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Tortured Freedom

A Sartrean Critique of Political Tortured Confessions in Iran

Hamid Andishan

simply, can torture nullify the freedom of the tortured? I believe that this question can be answered using the philosophical framework Sartre developed. Sartre can help us understand how the freedom of the victim can remain intact, even given the

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Freedom, Autonomy, and (Inter)dependency

Feminist Dialogues and Republican Debates on Democracy

Ailynn Torres Santana

Republicanism: A Theory of Freedom and Government, by Philip Pettit, consolidated what is today a dense research agenda on republicanism, which encompasses intellectual debates and bidding for political achievements 3 in Latin America as well ( Guanche 2017

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The Look as a Call to Freedom

On the Possibility of Sartrean Grace

Sarah Horton

describes how one relates to others while in bad faith, which is the attempt to deny freedom, and that it is far from being Sartre's last word on human relations. In Being and Nothingness itself, Sartre writes, in a footnote to his discussion of sadism and

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Republican Freedom in the Labour Market

Exploitation Without Interpersonal Domination

Fausto Corvino

-republican formulation of freedom as non-domination, according to which an individual Y dominates an individual X as long as Y stands in a position to practice arbitrary interference over X, and arbitrary interference occurs when Y alters X's ability to choose, or rather

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Sen's Conception of Freedom, and a Conjecture on Embodiment

Fadi Amer

In this article, I am principally concerned with Amartya Sen's account of liberty as it appears throughout his prolific career, performing two central functions. I aim to show that Sen's understanding of freedom is irreducible to any one of the

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Power and Freedom

Opposite or Equivalent Concepts?

Pamela Pansardi

The aim of this work is to offer an assessment of the conceptual relations between 'power' and 'freedom'. The two concepts are normally thought of as standing in a relation of mutual exclusion, and are often defined in reciprocal terms: while being free means not being subject to someone's power, to have power is to constrain someone's freedom. In this article I propose a more detailed interpretation of their conceptual relations, distinguishing between two different cases. In the case in which power and freedom are understood as properties of two different individuals involved in a social relation, I shall argue that they are not necessarily in a relation of mutual exclusion: power can be exercised in ways which do not reduce, and which might even increase, the power-subject's freedom. In the case, by contrast, in which they are understood as properties of the same individual, I shall claim that power and freedom show a significant degree of correspondence.

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What Is Freedom if It Is Not Power?

Peter Morriss

In this article, I try to embark on an understanding of the work that the concept of freedom does, by distinguishing it from the concept of power. When we are interested in our power, we are interested in what we are able (and not able) to do; it is plausible to think that when we are interested in freedom, we are interested in something else. The article is largely concerned with looking for this 'something else'. I suggest that freedom differs from power in focusing on the constraints that we are (or are not) under. When we are interested in freedom, the importance of these constraints is not particularly that they stop us doing things, because that is covered by considering our powers. I suggest that the constraints are important - if they are important at all - because some constraints insult our dignity. This suggests an alternative approach to the current focus on freedom as a property of actions: that of freedom as a property of persons. This idea is explored and defended. In a final section on republican freedom, I argue, against Pettit, that there is no distinctive concept of republican freedom (as distinct from the standard liberal understanding of freedom); but that there is a different - and a highly attractive - political theory present in republicanism.

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Towards a Theory of Freedom

Mariam Thalos

Human freedom resides primarily in exercise of that capacity that humans employ more abundantly than any other species on earth: the capacity for judgement. And in particular: that special judgement in relation to Self that we call aspiration. Freedom is not the absence of a field of (other) powers; instead, freedom shows up only against the reticulations of power impinging from without. For freedom worthy of the name must be construed as an exercise of power within an already-present field of power. Thus, liberty and causal necessity are not obverses.

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Democracy's Equality, Freedom, and Help

Ted Honderich

Democracy has been justified as the political system whose citizens are sovereign, which is to say most free or most equal in their political experience, participation or consent, and most likely to be benefited by economic freedoms. Most importantly, democracy is recommended as that form of government which gets things more right than any other form of government. But this traditional view, and also more recent qualifications of this view, is simply inadequate, refuted and rendered nonsensical by very real electoral, wealth, income and power inequalities in democratic societies. Nevertheless, it is this kind of hierarchic democracy, like those of the United States and the United Kingdom, whose systems of government are exactly not true to the idea that two heads are better than one and more heads better than two, which reaches to judgements about Palestine, 9/11, Iraq, 7/7 and about all that is to come after those things.

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Proprietary freedoms in an IT office

How Indian IT workers negotiate code and cultural branding

Sareeta Amrute

This article explores how Indian IT workers who have been hired on short‐term contracts in Germany negotiate their racialisation as fast, cheap and disposable. They elaborate modes of freedom that take advantage of the pace of work and its varied temporalities while simultaneously developing a critique of corporate coding as limiting mobility. Their critique upends the usual way that freedom and ownership are conceived, since they try to own the code they write rather than making claims for ‘open’ or ‘free’ software. Indian IT workers’ strategies demonstrate the need for a reconsideration of the meaning of freedom within corporate coding economies and neoliberal knowledge regimes more generally. This article develops a concept of ‘proprietary freedom’ to do so.