In common with others, I regard the words ‘freedom’ and ‘liberty’ as interchangeable and I will also treat ‘rights’ and ‘entitlements’ as having equivalence.
Jean Jacques Rousseau said: “Man is born free, and everywhere he is in chains.” – The Social Contract
What he meant by this was that government was only legitimate if it had the assent of the people through a ’social contract’. This was a revolutionary concept in the early 18th century when European countries were largely led by monarchs claiming divine authority and rejecting the need for approval from their subjects. These kinds of ideas have been seen as influencing the French revolution and laying some of the philosophical roots of socialism.
By the 19th century in Britain the ideas of Adam Smith about free markets and the Whig campaigns for free trade strengthened views about the importance of freedom of the individual and property rights. Into the 20th century writers like Dickens and then the horrors of the 1st WW, the depression and then the 2nd WW decisively shifted thought towards the need for the state to provide a comprehensive framework of welfare so that nobody should suffer complete destitution. So the welfare state, which made its first, tentative steps in Lloyd George’s ‘People’s Budget’ of 1909, became fully fledged with the Beveridge report (Full Employment in a Free Society) of 1944 and the legislative programme of the 1945 Labour Government.
The best known modern philosopher to deal with freedom is Sir Isaiah Berlin in his 1958 lecture ‘Two Concepts of Liberty’ and his later ‘Four Essays on Liberty’, and it is from his work that this paper is drawn. Berlin examined the difference between what he called the negative freedoms and positive freedoms. Unfortunately these terms carry value connotations which I would prefer to avoid so I will refer to freedoms ‘to’ or freedoms ‘from’.
‘This is a free society’ is a familiar response to perceived abuse of authority by Police or officials, but what is freedom, and a free society? For Rousseau it was sufficient that laws were enacted with the consent of people exercising free will. In that respect, so far as democracies work properly, we are free.
Berlin points out that this doesn’t really get far enough into freedom to be satisfactory. We are all free to lunch at the Ritz, take a box at the Royal Opera House, dine at Claridges and then while away the night drinking fine champagne at the tables of an exclusive gaming club. The problem with that is that most of us lack the means to enjoy such freedoms
It was necessary, he said, to consider whether people were free from hunger, free from fear, free from exposure to the cold of winter without shelter or adequate clothing. This brings us back to the idea that genuine freedom must involve some sort of fairness to the extent that nobody should be so lacking in the capacity to meet such fundamental things as survival needs because that surely takes away their freedom to live.
It becomes clear that establishing some freedoms may take away others and a moral or political judgement must be made on which types of freedom should have priority.
A new phase of development started with the Labour government which came to power in 1974 when we had a wave of legislation on equal pay, anti racism and health and safety aiming to provide freedom from discrimination, prejudice and risk. The change to Thatcherism in 1979 limited the strength of the trade unions, but did nothing to undo the 1974 reforms and when New Labour became the government in 1997 a new wave of laws prohibiting discrimination against gay people, disabled or older people as well as prohibitions on religious hatred being expressed. The state has now entrenched a position in which the law protects freedom from being offended or inconvenienced above the freedom to think, speak or write freely.
As we start to get into the detail, the distinction between freedoms of the ‘to’ and ‘from’ types can become complex. The freedom to smoke in a club, bar or restaurant has been removed in the name of giving staff and others the freedom from secondary smoke. Of course the freedom from secondary smoke is the freedom to breathe smoke free air and resorting to terms like negative or positive freedom does not help in this context.
Anyway, I think we can all recognise the difference between freedom representing an absence of constraint and freedom meaning an enablement to benefit from something that is seen as something which one ought to be able to do or have.
I started nearly three centuries ago with the evolution of ideas of freedom under the law and freedom to have one’s property protected by the state and moved to a current situation in Britain in which freedom has moved so much towards entitlement that the nature of freedom has been obscured in the public mind.
It is no longer a case of ‘I thought this was a free society’ to one of ‘I know my rights’.
When freedom from want has come to embrace a commitment to eliminate child poverty, among many other similar commitments, the freedom of the working citizen to use the product of their own labour has been greatly constrained by the tax burden and the maintenance of the national debt. It is obvious that when you define child poverty as the situation in which a child lives in a household living on less than 60% of the median income you cannot do that unless you also eliminate most differences in income. To do either thing requires massive redistribution of wealth away from those who produced it to those who didn’t. This in turn, as Adam Smith comprehensively showed, would result in a fall in national income. Paradoxically this could result in the child freed from relative poverty being absolutely poorer than before this absurd objective was achieved.
Today in Britain between two thirds and three quarters of households receive more in state benefits than they pay in taxes. The top one percent of earners pay twenty five percent of tax. Approximately forty three percent of the economy is directly controlled by the government and one in five employed people works for local or national government (that does not include the large number of people employed by quangos or large charities receiving government grants, etc.). Communist China has a more free enterprise economy than the capitalist UK, and the GDP of China has overtaken that of Britain.
Where the elimination of want by use of state benefits has extended to the point where providing for oneself and ones family has become a lifestyle choice; is part of being human lost? Where the state is a universal parent and no citizen is allowed to fully grow up, hasn’t some vital element of the freedom to live been lost.
Berlin was right to distinguish between different types of freedom. Should we now return to this subject as philosophers and examine whether we can probe further into what it means to be free?
As far as I am concerned, I think the government is taking a liberty, but like Mr Humphries in ‘Are You Being Served’. I’m free!
Posted by malpoet