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Positive liberty is the possession of the power and resources to act in the context of the structural limitations of the broader society which impacts a person's ability to act, as opposed to negative liberty, which is freedom from external restraint on one's actions. [1] [2]
The concepts of structure and agency are central to the concept of positive liberty because in order to be free, a person should be free from inhibitions of the social structure in carrying out their ambitions. Structurally, classism, sexism, ageism, ableism and racism can inhibit a person's freedom. As positive liberty is primarily concerned with the possession of sociological agency, it is enhanced by the ability of citizens to participate in government and have their voices, interests, and concerns recognized and acted upon.
Isaiah Berlin's essay "Two Concepts of Liberty" (1958) is typically acknowledged as the first to explicitly draw the distinction between positive and negative liberty. [3] [4]
Charles Taylor works to resolve one of the issues that separate 'positive' and 'negative' theories of freedom, as these have been distinguished in Isaiah Berlin's seminal essay, "Two concepts of liberty". He sees it as undeniable that there are two such families of conceptions of political freedom.
Thus, Taylor clarifies that there are two competing theories. One aims to define freedom exclusively in terms of the independence of the individual from interference by others, be these governments, corporations, or private persons; this theory is challenged by those who believe that freedom resides at least in part in collective control over the common life.
Negative liberty is a concept that is often used in political philosophy. It is the idea that freedom means being able to do what you want, without any external obstacles. This concept has been criticized for being too simplistic and not taking into account the importance of individual self-realization.
Taylor suggests that negative liberty is little more than a philosophical term and that real liberty is achieved when significant social and economic inequalities are also considered. He proposed dialectical positive liberty as a means to gaining both negative and positive liberty, by overcoming the inequalities that divide us.
According to Taylor, restricting the expression of people's religious and ethical convictions is more significant than restricting their movement around uninhabited parts of the country; and both are more significant than the trivia of traffic control. But the Hobbesian scheme has no place for the notion of significance. It will allow only for purely quantitative judgments.
Further, Taylor argues that the Hobbes–Bentham view is indefensible as a view of freedom. Faced with this two-step process, it seems safer and easier to stop it at the first step, to insist firmly that freedom is just a matter of the absence of external obstacles, that it, therefore, involves no discrimination of motivation and permits in principle no second-guessing of the subject by anyone else. This is the essence of the Maginot Line strategy and it is very tempting; (here, Taylor is referring to ways in which one can "fortify" an argument). But, he claims this is wrong, we cannot defend a view of freedom that does not involve at least some qualitative discrimination as to motive, that is which does not put some restrictions on motivation among the necessary conditions for freedom, and hence which could rule out second-guessing in principle. [5]
Therefore, Taylor argues for a distinction between negative and positive liberty that highlights the importance of social justice.
Jean-Jacques Rousseau's theory of freedom, according to which individual freedom is achieved through participation in the process whereby one's community exercises collective control over its own affairs in accordance with the "general will". [6] He wrote: "The mere impulse to appetite is slavery, while obedience to law we prescribe ourselves is liberty." [7] For him, the passage from the state of nature to the civil state substitutes justice for instinct gives his actions the morality they had formerly lacked. [8]
G.W.F Hegel wrote in his Elements of the Philosophy of Right (in the part in which he introduced the concept of the sphere of abstract right) that "duty is not a restriction on freedom, but only on freedom in the abstract" and that "duty is the attainment of our essence, the winning of positive freedom". [9]
In the description of positive liberty from the Stanford Encyclopedia of Philosophy ,
Put in the simplest terms, one might say that a democratic society is a free society because it is a self-determined society, and that a member of that society is free to the extent that he or she participates in its democratic process. But there are also individualist applications of the concept of positive freedom. For example, it is sometimes said that a government should aim actively to create the conditions necessary for people to be self-sufficient or to achieve self-realization. [6]
In "Recovering the Social Contract", Ron Replogle made a metaphor that is helpful in understanding positive liberty. "Surely, it is no assault on my dignity as a person if you take my car keys, against my will, when I have had too much to drink. There is nothing paradoxical about making an agreement beforehand providing for paternalistic supervision in circumstances when our competence is open to doubt." [10] In this sense, positive liberty is the adherence to a set of rules agreed upon by all parties involved, all of whom must agree to any alterations to the rules. Therefore, positive liberty is a contractarian philosophy.[ citation needed ]
Isaiah Berlin opposed any suggestion that paternalism and positive liberty could be equivalent. [11] He stated that positive liberty could only apply when the withdrawal of liberty from a person was in pursuit of a choice that he or she made, not a general principle of society or any other person's opinion. In the case where a person removes a driver's car keys against their will because they have had too much to drink, this constitutes positive freedom only if the driver has made, of their own free will, an earlier decision not to drive drunk. Thus, by removing the keys, the other person facilitates this decision and ensures that it will be upheld in the face of paradoxical behaviour (i.e., drinking) by the driver. For the remover to remove the keys in the absence of such an expressed intent by the driver, because the remover feels that the driver ought not to drive drunk, is paternalism, and not positive freedom by Berlin's definition. [11]
Erich Fromm sees the distinction between the two types of freedom emerging alongside humanity's evolution away from the instinctual activity that characterizes lower animal forms. This aspect of freedom, he argues, "is here used not in its positive sense of 'freedom to' but in its negative sense of 'freedom from', namely freedom from instinctual determination of his actions." [12] For Fromm, freedom from animal instinct implicitly implies that survival now hinges on the necessity of charting one's own course. He relates this distinction to the biblical story of man's expulsion from Eden:
Acting against God's orders means freeing himself from coercion, emerging from the unconscious existence of prehuman life to the level of man. Acting against the command of authority, committing a sin is in its positive human aspect, the first act of freedom, that is, the first human act. [13]
Positive freedom, Fromm maintains, comes through the actualization of individuality in balance with the separation from the whole: a "solidarity with all men", united not by instinctual or predetermined ties, but on the basis of a freedom founded on reason. [14]
Political freedom is a central concept in history and political thought and one of the most important features of democratic societies. Political freedom has been described as freedom from oppression or coercion, the absence of disabling conditions for an individual and the fulfillment of enabling conditions, or the absence of life conditions of compulsion, e.g. economic compulsion, in a society. Although political freedom is often interpreted negatively as the freedom from unreasonable external constraints on action, it can also refer to the positive exercise of rights, capacities and possibilities for action and the exercise of social or group rights. The concept can also include freedom from internal constraints on political action or speech. The concept of political freedom is closely connected with the concepts of civil liberties and human rights, which in democratic societies are usually afforded legal protection from the state.
Justice, in its broadest sense, is the concept that individuals are to be treated in a manner that is equitable and fair.
Political philosophy or political theory is the philosophical study of government, addressing questions about the nature, scope, and legitimacy of public agents and institutions and the relationships between them. Its topics include politics, justice, liberty, property, rights, law, and the enforcement of laws by authority: what they are, if they are needed, what makes a government legitimate, what rights and freedoms it should protect, what form it should take, what the law is, and what duties citizens owe to a legitimate government, if any, and when it may be legitimately overthrown, if ever.
In moral and political philosophy, the social contract is an idea, theory or model that usually, although not always, concerns the legitimacy of the authority of the state over the individual. Conceptualized in the Age of Enlightenment, it is a core concept of constitutionalism, while not necessarily convened and written down in a constituent assembly and constitution.
Erich Seligmann Fromm was a German-American social psychologist, psychoanalyst, sociologist, humanistic philosopher, and democratic socialist. He was a German Jew who fled the Nazi regime and settled in the United States. He was one of the founders of The William Alanson White Institute of Psychiatry, Psychoanalysis and Psychology in New York City and was associated with the Frankfurt School of critical theory.
Rights are legal, social, or ethical principles of freedom or entitlement; that is, rights are the fundamental normative rules about what is allowed of people or owed to people according to some legal system, social convention, or ethical theory. Rights are of essential importance in such disciplines as law and ethics, especially theories of justice and deontology.
Sir Isaiah Berlin was a Russian-British social and political theorist, philosopher, and historian of ideas. Although he became increasingly averse to writing for publication, his improvised lectures and talks were sometimes recorded and transcribed, and many of his spoken words were converted into published essays and books, both by himself and by others, especially by his principal editor from 1974, Henry Hardy.
Pluralism as a political philosophy is the diversity within a political body, which is seen to permit the peaceful coexistence of different interests, convictions, and lifestyles. While not all political pluralists advocate for a pluralist democracy, this is the most common stance, because democracy is often viewed as the most fair and effective way to moderate between discrete values. Political theorist Isaiah Berlin, a strong supporter of pluralism, wrote: "let us have the courage of our admitted ignorance, of our doubts and uncertainties.
Negative liberty is freedom from interference by other people. Negative liberty is primarily concerned with freedom from external restraint and contrasts with positive liberty. The distinction originated with Bentham, was popularized by T. H. Green and Guido De Ruggiero, and is now best known through Isaiah Berlin's 1958 lecture "Two Concepts of Liberty".
Social philosophy examines questions about the foundations of social institutions, behavior, power structures, and interpretations of society in terms of ethical values rather than empirical relations. Social philosophers emphasize understanding the social contexts for political, legal, moral and cultural questions, and the development of novel theoretical frameworks, from social ontology to care ethics to cosmopolitan theories of democracy, natural law, human rights, gender equity and global justice.
Liberty is the state of being free within society from oppressive restrictions imposed by authority on one's way of life, behavior, or political views. The concept of liberty can have different meanings depending on context. In the Constitutional law of the United States, Ordered liberty means creating a balanced society where individuals have the freedom to act without unnecessary interference and access to opportunities and resources to pursue their goals, all within a fair legal system.
Self-love, defined as "love of self" or "regard for one's own happiness or advantage", has been conceptualized both as a basic human necessity and as a moral flaw, akin to vanity and selfishness, synonymous with amour-propre, conceitedness, egotism, narcissism, et al. However, throughout the 20th and 21st centuries self-love has adopted a more positive connotation through pride parades, Self-Respect Movement, self-love protests, the hippie era, the modern feminist movement, as well as the increase in mental health awareness that promotes self-love as intrinsic to self-help and support groups working to prevent substance abuse and suicide.
"Two Concepts of Liberty" was the inaugural lecture delivered by the liberal philosopher Isaiah Berlin before the University of Oxford on 31 October 1958. It was subsequently published as a 57-page pamphlet by Oxford at the Clarendon Press. It also appears in the collection of Berlin's papers entitled Four Essays on Liberty (1969) and was reissued in a collection entitled Liberty: Incorporating Four Essays on Liberty (2002).
In political philosophy, limited government is the concept of a government limited in power. It is a key concept in the history of liberalism.
Negative and positive rights are rights that oblige either inaction or action. These obligations may be of either a legal or moral character. The notion of positive and negative rights may also be applied to liberty rights.
Maurice William Cranston was a British philosopher, professor and author. He served for many years as Professor of Political Science at the London School of Economics, and was also known for his popular publications. In the late 1970s and early 1980s he was Professor of Political Theory at the European University Institute in Florence (Italy).
Sittlichkeit is the concept of "ethical life" or "ethical order" furthered by German philosopher Georg Wilhelm Friedrich Hegel. It was first presented in his work Phenomenology of Spirit (1807) to refer to "ethical behavior grounded in custom and tradition and developed through habit and imitation in accordance with the objective laws of the community" and it was further developed in his work Elements of the Philosophy of Right (1820).
Articles in social and political philosophy include:
Gerald C. MacCallum Jr. was an American philosopher. He was Professor of Philosophy at the University of Wisconsin–Madison. MacCallum is well known for his critique to the distinction, made famous by Isaiah Berlin, between negative and positive liberty, proposing instead that the concept of freedom can only be understood as a 'triadic relation', in which "x is free from y to do z". His other publications include Political Philosophy and Legislative Intent and Other Essays on Law, Politics, and Morality which collects 14 essays on topics that include legislative intent, violence, integrity, civil disobedience, and conscience, as well as negative and positive freedom.
Freedom is the power or right to speak, act and change as one wants without hindrance or restraint. Freedom is often associated with liberty and autonomy in the sense of "giving oneself one's own laws".