in real life it is only a question of strong and weak will.[10]

Nothing is (or can be) fully resistant to stimula, for that would mean it is immutable: whereas nothing in this world is or can be immutable.[13] He therefore continues here the Schopenhauer's issue of physical freedom: "whether you will, what you willed to will".

ตามคำอธิบายผมก็คือ ก็เพราะว่าพวกเขาได้รับประสบการณ์ที่ไม่ดีจากใช้อำนาจของรัฐ อาจจะมีคนเคยลองทำในรูปแบบอื่นมาแล้วไม่สำเร็จ ก็จะมีคนตัดสินใจในทางต่างๆจนมาลงเอยแบบที่เป็นมานี่ล่ะครับ

ความหมายผมคือไม่มี free will ในการตัดสินใจ ทุกอย่างโดนกำหนดมาแล้วโดยธรรมชาติ (จะเรียกว่า destiny หรือ determined อาจจะแล้วแต่คน)

แต่การมี free will จากการควบคุมของรัฐนั่นคือ destiny ที่ถูกกำหนดไว้แล้วครับ