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If "freedom" means, first of all, the responsibility of every individual for the rational determination of his own personal, professional and social existence, then there is no greater fear than that of the establishment of general freedom. Without a thoroughgoing solution of this problem there never will be a peace lasting longer than one or two generations. To solve this problem on a social scale, it will take more thinking, more honesty and decency, more conscientiousness, more economic, social and educational changes in social mass living than all the efforts made in previous and future wars and post-war reconstruction programs taken together.
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Section 2 : The Biological Miscalculation in the Human Struggle for Freedom

 

Wilhelm Reich

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Work-democracy adds a decisive piece of knowledge to the scope of ideas related to freedom. The masses of people who work and bear the burden of social existence on their shoulders neither are conscious of their social responsibility nor are they capable of assuming the responsibility for their own freedom. This is the result of the century-long suppression of rational thinking, the natural functions of love, and scientific comprehension of the living. Everything related to the emotional plague in social life can be traced back to this incapacity and lack of consciousness. It is work-democracy's contention that, by its very nature, politics is and has to be unscientific, i.e., that it is an expression of human helplessness, poverty, and suppression.

 

Wilhelm Reich

 

As the dominant social ethic changed from a religious to a secular one, the problem of heresy disappeared, and the problem of madness arose and became of great social significance. In the next chapter I shall examine the creation of social deviants, and shall show that as formerly priests had manufactured heretics, so physicians, as the new guardians of social conduct and morality, began to manufacture madmen.

 

Thomas Szasz

 

Rulers and generals muster their troops. Magnates muster the sums of money which give them power. The fascist dictators muster the irrational human reactions which make it possible for them to attain and maintain their power over the masses. The scientists muster knowledge and means of research. But, thus far, no organization fighting for freedom has ever mustered the biological arsenal where the weapons are to be found for the establishment and the maintenance of human freedom. All precision of our social existence notwithstanding, there is as yet no definition of the word freedom which would be in keeping with natural science. No word is more misused and misunderstood.
To define freedom is the same as to define sexual health. But nobody will openly admit this. The advocacy of personal and social freedom is connected with anxiety and guilt feelings. As if to be free were a sin or at least not quite as it should be. Sex-economy makes this guilt feeling comprehensible: freedom without sexual self-determination is in itself a contradiction. But to be sexual means — according to the prevailing human structure — to be sinful or guilty. There are very few people who experience sexual love without guilt feeling. "Free love" has acquired a degrading meaning: it lost the meaning given it by the old fighters for freedom. In films and in books, to be genital and to be criminal are presented as the same thing.

 

Wilhelm Reich

 

Even the most wretched individual of our present society could not exist and develop without the cumulative social efforts of countless generations. Thus the individual, his freedom and reason, are the products of society, and not vice versa: society is not the product of individuals comprising it; and the higher, the more fully the individual is developed, the greater his freedom — and the more he is the product of society, the more does he receive from society and the greater his debt to it.

 

Mikhail Bakunin

 

The freedom to conduct different types of life is reflected in all the alternative combinations of functionings from which a person can choose, this can be called the 'capacity' of a person. The ability of a person depends on a variety of factors, including personal and social arrangements. A social commitment to individual liberty must be that it attaches importance to the objective of increasing the capacity that many people actually possess, and the choice between different social arrangements should be influenced by their ability to promote human capabilities. A full account of individual freedom must go beyond the capabilities related to privacy, and must pay attention to other objectives of the person, such as certain social purposes not directly related to the individual's life, increase human capacity must be a part importance of promoting individual freedom. (Ch. 1.5, p. 25)

 

Amartya Sen