In this work, I confronted with the problem of compatibility of human teleology and freedom in the sense of capability of choice with Spinoza's deterministic system. Spinoza tried, taking account of the flourishing scientific revolution but also motivated by reasons of enlightenment, to develop the system persuasive enough – on base of its deductivity and certainty – for his readers to embrace it as whole: starting from its very premisses up to their implications on human practical life. In such a system, when explaining the way how things function in whole Nature, formal and efficient causes will be stressed while formal causes represent something „strange“. Also, if determinism states that every thing and event are eternally predetermined to happen in a specific moment and in a specific way, than it rules out possibility of man's free choice. However, it seems that human acts notwithstanding not only with purpose but also in a sense of being capable of choice. We can find, in spinozism itself, some elements that corroborate such a thesis. First of all, conatus perseverandi forces man not only to mere selfpreservation but also to increase the power. Hence his need to use all the means and capabilities he has on disposition in order to satisfy that appetite as successfully as possible. Among those means there should be stressed man's awareness of his wanted goals and the ways of achieving them. Since the man can only have inadequate knowledge of the future states as the wanted goals, all he can do is to believe that he is going to achieve the goal in a specific way. This kind of future goal directed acting makes it possible for man to actualize his conatus perseverandi in more effective way than by behaving inertially or instinctively. Thanks to – among the other things – capability of acting with purpose, man manifests superiority in comparison to other kinds of thing. Reasons, based on Spinoza's statements, which prevent human teleology are not strong enough to make it impossible the teleological explanation of man's acting. Human doing is often characterized by dilemma to go in this or that direction. For Spinoza, it was very important to exhort people to strive for real and not fictive goods. He therefore developed implicite prescriptivity although it is incompatible with his determinism and naturalism. Spinoza had solid reasons for presenting his ethics in descriptive way, but even stronger reasons to present it in the prescriptive light. This prescriptivity calls for human freedom in a sense of the capability of choice. Although man has only sensation to be free in that way, he is forced – again on base of his conatus perseverandi – to take the initiative and act as being free. Spinoza implicitly does stratification when talking about man: on the objective-ontological level, he presents things in one way; on the subjective-practical level, he presents things in another way. It seems it was the most effective way of promoting and achieving the goals he built the whole system for.