this leads us to ask whether the perpetual severance in terms of which we initially defined freedom is not simply the negative aspect of our universal commitment to a world, and whether our indifference to each determinate thing does not express merely our involvement in all; whether the ready made freedom from which we started is not reducible to a power of initiative, which cannot be transformed into doing without taking up some proposition of the world, and whether, in short, concrete and actual freedom is not indeed to be found in this exchange.