Inner Freedom Is Consistent with Family (and Social Ties in General)

1st November 2018 Off By binary
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Mark D. White

I wish to push back a little on Stephen Asma’s point, with which William Irwin agreed in his reply, on the impossibility of achieving inner freedom in the context of familial relationships and sociality in general. (For the purposes of this comment, I am referring to inner freedom in the Kantian-existentialist sense of autonomy or authenticity.)

I agree with Asma that love for family, friends, and community is not borne of reason, but is rather a deeply emotional bond. Inner freedom need not be associated with “pure” reason, though, and can embrace the emotional entanglements that one endorses (if not “chooses”) from the viewpoint of one’s best self, which can be understood holistically to include rational, emotional, and spiritual aspects.

Consider the opposite: affection for a person who is bad for us, such as an abusive lover or parent. We may still feel strong emotional ties to this person, but both our reason and our self-love, if we choose to listen to them, would counsel us to reject this person. This is not a case simply of reason ruling over emotion, but rather emotions that are truer to our deeper selves, coincident with our interests, ruling over those that are contradictory to them.

In general, as I wrote in The Decline of the Individual (chapter 4), we are both autonomous and social: as I put it there, we are individual in essence and social in orientation. We can make decisions consistent with autonomy and authenticity—that is, without undue influence from internal or external influence—in the interest of ourselves as well as others. This reflects the important distinction between individuality (in the sense of autonomy, authenticity, and inner freedom) and individualism (which can easily slide into the type of atomistic homo economicus caricature that Asma rightly criticizes). My statement emphasizes the former while downplaying the latter, arguing that individuals can achieve more together than they can apart—but that they are still individuals.

The issue here is not for whom we make decisions, but how we make them: consistent with our own values and moral characters, accepting our own inclinations and external pressures when we judge them appropriate, or accepting these influences without challenge or reflection, allowing the judgments of others (or our own drives) to control us. Just as we can agree autonomously to follow another’s command if we judge it to be acceptable, we can act autonomously out of love for our family and friends, embracing these ties as part of who we are, rather than seeing them as a threat to inner freedom. (Outer freedom, on the other hand… where is the babysitter, we’re going to be late for the movie!)

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