Some of sartrianSartrian points explaining why we are not capriciously free individuals. That partly answers on "restricted freedom". In what sense are we restricted and not unlimited in our choices?
Even refusal to choose is the choice made, a choice with its consequencies, thus not to choose is impossible. There is always 2+ possibilities to choose among, but a man is not free not to choose.
Situation is organized, not is released. It presents some possibilities while conceals other ones. I cannot choose among what I don't perceive. It also is organized in a form of outer-world instrumental requirements therefore demanding consistency from my actions I choose.
Primeval Other is not an object but a "lateral gaze" for my consciousness (that is why it precedes "I" and makes solipsism impossible), so the consciousness cannot be free against it (like it always free against an object). Whenever I catalogue or judge myself, that is due to the Other in me. That is why my choice would be sincere, being done "in front of" the (implied) mankind.
In addition to that I cannot get of the "gaze" of others, I am the only source of values for the world. To Sartre, conventional or real values do not exist. To claim that bread or life are a value per se, constantly and independently of concrete individuals using them, is a form of dishonesty called by him "the spirit of seriousness". If not thank to me, world would have no values. Therefore I cannot escape responsibility since it is me who is the value provider.
A caprice would imply that a ready man already is, as a foundation of himself. In fact, any effective capriciousness amounts to insistence for what preexists (e.g. Ego with its demands). But this is wrong relative to human (consciousness), who cannot be founded anyhow before a choice and who only constitutes himself for the first time in his choice. Only a substance could show caprices, consciousness isn't a substance.
Not only the choice isn't keeping my own way behind, it is also not following a guaranteed end ahead. Consciousness cannot tie itself reliably to its aim because the latter is a possibility that simply "might be", and reflection opens the nothing between me and the selected possibility. Thus, marked off his future (possibility) as strongly as off his past (preexisting ego), a man is too restless to be capricious.
There in principle cannot be drawn the border between what is facticity in a given situation and what is my constitution in it. It appears that I'm completely thrown into the objective situation and am totally free in it. Here is no contradiction: both is true. And consequently, from the very start I see only my free project (choice) in the situation ("meet nothing except myself"), a project which is possible exceptionally in this situation and in no other one. In other words, a man is engaged from the beginning and he deserves everything having happened with him, so that there is no alibi and any given was past possibility and is current opportunity for... And only thanks to factual obstacles/misfortunes a freedom appeares as realizable.
Will is a reflective movement, but we choose pre-reflectively (which isn't "unconsiously"). Will only signals that the choice (which is but free spontaneous) has been just made. Situation understanding comes with the choice made and earlier than there comes situation knowing/judgement, but will operates on the latter. Thus, there is no need for term free will, freedom is enough.