What (If Anything) is Wrong with Positive Liberty?

2021 ◽  
pp. 1-22
Author(s):  
Alison McQueen
Keyword(s):  
Politics ◽  
1984 ◽  
Vol 4 (1) ◽  
pp. 24-27 ◽  
Author(s):  
Nicholas Buttle
Keyword(s):  

1980 ◽  
Vol 74 (1) ◽  
pp. 38-52 ◽  
Author(s):  
Robert A. Kocis

At the root of the conflict between Berlin and his critics is a fundamental disagreement over the possibility of certainty and over the relation of human ends to politics. Gerald MacCallum's formalist critique obscures the political question of whose values a free person is at liberty to pursue. Macpherson's attempt to defend positive liberty as not rationalistic is shown to fail because he (a) conflates liberty with its conditions and (b) assumes a rational pattern to human moral development. And Crick charges Berlin with ignoring politics, understood as active participation in the polis. Finally, Berlin's conception of politics as a form of human interaction aimed at creating the conditions of human dignity in a situation where we sincerely disagree over the ends of life is shown to be an effort to liberate us to live life for our own purposes. Yet Berlin's defense of liberty is problematic because it is too skeptical; to overcome this difficulty, a non-teleological yet developmentalist account of human nature and a weakly hierarchical account of human values is suggested.


2020 ◽  
Vol 5 (5) ◽  
Author(s):  
Göksel Yıkmış

In this article, I will explore the issue of whether it is coherent to say that one person has more freedom than another by considering negative and positive freedom traditions. First, I will briefly describe the notion of negative and positive freedom. Second, I will begin to make a connection between notions of liberty and one agent having more freedom than another. Third, I will outline the inadequacy of the negative tradition, and then I will discuss the necessity of positive tradition. It is concluded that some notion of positive liberty is needed to make coherent sense of the claim that persons can vary in degree of liberty. However, owing to social contract issues, I conclude that both conceptions are needed. Bu çalışmada, bir kişinin diğerinden daha fazla özgürlüğe sahip olduğunu söylemenin tutarlı olup olmadığı, felsefedeki negatif ve pozitif özgürlük kavramları ele alınarak incelenmiştir. Bu bağlamda ilk olarak negatif ve pozitif özgürlük kavramları kısaca açıklanmıştır. Ardından, özgürlük kavramları ile bir kişinin diğerinden daha fazla özgürlüğe sahip olması arasında bir bağlantı kurulmuştur. Son olarak, felsefedeki negatif özgürlük kavramının neden yetersiz olduğunun ana hatları çizilmiş ve ardından pozitif geleneğin gerekliliği ele alınıp tartışılmıştır. Bu çalışmada, kişilerin özgürlük ve bağımsızlık derecesine göre çeşitlilik gösterebileceği iddiasını tutarlı bir şekilde anlamlandırmak için pozitif özgürlük kavramına ihtiyaç olduğu sonucuna varılmıştır. Bununla birlikte bu çalışmada, toplum sözleşmesi kavramında yer alan birtakım sorunlar nedeniyle, her iki özgürlük kavramın da özgürlük düşüncesi için gerekli olduğu sonucuna varılmıştır. <p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/edu_01/0630/a.php" alt="Hit counter" /></p>


2021 ◽  
Vol 54 (1) ◽  
pp. 135-144
Author(s):  
Paul Delany

Between Aristotle and Hegel, none of the major Western philosophers were married. Is abstract thinking, at its highest, incompatible with the messiness of everyday life? At the age of nineteen, Isaiah Berlin said he was ‘vowed to eternal celibacy’. Was there a connection between his sexual abstinence and his choice of analytical philosophy as a career? During World War II he fell in love with the gentile Patricia de Bendern; this frustrating affair coincided with Berlin’s shift from abstract logic to the history of ideas. In 1956 he took a Jewish bride, Aline Halban. His personal history reflects difficulties in choosing between endogamy and exogamy, Zionism and the diaspora, negative and positive liberty.


2020 ◽  
pp. 114-124
Author(s):  
NANCY J. HIRSCHMAN
Keyword(s):  

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