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Positive liberty is the possession of the capacity to act upon one's free will, as opposed to negative liberty, which is freedom from external restraint on one's actions. A concept of positive liberty may also include freedom from internal constraints.
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 free will. 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.
The word liberty can refer to many things, but Isaiah Berlin recognized two main types of liberty. Berlin described a statement such as "I am slave to no man" as one of negative liberty, that is, freedom from another individual's direct interference. He contrasted this with a Positive Freedom statement such as "I am my own master", which lays claim to a freedom to choose one's own pursuits in life.
Charles Taylor sees Negative Freedom as an "opportunity-concept": one possesses Negative Freedom if one is not enslaved by external forces, and has equal access to a society's resources (regardless of how one decides to spend their time). Positive Freedom, says Taylor, is an "exercise-concept": possessing it might mean that one is not internally constrained; one must be able to act according to their highest self – according to reason. Suppose a rich and powerful actor is also a drug addict. This actor may possess a great deal of negative liberty, but very little Positive Liberty according to Taylor. By Taylor's definitions, Positive Freedom entails being in a mature state of decision making, free of internal or external restraints (e.g. weakness, fear, ignorance, etc.).
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". Some interpret The Social Contract to suggest that Rousseau believed that liberty was the power of individual citizens to act in the government to bring about changes; this is essentially the power for self-governance and democracy. Rousseau himself said, "the mere impulse to appetite is slavery, while obedience to law we prescribe ourselves is liberty." For Rousseau, the passage from the state of nature to the civil state substitutes justice for instinct gives his actions the morality they had formerly lacked.
G. F. W. 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.
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 individuals to be self-sufficient or to achieve self-realization.
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." In this sense, positive liberty is the adherence to a set of rules agreed upon by all parties involved. Should the rules be altered, all parties involved must agree upon the changes. Therefore, positive liberty is a contractarian philosophy.
However, Isaiah Berlin opposed any suggestion that paternalism and positive liberty could be equivalent. He stated that positive liberty could only apply when the withdrawal of liberty from an individual was in pursuit of a choice that individual himself/herself 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.
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." 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. [...] he is free from the bondage of paradise, but he is not free to govern himself, to realize his individuality.
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.
- Berlin, Isaiah. Four Essays on Liberty. 1969.
- Steven J. Heyman, "Positive and negative liberty." Chicago-Kent Law Review. 68 (1992): 81-90. online
- Eric Nelson, "Liberty: One or Two Concepts Liberty: One Concept Too Many?." Political theory 33.1 (2005): 58-78.
- Bruce Baum and Robert Nichols, (eds.), Isaiah Berlin and the Politics of Freedom: ‘Two Concepts of Liberty’ 50 Years Later, (Routledge, 2013).
- Carter, Ian. "Positive and Negative Liberty". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy.
- Rousseau as quoted by Replogle, Ron. Recovering the Social Contract. Rowman & Littlefield Publishers, Inc. (1989), p. 105.
- Michael Rosen, Jonathan Wolff, Catriona McKinnon (eds.), Political Thought, Oxford University Press, 1999, p. 63.
- George Klosko, History of Political Theory: An Introduction: Volume II: Modern (2nd ed.), Oxford University Press, 2013, p. 465: "we should note that Hegel's realization of the distance between his own and the traditional liberal conception of freedom, which he calls "abstract freedom," is clear in his embrace of positive freedom [in PR §149A]".
- Replogle, Ron. Recovering the Social Contract. Rowman & Littlefield Publishers, Inc. (1989). p. 164.
- "Open Learning – OpenLearn". Openlearn.open.ac.uk. Retrieved 2014-04-28.
- Erich Fromm, The Fear of Freedom (London: Routledge & Kegan Paul Ltd., 1966), p. 26.
- Erich Fromm, The Fear of Freedom, pp. 27–28.
- Erich Fromm, The Fear of Freedom, p. 29.