What Does Freedom Mean to You?

“Freedom is never more than one generation away from extinction. We didn't pass it to our children in the bloodstream. It must be fought for, protected, and handed on for them to do the same, or one day we will spend our sunset years telling our children and our children's children what it was once like in the United States where men were free.”

Ronald Reagan

What Does Freedom Mean to You?

 FREEDOM!
Freedom stands for something greater than just the right to act however I choose—it also stands for securing to everyone an equal opportunity for life, liberty, and the pursuit of happiness.

To most reasonable people, freedom means more than just ‘free to do whatever I want’. Taken literally, that approach would produce anarchy—every man, woman, and child for himself or herself. Fortunately, none of us has to live that way (unless you’re reading this in Somalia or a similar disaster area).

Certainly, freedom does mean the right to do as one pleases—to think, believe, speak, worship (or not worship), move about, gather, and generally act as you choose—but only until your choices start to infringe on another person’s freedom.

This still leaves a great deal of latitude. There is a long list of things that one can say and say freely, for example, that excludes shouting “Fire!” in a crowded theater.

One way to think of this is the difference between “freedom of” (or “freedom to”) and “freedom from”—a point eloquently made by President Franklin Delano Roosevelt in his State of the Union Address delivered on January 6, 1941:

We look forward to a world founded upon four essential human freedoms.

The first is freedom of speech and expression—everywhere in the world.

The second is freedom of every person to worship God in his own way—everywhere in the world.

The third is freedom from want—which, translated into world terms, means economic understandings which will secure to every nation a healthy peacetime life for its inhabitants—everywhere in the world.

The fourth is freedom from fear—which, translated into world terms, means a world-wide reduction of armaments to such a point and in such a thorough fashion that no nation will be in a position to commit an act of physical aggression against any neighbor—anywhere in the world.

That is no vision of a distant millennium. It is a definite basis for a kind of world attainable in our own time and generation.

The Four Freedoms

Securing freedom from fear and freedom from want is very likely to entail some collective, organized action. That kind of activity is often carried out most effectively and efficiently (although, admittedly, not perfectly) by the government. If we want to live in a society where freedoms are protected and where the opportunity to exercise freedom is assured, we have to rely on some form of governance. So far, liberal representative democracy seems to do the best job of it.

Note also that Roosevelt spoke in “world terms.” He and his colleagues (including his wife, Eleanor, one of the greatest women of the 20th century) operated according to a vision in which the United States belonged to a family of nations. This family was interdependent, cooperative, and shared common values. The U.S., in their eyes, would act as a member of that family—a leading member, to be sure, but not a belligerent or domineering one.

In the same speech, Roosevelt said:

There is nothing mysterious about the foundations of a healthy and strong democracy. The basic things expected by our people of their political and economic systems are simple. They are:

• Equality of opportunity for youth and for others.
• Jobs for those who can work.
• Security for those who need it.
• The ending of special privilege for the few.
• The preservation of civil liberties for all.
• The enjoyment of the fruits of scientific progress in a wider and constantly rising standard of living.

These are the simple, basic things that must never be lost sight of in the turmoil and unbelievable complexity of our modern world. The inner and abiding strength of our economic and political systems is dependent upon the degree to which they fulfill these expectations.

This message is now nearly six decades old but still rings as true today as when first spoken. We can hardly improve on FDR’s description of the fundamental goals and objectives of technoprogressive policies.

Of course, in 2009 we must take into account new issues and possible new areas of freedom—and potential infringements on freedom—that could not be anticipated in 1941.

In the next 50 years, artificial intelligence, nanotechnology, genetic engineering, and cognitive science will allow human beings to transcend the limitations of the human body. Our senses and cognition will be enhanced. We will have greater control over our emotions and memory. Our bodies and brains will be surrounded by and merged with computer power. We will use these technologies to redesign ourselves and our children in ways that push the boundaries of “humanness.”

One central mission of the IEET is to protect what we call “morphological freedom”—the right for individuals to manage, maintain, augment, and upgrade their own bodies as they see fit—so long, of course, as their actions don’t negatively impact somebody else’s freedoms.

It is interesting that in his 1941 State of the Union Address, Roosevelt spoke of health care issues that sound immediately familiar in light of the current debate on the U.S. over health insurance reform. He said:

We should bring more citizens under the coverage of old-age pensions and unemployment insurance. We should widen the opportunities for adequate medical care.

The argument about health care as a human right and access to basic medicine as an important part of freedom is not a new one. Nor is the effort by opponents of expanded coverage to cast the provision of benefits as a threat to freedom.

As Thomas Frank points out in this important op-ed from yesterday’s Wall Street Journal:

Conservatives of the 1930s, led by an upper-crust outfit called the American Liberty League, certainly felt that way. “That Roosevelt was a dictator there was no doubt; but Liberty Leaguers were not quite sure what kind,” wrote the historian George Wolfskill in “The Revolt of the Conservatives,” a 1962 study of that organization. “Some thought he was a fascist, others believed him a socialist or Communist, while others, to be absolutely sure, said he was both.”

Frank’s piece is titled “The Left should reclaim ‘Freedom’—The Right was wrong about FDR too.” He says:

There are few things in politics more annoying than the right’s utter conviction that it owns the patent on the word “freedom”—that when its leaders stand up for the rights of banks to be unregulated or capital gains to be untaxed, that it is actually and obviously standing up for human liberty, the noblest cause of them all. . .

Any increase in the size or duties of government, the right tells us, necessarily subtracts from our freedom. Government is, by its very nature, a destroyer of liberties; the Obama administration, specifically, is promising to interfere with the economy and the health-care system so profoundly that Washington will soon have us all in chains.

“What we’re going to end up with is higher taxes, bigger government and less freedom for the American people,” House Republican Leader John Boehner said on Fox News in July. “We’re going to have a real fight for how much freedom we’re going to have left in America.”

Hogwash.

Today, of course, we know that the right’s tyranny-fears [about FDR] were nonsense. Most of Roosevelt’s innovations have been the law of the land for 70 years now, and yet we are still a free society.

In closing, Frank makes this vital point:

The reality of misgovernment, meanwhile, is not something you can grasp simply by donning a tricorn hat and musing on the majesty of Lady Liberty. It requires, among other things, close attention to the following irony: That many of the most destructive and even corrupt policies of the past few decades were engineered by exactly the sort of people who claim to be motivated by freedom and liberty.

During the recent horrible administration of George W. Bush, I often pleaded with people not to view Bush, Cheney, et al., as conservatives. They were clearly and profoundly not interested in conserving the liberties or the general welfare of Americans, as was their Constitutional duty. Rather, they were intent on maximizing the security and strength of powerful corporations, on whose boards they and their cohorts have so comfortably sat.

Have you ever taken the World’s Smallest Political Quiz? While it is far from perfect, it does offer a useful alternative to the traditional left-right spectrum, opting instead for a diamond-shaped depiction of U.S. political positions.

The red dot shows where I score on the quiz. I would submit that supporters of Bush-style politics, including many of today’s alleged ‘conservatives’, are really much closer to Big Government Statists. Bush, after all, increased the size of the federal deficit far beyond what any of his predecessors had done, while at the same time overseeing the most heinous incursions into civil liberties of any President since, well, perhaps ever.

Although I’ve openly stated my displeasure with the extreme positions of certain declared libertarians, I am not at all opposed to many of the tenets of libertarian thinking. I’ve even at times declared myself to be a “libertarian socialist.” Social freedoms should, in my view, be free from government restraint in almost every case.

Being a techno-progressive means being in favor of freedom. What we have to make clear, though, is that freedom stands for much more than just the right to act however I choose—it also stands for securing to everyone an equal opportunity for life, liberty, and the pursuit of happiness.

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For you see, the world is governed by very different personages from what is imagined by those who are not behind the scenes.

  Coningsby: Or The New Generation And, The governments of the present day have to deal not merely with other governments, with emperors, kings, and ministers, but also with the secret societies which have everywhere their unscrupulous agents, and can at the last moment upset all the governments’ plans. — Benjamin Disraeli, Speech at Aylesbury, Great Britain, September 10, 1870

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