essay for important of freedom

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Why the “freedom writers essay” is an inspiring tale of hope, empathy, and overcoming adversity.

Education has always been a paramount aspect of society, shaping individuals’ intellect and character. Within the vast realms of academia, written expressions have played a pivotal role in documenting and disseminating knowledge. Among these, the essays by Freedom Writers stand out as a testament to the importance of personal narratives and the transformative power they hold.

By delving into the multifaceted dimensions of human experiences, the essays penned by Freedom Writers captivate readers with their raw authenticity and emotional depth. These narratives showcase the indomitable spirit of individuals who have triumphed over adversity, providing invaluable insights into the human condition. Through their stories, we gain a profound understanding of the challenges faced by marginalized communities, shedding light on the systemic issues deeply ingrained in our society.

What makes the essays by Freedom Writers particularly significant is their ability to ignite a spark of empathy within readers. The vivid descriptions and heartfelt accounts shared in these personal narratives serve as a bridge, connecting individuals from diverse backgrounds and fostering a sense of understanding. As readers immerse themselves in these stories, they develop a heightened awareness of the struggles faced by others, ultimately cultivating a more inclusive and compassionate society.

The Inspiring Story of the Freedom Writers Essay

The Freedom Writers Essay tells a powerful and inspiring story of a group of students who were able to overcome adversity and find their own voices through the power of writing. This essay not only impacted the education system, but also touched the hearts of many individuals around the world.

Set in the early 1990s, the Freedom Writers Essay highlights the journey of a young teacher named Erin Gruwell and her diverse group of students in Long Beach, California. Faced with a challenging and often hostile environment, Gruwell used literature and writing as a platform to engage her students and help them express their own experiences and emotions.

Through the use of journals, the students were able to share their personal stories, struggles, and dreams. This essay not only became a therapeutic outlet for the students, but it also allowed them to see the power of their own voices. It gave them a sense of empowerment and hope that they could break free from the cycle of violence and poverty that surrounded them.

As their stories were shared through the Freedom Writers Essay, the impact reached far beyond the walls of their classroom. Their words resonated with people from all walks of life, who were able to see the universal themes of resilience, empathy, and the importance of education. The essay sparked a movement of hope and change, inspiring individuals and communities to work together towards a more inclusive and equitable education system.

The Freedom Writers Essay is a testament to the transformative power of education and the incredible potential of young minds. It serves as a reminder that everyone has a story to tell and that through the written word, we can create understanding, bridge divides, and inspire change.

In conclusion, the Freedom Writers Essay is not just a piece of writing, but a catalyst for change. It showcases the remarkable journey of a group of students who found solace and strength in their own stories. It reminds us of the importance of empowering young minds and providing them with the tools necessary to overcome obstacles and make a difference in the world.

Understanding the background and significance of the Freedom Writers essay

The Freedom Writers essay holds a notable history and plays a significant role in the field of education. This piece of writing carries a background rich with hardships, triumphs, and the power of individual expression.

Originating from the diary entries of a group of high school students known as the Freedom Writers, the essay documents their personal experiences, struggles, and remarkable growth. These students were part of a racially diverse and economically disadvantaged community, facing social issues including gang violence, racism, and poverty.

Despite the challenging circumstances, the Freedom Writers found solace and empowerment through writing. Their teacher, Erin Gruwell, recognized the potential of their stories and encouraged them to share their experiences through written form. She implemented a curriculum that encouraged self-expression, empathy, and critical thinking.

The significance of the Freedom Writers essay lies in its ability to shed light on the experiences of marginalized communities and bring attention to the importance of education as a means of empowerment. The essay serves as a powerful tool to inspire change, challenge social norms, and foster understanding among diverse populations.

By sharing their narratives, the students of the Freedom Writers not only found catharsis and personal growth, but also contributed to a larger discourse on the impact of education and the role of teachers in transforming lives. The essay serves as a reminder of the profound impact that storytelling and education can have on individuals and communities.

Learning from the Unique Teaching Methods in the Freedom Writers Essay

The Freedom Writers Essay presents a remarkable story of a teacher who uses unconventional teaching methods to make a positive impact on her students. By examining the strategies employed by the teacher in the essay, educators can learn valuable lessons that can enhance their own teaching practices. This section explores the unique teaching methods showcased in the Freedom Writers Essay and the potential benefits they can bring to the field of education.

Empowering student voice and promoting inclusivity: One of the key themes in the essay is the importance of giving students a platform to express their thoughts and experiences. The teacher in the Freedom Writers Essay encourages her students to share their stories through writing, empowering them to find their own voices and fostering a sense of inclusivity in the classroom. This approach teaches educators the significance of valuing and incorporating student perspectives, ultimately creating a more engaging and diverse learning environment.

Building relationships and trust: The teacher in the essay invests time and effort in building meaningful relationships with her students. Through personal connections, she is able to gain their trust and create a safe space for learning. This emphasis on building trust highlights the impact of positive teacher-student relationships on academic success. Educators can learn from this approach by understanding the importance of establishing a supportive and nurturing rapport with their students, which can enhance student engagement and motivation.

Using literature as a tool for empathy and understanding: The teacher in the Freedom Writers Essay introduces her students to literature that explores diverse perspectives and themes of resilience and social justice. By incorporating literature into her curriculum, she encourages her students to develop empathy and gain a deeper understanding of the experiences of others. This approach underscores the value of incorporating diverse and relevant texts into the classroom, enabling students to broaden their perspectives and foster critical thinking skills.

Fostering a sense of community and belonging: In the essay, the teacher creates a sense of community within her classroom by organizing activities that promote teamwork and collaboration. By fostering a supportive and inclusive learning environment, the teacher helps her students feel a sense of belonging and encourages them to support one another. This aspect of the teaching methods showcased in the Freedom Writers Essay reinforces the significance of collaborative learning and the sense of community in fostering academic growth and personal development.

Overall, the unique teaching methods presented in the Freedom Writers Essay serve as an inspiration for educators to think outside the box and explore innovative approaches to engage and empower their students. By incorporating elements such as student voice, building relationships, using literature for empathy, and fostering a sense of community, educators can create a transformative learning experience for their students, ultimately shaping them into critical thinkers and compassionate individuals.

Exploring the innovative approaches used by the Freedom Writers teacher

The Freedom Writers teacher employed a range of creative and groundbreaking methods to engage and educate their students, fostering a love for learning and empowering them to break the cycle of violence and poverty surrounding their lives. Through a combination of empathy, experiential learning, and personal storytelling, the teacher was able to connect with the students on a deep level and inspire them to overcome the obstacles they faced.

One of the innovative approaches utilized by the Freedom Writers teacher was the use of literature and writing as a means of communication and healing. By introducing the students to powerful works of literature that tackled relevant social issues, the teacher encouraged them to explore their own identities and experiences through writing. This not only facilitated self-expression but also fostered critical thinking and empathy, as the students were able to relate to the characters and themes in the literature.

The teacher also implemented a unique system of journal writing, where the students were given a safe and non-judgmental space to express their thoughts, emotions, and personal experiences. This practice not only helped the students develop their writing skills but also served as a therapeutic outlet, allowing them to process and reflect upon their own lives and the challenges they faced. By sharing and discussing their journal entries within the classroom, the students built a strong sense of community and support among themselves.

Another innovative strategy utilized by the Freedom Writers teacher was the integration of field trips and guest speakers into the curriculum. By exposing the students to different perspectives and experiences, the teacher broadened their horizons and challenged their preconceived notions. This experiential learning approach not only made the subjects more engaging and relatable but also encouraged the students to think critically and develop a greater understanding of the world around them.

In conclusion, the Freedom Writers teacher implemented a range of innovative and effective approaches to foster learning and personal growth among their students. Through the use of literature, writing, journaling, and experiential learning, the teacher created a supportive and empowering environment that allowed the students to overcome their adversities and become agents of change. These methods continue to inspire educators and highlight the importance of innovative teaching practices in creating a positive impact on students’ lives.

The Impact of the Freedom Writers Essay on Students’ Lives

The Freedom Writers Essay has had a profound impact on the lives of students who have been exposed to its powerful message. Through the personal stories and experiences shared in the essay, students are able to gain a deeper understanding of the challenges and resilience that individuals can possess. The essay serves as a catalyst for personal growth, empathy, and a desire to make a positive difference in the world.

One of the key ways in which the Freedom Writers Essay impacts students’ lives is by breaking down barriers and promoting understanding. Through reading the essay, students are able to connect with the struggles and triumphs of individuals from diverse backgrounds. This fosters a sense of empathy and compassion, allowing students to see beyond their own experiences and appreciate the unique journeys of others.

In addition to promoting empathy, the Freedom Writers Essay also inspires students to take action. By showcasing the power of education and personal expression, the essay encourages students to use their voices to effect change in their communities. Students are empowered to stand up against injustice, advocate for those who are marginalized, and work towards creating a more inclusive and equitable society.

Furthermore, the essay serves as a reminder of the importance of perseverance in the face of adversity. Through the stories shared in the essay, students witness the determination and resilience of individuals who have overcome significant challenges. This inspires students to believe in their own ability to overcome obstacles and pursue their dreams, no matter the circumstances.

Overall, the impact of the Freedom Writers Essay on students’ lives is profound and far-reaching. It not only educates and enlightens, but also motivates and empowers. By exposing students to the power of storytelling and the potential for personal growth and social change, the essay equips them with the tools they need to become compassionate and engaged citizens of the world.

Examining the transformation experienced by the Freedom Writers students

The journey of the Freedom Writers students is a testament to the power of education and its transformative impact on young minds. Through their shared experiences, these students were able to overcome adversity, prejudice, and personal struggles to find their voices and take ownership of their education. This process of transformation not only shaped their individual lives but also had a ripple effect on their communities and the educational system as a whole.

The transformation experienced by the Freedom Writers students serves as a powerful reminder of the potential within every student, regardless of their background or circumstances. It highlights the importance of creating an inclusive and supportive educational environment that encourages self-expression, empathy, and a belief in one’s own abilities. By fostering a love for learning and empowering students to embrace their unique voices, education can become a catalyst for positive change, both within individuals and society as a whole.

Addressing Social Issues and Promoting Empathy through the Freedom Writers Essay

In today’s society, it is important to address social issues and promote empathy to create a more inclusive and harmonious world. One way to achieve this is through the powerful medium of the written word. The Freedom Writers Essay, a notable piece of literature, serves as a catalyst for addressing social issues and promoting empathy among students.

The Freedom Writers Essay showcases the experiences and struggles of students who have faced adversity, discrimination, and inequality. Through their personal narratives, these students shed light on the social issues that exist within our society, such as racism, poverty, and violence. By sharing their stories, they invite readers to step into their shoes and gain a deeper understanding of the challenges they face. This promotes empathy and encourages readers to take action to create a more equitable world.

Furthermore, the Freedom Writers Essay fosters a sense of community and unity among students. As they read and discuss the essay, students have the opportunity to engage in meaningful conversations about social issues, sharing their own perspectives and experiences. This dialogue allows them to challenge their beliefs, develop critical thinking skills, and broaden their horizons. By creating a safe space for open and honest discussions, the Freedom Writers Essay creates an environment where students can learn from one another and grow together.

In addition, the essay prompts students to reflect on their own privileges and biases. Through self-reflection, students can gain a better understanding of their own place in society and the role they can play in creating positive change. This reflection process helps students develop empathy for others and encourages them to become active agents of social justice.

In conclusion, the Freedom Writers Essay serves as a powerful tool for addressing social issues and promoting empathy among students. By sharing personal narratives, fostering dialogue, and prompting self-reflection, this essay encourages students to confront societal challenges head-on and take meaningful action. Through the power of the written word, the essay helps create a more inclusive and empathetic society.

Analyzing how the essay tackles significant societal issues and promotes empathy

In this section, we will examine how the essay addresses crucial problems in society and encourages a sense of understanding. The essay serves as a platform to shed light on important social issues and foster empathy among its readers.

The essay delves into the depths of societal problems, exploring topics such as racial discrimination, stereotyping, and the achievement gap in education. It presents these issues in a thought-provoking manner, prompting readers to reflect on the harsh realities faced by marginalized communities. Through personal anecdotes and experiences, the essay unveils the profound impact of these problems on individuals and society as a whole.

Furthermore, the essay emphasizes the significance of cultural understanding and empathy. It highlights the power of perspective and the importance of recognizing and challenging one’s own biases. The author’s account of their own transformation and ability to connect with their students serves as an inspiring example, urging readers to step outside their comfort zones and embrace diversity.

By confronting and discussing these social issues head-on, the essay not only raises awareness but also calls for collective action. It encourages readers to become advocates for change and actively work towards creating a more inclusive and equitable society. The essay emphasizes the role of education in addressing these societal problems and the potential for growth and transformation it can bring.

In essence, the essay provides a platform to examine important societal problems and promotes empathy by humanizing the issues and encouraging readers to listen, understand, and work towards positive change.

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Why Freedom Is Important (Fully Explained)

By: Author Paul Jenkins

Posted on Published: April 27, 2022  - Last updated: July 4, 2023

Categories Society , Culture , History , Leadership , Self Improvement

What’s freedom, and why is it so important? In short, freedom is the ability to make decisions for ourselves. We’re free to think and speak our minds, to choose our path in life, and to associate with anyone we want. This allows us to be individuals and create our own unique life. That’s why freedom is such a basic human right – without it, we couldn’t truly be ourselves. And that would be a pretty bleak world indeed.

Benefits Of Freedom

Freedom is one of the most essential things in the world. It makes us human and is something we should all value.

If you’re wondering why freedom is so important, here are some of the benefits that come with freedom :

• You have a fundamental natural right to be who you want.
• Freedom is important for a long, happy life.
• Freedom allows you to make your own choices.
• Freedom gives you the right to free expression.
• You have a right to be free from discrimination.

Freedom Is About Trust

Free will is the ability to act intuitively, or in other words, to act without external compulsion. People are free when they can develop in the best way for them.

Why is this so important?

Well, it’s quite simple: it’s necessary to trust. Trust is a key element of leadership and life in general.

For example, you need your team’s trust if you want them to believe in you as a leader and, more importantly, strive toward the goals you set for yourself and the company. You can best build your employees’ trust by giving them freedom (as long as it’s handled well).

The same is true for yourself: To trust yourself, you need freedom. Freedom allows us to try new things and make mistakes to learn and grow from our experiences.

We Are Free To Follow Our Path

We’re free to choose and go our own way in life. It’s this freedom to choose that makes us who we’re today.

Each human being has a uniquely personal path, and it’s our responsibility to follow it. It’s up to you to decide what you want to do, what you want to be, where you want to go, and how you want to live.

The most important thing is that YOU make these decisions yourself; they shouldn’t be made by someone else! You have the freedom of choice!

You have the freedom of choice because we all have different interests and desires; therefore, no one can tell another person what to do with their life or how to live it! For society to survive and thrive, it needs diverse views and opinions on issues such as religion, politics, economics, etc.

So don’t let anyone pressure you. Remember that just because someone has a different worldview than you doesn’t mean theirs isn’t valid!

Freedom Is Important For Happiness

Freedom is important for our happiness because it allows us to make choices that make us happy, make mistakes, and learn from them.

So our happiness depends on how we feel about our choices and continue to make in life.

Freedom allows people to make choices that they’re proud of. This makes them happier because they know they’ve earned happiness through their free will. For some people, the most crucial thing will be economic freedom; for others, free speech will matter more.

Everyone wants to be proud of the choices they’ve made in life. It’s an encouraging feeling when you realize that you’re exactly where you want to be in life because of the choices you made for yourself along the way.

The Things That Give a Sense of Self-Worth and Freedom

The close friends around you, the job you enjoy doing every day, the promotions or awards at work – all these things give you a sense of self-worth and pride because you achieved them with your own hands.

These feelings cannot be reproduced if you live a controlled lifestyle where almost everything is dictated by others. This leaves no room for personal growth or choices, leading to dissatisfaction because there will always be something missing if you never had the chance to create it yourself.

Moreover, freedom not only gives people the opportunity to make choices but also to make mistakes. We need them to grow into mature adults who can successfully navigate difficult situations with their newly acquired knowledge and experience from past mistakes.

Without mistakes, we’d never learn from them and therefore do nothing to correct them. This means that what’s been done wrong will continue until someone else steps in or until it self-destructs (e.g., a business model) because of its incessant mistakes.

The bottom line is that freedom helps make us happier because it allows us to make choices that make us happy.

Social And Non-Social Freedom

In the social or collective sense, freedom means that a person is free to participate in building and shaping his or her world. This can include political, religious, professional, artistic, and other groups, organizations, and institutions.

Freedom in this context is synonymous with individual freedom:

• The power to decide whether or not to belong.
• The power to be oneself without fear of exclusion.
• The power to express oneself as one sees fit.
• The power to pursue happiness on your terms when others have the same opportunities.

Freedoms We Take For Granted

From a purely personal perspective, there are many freedoms that we often take for granted. You can choose where you live, what you eat, and who your friends are. You are also free to be yourself and express yourself as you see fit.

You can pursue your passions in life and be independent of others.

You can do whatever you want on any given day or evening, within reason, of course. You can get up early or sleep in; make breakfast or skip it; exercise or do nothing at all; go out with friends or stay home alone and watch TV; be serious or act silly – all without bowing to the demands of others. This kind of social freedom helps people feel authentic in their own lives.

The freedom to create also falls into the category of non-social freedoms because it doesn’t usually require the participation of other people.

Generally, it’s an individual activity that most people believe has value beyond money because it promotes self-actualization and positively contributes to society.

Freedom Is An Integrity Issue

As the saying goes, “Freedom isn’t free.”

Nowhere is this more evident than in the human spirit. Each of us deeply desires to be who or what he or she uniquely is. This is our birthright and should never be compromised by others – or ourselves.

Freedom Begins at Home

This pursuit of freedom begins at home, where we’re taught how to think about ourselves and others – and how to behave if we want to continue to receive love and acceptance from those closest to us.

As children, we learn early on that safety requires obedience – which can only mean giving up personal power and bending to someone else’s will (usually an authority figure). In this way, we can be conditioned from an early age to believe that freedom means doing what makes other people happy and avoiding anything that makes them unhappy.

We grow up learning to live within certain acceptable boundaries – and then spend our lives trying not to fit within those boundaries as adults!

Why Is The Right To Freedom Important?

The right to liberty is important because it allows us to have power over our lives and strive for a better life. It’s one of the basic rights we all deserve as human beings, regardless of where we live or our circumstances.

For example, political freedom is a basic constitutional right in the United States. Although there are many countries in the world where citizens don’t have the same freedoms as people in the United States, the US government was founded on individual freedom and freedom of expression.

In the African American community, people like Martin Luther King Jr, Susan B. Anthony, and Malcolm X were champions of freedom and civil rights who worked tirelessly to ensure that more Americans had access to freedom and civil liberties.

The right to peaceful protest, peaceful assembly, and public debate are important parts of any democracy and essential to any democratic society.

Freedom in Nation-States

Freedom is an essential part of America’s identity as a nation. Throughout history, Americans and the citizens of other nations with a similar belief in freedom have fought for this fundamental right. It is formally enshrined in the United States Constitution.

In the United Kingdom, although there is no written constitution, free society is based on case law established in the courts and a system of government and society that originated in the Magna Carta of 1215.

Press freedom is one of the most important hallmarks of progressive and free nations because it enables citizens to hold those governing them accountable to fundamental values of freedom and good governance.

Freedom Allows Us To Make Mistakes And Learn From Them

In an ideal world, we’d all make the same mistake simultaneously, so there would be no danger of suffering from severe déjà vu!

But in the real world, many of us disagree about what counts as a mistake and what counts as learning from our mistakes. Some people believe that you shouldn’t make mistakes. They tell you to avoid mistakes because they “only lead to trouble.” Those who’re more safety-conscious may think it’s best to avoid mistakes because they can harm and hurt you, likely resulting in emotional and financial damage.

Others think we shouldn’t be afraid to make mistakes if we believe it’ll help us learn new things and become better people.

Most people probably think somewhere between these two extremes – that there’s nothing wrong with making a few mistakes here and there, but that we’re also not doing ourselves much harm by not learning from them.

We must have the fundamental freedom to make mistakes and learn from them without fear of being punished or called before an angry mob demanding answers or even death from them. This principle applies equally in professional as in personal life.

Personal Freedom Means Being Who You Want To Be

True freedom is the right to do what you want with your life, liberty, and property. However, most of us have no idea how to use our freedoms in a way that works for us.

Instead, we sometimes allow ourselves to be controlled by people not interested in helping us grow.

• Freedom means being able to do what you want, not what other people tell you you must do. It also means taking responsibility for your actions and not blaming others for things out of your control.
• Freedom is important because it allows us to live a life without fear or oppression from those who would seek our enslavement through force or coercion.
• Freedom allows us to pursue happiness while ensuring our rights are protected at all times; this includes things like religious freedom, speech rights, and many others that have been granted under law throughout history (such as voting rights).

Human Freedom Is A Right, Not A Privilege. We All Deserve It

Freedom is a right, not a privilege. It’s the most important human right because if you take away someone’s ability to determine their actions or if you take away their autonomy, you fundamentally change what it means to be human.

The human rights associated with freedom are:

• You have the right to freedom.
• You deserve the right to freedom because it’s necessary for your mental health and well-being.
• You deserve the right to freedom because it’s an inalienable part of being human: we’re creatures capable of making choices and shaping our lives through rational action.
• You also have a right to freedom because everyone deserves the same basic human dignity.

Everyone deserves the right to be free from oppression, slavery, and repression. No one should be made a slave or forced into slavery or poverty against his or her will by a person or group that’s more powerful than he or her; that’s why there are laws against everything from kidnapping to enslavement on every continent.

Frequently Asked Questions

What is freedom.

Freedom is the power or right to act, speak, or think as one wants without hindrance or restraint. It is a fundamental human right and is associated with liberty and independence.

Why is freedom considered important?

Freedom is important because it allows individuals to express themselves, make choices and decisions, and pursue their life goals. It enables creativity, encourages personal and societal growth, and forms the foundation for democracy.

How does freedom contribute to democracy?

Freedom is a fundamental pillar of democracy. It allows citizens to participate actively in their governance, express their opinions openly, and help foster a system where power is in the hands of the people.

What types of freedom are typically discussed in the context of its importance?

Various types of freedom are discussed, including political, economic, and personal. Political freedom refers to the right to participate in the political process, economic freedom pertains to the ability to engage in economic activity without undue restraint, and personal freedom refers to the ability to make choices about one’s life.

What are the potential downsides or abuses of freedom?

While freedom is fundamentally important, it can potentially be abused. It does not mean the absence of all rules and regulations. Freedom comes with responsibilities, and when misused, it can lead to harm or the encroachment of others’ rights. For instance, hate speech, or actions that harm others or society, is an abuse of freedom.

How does the importance of freedom relate to human rights?

Freedom is a foundational human right, as recognized by international human rights treaties. It connects to numerous other rights, including the right to free speech, freedom of religion, and freedom from fear and want. By respecting freedom, we uphold the dignity and worth of each person.

Can there be limitations on freedom?

Yes, there can be reasonable limitations on freedom, particularly when a person’s exercise of their freedom infringes upon the rights of others or threatens public safety. However, any limitations must be clearly defined by law, necessary, and proportionate to the aim.

Is freedom always associated with positive outcomes?

Freedom typically leads to positive outcomes such as personal growth, creativity, and democratic participation. However, unchecked or misused freedom can sometimes lead to negative outcomes, like social discord or violating of others’ rights. Therefore, freedom needs to be exercised responsibly.

How does freedom contribute to societal growth and progress?

Freedom allows for innovation, creativity, and competition, which drive societal growth. It also encourages the free exchange of ideas, fostering intellectual development and progress. By enabling citizens to participate in decision-making processes actively, it also aids in creating more responsive and inclusive societies.

What can individuals do to promote and protect freedom?

Individuals can promote and protect freedom by exercising their rights responsibly, respecting the freedoms of others, staying informed about their rights, and advocating for laws and systems that protect freedom. Civic participation, education, and peaceful advocacy are all important tools in promoting freedom.

In short, freedom is important to everyone, as individuals, societies, and nations.

• As individuals, you have the freedom to choose your friends and pursue your own educational goals.
• We can enact laws protecting our rights and freedoms as a society.
• As a nation, we enjoy the freedom of an independent government that allows us to make our own foreign policy decisions.

Essay on Freedom

Students are often asked to write an essay on Freedom in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Freedom

Understanding freedom.

Freedom is a fundamental human right. It is the power to act, speak, or think without restraint. Freedom allows us to make choices and express ourselves.

The Importance of Freedom

Freedom is vital for personal development. It helps us discover who we are and encourages creativity and innovation. Without freedom, our world would lack diversity and progress.

Freedom with Responsibility

However, freedom comes with responsibility. We must respect others’ rights and freedoms. Misuse of freedom can lead to chaos and conflict. Therefore, it’s crucial to use freedom wisely.

Also check:

250 Words Essay on Freedom

Freedom, a concept often taken for granted, is a cornerstone of modern civilization. It’s synonymous with autonomy, self-determination, and the capacity to make choices without coercion. Freedom, however, is not absolute; it’s a relative term, defined by societal norms, legal frameworks, and cultural contexts.

The Dialectics of Freedom

Freedom can be broadly categorized into two types: positive and negative. Negative freedom refers to the absence of external constraints, allowing individuals to act according to their will. In contrast, positive freedom is the ability to act in one’s best interest, which often requires societal support and resources. The dialectics of these two types of freedom form the crux of many political and philosophical debates.

Freedom and Responsibility

Freedom is inextricably linked with responsibility. Every choice made in freedom has consequences, and individuals must bear the responsibility for their actions. This interplay between freedom and responsibility is a key aspect of ethical and moral judgments.

Freedom in the Modern World

In the modern world, freedom is often associated with democratic rights and civil liberties. However, the rise of digital technology poses new challenges. Questions about data privacy, surveillance, and censorship have sparked debates about the boundaries of freedom in the digital age.

In conclusion, freedom is a complex and multifaceted concept. It’s a fundamental human right, yet its interpretation and application vary widely across different societies and contexts. Understanding the nuances of freedom helps us navigate the ethical and moral dilemmas of our time.

500 Words Essay on Freedom

Freedom, a concept deeply ingrained in human consciousness, is often perceived as the absence of restrictions and the ability to exercise one’s rights and powers at will. It is a fundamental right and the cornerstone of modern democratic societies. However, the concept of freedom is multifaceted, and its interpretation varies across different socio-cultural and political contexts.

The Philosophical Perspective

Freedom and democracy.

In the realm of politics, freedom is the bedrock of democracy. It ensures the right to express one’s opinions, to choose one’s leaders, and to live without fear of oppression. However, freedom in a democratic society is not absolute. It is balanced with the responsibility to respect the freedom and rights of others. This balance is often a source of conflict and debate, as societies grapple with the question of where to draw the line between individual freedom and collective responsibility.

Freedom and Human Rights

Freedom is also closely linked to human rights. The Universal Declaration of Human Rights, adopted by the United Nations, recognizes freedom as a basic human right. It encompasses not only political and civil liberties but also economic, social, and cultural rights. However, the realization of these rights remains a challenge in many parts of the world, where freedom is curtailed by oppressive regimes, social inequalities, and cultural norms.

The Paradox of Freedom

Conclusion: the future of freedom.

That’s it! I hope the essay helped you.

If you’re looking for more, here are essays on other interesting topics:

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Essays About Freedom: 5 Helpful Examples and 7 Prompts

Freedom seems simple at first; however, it is quite a nuanced topic at a closer glance. If you are writing essays about freedom, read our guide of essay examples and writing prompts.

In a world where we constantly hear about violence, oppression, and war, few things are more important than freedom. It is the ability to act, speak, or think what we want without being controlled or subjected. It can be considered the gateway to achieving our goals, as we can take the necessary steps. 

However, freedom is not always “doing whatever we want.” True freedom means to do what is righteous and reasonable, even if there is the option to do otherwise. Moreover, freedom must come with responsibility; this is why laws are in place to keep society orderly but not too micro-managed, to an extent.

5 Examples of Essays About Freedom

1. essay on “freedom” by pragati ghosh, 2. acceptance is freedom by edmund perry, 3. reflecting on the meaning of freedom by marquita herald.

• 4.  Authentic Freedom by Wilfred Carlson

5. What are freedom and liberty? by Yasmin Youssef

1. what is freedom, 2. freedom in the contemporary world, 3. is freedom “not free”, 4. moral and ethical issues concerning freedom, 5. freedom vs. security, 6. free speech and hate speech, 7. an experience of freedom.

“Freedom is non denial of our basic rights as humans. Some freedom is specific to the age group that we fall into. A child is free to be loved and cared by parents and other members of family and play around. So this nurturing may be the idea of freedom to a child. Living in a crime free society in safe surroundings may mean freedom to a bit grown up child.”

In her essay, Ghosh briefly describes what freedom means to her. It is the ability to live your life doing what you want. However, she writes that we must keep in mind the dignity and freedom of others. One cannot simply kill and steal from people in the name of freedom; it is not absolute. She also notes that different cultures and age groups have different notions of freedom. Freedom is a beautiful thing, but it must be exercised in moderation. 

“They demonstrate that true freedom is about being accepted, through the scenarios that Ambrose Flack has written for them to endure. In The Strangers That Came to Town, the Duvitches become truly free at the finale of the story. In our own lives, we must ask: what can we do to help others become truly free?”

Perry’s essay discusses freedom in the context of Ambrose Flack’s short story The Strangers That Came to Town : acceptance is the key to being free. When the immigrant Duvitch family moved into a new town, they were not accepted by the community and were deprived of the freedom to live without shame and ridicule. However, when some townspeople reach out, the Duvitches feel empowered and relieved and are no longer afraid to go out and be themselves. 

“Freedom is many things, but those issues that are often in the forefront of conversations these days include the freedom to choose, to be who you truly are, to express yourself and to live your life as you desire so long as you do not hurt or restrict the personal freedom of others. I’ve compiled a collection of powerful quotations on the meaning of freedom to share with you, and if there is a single unifying theme it is that we must remember at all times that, regardless of where you live, freedom is not carved in stone, nor does it come without a price.”

In her short essay, Herald contemplates on freedom and what it truly means. She embraces her freedom and uses it to live her life to the fullest and to teach those around her. She values freedom and closes her essay with a list of quotations on the meaning of freedom, all with something in common: freedom has a price. With our freedom, we must be responsible. You might also be interested in these essays about consumerism .

4.   Authentic Freedom by Wilfred Carlson

“Freedom demands of one, or rather obligates one to concern ourselves with the affairs of the world around us. If you look at the world around a human being, countries where freedom is lacking, the overall population is less concerned with their fellow man, then in a freer society. The same can be said of individuals, the more freedom a human being has, and the more responsible one acts to other, on the whole.”

Carlson writes about freedom from a more religious perspective, saying that it is a right given to us by God. However, authentic freedom is doing what is right and what will help others rather than simply doing what one wants. If freedom were exercised with “doing what we want” in mind, the world would be disorderly. True freedom requires us to care for others and work together to better society. 

“In my opinion, the concepts of freedom and liberty are what makes us moral human beings. They include individual capacities to think, reason, choose and value different situations. It also means taking individual responsibility for ourselves, our decisions and actions. It includes self-governance and self-determination in combination with critical thinking, respect, transparency and tolerance. We should let no stone unturned in the attempt to reach a state of full freedom and liberty, even if it seems unrealistic and utopic.”

Youssef’s essay describes the concepts of freedom and liberty and how they allow us to do what we want without harming others. She notes that respect for others does not always mean agreeing with them. We can disagree, but we should not use our freedom to infringe on that of the people around us. To her, freedom allows us to choose what is good, think critically, and innovate. 

7 Prompts for Essays About Freedom

Freedom is quite a broad topic and can mean different things to different people. For your essay, define freedom and explain what it means to you. For example, freedom could mean having the right to vote, the right to work, or the right to choose your path in life. Then, discuss how you exercise your freedom based on these definitions and views. 

The world as we know it is constantly changing, and so is the entire concept of freedom. Research the state of freedom in the world today and center your essay on the topic of modern freedom. For example, discuss freedom while still needing to work to pay bills and ask, “Can we truly be free when we cannot choose with the constraints of social norms?” You may compare your situation to the state of freedom in other countries and in the past if you wish. 

A common saying goes like this: “Freedom is not free.” Reflect on this quote and write your essay about what it means to you: how do you understand it? In addition, explain whether you believe it to be true or not, depending on your interpretation. 

Many contemporary issues exemplify both the pros and cons of freedom; for example, slavery shows the worst when freedom is taken away, while gun violence exposes the disadvantages of too much freedom. First, discuss one issue regarding freedom and briefly touch on its causes and effects. Then, be sure to explain how it relates to freedom. 

Some believe that more laws curtail the right to freedom and liberty. In contrast, others believe that freedom and regulation can coexist, saying that freedom must come with the responsibility to ensure a safe and orderly society. Take a stand on this issue and argue for your position, supporting your response with adequate details and credible sources. 

Many people, especially online, have used their freedom of speech to attack others based on race and gender, among other things. Many argue that hate speech is still free and should be protected, while others want it regulated. Is it infringing on freedom? You decide and be sure to support your answer adequately. Include a rebuttal of the opposing viewpoint for a more credible argumentative essay. 

For your essay, you can also reflect on a time you felt free. It could be your first time going out alone, moving into a new house, or even going to another country. How did it make you feel? Reflect on your feelings, particularly your sense of freedom, and explain them in detail. 

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• Freedom Essay

What is Freedom?

If we ever wonder what freedom is, we can look around and see the birds flying high up in the sky. While we in the land work in order to get something, we are actually captivated by that invisible power of want. The former indicates what freedom is while the latter indicates slavery. Well, this is a philosophical justification of what we mean about the term ‘freedom’. The real meaning of freedom is the state of independence where one can do whatever one likes without any restriction by anyone. Moreover, freedom is defined as the state of mind where we have the right and are free to do what we can think of. The main emphasis of freedom is we need to feel freedom from within.

Freedom is a very common term everybody has heard of but if you ask for its exact definition or meaning then it will differ from person to person. For some Freedom may mean the Freedom of going anywhere in the world they would like, for some it means to speak up for themselves and stay independent and positive, and for some, it is the liberty of doing anything whatever they like.

Thus Freedom cannot be contained and given a specific meaning. It differs from every culture, city, and individual. But Freedom in any language or any form totally depends on how any particular person handles the situation and it largely shows the true character of someone.

Different Types of Freedom

Freedom differs from person to person and from every different situation one faces. Hence Freedom can be classified as

Freedom of association.

Freedom of belief.

Freedom of speech.

Freedom to express oneself.

Freedom of the press.

Freedom to choose one's state in life.

Freedom of religion.

Freedom from bondage and slavery.

The list can even continue because every individual's wish and perspective differ.

FAQs on Freedom Essay

1. What is democracy?

Democracy can be defined as - "a government by the people in which the supreme power is vested in the people and exercised directly by them or by their elected agents under a free electoral system". Also, in the words of Abraham Lincoln, democracy is a government that is "of the people, by the people, and for the people.

Democracy is such a form of government where the rulers are being elected by the people. The single chief factor that is common to all democracies is that the government is chosen by the people. The non-democratic government can be the example of Myanmar, where the rulers are not elected by the people.

2. Why is freedom important in our life?

Freedom is very important as this gives us the right to be ourselves, and this helps to work together after maintaining autonomy. Freedom is quite important as the opposite is detrimental to our own well-being and which is inconsistent with our nature.

Freedom is a necessary ingredient for the pursuit of happiness for an individual. Freedom also may be negative or positive – freedom from the constraints on our choices and actions, and the freedom to grow, in order to determine who and what we are.

3. What do you mean by ‘Right to Freedom of Religion’?

We all have the right to freedom of thought, conscience, and also religion. This right includes the freedom to change our religion or belief. We can change our religion either alone or in community with others in public or in private, to manifest this religion or the belief, in worship, in teaching also in practice and observance.

4. Why is Freedom essential in everyone's life?

Freedom is a space or condition in which people will have the sole opportunity to speak, act and pursue their own happiness without unnecessary or any external restrictions which may even involve their own parents, friends, or siblings. Literally no one has the right to get involved in someone else’s life and try to fit in their opinion. Freedom is really important in everyone's life because it leads to enhanced expressions of creativity and original thought, increased productivity in their own view, and overall high quality of life. 

5. What does real Freedom actually look like?

Real Freedom is being able to do what you want and whenever you want without someone actually getting involved in your life, being duty and responsibility-free but that doesn't mean being unemployed and this means Freedom to choose your own career and working in your own space with full acknowledgment not really bothered by what other people think, being careless but not being irresponsible about whatever happens in your life by taking full control of your life in your hands, being Spiritually Free is definitely another form of Freedom from certain beliefs and superstitions and finally having enough money to enjoy your life in your taste is the most important form of Freedom.

6. Is Freedom a better option always in every situation?

It is definitely a no because we Indians are brought up in that way that we always tend to be dependent or rely on someone for at least one particular thing in our life. Because we tend to make mistakes and make wrong decisions when we are in an emotional state, hence it is good to have one soul you might go back to often when you are confused. Our parents have brought us up in a way where we are expected to meet certain family standards and social standards so we are bound to get tied under some family emotions most of the time. But it is necessary to decide what is good for you in the end.

7. What does the feeling of finally enjoying Freedom look like?

You will have an ample amount of energy for desiring and taking the required action, and you will finally move whole-heartedly towards your own decision. You feel happy with the Freedom of just existing on this earth itself. You think your individuality has value now among both family and society. It's important that you do not just have the right to do what you want but can also choose happiness over adjustments and don't do what you actually do not want.

8. Why is Freedom of Expression more important than anything else?

Freedom of Expression is the most important human right which is essential for a society to be democratic and equal in serving both men and women or anyone. It enables the free exchange of ideas, opinions, and information and thus allows members of society to form their own opinions on issues of public importance but not only public opinion but also regarding families or any relationship for that matter. Expressing what one feels or what they actually go through is absolutely their own right which no one can ever deny.

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Essay Samples on Freedom

Why is freedom of religion important.

Freedom of religion stands as one of the fundamental pillars of a democratic and pluralistic society. It safeguards an individual's right to practice their chosen faith without fear of discrimination or persecution. This essay delves into the resons why freedom of religion is important, exploring...

• Religious Tolerance

What Is the Meaning of Freedom: the Price We Pay

The concept of freedom has transcended time and culture, serving as a cornerstone of human aspirations and societal progress. But what is the true meaning of freedom, and what price do we pay to attain and preserve it? This essay will delve into the multifaceted...

What Does Freedom Mean to Me: a Privilege and a Responsibility

Freedom, a concept deeply embedded in the fabric of human history, has been sought, fought for, and cherished by individuals and societies alike. But what does freedom truly mean to me? In this essay, I will delve into my personal understanding and interpretation of freedom,...

How Has Freedom Changed Over Time: A Dynamic Journey

How has freedom changed over time? Throughout history, the concept of freedom has undergone profound transformations, shaped by the evolving sociopolitical, cultural, and technological landscapes. As societies progress, the understanding and pursuit of freedom have adapted to new contexts and challenges. In this essay, we...

Balance Between Freedom And Equality

We hear a lot of people talking about “Freedom and Equality”...but do we really know the real meaning? Freedom and Equality are two fundamental values in a society and they have helped to construct the society known today. Without them, the nation would discriminate unfairly...

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Considering Religious Beliefs And Freedom Of Expression

Whether you believe in something or not, the idea of religion has probably crossed your mind. Some people see it as a way to make sense of the world around us and some see it as way of life. the idea that a higher power,...

• Religious Beliefs

Differences between the Patterson's, Foner's, and King's interpretations of Freedom

Patterson gives three different interpretations of freedom. His first interpretation is about personal freedom. He interprets this freedom as the ability of an individual to do as they please within their limits. His second interpretation is sovereign. Like a sovereign nation, a free person can...

• African American
• Interpretation

Literary Analysis and Review of Annie Dillard's "Living Like Weasels"

I traveled to Hollins pond not to wonder at life, but to further myself from it. Yet I can learn from a weasel how to live life. Weasels survive in mindlessness, a pure and dignified way of living, unlike the bias and ulterior motives that...

• Annie Dillard

Life Without Principle: The Isolation of Oneself in One's World

In Henry David Thoreau's 'Life Without Principle “ the author talks about how we are isolating ourselves from society and how we should live in our own world and not be going towards society. I do agree with Thoreau’s main idea with the passage because...

• Life Without Principle

Annie Dillard's and Alexander Theroux' Analysis of Freedom

Although the essays “Living like Weasels” Annie Dillard and “Black” by Alexander Theroux tackle two different subjects, they both use similar strategies in order to get their points across to the reader. Dillard uses the Weasels feral nature to analyze freedom. Meanwhile Theroux uses the...

The Battle for Individual Freedom and Autonomy in Amistad

On August 26, 1839, US Navy brig Washington discovered a schooner at Long Island, New York. Unlike conventional merchant ships that carried cargos, this Spanish vessel named La Amistad was severely damaged and came ashore with two Spaniards under the control of forty-four Africans. The...

Mental Slavery: Achieving Mental Freedom

We may consider mental slavery as a psychological disease. Many kinds of illusions, abusive fantasies, frustrating discouragement, etc. create a complex gland of self-mortification in the mind area. These glands become very powerful over time. Then these responses go on various activities of day-to-day activities....

• Mental Slavery

"Survival in Auschwitz": How Suffering Leads to Freedom

Introduction In Primo Levi's memoir, "Survival in Auschwitz," he vividly recounts his harrowing experiences as a prisoner in the Auschwitz concentration camp during World War II. Amidst the unimaginable suffering and dehumanization, Levi explores the paradoxical concept of how enduring immense pain and suffering can...

• Survival in Auschwitz

The Symbolism of Horses in "All the Pretty Horses"

Freedom can be interpreted into various of meanings. To have freedom is to live in the moment, without regretting the past or anticipating the future. To have freedom can also mean to be in the state of not being subject to or affected by undesirable...

• All The Pretty Horses

How Hope Leads to Freedom and Success

For any novels to truly connect with the readers the author needs to pay close attention to character development. It’s the human element that is going to resonate with people.A great character is more than just an iconic name it’s the process of creating a...

Chris McCandless: Heroic Adventurer or Naive Risk-taker

Chris McCandless, a young adventurer who left his privileged life behind to embark on a journey into the Alaskan wilderness, has been the subject of much debate. Was he a hero, a brave individual who sought a higher purpose, or a fool who recklessly put...

• Chris Mccandless
• Into The Wild

Impact of the Totalitarian Regime on Society In 'A Clockwork Orange'

Society has established that the validation of choice further progresses the people of a country as a nation of the people. It becomes the idea that individual choice is liberty as it serves as the catalysts that structure the basis of democracy which idealizes the...

• A Clockwork Orange

The Impacts of Social Conditioning on the Individual Freedom

40% of food worldwide is thrown away because of fear of expiration dates. People gravitate towards the idea that nurses are mostly women or that money buys happiness. All these misconceptions and gender stereotypes in today’s society occur because of the impact of social conditioning....

• Individual Identity

Mill's Opinion on Freedom of Expression and Individual Liberty

One of the most important liberties in a free society would be freedom of opinion and freedom of expression. Some extreme freedom of speech absolutists would argue that all sorts of opinions should be given the right to be expressed. These opinions may include hate...

• John Stuart Mill

Challenging Kant's Moral Theory of Freedom and Liberty

In his 1793 essay ‘On the common saying: “This may be true in theory, but it does not apply in practice” Kant outlies his view of the relation between morality and liberty and the role freedom plays within both these concepts. This essay will examine...

• Immanuel Kant

The Challenges of Immigration and Freedom in Charlie Chaplin's Work

Everyone has heard of Charlie Chaplin once in their lives. There’s no way one hasn’t seen at least a clip from one of his many films or come across a work inspired by him throughout the decades. The character Chaplin created, The Tramp, has made...

• Charlie Chaplin

Wester Concept of Freedom, UDHR and Islam

In 1948, United Nations General Assembly adopted a document Universal Declaration of Human Rights (UDHR). It was drafted by representatives who came from different cultures & had legal expertise. This states fundamental human rights which all individuals as citizens of the world should be entitled...

The Concept of Freedom in the Modern Technological World

The concept of freedom is always changing and is often open to interpretation. In today’s society, humans are generally born free with equal dignity and rights. Depending on the society one is born into, their interpretation of who really has freedom can change. In Aldous...

• Modern Technology

The Healthy Viewpoint on the Concept of American Freedom

America is the freest nation in the world. A lot of people dream of getting into this country and have the same opportunities that Americans have. In other words, opportunities mean freedom, freedom of choice. The concept of freedom, as the right of choice, originated...

• American Culture

The Call of the Wild: A Struggle for Freedom

‘The Call of the Wild’ is a book by Jack London that is set in the midst of the gold discovery that influenced large masses of people to travel into Canada's regions hunting for gold. The narration follows Bucks story in his journey as a...

• Call of The Wild

The Role of Fate and Free Will in Sophocles' Play "Antigone"

Fate is the idea that everything is destined to happen or turn out in a particular way and it is an important part of many tragedies. The lives of the characters have a set ending in their lives and some are able to recognize their...

Malalathe: A Courageous Fighter for Freedom

Freedom is one of the most basic human urge from the moment of their birth. Freedom is one thing that characterizes the essence and existence of the man (Hor Victorson, 2018). Every individual has their own meaning for freedom. In depth to philosophy,” freedom seems...

Nelson Mandela's Journey to Justice, Reconciliation, and Hope

Long Walk to Freedom: The Autobiography of Nelson Mandela is a compelling account of one of the greatest political leaders of the 20th century. Mandela's memoir tells the story of his life, from his childhood in a rural village to his imprisonment for 27 years,...

• Nelson Mandela

Ralph Waldo Emerson and His Belief in the Freedom of an Individual

Over the course of a lifetime, many human beings are faced with challenges that shape them and opportunities to shape others. Ralph Waldo Emerson is a man who experienced much tragedy, including the premature death of many close family members beginning early in his childhood....

• Personal Beliefs
• Ralph Waldo Emerson

Thoreau's Ideas of Transcendentalism Expressed in His Works

Transcendentalism is the movement that emphasizes transcendence from the ordinary limits of thoughts and experiences and acknowledges the new outlook in self-reliance. The movement originated in America in the 19th century after the independence of America from the British gave people a different perspective to...

• Transcendentalism

Symbols of Freedom in the Movie "Shawshank Redemption"

Seen as a movie or literary theme, the right of Freedom is most of the time felt through the adventures of a person who is wrongfully accused and confined. Putting side by side two things like the right every human being is entitled to have,...

• Shawshank Redemption

The Theme of Freedom in the Novel "Purple Hibiscus"

Art classes taught at an early age teach the little learners about the color wheel and mixing colors; when the calming color of blue is mixed with the bold energy of red, a new color called purple is produced. It comes as no surprise that...

• Purple Hibiscus

"Jealous Husband Returns in Form as a Parrot": Search for Freedom

I am analyzing the story called “Jealous Husband Returns in Form of Parrot.” It was written by Robert Olen Butler, and first published in the New Yorker on May 22, 1995. It eventually became a part of his book “Tabloid Dreams” that was published by...

• Short Story

The Power of Freedom in "A Wall of Fire Rising"

Freedom is described to be the power to act however we want. In our lives, we are granted a certain degree of freedom. It is something that we have overused through time and have taken it for granted. In other places, however, the right to...

• A Wall of Fire Rising

The Misery of Pointless Dreams in A Wall of Fire Rising

I love watching phenomena in little kids that they feel like they need a certain toy or the universe will explode. Their whole world revolves around that one thing. But, once they get that toy, it’s no longer fun to them. Their joy fades away,...

Milton Friedman's Capitalism and Freedom: Questioning Socialism

Capitalism and Freedom by Milton Friedman battles against the effects of capitalism and to justify the government intervention in the market. The link between democracy and capitalism, or governmental and economic freedom. Friedman asserts his argument around the relation between the economic freedom and governmental...

The Idea of Freedom in Women's Suffrage

Freedom: having the power to think, speak, and act in any way without control or constriction. Throughout history, women fought to be seen as individuals and to be able to advocate for the things they believed in. The women of this time were unfairly treated...

• Women's Suffrage

Autobiograpical Tale of Finding Freedom in Narrative of the Life of Frederick Douglass

Frederick Douglass describes the institution of slavery as an institution that dehumanizes people and hardens them through the hardships they go through, such as humiliation, pain, and brutality. He states that 'I was seldom whipped by my former master, and suffering everything little more than...

• Narrative of The Life of Frederick Douglass

Mahatma Gandhi and Nelson Mandela: Pioneers in the Fight for Freedom

Mahatma Gandhi was the pioneer who joined India in the battle for its freedom. His peacefulness strategies shook the British and maybe, even the world. A portion of the developments that he started amid freedom wereGandhi's first real accomplishments came in 1918 with the Champaran...

• Mahatma Gandhi

A Doll's House: Discussion about Women's Freedom

A Doll’s House by Henrik Ibsen was written as a result of the rules and conventions obtained by the Northern European Society. In this novel, he proposed that the society was controlled in a restricted manner and was extremely unfair. Although the social context may...

• A Doll's House
• Gender Equality

Is Our Obsession With Happiness Making Us Miserable?

Coming from a family tree brimming with cases of depression, I developed a fixation with the concept of happiness, or rather the lack of it, at a very young age. My worrisome mother, having been one of those cases, encouraged me to spend a great...

Immanuel Kant’s Essay “What Is Enlightenment” Is Not Longer Relevant To Modern World

Freedom. It is more than a George Michel’s song. It actually means different things for different people. But at its core, freedom is “the power or right to act, speak or think what one wants”. For Immanuel Kant freedom from the guardians is the primary...

Understanding The Meaning Of Leisure

Over centuries, the meaning of leisure has changed drastically due to the always developing societies and their norms and cultures. In other words, everyone has a different understanding of what leisure means for them. One can look at it from many perspectives which makes the...

Does Don Giovanni Suffered In Any Way?

For any given object, the idea is held that essence precedes existence; a chair created for comfort, a fork for ease in eating, a bulb for illumination, etcetera. Sartre presents the idea that existence precedes essence; we are born and thrown into the world with...

• Philosophy of Life

History Of Monasticism In World Religions

Monasticism is the lifestyle that was created by monks and nuns. This kind of lifestyle is when a person decides to seclude themselves and devote their life and time to their religion. This is important to realize because this kind of lifestyle has been around...

How Do The Writers Present Freedom?

The theme of freedom is prevalent throughout both of the texts via self finding journeys, love, education and independence. Ali smiths 2007 novel concentrates on the journey an individual must take to reach personal freedom and how our experiences polish us but do not determine...

• Reading Books

My Definition Of Freedom In My Life

Freedom as a concept is defined in many declarations around the world as a right to freely and safely express one's beliefs and religion. My definition of freedom is my life story. Section One, Chapter 2, Article 29, The Constitution of The Russian Federation: “Everyone...

Inherit the Wind: Drummond as a Figure Fighting for Freedom of Speech

Freedom of thought is an intangible phenomenon that humanity craves. Some may say it is essential to life, but what if we did not have the right to think? Published in 1955, Inherit the Wind is considered a documentary characterizing many historical elements. It examined...

The Problems With School Curriculums And Scheduling System

Teachers are not the problem here, a great teacher can inspire a kid and bring out the best inside them and they can help them when they need it the most and that is truly immeasurable. School curriculums are made by curriculum makers who never...

• School Curriculums

Symbolism As An Important Tool In Literature

Freedom and Rebellion Symbolism is an important tool in literature that allows authors to unveil the truth in a subtle way. Mark Twain and Kate Chopin effectively use this method in their stories to expose the harsh realities that the characters faced. Twain uses multiple...

• Literature Review

Best topics on Freedom

1. Why Is Freedom of Religion Important

2. What Is the Meaning of Freedom: the Price We Pay

3. What Does Freedom Mean to Me: a Privilege and a Responsibility

4. How Has Freedom Changed Over Time: A Dynamic Journey

5. Balance Between Freedom And Equality

6. Considering Religious Beliefs And Freedom Of Expression

7. Differences between the Patterson’s, Foner’s, and King’s interpretations of Freedom

8. Literary Analysis and Review of Annie Dillard’s “Living Like Weasels”

9. Life Without Principle: The Isolation of Oneself in One’s World

10. Annie Dillard’s and Alexander Theroux’ Analysis of Freedom

11. The Battle for Individual Freedom and Autonomy in Amistad

12. Mental Slavery: Achieving Mental Freedom

13. “Survival in Auschwitz”: How Suffering Leads to Freedom

14. The Symbolism of Horses in “All the Pretty Horses”

15. How Hope Leads to Freedom and Success

• Personality
• Personal Experience
• Self Awareness

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Home — Essay Samples — Social Issues — Freedom of Speech — The Significance of Freedom of Speech

The Significance of Freedom of Speech

• Categories: Freedom of Speech

About this sample

Words: 541 |

Published: Jan 29, 2024

Words: 541 | Page: 1 | 3 min read

Table of contents

Definition of freedom of speech, importance of freedom of speech, limitations on freedom of speech, controversial cases and debates, freedom of speech in the digital age, counterarguments and rebuttal.

• United Nations. "Universal Declaration of Human Rights." United Nations, 1948.
• Shapiro, David L. "Freedom of Speech: History , Ideas, and Legal Due Process." New York University Press, 2005.
• Matal, Michael (ed). "Freedom of Speech." Oxford University Press, 2017.

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Table of Contents

Arguments for freedom: the many reasons why free speech is essential.

• David Hudson

“The matrix, the indispensable condition, of nearly every other freedom”— that’s how Justice Benjamin Cardozo referred to freedom of speech. 

This eminent Justice is far from alone in his assessment of the lofty perch that free speech holds in the United States of America. Others have called it our blueprint for personal liberty and the cornerstone of a free society. Without freedom of speech, individuals could not criticize government officials, test their theories against those of others, counter negative expression with a different viewpoint, or express their individuality and autonomy. 

The First Amendment of the United States Constitution provides that “Congress shall make no law . . . abridging the freedom of speech.” This freedom represents the essence of personal freedom and individual liberty. It remains vitally important, because freedom of speech is inextricably intertwined with freedom of thought. 

Freedom of speech is closely connected to freedom of thought, an essential tool for democratic self-governance.

“First Amendment freedoms are most in danger when the government seeks to control thought or to justify its laws for that impermissible end,” warned Justice Anthony Kennedy in Ashcroft v. Free Speech Coalition (2002). “The right to think is the beginning of freedom, and speech must be protected from the government because speech is the beginning of thought.”

There are numerous reasons why the First Amendment has a preferred position in our pantheon of constitutional values.  Here are six.

Self-governance and a check against governmental abuse

Free speech theorists and scholars have advanced a number of reasons why freedom of speech is important. Philosopher Alexander Meiklejohn famously offered that freedom of speech is essential for individuals to freely engage in debate so that they can make informed choices about self-government. Justice Louis Brandeis expressed this sentiment in his concurring opinion in  Whitney v. California (1927): “[F]reedom to think as you will and to speak as you think are means indispensable to the discovery and spread of political truth.”

In other words, freedom of speech is important for the proper functioning of a constitutional democracy. Meiklejohn advocated these ideas in his seminal 1948 work, “ Free Speech and Its Relation to Self-Government .” Closely related to this is the idea that freedom of speech serves as a check against abuse by government officials. Professor Vincent Blasi referred to this as “the checking value” of free speech. 

Liberty and self-fulfillment

The self-governance rationale is only one of many reasons why freedom of speech is considered so important. Another reason is that freedom of speech is key to individual fulfillment. Some refer to this as the “liberty theory” of the First Amendment.

Free-speech theorist C. Edwin Baker writes that “speech or other self-expressive conduct is protected not as a means to achieve a collective good but because of its value to the individual.” Justice Thurgood Marshall eloquently advanced the individual fulfillment theory of freedom of speech in his concurring opinion in the prisoner rights case  Procunier v. Martinez (1974) when he wrote: “The First Amendment serves not only the needs of the polity, but also those of the human spirit—a spirit that demands self-expression. Such expression is an integral part of the development of ideas and a sense of identity. To suppress expression is to reject the basic human desire for recognition and affront the individual’s worth and dignity.”

The search for truth and the ‘marketplace of ideas’ metaphor

Still another reason for elevating freedom of speech to a prominent place in our constitutional values is that it ensures a search for truth. 

FIRE's Guide to Free Speech on Campus

Campus guides.

Too many campuses still silence students who dare exercise their right to free expression.

Justice Oliver Wendell Holmes expressed this idea in his “Great Dissent” in  Abrams v. United States (1919) when he wrote that “the ultimate good desired is better reached by free trade of ideas—that the best test of truth is the power of the thought to get itself accepted in the competition of the market.” This language from Holmes led to one of the most pervasive metaphors in First Amendment jurisprudence—that of the “marketplace of ideas.” 

This concept did not originate with Holmes, as John Milton in the 17th century and John Stuart Mill in the 19th century advanced the idea that speech is essential in the search for truth in their respective works, “Areopagitica” (1644) and “On Liberty” (1859). Milton famously wrote: “Let [Truth] and Falsehood grapple, whoever knew Truth put to the worse, in a free and open encounter?” For his part, Mill warned of the “peculiar evil of silencing the expression of an opinion” explaining that “[i]f the opinion is right, they are deprived of the opportunity of exchanging error for truth; if wrong, they lose what is almost as great a benefit, the clearer perception and livelier impression of truth, produced by its collision with error.” 

Informational theory

The marketplace metaphor is helpful but incomplete. Critics point out that over the course of history, truth may not always prevail over false ideas. For example, Mill warned that truth sometimes doesn’t triumph over “persecution.” Furthermore, more powerful individuals may have greater access to the marketplace and devalue the contributions of others. Another critique comes from those who advocate the informational theory of free speech. 

Coronavirus and the failure of the 'Marketplace of Ideas'

“If finding objective truth were the only value of freedom of expression, there would be little value to studying history,”  explains Greg Lukianoff of FIRE . “ Most of human thought in history has been mistaken about its assumptions and beliefs about the world and each other; nevertheless, understanding things like superstitions, folk medicine, and apocryphal family histories has significance and value.” 

Under this theory, there is great value in learning and appreciating what people believe and how they process information. Lukianoff calls the metaphor for the informational theory of free speech “the lab in the looking glass.” The ultimate goal is “to know as much about us and our world as we can,” because it is vitally “important to know what people really believe, especially when the belief is perplexing or troubling.”

Safety valve theory

Another reason why freedom of speech is important relates to what has been termed the “safety valve” theory. This perspective advances the idea that it is good to allow individuals to express themselves fully and blow off steam.

If individuals are deprived of the ability to express themselves, they may undertake violent means as a way to draw attention to their causes or protests. Justice Brandeis advanced the safety valve theory of free speech in his concurring opinion in Whitney v. California (1927) when he wrote:

Those who won our independence believed . . . that it is hazardous to discourage thought, hope and imagination; that fear breeds repression; that repression breeds hate; that hate menaces stable government; that the path of safety lies in the opportunity to discuss freely supposed grievances and proposed remedies.

Tolerance theory

Free speech has also been construed to promote the virtue of tolerance: If we tolerate a wide range of speech and ideas, this will promote greater acceptance, self-restraint, and a diversity of ideas. 

Lee Bollinger advanced this theory in his 1986 work “The Tolerant Society.” This theory helps explain why we should tolerate even extremist speech. As Justice Holmes wrote in his dissent in  United States v. Schwimmer (1929), freedom of speech means “freedom for the thought that we hate.” This means that we often must tolerate extremist speech. As Chief Justice John G. Roberts, Jr. wrote in  Snyder v. Phelps (2011), we don’t punish the extremist speaker; instead “we have chosen a different course—to protect even hurtful speech on public issues to ensure that we do not stifle public debate.”

Freedom of speech holds a special place in American law and society for many good reasons.

As Rodney Smolla writes in “Free Speech in an Open Society,” “[t]here is no logical reason . . . why the preferred position of freedom of speech might not be buttressed by multiple rationales.” Freedom of speech is closely connected to freedom of thought, an essential tool for democratic self-governance; it leads to a search for truth; it helps people express their individuality; and it promotes a tolerant society open to different viewpoints. 

In sum, it captures the essence of a free and open society.

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Essay on Freedom in 100, 200 and 300 Words

• Updated on  
• Nov 15, 2023

Before starting to write an essay on freedom, you must understand what this multifaceted term means. Freedom is not just a term, but a concept holding several meanings. Freedom generally refers to being able to act, speak or think as one wants without any restrictions or hindrances. Freedom encompasses the ability to make independent decisions and express your thoughts without any fear so that one can achieve their goals and aspirations. Let’s check out some essays on freedom for more brief information.

Table of Contents

• 1 Essay on Freedom in 100 Words
• 2 Essay on Freedom in 200 Words
• 3 Essay on Freedom in 300 Words

Also Read: English Essay Topics

Also Read: How to Write an Essay in English

Also Read: Speech on Republic Day for Class 12th

Essay on Freedom in 100 Words

Freedom is considered the essence of human existence because it serves as the cornerstone on which societal developments and individual identities are shaped. Countries with democracy consider freedom as one of the fundamental rights for every individual to make choices and live life according to their free will, desires and aspirations. This free will to make decisions has been a driving force behind countless movements, revolutions and societal progress throughout history.

Political freedom entails the right to participate in governance, express dissent, and engage in public discourse without the threat of censorship or retribution. It is the bedrock of democratic societies, fostering an environment where diverse voices can be heard.

Also Read: In Pursuit of Freedom- India’s Journey to Independence From 1857 to 1947

Essay on Freedom in 200 Words

Freedom is considered the lifeblood of human progress and the foundation of a just and equitable society. It is a beacon of hope that inspires individuals to strive for a world where every person can live with dignity and pursue their dreams without fear or constraint. Some consider freedom as the catalyst for personal growth and the cultivation of one’s unique identity, enabling individuals to explore their full potential and contribute their talents to the world.

• On a personal level, freedom is synonymous with autonomy and self-determination . It grants individuals the liberty to choose their paths, make decisions in accordance with their values, and pursue their passions without the shackles of external influence.
• In the political sphere, it underpins the democratic process, allowing individuals to participate in governance and express their opinions without retribution.
• Socially, it ensures equality and respect for all, regardless of differences in race, gender, or beliefs.

However, freedom comes with the responsibility to exercise it within the bounds of respect for others and collective well-being. Balancing individual liberties with the greater good is crucial for maintaining societal harmony. Upholding freedom requires a commitment to fostering a world where everyone can live with dignity and pursue their aspirations without undue restrictions.

Also read: Essay on Isaac Newton

Essay on Freedom in 300 Words

Freedom is considered the inherent right that lies at the core of human existence. It encompasses the ability to think, act and speak without any restrictions or coercion, allowing individuals to pursue their aspirations and live their lives according to their own values and beliefs. Ranging from personal to political domains, freedom shapes the essence of human dignity and progress.

• In the political sphere, freedom is the bedrock of democratic societies, fostering an environment where citizens have the right to participate in the decision-making process, voice their concerns, and hold their leaders accountable.
• It serves as a safeguard against tyranny and authoritarian government , ensuring that governance remains transparent, inclusive, and responsive to the needs of the people.
• Social freedom is essential for fostering inclusivity and equality within communities. It demands the eradication of discrimination based on race, gender, religion, or any other characteristic, creating a space where every individual is treated with dignity and respect.
• Social freedom facilitates the celebration of diversity and the recognition of the intrinsic worth of every human being, promoting a society that thrives on mutual understanding and cooperation.
• On an individual or personal level, freedom signifies the autonomy to make choices, follow one’s passions, and cultivate a sense of self-worth. It encourages individuals to pursue their aspirations and fulfil their potential, fostering personal growth and fulfilment.
• The ability to express oneself freely and to pursue one’s ambitions without fear of reprisal or oppression is integral to the development of a healthy and vibrant society.

However, exercising freedom necessitates a responsible approach that respects the rights and freedoms of others. The delicate balance between individual liberty and collective well-being demands a conscientious understanding of the impact of one’s actions on the broader community. Upholding and protecting the principles of freedom requires a collective commitment to fostering an environment where everyone can thrive and contribute to the betterment of humanity.

Also Read: How to Prepare for UPSC in 6 Months?

Freedom generally refers to being able to act, speak or think as one wants without any restrictions or hindrances. Freedom encompasses the ability to make independent decisions and express your thoughts without any fear so that one can achieve their goals and aspirations.

Someone with free will to think, act and speak without any external restrictions is considered a free person. However, this is the bookish definition of this broader concept, where the ground reality can be far different than this.

Writing an essay on freedom in 100 words requires you to describe the definition of this term, and what it means at different levels, such as individual or personal, social and political. freedom comes with the responsibility to exercise it within the bounds of respect for others and collective well-being.

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Shiva Tyagi

With an experience of over a year, I've developed a passion for writing blogs on wide range of topics. I am mostly inspired from topics related to social and environmental fields, where you come up with a positive outcome.

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129 Freedom Essay Topic Ideas & Examples

Inside This Article

Freedom is a fundamental human right that allows individuals to act and make choices without constraints. It is a concept that has been debated and explored for centuries, with countless thinkers, philosophers, and activists offering their perspectives on what it means to truly be free. When it comes to discussing freedom, there are endless possibilities for essay topics. Here are 129 freedom essay topic ideas and examples to inspire your writing:

• The concept of freedom in a democratic society
• Freedom of speech and its limitations
• The role of freedom in shaping individual identity
• Freedom of the press and its importance in a democratic society
• The relationship between freedom and responsibility
• The impact of technology on freedom and privacy
• Freedom and equality: are they mutually exclusive?
• The importance of freedom in promoting creativity and innovation
• Freedom of religion and its implications for society
• The history of freedom movements around the world
• The role of education in promoting freedom and critical thinking
• Freedom and social justice: how are they connected?
• The impact of social media on freedom of expression
• Freedom and human rights: are they universal?
• The relationship between freedom and happiness
• The concept of economic freedom and its implications for society
• Freedom and the rule of law: how are they related?
• The impact of censorship on freedom of speech
• Freedom and democracy: are they inseparable?
• The role of the government in protecting individual freedoms
• The impact of colonialism on freedom movements in the Global South
• The importance of cultural freedom and diversity
• Freedom and globalization: how are they connected?
• The role of civil disobedience in promoting freedom and social change
• The impact of war and conflict on freedom
• Freedom and the environment: are they compatible?
• The role of art and literature in promoting freedom of expression
• Freedom and gender equality: are they interconnected?
• The relationship between freedom and security
• The impact of surveillance on individual freedoms
• Freedom and the right to protest
• The role of activism in promoting freedom and social change
• Freedom and the right to privacy
• The impact of capitalism on individual freedoms
• Freedom and the right to assembly
• The role of the United Nations in promoting freedom and human rights
• The impact of colonialism on freedom movements in Africa
• Freedom and the right to a fair trial
• The relationship between freedom and social mobility
• The role of technology in promoting freedom and democracy
• The impact of social media on freedom of information
• Freedom and the right to access information
• The role of education in promoting freedom and democracy
• Freedom and the right to healthcare
• The impact of poverty on individual freedoms
• Freedom and the right to clean water and sanitation
• The relationship between freedom and economic development
• The role of the media in promoting freedom and democracy
• Freedom and the right to education
• The impact of discrimination on individual freedoms
• Freedom and the right to employment
• The relationship between freedom and social welfare
• The role of civil society in promoting freedom and human rights
• Freedom and the right to housing
• The impact of climate change on individual freedoms
• Freedom and the right to food security
• The relationship between freedom and access to justice
• The role of international organizations in promoting freedom and human rights
• Freedom and the right to a clean environment
• The impact of globalization on individual freedoms
• Freedom and the right to political participation
• The relationship between freedom and social cohesion
• The role of NGOs in promoting freedom and human rights
• Freedom and the right to social security
• The impact of corruption on individual freedoms
• Freedom and the right to participate in cultural life
• The relationship between freedom and social inclusion
• The role of the private sector in promoting freedom and human rights
• Freedom and the right to participate in decision-making
• The impact of armed conflict on individual freedoms
• Freedom and the right to non-discrimination
• The relationship between freedom and social protection
• The role of the judiciary in promoting freedom and human rights
• Freedom and the right to access justice
• The impact of natural disasters on individual freedoms
• Freedom and the right to participate in public affairs
• The role of the state in promoting freedom and human rights
• Freedom and the right to access public services
• The impact of migration on individual freedoms

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Essay on Freedom Fighters for Students and Children

500+ words essay on freedom fighters.

Freedom fighters were people who sacrificed their lives selflessly for the freedom of their country. Every country has its fair share of freedom fighters . People look up to them in terms of patriotism and love for one’s country. They are considered the epitome of patriotic people.

Freedom fighters made sacrifices which one cannot even imagine of doing for their loved ones, leave alone the country. The amount of pain, hardships, and opposite they have endured cannot be put into words. The generations after them will always be indebted to them for their selfless sacrifices and hard work .

Importance of Freedom Fighters

One cannot emphasize enough on the importance of freedom fighters. After all, they are the ones because of whom we celebrate Independence Day . No matter how small a role they played, they are very much significant today as they were in those times. Moreover, they revolted against the colonizers so as to stand up for the country and its people.

Furthermore, most of the freedom fighters even went to war to safeguard the freedom of their people. It did not matter that they had no training; they did it for the pure intention of making their country free. Most of the freedom fighters sacrificed their lives in the war for independence.

Most importantly, freedom fighters inspired and motivated others to fight injustice. They are the pillars behind the freedom movement. They made people aware of their rights and their power. It is all because of the freedom fighters that we prospered into a free country free from any kind of colonizers or injustice.

Get the huge list of more than 500 Essay Topics and Ideas

My Favourite Freedom Fighters

Secondly, Rani Lakshmi Bai was a great freedom fighter. I have learned so many things from this empowering woman. She fought for the country despite so many hardships. A mother never gave up her country because of her child, instead took him to the battlefield to fight against injustice. Moreover, she was so inspiring in numerous ways.

Next, Netaji Subhash Chandra Bose comes in my list. He led the Indian National Army to show the power of India to the British. His famous line remains to be ‘give me your blood and I will give you freedom.’

Finally, Pandit Jawaharlal Nehru was also one of the greatest leaders. Despite being from a rich family, he gave up the easy life and fought for India’s freedom. He was imprisoned a number of times but that did not stop him from fighting against injustice. He was a great inspiration to many.

In short, freedom fighters are what made our country what it is today. However, we see nowadays people are fighting for everything they stood against. We must come together to not let communal hatred come between and live up to the Indian dream of these freedom fighters. Only then will we honor their sacrifices and memory.

FAQ on Freedom Fighters

Q.1 Why were freedom fighters important?

A.1 Freedom fighters made our country independent. They gave up their lives so we could have a bright future free from colonization.

Q.2 Name some of the Indian freedom fighters.

A.2 Some of the famous India freedom fighters were Mahatma Gandhi, Rani Lakshmi Bai, Netaji Subhash Chandra Bose, and Jawaharlal Nehru.

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Locke On Freedom

John Locke’s views on the nature of freedom of action and freedom of will have played an influential role in the philosophy of action and in moral psychology. Locke offers distinctive accounts of action and forbearance, of will and willing, of voluntary (as opposed to involuntary) actions and forbearances, and of freedom (as opposed to necessity). These positions lead him to dismiss the traditional question of free will as absurd, but also raise new questions, such as whether we are (or can be) free in respect of willing and whether we are free to will what we will, questions to which he gives divergent answers. Locke also discusses the (much misunderstood) question of what determines the will, providing one answer to it at one time, and then changing his mind upon consideration of some constructive criticism proposed by his friend, William Molyneux. In conjunction with this change of mind, Locke introduces a new doctrine (concerning the ability to suspend the fulfillment of one’s desires) that has caused much consternation among his interpreters, in part because it threatens incoherence. As we will see, Locke’s initial views do suffer from clear difficulties that are remedied by his later change of mind, all without introducing incoherence.

Note on the text: Locke’s theory of freedom is contained in Book II, Chapter xxi of An Essay Concerning Human Understanding . The chapter underwent five revisions in Locke’s lifetime [E1 (1689), E2 (1694), E3 (1695), E4 (1700), and E5 (1706)], with the last edition published posthumously. Significant changes, including a considerable lengthening of the chapter, occur in E2; and important changes appear in E5.

1. Actions and Forbearances

2. will and willing, 3. voluntary vs. involuntary action/forbearance, 4. freedom and necessity, 5. free will, 6. freedom in respect of willing, 7. freedom to will, 8. determination of the will, 9. the doctrine of suspension, 10. compatibilism or incompatibilism, select primary sources, select secondary sources, additional secondary sources, other internet resources, related entries.

For Locke, the question of whether human beings are free is the question of whether human beings are free with respect to their actions and forbearances . As he puts it:

[T]he Idea of Liberty , is the Idea of a Power in any Agent to do or forbear any Action, according to the determination or thought of the mind, whereby either of them is preferr’d to the other. (E1–4 II.xxi.8: 237)

In order to understand Locke’s conception of freedom, then, we need to understand his conception of action and forbearance.

There are three main accounts of Locke’s theory of action. According to what we might call the “Doing” theory of action, actions are things that we do (actively), as contrasted to things that merely happen to us (passively). If someone pushes my arm up, then my arm rises, but, one might say, I did not raise it. That my arm rose is something that happened to me, not something I did . By contrast, when I signal to a friend who has been looking for me, I do something inasmuch as I am not a mere passive recipient of a stimulus over which I have no control. According to some interpreters (e.g., Stuart 2013: 405, 451), Locke’s actions are doings in this sense. According to the “Composite” or “Millian” theory of action, an action is “[n]ot one thing, but a series of two things; the state of mind called a volition, followed by an effect” (Mill 1974 [1843]: 55). On this view, for example, the action of raising my hand is composed of (i) willing to produce the effect of my hand’s rising and (ii) the effect itself, where (ii) results from (i). According to some interpreters (arguably, Lowe 1986: 120–121; Lowe 1995: 141—though it is possible that Lowe’s theory applies only to voluntary actions), Locke’s actions are composite in this sense. Finally, according to what we might call the “Deflationary” conception of action, actions are simply motions of bodies or operations of minds.

Some of what Locke says suggests that he holds the “Doing” theory of action: “when [a Body] is set in motion it self, that Motion is rather a Passion, than an Action in it”, for “when the Ball obeys the stroke of a Billiard-stick, it is not any action of the Ball, but bare passion” (E1–5 II.xxi.4: 235—see also E4–5 II.xxi.72: 285–286). Here Locke is clearly working with a sense of “action” according to which actions are opposed to passions. But, on reflection, it is unlikely that this is what Locke means by “action” when he writes about voluntary/involuntary actions and freedom of action. For Locke describes “a Man striking himself, or his Friend, by a Convulsive motion of his Arm, which it is not in his Power…to…forbear” as “acting” (E1–5 II.xxi.9: 238), and describes the convulsive leg motion caused by “that odd Disease called Chorea Sancti Viti [St. Vitus’s Dance]” as an “Action” (E1–5 II.xxi.11: 239). It would be a mistake to think of these convulsive motions as “doings”, for they are clearly things that “happen” to us in just the way that it happens to me that my arm rises when someone else raises it. Examples of convulsive actions also suggest that the Millian account of Locke’s theory of action is mistaken. For in the case of convulsive motion, there is no volition that one’s limbs move; indeed, if there is volition in such cases, it is usually a volition that one’s limbs not move. Such actions, then, cannot be composed of a volition and the motion that is willed, for the relevant volition is absent (more on volition below).

We are therefore left with the Deflationary conception of action, which is well supported by the text. There are, Locke says, “but two sorts of Action, whereof we have any Idea , viz. Thinking and Motion” (E1–5 II.xxi.4: 235—see also E1–5 II.xxi.8: 237 and E4–5 II.xxi.72: 285); “Thinking, and Motion…are the two Ideas which comprehend in them all Action” (E1–5 II.xxii.10: 293). It may be that, in the sense in which “action” is opposed to “passion”, some corporeal motions and mental operations, being produced by external causes rather than self-initiated, are not actions. But that is not the sense in which all motions and thoughts are “called and counted Actions ” in Locke’s theory of action (E4–5 II.xxi.72: 285). As seems clear, convulsive motions are actions inasmuch as they are motions, and thoughts that occur in the mind unbidden are actions inasmuch as they are mental operations.

What, then, according to Locke, are forbearances? On some interpretations (close counterparts to the Millian conception of action), Locke takes forbearances to be voluntary not-doings (e.g., Stuart 2013: 407) or voluntary omissions to act (e.g., Lowe 1995: 123). There are texts that suggest as much:

sitting still , or holding one’s peace , when walking or speaking are propos’d, [are] mere forbearances, requiring…the determination of the Will . (E2–5 II.xxi.28: 248)

However, Locke distinguishes between voluntary and involuntary forbearances (E2–5 II.xxi.5: 236), and it makes no sense to characterize an involuntary forbearance as an involuntary voluntary not-doing. So it is unlikely that Locke thinks of forbearances as voluntary not-doings. This leaves the Deflationary conception of forbearance, according to which a forbearance is the opposite of an action, namely an episode of rest or absence of thought. On this conception, to say that someone forbore running is to say that she did not run, not that she voluntarily failed to run. Every forbearance would be an instance of inaction, not a refraining.

In E2–5, Locke stipulates that he uses the word “action” to “comprehend the forbearance too of any Action proposed”, in order to “avoid the multiplying of words” (E2–5 II.xxi.28: 248). The reason he so stipulates is not that he literally takes forbearances to be actions (as he puts it, they “pass for” actions), but that most everything that he wants to say about actions (in particular, the distinction between voluntary and involuntary actions, and the account of freedom of action) applies pari passu to forbearances (see below).

Within the category of actions, Locke distinguishes between those that are voluntary and those that are involuntary. To understand this distinction, we need to understand Locke’s account of the will and his account of willing (or volition). For Locke, the will is a power (ability, faculty—see E1–5 II.xxi.20: 244) possessed by a person (or by that person’s mind). Locke explains how we come by the idea of power (in Humean vein, as the result of observation of constant conjunctions—“like Changes [being] made, in the same things, by like Agents, and by the like ways” (E1–5 II.xxi.1: 233)), but does not offer a theory of the nature of power. What we are told is that “ Powers are Relations” (E1–5 II.xxi.19: 243), relations “to Action or Change” (E1–5 II.xxi.3: 234), and that powers are either active (powers to make changes) or passive (powers to receive changes) (E1–5 II.xxi.2: 234). In this sense, the will is an active relation to actions.

Locke’s predecessors had thought of the will as intimately related to the faculty of desire or appetite. For the Scholastics (whose works Locke read as a student at Oxford), the will is the power of rational appetite. For Thomas Hobbes (by whom Locke was deeply influenced even though this was not something he could advertise, because Hobbes was a pariah in Locke’s intellectual and political circles), the will is simply the power of desire itself. Remnants of this desiderative conception of the will remain in Locke’s theory, particularly in the first edition of the Essay . Here, for example, is Locke’s official E1 account of the will:

This Power the Mind has to prefer the consideration of any Idea to the not considering it; or to prefer the motion of any part of the body to its rest. (E1 II.xxi.5: 236)

And here is Locke’s official E1 account of preferring:

Well, but what is this Preferring ? It is nothing but the being pleased more with the one , than the other . (E1 II.xxi.28: 248)

So, in E1, the will is the mind’s power to be more pleased with the consideration of an idea than with the not considering it, or to be more pleased with the motion of a part of one’s body than with its remaining at rest. When we lack something that would deliver more pleasure than we currently experience, we become uneasy at its absence. And this kind of uneasiness (or pain: E1–5 II.vii.1: 128), is what Locke describes as desire (E1–5 II.xx.6: 230; E2–5 II.xxi.31–32: 251) (though also as “joined with”, “scarce distinguishable from”, and a “cause” of desire—see Section 8 below). So, in E1, the will is the mind’s power to desire or want the consideration of an idea more than the not considering it, or to desire or want the motion of a part of one’s body more than its remaining at rest. (At E2–5 II.xxi.5: 236, Locke adds “and vice versâ ”, to clarify that it can also happen, even according to the E1 account, that one prefers not considering an idea to considering it, or not moving to moving.) [ 1 ]

In keeping with this conception of the will as desire, Locke in E1 then defines an exercise of the will, which he calls “willing” or “volition”, as an “actual preferring” of one thing to another (E1 II.xxi.5: 236). For example, I have the power to prefer the upward motion of my arm to its remaining at rest by my side. This power, in E1, is one aspect of my will. When I exercise this power, I actually prefer the upward motion of my arm to its remaining at rest, i.e., I am more pleased with my arm’s upward motion than I am with its continuing to rest. This is what Locke, in E1, thinks of as my willing the upward motion of my arm (or, as he sometimes puts it, my willing or volition to move my arm upward ).

In E2–5, Locke explicitly gives up this conception of the will and willing, explaining why he does so, making corresponding changes in the text of the Essay , even while leaving passages that continue to suggest the desiderative conception. He writes: “[T]hough a Man would preferr flying to walking, yet who can say he ever wills it?” (E2–5 II.xxi.15: 241). The thought here is that, as Locke (rightly) recognizes, my being more pleased with flying than walking does not consist in (or even entail) my willing to fly. This is in large part because it is necessarily implied in willing motion of a certain sort that one exert dominion that one takes oneself to have (E2–5 II.xxi.15: 241), that “the mind [endeavor] to give rise…to [the motion], which it takes to be in its power” (E2–5 II.xxi.30: 250). So if I do not believe that it is in my power to fly, then it is impossible for me to will the motion of flying, even though I might be more pleased with flying than I am with any alternative. Locke concludes (with the understatement) that “ Preferring which seems perhaps best to express the Act of Volition , does it not precisely” (E2–5 II.xxi.15: 240–241).

In addition, Locke points out that it is possible for “the Will and Desire [to] run counter”. For example, as a result of being coerced or threatened, I might will to persuade someone of something, even though I desire that I not succeed in persuading her. Or, suffering from gout, I might desire to be eased of the pain in my feet, and yet at the same time, recognizing that the translation of such pain would affect my health for the worse, will that I not be eased of my foot pain. In concluding that “ desiring and willing are two distinct Acts of the mind”, Locke must be assuming (reasonably) that it is not possible to will an action and its contrary at the same time (E2–5 II.xxi.30: 250). [ 2 ]

With what conception of the will and willing does Locke replace the abandoned desiderative conception? The answer is that in E2–5 Locke describes the will as a kind of directive or commanding faculty, the power to direct (or issue commands to) one’s body or mind: it is, he writes,

a Power to begin or forbear, continue or end several actions of our minds, and motions of our Bodies, barely by a thought or preference of the mind ordering, or as it were commanding the doing or not doing such or such particular action. (E2–5 II.xxi.5: 236)

Consonant with this non-desiderative, directive conception of the will, Locke claims that

Volition , or Willing , is an act of the Mind directing its thought to the production of any Action, and thereby exerting its power to produce it, (E2–5 II.xxi.28: 248)

Volition is nothing, but that particular determination of the mind, whereby, barely by a thought, the mind endeavours to give rise, continuation, or stop to any Action, which it takes to be in its power. (E2–5 II.xxi.30: 250)

Every volition, then, is a volition to act or to forbear , where willing to act is a matter of commanding one’s body to move or one’s mind to think, and willing to forbear is a matter of commanding one’s body to rest or one’s mind not to think. Unlike a desiderative power, which is essentially passive (as involving the ability to be more pleased with one thing than another), the will in E2–5 is an intrinsically active power, the exercise of which involves the issuing of mental commands directed at one’s own body and mind.

Within the category of actions/forbearances, Locke distinguishes between those that are voluntary and those that are involuntary. Locke does not define voluntariness and involuntariness in E1, but he does in E2–5:

The forbearance or performance of [an] action, consequent to such order or command of the mind is called Voluntary . And whatsoever action is performed without such a thought of the mind is called Involuntary . (E2–4 II.xxi.5: 236—in E5, “or performance” is omitted from the first sentence)

Locke is telling us that what makes an action/forbearance voluntary is that it is consequent to a volition, and that what makes an action/forbearance involuntary is that it is performed without a volition. The operative words here are “consequent to” and “without”. What do they mean? (Henceforth, following Locke’s lead, I will not distinguish between actions and forbearances unless the context calls for it.)

We can begin with something Locke says only in E1:

Volition, or the Act of Willing, signifies nothing properly, but the actual producing of something that is voluntary. (E1 II.xxi.33: 259)

On reflection, this is mistaken, but it does provide a clue to Locke’s conception of voluntariness. The mistake (of which Locke likely became aware, given that the statement clashes with the rest of his views and was removed from E2–5) is that not every instance of willing an action is followed by the action itself. To use one of Locke’s own examples, if I am locked in a room and will to leave, my volition will not result in my leaving (E1–5 II.xxi.10: 238). So willing cannot signify the “actual producing” of a voluntary action. However, it is reasonable to assume that, for Locke, willing will “produce” a voluntary action if nothing hinders the willed episode of motion or thought. And this makes it likely that Locke takes a voluntary action to be not merely temporally consequent to, but actually caused by, the right kind of volition (Yaffe 2000; for a contrary view, see Hoffman 2005).

Understandably, some commentators have worried about the problem of deviant causation, and whether Locke has an answer to it (e.g., Lowe 1995: 122–123; Yaffe 2000: 104; Lowe 2005: 141–147). The problem is that if I let go of a climbing rope, not as a direct result of willing to let it go, but as a result of being discomfited/paralyzed/shaken by the volition itself, then my letting go of the rope would not count as voluntary even though it was caused by a volition to let go of the rope. The solution to this problem, if there is one, is to claim that, in order for an action to count as voluntary, it is not sufficient for it to be caused by the right kind of volition: in addition, it is necessary that the action be caused in the right way (or non-deviantly) by the right kind of volition. Spelling out the necessary and sufficient conditions for non-deviant causation is a steep climb. Chances are that Locke was no more aware of this problem, and was in no better position to answer it, than anyone else was before Chisholm (1966), Taylor (1966) and Davidson (1980) brought it to the attention of the philosophical community.

Locke’s view, then, is that an action is voluntary inasmuch as its performance is caused by a volition. The volition, as we have so far presumed, must be of the right kind. For example, Locke would not count the motion of my left arm as voluntary if it were caused by a volition that my right arm move (or a volition that my left arm remain at rest). Locke assumes (reasonably) that in order for an action A to be voluntary, it must be caused (in the right way) by a volition that A occur (or, as Locke sometimes puts it, by a volition to do A ).

What, then, on Locke’s view, is it for an action to be involuntary ? Locke says that an involuntary action is performed “without” a volition. This might suggest that an action of mine is involuntary only when I have no volition that the action occur. Perhaps this is what Locke believes. But it is more reasonable to suppose that Locke would also count as involuntary an action that, though preceded by the right kind of volition, is either not caused by the volition or caused by the volition but not in the right way. [ 3 ]

Some commentators have worried that Locke’s “locked room” example is a problematic illustration of his theory of voluntariness, at least as applied to forbearances (e.g., Lowe 1986: 154–157; Stuart 2013: 420). Locke imagines a man who is “carried, while fast asleep, into a Room, where is a Person he longs to see and speak with”, but who is “there locked fast in, beyond his Power to get out: he awakes, and is glad to find himself in so desirable Company” and “stays willingly” in the room. Locke makes clear that, on his view, the man’s remaining in the room is a voluntary forbearance to leave (E1–5 II.xxi.10: 238). But one might worry that if the man is unable to leave the room, then it is false to say that his volition not to leave causes his not leaving. At best, it might be argued, the man’s not leaving is overdetermined (Stuart 2013: 420). But, as some authors have recently argued, cases of overdetermination are rightly described as involving two (or more) causes, not a single joint cause or no cause at all (see, e.g., Schaffer 2003). On such a view of overdetermination, it is unproblematic for Locke to describe the man in the locked room as caused to remain both by his volition to remain and by the door’s being locked. [ 4 ]

Another problem that has been raised for Locke stems from his example of a man who falls into a river when a bridge breaks under him. Locke describes the man as willing not to fall, even as he is falling (E1–5 II.xxi.9: 238). The worry here is that Locke holds that the objects of volition are actions or forbearances, so the man would need to be described as willing to forbear from falling. But, it might be argued, falling is not an action, for it is something that merely happens to the man, and not an exercise of his agency; so his willingly forbearing from falling would be willingly forbearing from something that is not an action, and this is impossible (Stuart 2013: 405). The answer to this worry is that falling is an action, according to Locke’s Deflationary conception of action, which counts the motion of one’s body in any direction as a bona fide action (see Section 1 above).

Some commentators think that Lockean freedom (or, as Locke also calls it, “liberty”) is a single power, the power to do what one wills (Yolton 1970: 144; D. Locke 1975: 96; O’Higgins 1976: 119—see Chappell 1994: 103). However, as Locke describes it, freedom is a “two-way” power, really a combination of two conditional powers belonging to an agent, that is, to someone endowed with a will (see Chappell 2007: 142). (A tennis ball, for example, “has not Liberty , is not a free Agent”, because it is incapable of volition (E1–5 II.xxi.9: 238).) In E1, Locke’s definition reflects his conception of the will as a power of preferring X to Y , or being more pleased with X than with Y . But in E2–5, Locke’s definition reflects his modified conception of the will as a power to issue commands to one’s body or mind (see Section 2 above):

[S]o far as a Man has a power to think, or not to think; to move, or not to move, according to the preference or direction of his own mind, so far is a Man Free . (E2–5 II.xxi.8: 237) So that the Idea of Liberty , is the Idea of a Power in any Agent to do or forbear any particular Action, according to the determination or thought of the mind, whereby either of them is preferr’d to the other. (E2–5 II.xxi.8: 237) Liberty is not an Idea belonging to Volition , or preferring; but to the Person having the Power of doing, or forbearing to do, according as the Mind shall chuse or direct. (E2–5 II.xxi.10: 238) Liberty …is the power a Man has to do or forbear doing any particular Action, according as its doing or forbearance has the actual preference in the Mind, which is the same thing as to say, according as he himself wills it. (E1–5 II.xxi.15: 241)

The central claim here is that a human being (person, agent) is free with respect to a particular action A (or forbearance to perform A ) inasmuch as (i) if she wills to do A then she has the power to do A and (ii) if she wills to forbear doing A then she has the power to forbear doing A (see, e.g., Chappell 1994: 103). [ 5 ] So, for example, a woman in a locked room is not free with respect to the act of leaving (or with respect to the forbearance to leave) because she does not have the power to leave if and when she wills to leave, and a woman who is falling (the bridge under her having crumbled) is not free with respect to the forbearance to fall (or with respect to the act of falling) because she does not have the power to forbear falling if she wills not to fall (E1–5 II.xxi.9–10: 238). (Locke describes agents who are unfree with respect to some action as acting under, or by, necessity—E1–5 II.xxi.8: 238; E1–5 II.xxi.9: 238.) But if the door of the room is unlocked, then the woman in the room is able to stay if she wills to stay, and is able to leave if she wills to leave: she is therefore both free with respect to staying and free with respect to leaving.

Notice that freedom, on Locke’s conception of it, is a property of substances (persons, human beings, agents). This simply follows from the fact that freedom is a dual power and from the fact that “ Powers belong only to Agents , and are Attributes only of Substances ” (E1–5 II.xxi.16: 241). At no point does Locke offer an account of performing actions or forbearances freely , as if freedom were a way of performing an action or a way of forbearing to perform an action. (For a contrary view, see LoLordo 2012: 27.)

Locke does write that

[w]here-ever any performance or forbearance are not equally in a Man’s power; where-ever doing or not doing, will not equally follow upon the preference of his mind directing it, there he is not Free . (E2–5 II.xxi.8: 237)

The “follow upon” language might suggest a counterfactual analysis of the claim that an agent has the power to do A if she wills to do A , namely, that if she were to will to do A then she would do A (e.g., Lowe 1995: 129; Stuart 2013: 407—for a similar account that trades the subjunctive conditionals for indicative conditionals, see Yaffe 2000: 15). The counterfactual analysis is tempting, but also unlikely to capture Locke’s meaning, especially if he has a Deflationary conception of action/forbearance (see Section 1 above). It might happen, for example, that I am prevented (by chains or a force field) from raising my arm, but that if I were to will that my arm rise, you would immediately (break the chains or disable the force field and) raise my arm. Under these conditions, I would not be free with respect to my arm’s rising, but it would be true that if I were to will that my arm rise, then my arm would rise. So Locke’s dual power conception of freedom of action is not captured by any counterfactual conditional or pair of counterfactual conditionals.

Does Locke think that there is a conceptual connection between freedom of action and voluntary action? It might be thought that freedom with respect to a particular action requires that the action be voluntary, so that if an action is not voluntary then one is not free with respect to it. In defense of this, one might point to Locke’s falling man, whose falling is not voluntary and who is also not free with respect to the act of falling (Stuart 2013: 408). But the falling man’s unfreedom with respect to the act of falling is not explained by the involuntariness of his falling. In general, it is possible for one’s action to be involuntary even as one is free with respect to it. Imagine that you let your four-year old daughter raise your arm (just for fun). According to Locke’s conception of voluntariness, the motion of your arm is not voluntary, because it is not caused by any volition of yours (indeed, we can even imagine that you do not even have a volition that your arm rise). But, according to Locke’s conception of freedom, you are most certainly free with respect to your arm’s rising: (i) if you will that your arm rise, you have the power to raise it, and (ii) if you will that your arm not rise, you have the power to forbear raising it.

Voluntariness, then, is not necessary for freedom; but it is also not sufficient for freedom, as Locke’s “locked room” and “paralytick” cases show. The man in the locked room wills to stay and talk to the other person in the room, and this volition is causally responsible for his staying in the room: on Locke’s theory, his remaining in the room is, therefore, voluntary. But the man in the locked room “is not at liberty not to stay, he has not freedom to be gone” (E1–5 II.xxi.10: 238). The reason is that even if the man wills to leave, he does not have the power to leave. Similarly, if the paralyzed person wills to remain at rest (thinking, mistakenly, that he could move if he willed to move) and his remaining at rest is caused (at least in part) by his volition not to move, then his “sitting still…is truly voluntary”. But in this case, says Locke, “there is want of Freedom ” because “a Palsie [hinders] his Legs from obeying the determination of his Mind, if it would thereby transferr his Body to another Place” (E2–5 II.xxi.11: 239): that is, the paralyzed person is unable to move even if he wills to move.

Thus far, we have been focusing on freedom with respect to motion or rest of one’s body . But, as we have seen, Locke thinks that actions encompass acts of mind (in addition to acts of body). So, in addition to thinking that some acts of mind are voluntary (e.g., the mental acts of combining and abstracting ideas involved in the production of abstract ideas of mixed modes—E2–5 II.xxxii.12: 387–388), Locke thinks that we are free with respect to some mental actions (and their forbearances). For example, if I am able to combine two ideas at will, and I am able to forbear combining two ideas if I will not to combine them, then I am free with respect to the mental action of combining two ideas. It can also happen that we are not free with respect to our mental acts:

A Man on the Rack, is not at liberty to lay by the Idea of pain, and divert himself with other Contemplations. (E4–5 II.xxi.12: 239)

In this case, even though the man on the rack might will to be rid of the pain, he does not have the power to avoid feeling it. [ 6 ]

Is the will free? This question made sense to Scholastic philosophers (including, e.g., Bramhall, who engaged in a protracted debate on the subject with Hobbes), who tended not to distinguish between the question of whether the will is free and the question of whether the mind or soul is free with respect to willing, and, indeed, some of whom thought that acts cannot themselves be free (or freely done) unless the will to do them is itself free. But, according to Locke, the question, if literally understood, “is altogether improper” (E1–5 II.xxi.14: 240). This follows directly from Locke’s account of the will and his account of freedom. The will is a power (in E2–5, the power to order the motion or rest of one’s body and the power to order the consideration or non-consideration of an idea—see Section 2 above), and freedom is a power, namely the power to do or not do as one wills (see Section 4 above). But, as Locke emphasizes, the question of whether one power has another power is “a Question at first sight too grosly absurd to make a Dispute, or need an Answer”. The reason is that it is absurd to suppose that powers are capable of having powers, for

Powers belong only to Agents , and are Attributes only of Substances , and not of Powers themselves. (E1–5 II.xxi.16: 241)

The question of whether the will is free, then, presupposes that the will is a substance, rather than a power, and therefore makes no more sense than the question of whether a man’s “Sleep be Swift, or his Vertue square” (E1–5 II.xxi.14: 240). To suppose that the will is free (or unfree!) is therefore to make a category mistake (see Ryle 1949: chapter 1).

The fact that it makes no sense to suppose that the will itself is free (or unfree) does not entail that there are no significant questions to be asked about the relation between freedom and the will. Indeed, Locke thinks that there are two such questions, and that these are the questions that capture “what is meant, when it is disputed, Whether the will be free” (E2–5 II.xxi.22: 245). The first (discussed at E1–5 II.xxi.23–24) is whether agents (human beings, persons) are free with respect to willing-one-way-or-another; more particularly, whether agents are able, if they so will, to avoid willing one way or the other with respect to a proposed action. The second (discussed at E1–5 II.xxi.25) is whether agents are free with respect to willing-a-particular-action. The majority of commentators think that Locke answers both of these questions negatively, at least in E1–4 (see Chappell 1994, Lowe 1995, Jolley 1999, Glauser 2003, Stuart 2013, and Leisinger 2017), and some think that Locke then qualifies his answer(s) in E2–5 in a way that potentially introduces inconsistency into his moral psychology (e.g., Chappell 1994). Other commentators think that Locke answers the first question negatively for most actions, but with one important qualification that is clarified and made more explicit in E5, and that he answers the second question positively, all without falling into inconsistency (Rickless 2000; Garrett 2015). What follows is a summary of the interpretive controversies. In the rest of this Section, we focus on the first question. In the next, we focus on the second question.

In E1–4, Locke states his answer to the first question thus:

[ A ] Man in respect of willing any Action in his power once proposed to his Thoughts cannot be free . (E1–4 II.xxi.23: 245)

His argument for the necessity of having either a volition that action A occur or a volition that action A not occur, once A has been proposed to one’s thoughts, is simple and clever: (1) Either A will occur or A will not occur; (2) If A occurs, this will be the result of the agent having willed A to occur; (3) If A does not occur, this will be the result of the agent having willed A not to occur; therefore, (4) The agent necessarily wills one way or the other with respect to A ’s occurrence (see Chappell 1994: 105–106). It follows directly that “in respect of the act of willing , a Man is not free” (E1–4 II.xxi.23: 245). For, first, “ Willing , or Volition [is] an Action” (E1–5 II.xxi.23: 245—this because actions comprise motions of the body and operations of mind, and volition is one of the most important mental operations—E1–5 II.vi.2: 128), and, second, freedom with respect to action A , as Locke defines it, consists in (i) the power to do A if one wills to do A and (ii) the power not to do A if one wills not to do A . Thus, if an agent does not have the power to avoid willing one way or the other with respect to A (even if the agent wills to avoid willing one way or the other with respect to A ), then the agent is not free with respect to willing one way or the other with respect to A .

In his New Essays on Human Understanding (ready for publication in 1704, but not published then because that was the year of Locke’s death) Gottfried Leibniz famously questions premise (3) of this argument:

I would have thought that one can suspend one’s choice, and that this happens quite often, especially when other thoughts interrupt one’s deliberation. Thus, although it is necessary that the action about which one is deliberating must exist or not exist, it doesn’t follow at all that one necessarily has to decide on its existence or non-existence. For its non-existence could well come about in the absence of any decision. (Leibniz 1704 [1981]: 181)

Leibniz’s worry is that, even if one is thinking about whether or not to do A , it is often possible to postpone willing whether to do A , and the non-occurrence of A might well result from such postponement. Under these conditions, it would be false to say that A ’s non-occurrence results from any sort of volition that A not occur. Leibniz illustrates the claim with an amusing reference to a case that the Areopagites (judges on the Areopagus, the highest court of appeals in Ancient Athens) were having trouble deciding, their solution (i.e., de facto , but not de jure , acquittal) being to adjourn it “to a date in the distant future, giving themselves a hundred years to think about it” (Leibniz 1704 [1981]: 181).

It is something of a concern, then, that Locke himself appears committed to agreeing with Leibniz’s criticism of his own argument, at least in E2–5. For in E2–5 (but not in E1) Locke emphasizes his acceptance of the doctrine of suspension, according to which any agent has the “power to suspend the execution and satisfaction of any of its desires”, during which time the will is not yet “determined to action” (E2–5 II.xxi.47: 263). That is, Locke acknowledges in E2–5, even as he does not remove or alter the argument of II.xxi.23 in E2–4, that it is possible to postpone willing with respect to whether to will one way or the other with respect to some proposed action (see Chappell 1994: 106–107).

However, Locke makes changes in E5 that have suggested to some commentators how he would avoid Leibniz’s criticism without giving up the doctrine of suspension. Recall Locke’s answer to the first question:

[A] Man in respect of willing any Action in his power once proposed to his Thoughts cannot be free. (E1–4 II.xxi.23: 245)

Here, now, is Locke’s restatement of his answer in E5:

[A] Man in respect of willing , or the Act of Volition, when any Action in his power is once proposed to his Thoughts , as presently to be done, cannot be free. (E5 II.xxi.23: 245—added material italicized)

The crucial addition here is the phrase “as presently to be done”. In E5, Locke is not saying that it is with respect to willing one way or the other with respect to any proposed action that an agent is not free: what he is saying is that it is with respect to willing one way or the other with respect to any proposed action as presently to be done that an agent is not free. Some actions that are proposed to us are to occur at the time of proposal : as I am singing, a friend might propose that I stop singing right now . Other actions that are proposed to us are to occur at a time later than the time of proposal : at the beginning of a long bicycle trip, a friend might propose that we take a rest once we have reached our destination. Locke is telling us in E5 that premise (3) is supposed to apply to the former, not to the latter, sort of actions. If this is right, then it is no accident that Locke’s own illustration of the argument of II.xxi.23 involves “a Man that is walking, to whom it is proposed to give off walking” (E1–5 II.xxi.24: 246).

So, as Locke incipiently recognizes as early as E1 but explicitly underlines in E5, his initial answer to the first question is an overgeneralization, and needs to be restricted to those actions that are proposed to us as presently to be done (see Rickless 2000: 49–55; Glauser 2003: 710; Garrett 2015: 274–277). But it is also possible that Locke comes to recognize, and eventually underline, a second restriction. At the moment, I am sitting in a chair. In a few minutes, my children will walk in and propose that I get up and make dinner. I am busy, my mind is occupied, so I will likely postpone (perhaps only for a few minutes) making a decision about whether to get up. The result of such postponement is that I will not get up right away, but this will not be because I have willed not to get up right away. Again, it seems that premise (3) is false, for reasons similar to the ones described by Leibniz. But this time, the relevant action (getting up) is proposed as presently to be done. Locke’s E5 emendations do not explicitly address this sort of example.

However, in E2–5, but not in E1, Locke emphasizes the fact that in his “walking man” example, the man either “continues the Action [of walking], or puts an end to it” (E2–5 II.xxi.24: 246). This suggests a different restriction, on top of the “as presently to be done” restriction. It may be that Locke is thinking that premise (3) applies, not to actions of all kinds, but only to processes in which one is currently engaged. The walking man is already in motion, constantly putting one leg in front of the other. When it is proposed to him that he give off walking, he has no option but to will one way or the other with respect to whether to give off walking: if he stops walking, this will be because he willed that his walking cease; and if he continues to walk, this will be because he willed that his walking continue. Either way, he must will one way or the other with respect to whether to stop walking. By contrast, when I am sitting in my chair, I am not engaged in a process: I am (or, at least, my body is) simply at rest. It is for this reason that it is possible for me to avoid willing with respect to whether to get up right now: processes require volition to secure their continuation, but mere states (non-processes) do not (see Rickless 2000: 49–55; for a contrary view, see Glauser 2003: 710).

Locke’s considered answer to the first question, then, is this: (i) when an action that is a process in which the agent is currently engaged is proposed as presently to be continued or stopped, the agent is not free with respect to willing one way or the other with respect to its continuing, but (ii) when an action is not a process in which the agent is currently engaged or is proposed as to be done sometime in the future, then it is possible for the agent to be free with respect to willing one way or the other with respect to its performance or non-performance. Given that, as Locke puts it in E5, the vast majority of voluntary actions “that succeed one another every moment that we are awake” (E5 II.xxi.24: 246) are (i)-actions rather than (ii)-actions, it makes sense for him to summarize his answer to the first question as that it is “in most cases [that] a Man is not at Liberty to forbear the act of volition” (E5 II.xxi.56: 270). But, as Locke also emphasizes, one has the ability, at least with respect to (ii)-actions, to suspend willing. So there is no inconsistency at the heart of Locke’s theory of freedom in respect of willing.

The second question regarding the relation between freedom and the will that Locke takes to be significant is “ Whether a Man be at liberty to will which of the two he pleases , Motion or Rest ” (E1–5 II.xxi.25: 247). Consider a particular action A . What Locke is asking is whether an agent is free with respect to the action of willing that A occur . For example, suppose that I am sitting in a chair and that A is the action of walking to the fridge. Locke wants to know whether I am free with respect to willing the action of walking to the fridge.

Most commentators think that Locke’s answer to this question is NO. The main evidence for this interpretation is what Locke says about the question immediately after raising it:

This Question carries the absurdity of it so manifestly in it self, that one might thereby sufficiently be convinced, that Liberty concerns not the Will. (E5 II.xxi.25: 247)

It is tempting to suppose that the thought that “Liberty concerns not the Will” is the thought that agents are not free to will, and that Locke is saying that we are driven to this thought because the second question is absurd, in the sense of demanding a negative answer.

But it is difficult to make sense of what Locke goes on to say in II.xxi.25 if he is interpreted as answering the second question negatively. Section 25 continues:

For to ask, whether a Man be at liberty to will either Motion, or Rest; Speaking, or Silence; which he pleases, is to ask, whether a Man can will , what he wills ; or be pleased with what he is pleased with. (E1–5 II.xxi.25: 247)

Locke says that the second question reduces to another that can be put in two different ways: whether a man can will what he wills, and whether a man can be pleased with what pleases him. (The reason it can be put in these two different ways, at least in E1, is that Locke there adopts a desiderative theory of willing, according to which willing an action is a matter of being more pleased with the action than with its forbearance.) But asking whether a man can will what he wills, or whether a man can be pleased with what he is pleased with, is similar to asking whether a man can steal what he steals. And the answer to all of these questions is: “OF COURSE!”

It is obvious that whatever it is that a man actually steals he can steal. Similarly, it is obvious that whatever it is that a man actually wills (or is actually pleased with) is something that he can will (or can be pleased with). The reason is that it is a self-evident maxim (just as self-evident as the maxim that whatever is, is—see E1–5 IV.vii.4: 592–594) that whatever is actual is possible. Locke, it seems, wishes to answer the second question in the affirmative!

This raises the issue of what Locke could possibly mean, then, when he describes the second question as “absurd”. One possibility is that, for Locke, a question counts as absurd not only when the answer to it is obviously in the negative (think: “Is the will free?”), but also when the answer to it is obviously in the affirmative (think: “Is it possible for you to do what you are actually doing?”). But it also raises the issue of why Locke would think that the second question actually reduces to an absurd question of the latter sort. One possible solution derives from Locke’s theory of freedom of action. As we have seen, Locke thinks that one is free with respect to action A if and only if (i) if one (actually) wills to do A , then one can do A , and (ii) if one (actually) wills not to do A , then one can avoid doing A . Applying this theory directly to the case in which A is the action of willing to do B , we arrive at the following: one is free with respect to willing to do B if and only if (i) if one (actually) wills to will to do B , then one can will to do B , and (ii) if one (actually) wills to avoid willing to do B , then one can avoid willing to do B . Suppose, then, that willing to will to do an action is just willing to do that action, and willing to avoid willing to do an action is just not willing to do that action. In that case, one is free with respect to willing to do B if and only if (i) if one (actually) wills to do B , then one can will to do B , and (ii) if one (actually) avoids willing to do B , then one can avoid willing to do B . Given that actuality obviously entails possibility, it follows that (i) and (ii) are both obviously true. This is one explanation for why Locke might think that the question of whether one is free with respect to willing to do B reduces to an absurd question, the answer to which is obviously in the affirmative. It may be for this reason that Locke says that the question is one that “needs no answer” (E1–5 II.xxi.25: 247).

Locke goes on to say, at the end of II.xxi.25, that

they, who can make a Question of it [i.e., of the second question], must suppose one Will to determine the Acts of another, and another to determinate that; and so on in infinitum . (E1–5 II.xxi.25: 247)

It is unclear what Locke means by this. One possibility, consistent with the majority interpretation that Locke provides a negative answer to the second question, is that Locke is providing an argument here for the claim that the proposition that it is possible to be free with respect to willing to do an action leads to a vicious infinite regress of wills. The thought here is that being free with respect to willing to do an action, on Locke’s theory, requires being able to will to do an action if one wills to will to do it; that being free with respect to willing to will to do an action then requires being able to will to will to do it if one wills to will to will to do it; and so on, ad infinitum . But another possible interpretation, consistent with the minority interpretation that Locke provides an affirmative answer to the second question, is that Locke’s argument here is not meant to target those who answer the question affirmatively, but is rather designed to target those who would “make a question” of the second question, i.e., those who think that the answer to the second question is un obvious, and worth disputing. These people are the ones who think that willing to will to do A does not reduce to willing to do A , and that willing to avoid willing to do A does not reduce to avoiding willing to do A . These are the people who are committed to the existence of an infinite regress of wills, each determining the volitions of its successor. According to Locke, who accepts the reductions, the infinite regress of wills can’t get started (see Rickless 2000: 56–65; Garrett 2015: 269–274).

The next important question for Locke is “what is it determines the Will” (E2–5 II.xxi.29: 249—the question is also raised in the same Section in E1). Locke gives one answer to this question in E1, and a completely different answer in E2–5. The E1 answer is that the will is always determined by “ the greater Good ” (E1 II.xxi.29: 251), though, when he is writing more carefully, Locke says that it is only “the appearance of Good, greater Good” that determines the will (E1 II.xxi.33: 256, E1 II.xxi.38: 270). Regarding the good, Locke is a hedonist:

Good and Evil…are nothing but Pleasure and Pain, or that which occasions, or procures Pleasure or Pain to us. (E1–5 II.xxviii.5: 351—see also E1–5 II.xx.2: 229 and E2–5 II.xxi.42: 259)

So Locke’s E1 view is that the will is determined by what appears to us to promise pleasure and avoid pain.

When in 1692 Locke asks his friend, William Molyneux, to comment on the first (1690) edition of the Essay , Molyneux expressly worries that Locke’s E1 account of freedom appears to “make all Sins to proceed from our Understandings, or to be against Conscience; and not at all from the Depravity of our Wills”, and that “it seems harsh to say, that a Man shall be Damn’d, because he understands no better than he does” (de Beer 1979: 601). Molyneux’s point is well taken, and Locke acknowledges as much in his reply (de Beer 1979: 625). The source of the problem for the E1 account is that, with respect to the good (at least in the future), appearance does not always correspond with reality: it is possible for us to make mistakes about what is apt to produce the greatest pleasure and the least pain. Sometimes this is because we underestimate how pleasurable future pleasures will be (relative to present pleasures) or overestimate how painful present pains are (relative to future pains); and sometimes this is because we just make simple mistakes of fact, thinking, for example, that bloodletting will ease the pain of gout. As Molyneux sees it, we are not responsible for many of these mistakes, and yet it seems clear that we deserve (divine) punishment for making the wrong choices in our lives (e.g., when we choose the present pleasures of debauchery and villainy over the pleasures of heaven). Our sins, in other words, should be understood to proceed from the defective exercise of our wills, rather than from the defective state of our knowledge.

Part of Locke’s answer in E2–5 is that what determines the will is not the appearance of greater good, but rather “always some uneasiness” (E2–4 II.xxi.29: 249—the word “uneasiness” is italicized in E5). “Uneasiness” is Locke’s word for “[a]ll pain of the body of what sort soever, and disquiet of the mind” (E2–5 II.xxi.31: 251). On this view, then, our wills are determined by pains (of the mind or of the body). How this answer is supposed to address Molyneux’s concern is not, as yet, entirely clear.

What, to begin, does Locke mean by “determination”? On a “causal” reading, for a will W to be determined by X is for X to cause W to be exercised in a particular way. One might say, for example, that fear of the tiger caused Bill to choose to run away from it, and, in one sense, that Bill’s volition to run away from the tiger was determined by his fear of it. On a “teleological” reading, for a will W to be determined by X is for the agent to will the achievement or avoidance of X as a goal. One might say, for example, that the pleasure of eating the cake determined my will in the sense of fixing the content of my volition (as the volition to acquire the pleasure of eating the cake) (see Stuart 2013: 439; LoLordo 2012: 55–56).

It would be anachronistic to suppose that Locke is using the word “determine” as we do today when we discuss causal determinism (see the entry on causal determinism ). And the desire to avoid anachronism might lead us to adopt the teleological interpretation of determination. But there are many indications in E2–5 II.xxi that Locke has something approaching the causal interpretation in mind. Locke’s picture of bodies, both large and small, is largely a mechanistic one (though he allows for phenomena that can’t be explained mechanistically, such as gravitation, cohesion of body parts, and magnetism): bodies, he writes, “knock, impell, and resist one another,…and that is all they can do” (E1–5 IV.x.10: 624). And there are indications that this mechanistic model of corporeal behavior affects Locke’s model of mental phenomena. Throughout the Sections of II.xxi added in E2–5, Locke talks of uneasiness moving the mind (E2–5 II.xxi.29: 249; E2–5 II.xxi.43–44: 260), setting us upon a change of state or action or work (E2–5 II.xxi.29: 249; E2–5 II.xxi.31: 251; E2–5 II.xxi.37: 255; E2–5 II.xxi.44: 260), working on the mind (E2–5 II.xxi.29: 249; E2–5 II.xxi.33: 252), exerting pressure (E2–5 II.xxi.32: 251; E2–5 II.xxi.45: 262), driving us (E2–5 II.xxi.34: 252; E2–5 II.xxi.35: 253), pushing us (E2–5 II.xxi.34: 252), operating on the will, sometimes forcibly (E2–5 II.xxi.36: 254; E2–5 II.xxi.37: 255; E2–5 II.xxi.57: 271), laying hold on the will (E2–5 II.xxi.38: 256), influencing the will (E2–5 II.xxi.38: 256; E2–5 II.xxi.39: 257), taking the will (E2–5 II.xxi.45: 262), spurring to action (E2–5 II.xxi.40: 258), carrying us into action (E2–5 II.xxi.53: 268), and being counterbalanced by other mental states (E2–5 II.xxi.57: 272; E2–5 II.xxi.65: 277). It is difficult to read all of these statements without thinking that Locke thinks of uneasiness as exerting not merely a pull, but also a push, on the mind.

Locke’s view, then, seems to be that our volitions are caused (though not, perhaps, deterministically, i.e., in a way that is fixed by initial conditions and the laws of nature) by uneasinesses. How is this supposed to work? As Locke sees it, either “all pain causes desire equal to it self” (E2–5 II.xxi.31: 251) or desire is simply identified with “ uneasiness in the want [i.e., lack] of an absent good” (E2–5 II.xxi.31: 251). So the desire that either is or is caused by uneasiness is a desire for the removal of that uneasiness, and this is what proximately spurs us to take means to secure that removal.

Locke provides evidence from observation and from “the reason of the thing” for the claim that it is uneasiness, rather than perceived good, that determines the will. Empirically, Locke notes that agents generally do not seek a change of state unless they experience some sort of pain that leads them to will its extinction. A poor, indolent man who is content with his lot, even one who recognizes that he would be happier if he worked his way to greater wealth, is not ipso facto motivated to work. A drunkard who recognizes that his health will suffer and wealth will dissipate if he continues to drink does not, merely as a result of this recognition, stop drinking: but if he finds himself thirsty for drink and uneasy at the thought of missing his drinking companions, then he will go to the tavern. That is, Locke recognizes the possibility of akratic action, i.e., pursuing the worse in full knowledge that it is worse (E II.xxi.35: 253–254). (For more on Locke on akrasia, see Vailati 1990, Glauser 2014, and Moauro and Rickless 2019.)

Regarding “the reason of the thing”, Locke claims that “we constantly desire happiness” (E2–5 II.xxi.39: 257), where happiness is “the utmost Pleasure we are capable of” (E2–5 II.xxi.42: 258). Moreover, he says, any amount of uneasiness is inconsistent with happiness, “a little pain serving to marr all the pleasure” we experience. Locke concludes from this that we are always motivated to get rid of pain before securing any particular pleasure (E2–5 II.xxi.36: 254). Locke also argues that absent goods cannot move the will, because they don’t exist yet; by contrast, on his theory, the will is determined by something that already exists in the mind, namely uneasiness (E2–5 II.xxi.37: 254–255). Finally, Locke argues that if the will were determined by the perceived greater good, every agent would be consistently focused on the attainment of “the infinite eternal Joys of Heaven”. But, as is evidently the case, many agents are far more concerned about other matters than they are about getting into heaven. And this entails that the will must be determined by something other than the perceived greater good, namely, uneasiness (E2–5 II.xxi.38: 255–256). (For interesting criticisms of these arguments, see Stuart 2013: 453–456.)

So far, Locke has argued that the wrong turns we make in life do not usually proceed from defects in our understandings. What spurs us to act or forbear acting is not perception of the greater good, but some uneasiness instead. This answers part, but not the whole, of Molyneux’s worry. What Locke still needs to explain is why agents can be justly held responsible for choices that are motivated by uneasinesses. After all, what level of pain we feel and when we feel it is oftentimes not within our control. Locke’s answer relies on what has come to be known as the “doctrine of suspension”.

Having argued that uneasiness, rather than perception of the greater good, is what determines the will, Locke turns to the question of which of all the uneasinesses that beset us “has the precedency in determining the will to the next action”. His answer:

that ordinarily, which is the most pressing of those [uneasinesses], that are judged capable of being then removed. (E2–5 II.xxi.40: 257)

Locke therefore assumes that uneasinesses can be ranked in order of intensity or strength, and that among all the uneasinesses importuning an agent, the one that ordinarily determines her will is the one that exerts the greatest pressure on her mind. The picture with which Locke appears to be working is of a mind that is the playground of various forces of varying strengths exerting different degrees of influence on the will, where the will is determined by the strongest of those forces.

Notice, however, Locke’s use of the word “ordinarily”. Sometimes, as Locke emphasizes, the will is not determined by the most pressing uneasiness:

For the mind having in most cases, as is evident in Experience, a power to suspend the execution and satisfaction of any of its desires, and so all, one after another, is at liberty to consider the objects of them; examine them on all sides, and weigh them with others. (E2–5 II.xxi.47: 263)

This is the doctrine of suspension. On this view, we agents have the “power to suspend any particular desire, and keep it from determining the will , and engaging us in action” (E2–5 II.xxi.50: 266). As Locke makes clear, this power to prevent the will’s determination, that is, this power to avoid willing, is absent when the action proposed is to be done presently and involves the continuation or stopping of a process in which one is currently engaged (see Section 6 above). But when it comes to “chusing a remote [i.e., future] Good as an end to be pursued”, agents are “at Liberty in respect of willing ” (E5 II.xxi.56: 270). [ 7 ]

Some commentators (e.g., Chappell 1994: 118) think that, at least in E5, Locke comes to see that the doctrine of suspension conflicts with his answer to the question of whether we are free to will what we will (raised in II.xxi.25). This is because they take Locke’s answer to the latter question to be negative, and take the doctrine of suspension to entail a positive answer to the same question, at least with respect to some actions. But there are good reasons to think that there is no inconsistency here: for Locke’s answer to the II.xxi.25 question is arguably in the affirmative (see Section 7 above). [ 8 ]

Commentators also wonder whether the doctrine of suspension introduces an account of freedom that differs from Locke’s official account, both in E1 and in E2–5. The problem is that Locke says that “in [the power to suspend the prosecution of one’s desires] lies the liberty Man has”, that the power to suspend is “the source of all liberty” (E2–5 II.xxi.47: 263), that it is “the hinge on which turns the liberty of intellectual Beings” (E2–5 II.xxi.52: 266), and that it is “the great inlet, and exercise of all the liberty Men have, are capable of, or can be useful to them” (E2–5 II.xxi.52: 267). These passages suggest that Locke takes freedom to be (something intimately related to) the power to suspend our desires, a power that cannot simply be identified with the two-way power that Locke identifies with freedom of action at II.xxi.8 ff. (see Yaffe 2000: 12–74).

But there is a simple interpretation of these passages that does not require us to read Locke as offering a different account of freedom as the ability to suspend. The power to suspend is the power to keep one’s will from being determined, that is, the power to forbear willing to do A if one wills to forbear willing to do A . This is just one part of the freedom to will to do A , according to Locke’s definition of freedom of action applied to the action of willing to do A . (The other part is the power to will to do A if one wills to will to do A .) Thus if, as Locke seems to argue in II.xxi.23–24, we are (except under very unusual circumstances) free with respect to the act of willing with respect to a future course of action, then it follows immediately that we have the power to suspend. Locke’s claims about the power to suspend being the source of all liberty and the hinge on which liberty turns can be understood as claims that the power to suspend is a particularly important aspect of freedom of action as applied to the action of willing. What makes it important is the fact that it is the misuse of this freedom that accounts for our responsibility for actions that conduce to our own unhappiness or misery.

How so? Locke claims that the power of suspension was given to us (by God) for a reason, so that we might “examine, view, and judge, of the good or evil of what we are going to do” (E2–5 II.xxi.47: 263) in order to discover

whether that particular thing, which is then proposed, or desired, lie in the way to [our] main end, and make a real part of that which is [our] greatest good. (E2–5 II.xxi.52: 267)

When we make the kinds of mistakes for which we deserve punishment, such as falling into gluttony or envy or selfishness, it is not because we have, after deliberation and investigation, perhaps through no fault of our own, acquired a mistaken view of the facts; it is because we engage in “a too hasty compliance with our desires” (E2–5 II.xxi.53: 268) and fail to “hinder blind Precipitancy” (E2–5 II.xxi.67: 279). What matters is not that we have failed to will the forbearing to will to go to the movies or clean the fridge. What matters is that we have failed to will the forbearing to prosecute our most pressing desires, allowing ourselves to be guided by uneasinesses that might, for all we know, lead us to evil. If we have the power to suspend the prosecution of our desires (including our most pressing desire), then we misuse it when we do not exercise it (or when we fail to exercise it when its exercise is called for). So, not only is Locke’s doctrine of suspension consistent with his account of the freedom to will, it also provides part of the answer to Molyneux’s worry:

And here we may see how it comes to pass, that a Man may justly incur punishment…: Because, by a too hasty choice of his own making, he has imposed on himself wrong measures of good and evil…He has vitiated his own Palate, and must be answerable to himself for the sickness and death that follows from it. (E2–5 II.xxi.56: 270–271) [ 9 ]

Compatibilism is the thesis that free will is compatible with causal determinism, and incompatibilism is the thesis that free will is incompatible with causal determinism. Is Locke a compatibilist or an incompatibilist?

The fact that Locke thinks that freedom of action is compatible with the will’s being determined by uneasiness might immediately suggest that Locke is a compatibilist. But, as we have seen ( Section 8 above), it is illegitimate to infer compatibility with causal determinism from compatibility with determination of the will by uneasiness. Still, the evidence strongly suggests that Locke would have embraced compatibilism, if the issue had been put to him directly. Freedom of action, on Locke’s account, is a matter of being able to do what one wills and being able to forbear what one wills to forbear. Although we sometimes act under necessity (compulsion or restraint—E1–5 II.xxi.13: 240), the mere fact (if it is a fact) that our actions are determined by the laws of nature and antecedent events does not threaten our freedom with respect to their performance. As Locke makes clear, if the door to my room is unlocked, I am free with respect to the act of leaving the room, because I have the ability to stay or leave as I will. It is only when the door is locked, or when I am chained, or when my path is blocked, or something else deprives me of the ability to stay or leave, that I am unfree with respect to the act of leaving. Determinism by itself represents no threat to our freedom of action. In this respect, Locke is a forerunner of many other compatibilist theories of freedom, including, for example, those of G.E. Moore (1912) and A.J. Ayer (1954). (For a contrary view, see Schouls 1992: 121. And for a response to Schouls 1992, see Davidson 2003: 213 ff.)

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• Rickless, Samuel C., 2000, “Locke on the Freedom to Will”, Locke Newsletter (now Locke Studies ), 31: 43–67.
• –––, 2001, “Review of Liberty Worth the Name: Locke on Free Agency , by Gideon Yaffe”, Locke Studies , 1: 235–255.
• –––, 2014, Locke , Oxford: Wiley-Blackwell.
• Ryle, Gilbert, 1949, The Concept of Mind , London: Hutchinson.
• Schaffer, Jonathan, 2003, “Overdetermining Causes”, Philosophical Studies , 114: 23–45.
• Schouls, Peter, 1992, Reasoned Freedom: John Locke and Enlightenment , Ithaca, NY: Cornell University Press.
• Stuart, Matthew, 2013, Locke’s Metaphysics , Oxford: Oxford University Press.
• Taylor, Richard, 1966, Action and Purpose , Englewood Cliffs, NJ: Prentice-Hall.
• Vailati, Ezio, 1990, ‘Leibniz on Locke on Weakness of Will’, Journal of the History of Philosophy , 28: 213–228.
• Walsh, Julie, 2014, “Locke and the Power to Suspend Desire”, Locke Studies , 14: 121–157.
• –––, 2018, ‘Locke’s Last Word on Freedom: Correspondence with Limborch’, Res Philosophica , 95: 637–661.
• Yaffe, Gideon, 2000, Liberty Worth the Name: Locke on Free Agency , Princeton: Princeton University Press.
• Yolton, John W., 1970, Locke and the Compass of Human Understanding , Cambridge: Cambridge University Press.
• Broad, Jacqueline, 2006, “A Woman’s Influence? John Locke and Damaris Masham on Moral Accountability”, Journal of the History of Ideas , 67: 489–510.
• Chappell, Vere, 1994, “Locke on the Intellectual Basis of Sin”, Journal of the History of Philosophy , 32: 197–207.
• –––, 1998, “Locke on the Suspension of Desire”, Locke Newsletter (now Locke Studies ), 29: 23–38.
• Colman, John, 1983, John Locke’s Moral Philosophy , Edinburgh: Edinburgh University Press.
• Corneanu, Sorana, 2011, Regimens of the Mind: Boyle, Locke, and the Early Modern Cultura Animi Tradition , Chicago: University of Chicago Press.
• Darwall, Stephen, 1995, The British Moralists and the Internal ‘Ought’, 1640–1740 , Cambridge: Cambridge University Press.
• Glauser, Richard, 2009, “Liberté, Compatibilisme et Agnosticisme chez Locke”, Revue Philosophique de Louvain , 107: 675–697.
• Harris, James, 2005, Of Liberty and Necessity: The Free Will Debate in Eighteenth-Century British Philosophy , Oxford: Oxford University Press.
• LoLordo, Antonia, 2013, “Reply to Rickless”, Locke Studies , 13: 55–64.
• Marko, Jonathan S., 2017, ‘Why Locke’s Of Power Is Not a Metaphysical Pronouncement: Locke’s Response to Molyneux’s Critique’, Philosophy and Theology: Marquette University Quarterly , 29: 41–68.
• Rickless, Samuel C., 2013, “Locke on Active Power, Freedom, and Moral Agency”, Locke Studies , 13: 33–54.
• –––, 2013, ‘Will and Motivation’, in The Oxford Handbook of British Philosophy in the Seventeenth Century , Peter R. Anstey (ed.), Oxford: Clarendon Press, 393–414.
• Schindler, D. C., 2017, Freedom from Reality: The Diabolical Character of Modern Liberty , Notre Dame: University of Notre Dame Press, Chapter 1.
• Sleigh, Robert, Vere Chappell, and Michael Della Rocca, 1998, ‘Determinism and Human Freedom’, in The Cambridge History of Seventeenth-Century Philosophy , Daniel Garber and Michael Ayers (eds.), Cambridge: Cambridge University Press, Volume 2: 1195–1278.
• Walsh, Julie, 2010, “‘Things’ for ‘Actions’: Locke’s Mistake in ‘Of Power’”, Locke Studies , 10: 85–94.
• Wolfe, Charles T, 2009, “Locke’s Compatibilism: Suspension of Desire of Suspension of Determinism?” in Action, Ethics and Responsibility , edited by Joseph Keim Campbell, Michael O’Rourke, and Harry Silverstein, Cambridge, MA: MIT Press, pp. 109–126.
• Yaffe, Gideon, 2001, “Locke on Refraining, Suspending, and the Freedom to Will”, History of Philosophy Quarterly , 18: 373–391.

How to cite this entry . Preview the PDF version of this entry at the Friends of the SEP Society . Look up topics and thinkers related to this entry at the Internet Philosophy Ontology Project (InPhO). Enhanced bibliography for this entry at PhilPapers , with links to its database.

• Locke: Ethics entry in the Internet Encyclopedia of Philosophy , by Julie Walsh.

agency | Collins, Anthony | compatibilism | determinism: causal | euthanasia: voluntary | free will | Hobbes, Thomas | Hume, David: on free will | incompatibilism: (nondeterministic) theories of free will | Locke, John | Locke, John: moral philosophy | Masham, Lady Damaris

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Freedom Philosophy Essay Examples & Topics

What is freedom in philosophy? Is freedom real? The phenomena of freedom and free will have been discussed in philosophy for centuries. These concepts are not easily defined.

Freedom can mean the capacity to do something or be someone without restraints or limitations. It can also refer to independence from the influence of others. There are several types of human freedom: physical, political, natural, social, and many more.

Free will is defined as the ability to make an independent choice.

The problem of freedom has a long-standing history with multitudes of differing viewpoints. If you are writing a freedom philosophy essay, you have a long road ahead of you. Our experts have described some thinkers so that you know where to start your research. See their conflicting takes on freedom and responsibility explored on the page. Also, we have come up with exciting topics for what is freedom philosophy essay or research paper.

Besides, you will find essay samples written by other students. Reading them can get you inspired or help you develop your own paper.

Throughout humankind’s history, many had something to say about the concept of freedom. Philosophers have debated and continue to argue with one another over this complicated subject. Over here, we have looked at some of the points of view held by the most prominent thinkers. They will help you begin thinking about “what is freedom in philosophy” essays.

• René Descartes

In his philosophical theories, René Descartes insisted that freedom comes from the human mind. He divided the world into the material and the ideal world of thoughts. Descartes believed that our ideas were completely free and could influence the material world.

• Immanuel Kant

Immanuel Kant argued that a person could not be genuinely free while their wants and wishes govern them. He came up with the concept of autonomy, believing that the ideal way to live is through self-control. Once a human person stops being a slave to their desire, only then will they achieve true freedom.

• Arthur Schopenhauer

Drawing inspiration from Plato, Arthur Schopenhauer wrote essays on the questions of ethics and human freedom. He claimed that there was absolutely no such thing as free will and that people could not possess it. Schopenhauer insisted that a person could only react in response to external stimuli.

• Rudolf Steiner

Rudolph Steiner discussed what human freedom means in his work titled The Philosophy of Freedom . He argued that freedom lies in the relationship between a person’s ideals and the limitations of external reality. Understanding the gap between the two allows one’s actions to be inspired by moral imagination.

• Jean-Paul Sartre

Jean-Paul Sartre is famous for coming up with some of the most influential theories on existentialism. He didn’t believe that freedom and responsibility are separable. According to him, we give meaning to our lives through our decisions. Sartre debated that there was no God to provide us with a purpose. Therefore, freedom was a burden on humanity.

• Isaiah Berlin

Most famous for his concepts of positive and negative freedom, Isaiah Berlin talked about opposing philosophies of liberty. Positive liberty referred to the idea of self-government, similar to Kant’s autonomy. In contrast, negative liberty explores the notion of freedom as being unhindered by other forces.

You can write an incredible number of works about freedom in philosophy. So how does one choose the best idea? First of all, you can try using our title generator , which will automatically create it for you. Second, you can peruse our list of topics, specially prepared for freedom in philosophy essays.

• Examining Berlin’s two concepts of freedom in relation to political liberty.
• What is the concept of freedom according to Christian theology?
• Dissecting Descartes’ Cogito ergo sum regarding freedom of thought and free will.
• Is Kant’s idea of self-freedom tangibly achievable?
• The differences and similarities between Hegel’s and Steiner’s philosophies of freedom.
• Does the existence of charities undermine the social and economic freedom of individuals?
• Social media filtering and the constraints to social freedom imposed by censorship.
• The relationships between the concepts of freedom and responsibility.
• Can the concept of free will and faith co-exist?
• Examining the right to free speech from the point of view of the freedom philosophy.
• Is there any true importance of freedom for human beings, according to Sartre?
• The main differences in points of contention between 19 th and 20 th -century freedom philosophers.
• Analyzing the fundamental principles of utilitarian ethics concerning freedom.
• Exploring Theodore Adorno’s moral philosophy and the un-freedom of the individual.
• A reflection on Schopenhauer’s philosophy and the moral responsibility for one’s actions.
• How does the idea of determinism contradict the concept of free will?

In this article, we have only touched upon the topic of freedom. There are still hundreds of philosophers and hundreds of ideas left. To continue exploring these ideas, consider reading through our human freedom philosophy essay samples. We’re sure they will help you deepen your understanding of this topic!

Thank you for reading!

51 Freedom in Philosophy Essay Examples

Philosophy and relationship between freedom and responsibility essay.

• Words: 1658

Freedom and Determinism

• Words: 1716

Perspectives on Free Will: A Comparison of Hobbes and Berkeley

Are we free or determined.

• Words: 1445

Jean-Paul Sartre’s Views on Freedom

• Words: 1394

Philosophers’ Thoughts on Liberty

Is the good life found in freedom example of malala yousafzai, autonomy or independence by e. durkheim and t. adorno.

• Words: 1659

Freedom Definition Revision: Components of Freedom

Determinism argument and objection to it.

• Words: 1103

Hegel and Marx on Civil Society and Human Freedom

• Words: 2235

Boredom and Freedom: Different Views and Links

• Words: 2849

Sartre’s Argument ‘Existence Precedes Essence’

Free will: determinism and libertarianism, free will and argument against its existence.

• Words: 1508

Do Humans Have Free Will?

• Words: 1368

Determinism & Libertarian Freedom

Predetermination and freedom of choice, democracy: the influence of freedom, moral responsibility, free will and determinism, saint augustine and the question of free will, free will vs. determinism as philosophical concepts, why is a man free: philosophical perspective, free will in human life: reality or fraud.

• Words: 1687

Free Will and Its Possible Extent

The concept of free will by susan wolf, against free will: determinism and prediction, albert camus’s “the guest”: obedience to authority.

• Words: 1373

Freedom: Malcolm X’s vs. Anna Quindlen’s Views

Free will and willpower: is consciousness necessary.

• Words: 3802

Master Zhuang’s Philosophical Theory of Freedom

• Words: 2066

The Existence of Freedom

Van inwagen’s philosophical argument on free will, mill’s power over body vs. foucault’s freedom, rousseau’s vs. confucius’ freedom concept, human free will in philosophical theories, nielsen’s free will and determinism: an analysis and critique.

• Words: 1166

Freedom and the Role of Civilization

• Words: 2291

Rivalry and Central Planning by Don Lavoie: Study Analysis

• Words: 1349

Human Freedom as Contextual Deliberation

• Words: 1999

Susan Wolf’s Philosophy

• Words: 1088

Rousseau and Kant on their respective accounts of freedom and right

• Words: 2073

Inconsistency of the Compatibilist

• Words: 1101

Satre human freedom

• Words: 1626

Concepts of Determinism, Compatibilism, and Libertarianism

• Words: 1664

What is the difference between compatibilsm and incompatibilist in relation to free will

“the behavior of atoms is governed entirely by physical law.” “humans have free will.” “are these statements incompatible”, freedom of the will, the issue of the free will, free will: towards hume’s compatibilist approach.

• Words: 1833

The meaning of freedom today

• Words: 1564

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What is the role of free speech in a democratic society?

Book co-edited by prof. geoffrey stone examines evolution, future of first amendment.

Free speech has been an experiment from the start—or at least that’s what Justice Oliver Wendell Holmes suggested nearly a century ago in his dissent in  Abrams v. United States , one of the first decisions to interpret and shape the doctrine that would come to occupy a nearly sacred place in America’s national identity.

Since then, First Amendment jurisprudence has stirred America in novel ways, forcing deep introspection about democracy, society and human nature and sometimes straddling the political divide in unexpected fashion. In the past 100 years, free speech protections have ebbed and flowed alongside America’s fears and progress, adapting to changing norms but ultimately growing in reach.

And now, this piece of the American experiment faces a new set of challenges presented by the ever-expanding influence of technology as well as sharp debates over the government’s role in shaping the public forum.

That’s why Geoffrey R. Stone, the Edward Levi Distinguished Service Professor at the University of Chicago Law School, and Lee Bollinger, the president of Columbia University, two of the country’s leading First Amendment scholars, brought together some of the nation’s most influential legal scholars in a new book to explore the evolution—and the future—of First Amendment doctrine in America. 

The Free Speech Century  (Oxford University Press) is a collection of 16 essays by Floyd Abrams, the legendary First Amendment lawyer; David Strauss, the University of Chicago’s Gerald Ratner Distinguished Service Professor of Law; Albie Sachs, former justice of the Constitutional Court of South Africa; Tom Ginsburg, the University of Chicago’s Leo Spitz Professor of International Law; Laura Weinrib, a University of Chicago Professor of Law; Cass Sunstein, a professor at Harvard Law School; and others.

“Lee and I were law clerks together at the Supreme Court during the 1972 term,” Stone said. “I was with Justice Brennan and Lee was with Chief Justice Burger. We have both been writing, speaking and teaching about the First Amendment now for 45 years. This was a good time, we decided, to mark the 100th anniversary of the Supreme Court’s first decision on the First Amendment with a volume that examines four basic themes: The Nature of First Amendment Jurisprudence, Major Critiques and Controversies over Current Doctrine, The International Impact of our First Amendment Jurisprudence, and the Future of Free Speech in a World of Ever-Changing Technology. Our hope is that this volume will enlighten, inspire and challenge readers to think about the role of free speech in a free and democratic society.”

Stone, JD’71, has spent much of his career examining free speech— a topic he first became passionate about as a University of Law School student.

The University has a long tradition of upholding freedom of expression. UChicago’s influential 2015 report by the Committee on Freedom of Expression, which Stone chaired, became a model for colleges and universities across the country.

The collection takes on pressing issues, such as free expression on university campuses, hate speech, the regulation of political speech and the boundaries of free speech on social media, unpacking the ways in which these issues are shaping the norms of free expression.

One essay, for instance, explores how digital behemoths like Facebook, Twitter and Google became “gatekeepers of free expression”—a shift that contributor Emily Bell, a Columbia University journalism professor, writes “leaves us at a dangerous point in democracy and freedom of the press.” Her article examines foreign interference in the 2016 election and explores some of the questions that have emerged since, such as how to balance traditional ideas of a free press with the rights of citizens to hear accurate information in an information landscape that is now dominated by social media.

Technology, the editors write, has presented some of the most significant questions that courts, legal scholars, and the American public will face in the coming decades.

“While vastly expanding the opportunities to participate in public discourse, contemporary means of communication have also arguably contributed to political polarization, foreign influence in our democracy, and the proliferation of ‘fake’ news,” Stone writes in the introduction. “To what extent do these concerns pose new threats to our understanding of ‘the freedom of speech, and of the press’? To what extent do they call for serious reconsideration of some central doctrines and principles on which our current First Amendment jurisprudence is based?”

In another essay, Strauss, an expert in constitutional law, examines the principles established in the 1971 Pentagon Papers case,  New York Times Co. v. United States.  The landmark ruling blocked an attempt at prior restraint by the Nixon administration, allowing the  New York Times  and  Washington Post  to publish a classified report that reporters had obtained about America’s role in Vietnam. The threat to national security wasn’t sufficiently immediate or specific to warrant infringing on the papers’ right to publish, the Court said at the time.

But today’s world is different, Strauss argues. It is easier to leak large amounts of sensitive information—and publication is no longer limited to a handful of media companies with strict ethical guidelines. What’s more, the ease with which information can be shared—digitally as opposed to carefully sneaking papers in batches from locked cabinets to a photocopier, as military analyst Daniel Ellsberg did when leaking the Pentagon Papers—means that a larger number of people can act as leakers. That can include those who don’t fully understand the information they are sharing, which many have argued was the case when former IT contractor Edward Snowden allegedly leaked millions of documents from the National Security Agency in 2013.

“[T]he stakes are great on both sides,” Strauss writes, “and the world has changed in ways that make it important to rethink the way we deal with the problem.”

Ultimately, the health of the First Amendment will depend on two things, Bollinger writes: a continued understanding that free speech plays a critical role in democratic society—and a recognition that the judicial branch doesn’t claim sole responsibility for achieving that vision. The legislative and executive branches can support free speech as well.

What’s more, modern-day challenges do not have to result in an erosion of protections, Bollinger argues.

“[O]ur most memorable and consequential decisions under the First Amendment have emerged in times of national crises, when passions are at their peak and when human behavior is on full display at its worst and at its best, in times of war and when momentous social movements are on the rise,” he writes. “Freedom of speech and the press taps into the most essential elements of life—how we think, speak, communicate, and live within the polity. It is no wonder that we are drawn again and again into its world.”

—Adapted from an article that first appeared on the University of Chicago Law School website.

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• Examining the importance of free expression
• Podcast: SCOTUS Nears Unimaginable Era with Geoffrey Stone

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Essay on Freedom

The freedom essay portrays the meaning of freedom, the Indian freedom struggle and its importance. Freedom is one of the essential values in our society. It sets us apart from other countries, and it has been our main goal since we were born. For some, freedom means different things. It is the opportunity to voice your opinion without fear. For others, it can be obtaining a higher level of education and knowledge than what is available to the general public. There are many different definitions of freedom, and no two people will have the same interpretation or experience of this word. However, one common idea that unites them is that freedom means having unrestricted rights and privileges.

Freedom is something that humans desire to have. We want to do what we please without any restrictions because it gives us a sense of power. It makes us feel like we are in control. However, freedom can be very challenging. When people are forced to face their challenges due to a lack of choices, they often develop coping mechanisms. An essay on freedom helps the little ones understand the value of freedom and write a better essay.

Indian Freedom Movement

The Indian freedom movement was a mass movement that led to the end of British rule in India and the establishment of an independent nation. The campaign was started by Indian nationalists demanding independence from Britain. This short essay on freedom in English is an excellent way to help kids learn about Indian independence.

India had an active freedom movement that started in the late 19th century. The Indian freedom movement was a significant movement to gain independence from the colonial rule. It started in the early 1800s and led to the Independence of India in 1947. The freedom movement was led by Indian nationalist leaders who wanted to free the country from British rule . These leaders wanted to create an independent and democratic state.

Bhagat Singh, Uddham Singh, Tantia Tope, Mahatma Gandhi and others are the most popular Indian leaders. Among them, Mahatma Gandhi started a nationwide Civil Disobedience Movement against the British Empire.

Importance of Freedom

Freedom is a fundamental human right and an essential element of individual liberty. The value of freedom is the intangible worth of making decisions without outside interference. From the perspective of people who enjoy freedom, there may be no good reason why others should not be free from control or domination.

Freedom is one of the most valuable things people can have. It allows them to do what they want and how they want. This is more valuable than many might think. It also has many benefits for those who have it and those around them.

Teach kids to write the freedom essay by perusing BYJU’S essay on freedom. You can also find more essays, poems, short stories, worksheets, etc., on the website.

Frequently Asked Questions

Who are some of the renowned freedom fighters of india.

Bhagat Singh, Uddham Singh, Tantia Tope, Mahatma Gandhi and others are some of the most popular Indian freedom fighters.

When did the Indian freedom movement begin?

The Indian freedom movement began in the late 19th century.

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Freedom of Speech

By: History.com Editors

Updated: July 27, 2023 | Original: December 4, 2017

Freedom of speech—the right to express opinions without government restraint—is a democratic ideal that dates back to ancient Greece. In the United States, the First Amendment guarantees free speech, though the United States, like all modern democracies, places limits on this freedom. In a series of landmark cases, the U.S. Supreme Court over the years has helped to define what types of speech are—and aren’t—protected under U.S. law.

The ancient Greeks pioneered free speech as a democratic principle. The ancient Greek word “parrhesia” means “free speech,” or “to speak candidly.” The term first appeared in Greek literature around the end of the fifth century B.C.

During the classical period, parrhesia became a fundamental part of the democracy of Athens. Leaders, philosophers, playwrights and everyday Athenians were free to openly discuss politics and religion and to criticize the government in some settings.

First Amendment

In the United States, the First Amendment protects freedom of speech.

The First Amendment was adopted on December 15, 1791 as part of the Bill of Rights—the first ten amendments to the United States Constitution . The Bill of Rights provides constitutional protection for certain individual liberties, including freedoms of speech, assembly and worship.

The First Amendment doesn’t specify what exactly is meant by freedom of speech. Defining what types of speech should and shouldn’t be protected by law has fallen largely to the courts.

In general, the First Amendment guarantees the right to express ideas and information. On a basic level, it means that people can express an opinion (even an unpopular or unsavory one) without fear of government censorship.

It protects all forms of communication, from speeches to art and other media.

Flag Burning

While freedom of speech pertains mostly to the spoken or written word, it also protects some forms of symbolic speech. Symbolic speech is an action that expresses an idea.

Flag burning is an example of symbolic speech that is protected under the First Amendment. Gregory Lee Johnson, a youth communist, burned a flag during the 1984 Republican National Convention in Dallas, Texas to protest the Reagan administration.

The U.S. Supreme Court , in 1990, reversed a Texas court’s conviction that Johnson broke the law by desecrating the flag. Texas v. Johnson invalidated statutes in Texas and 47 other states prohibiting flag burning.

When Isn’t Speech Protected?

Not all speech is protected under the First Amendment.

Forms of speech that aren’t protected include:

• Obscene material such as child pornography
• Plagiarism of copyrighted material
• Defamation (libel and slander)
• True threats

Speech inciting illegal actions or soliciting others to commit crimes aren’t protected under the First Amendment, either.

The Supreme Court decided a series of cases in 1919 that helped to define the limitations of free speech. Congress passed the Espionage Act of 1917, shortly after the United States entered into World War I . The law prohibited interference in military operations or recruitment.

Socialist Party activist Charles Schenck was arrested under the Espionage Act after he distributed fliers urging young men to dodge the draft. The Supreme Court upheld his conviction by creating the “clear and present danger” standard, explaining when the government is allowed to limit free speech. In this case, they viewed draft resistant as dangerous to national security.

American labor leader and Socialist Party activist Eugene Debs also was arrested under the Espionage Act after giving a speech in 1918 encouraging others not to join the military. Debs argued that he was exercising his right to free speech and that the Espionage Act of 1917 was unconstitutional. In Debs v. United States the U.S. Supreme Court upheld the constitutionality of the Espionage Act.

Freedom of Expression

The Supreme Court has interpreted artistic freedom broadly as a form of free speech.

In most cases, freedom of expression may be restricted only if it will cause direct and imminent harm. Shouting “fire!” in a crowded theater and causing a stampede would be an example of direct and imminent harm.

In deciding cases involving artistic freedom of expression the Supreme Court leans on a principle called “content neutrality.” Content neutrality means the government can’t censor or restrict expression just because some segment of the population finds the content offensive.

Free Speech in Schools

In 1965, students at a public high school in Des Moines, Iowa , organized a silent protest against the Vietnam War by wearing black armbands to protest the fighting. The students were suspended from school. The principal argued that the armbands were a distraction and could possibly lead to danger for the students.

The Supreme Court didn’t bite—they ruled in favor of the students’ right to wear the armbands as a form of free speech in Tinker v. Des Moines Independent School District . The case set the standard for free speech in schools. However, First Amendment rights typically don’t apply in private schools.

What does free speech mean?; United States Courts . Tinker v. Des Moines; United States Courts . Freedom of expression in the arts and entertainment; ACLU .

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