In A Social Theory of Freedom, Mariam Thalos argues that the theory of human freedom should be a broadly social and political theory, rather than a theory that places itself in opposition to the issue of determinism. Thalos rejects the premise that a theory of freedom is fundamentally a theory of the metaphysics of constraint and, instead, lays out a political conception of freedom that is closely aligned with questions of social identity, self-development in contexts of intimate relationships, and social solidarity. Thalos argues that whether a person is free (in any context) depends upon a certain relationship of fit between that agent’s conception of themselves (both present and future), on the one hand, and the facts of their circumstances, on the other. Since relationships of fit are broadly logical, freedom is a logic—it is the logic of fit between one’s aspirations and one’s circumstances, what Thalos calls the logic of agency. The logic of agency, once fleshed out, becomes a broadly social and political theory that encompasses one’s self-conceptions as well as how these self-conceptions are generated, together with how they fit with the circumstances of one’s life. The theory of freedom proposed in this volume is fundamentally a political one.

This is a penetrating reinterpretation and defense of Hegel's social theory as an alternative to reigning liberal notions of social justice. The eminent German philosopher Axel Honneth rereads Hegel's Philosophy of Right to show how it diagnoses the pathologies of the overcommitment to individual freedom that Honneth says underlies the ideas of Rawls and Habermas alike. Honneth argues that Hegel's theory contains an account of the psychological damage caused by placing too much emphasis on personal and moral freedom. Although these freedoms are crucial to the achievement of justice, they are insufficient and in themselves leave people vulnerable to loneliness, emptiness, and depression. Hegel argues that people must also find their freedom or "self-realization" through shared projects. Such projects involve the three institutions of ethical life--family, civil society, and the state--and provide the arena of a crucial third kind of freedom, which Honneth calls "communicative" freedom. A society is just only if it gives all of its members sufficient and equal opportunity to realize communicative freedom as well as personal and moral freedom.

This study examines the philosophical foundations of Hegel's social theory by articulating the normative standards at work in his claim that the central social institutions of the modern era are rational or good.

In A Social Theory of Freedom, Mariam Thalos argues that the theory of human freedom should be a broadly social and political theory, rather than a theory that places itself in opposition to the issue of determinism. Thalos rejects the premise that a theory of freedom is fundamentally a theory of the metaphysics of constraint and, instead, lays out a political conception of freedom that is closely aligned with questions of social identity, self-development in contexts of intimate relationships, and social solidarity. Thalos argues that whether a person is free (in any context) depends upon a certain relationship of fit between that agent’s conception of themselves (both present and future), on the one hand, and the facts of their circumstances, on the other. Since relationships of fit are broadly logical, freedom is a logic—it is the logic of fit between one’s aspirations and one’s circumstances, what Thalos calls the logic of agency. The logic of agency, once fleshed out, becomes a broadly social and political theory that encompasses one’s self-conceptions as well as how these self-conceptions are generated, together with how they fit with the circumstances of one’s life. The theory of freedom proposed in this volume is fundamentally a political one.

The theory of justice is one of the most intensely debated areas of contemporary philosophy. Most theories of justice, however, have only attained their high level of justification at great cost. By focusing on purely normative, abstract principles, they become detached from the sphere that constitutes their “field of application” - namely, social reality. Axel Honneth proposes a different approach. He seeks to derive the currently definitive criteria of social justice directly from the normative claims that have developed within Western liberal democratic societies. These criteria and these claims together make up what he terms “democratic ethical life”: a system of morally legitimate norms that are not only legally anchored, but also institutionally established. Honneth justifies this far-reaching endeavour by demonstrating that all essential spheres of action in Western societies share a single feature, as they all claim to realize a specific aspect of individual freedom. In the spirit of Hegel’s Philosophy of Right and guided by the theory of recognition, Honneth shows how principles of individual freedom are generated which constitute the standard of justice in various concrete social spheres: personal relationships, economic activity in the market, and the political public sphere. Honneth seeks thereby to realize a very ambitious aim: to renew the theory of justice as an analysis of society.

This innovative approach to freedom starts from an account of what we mean by describing someone, in a psychological vein, as a free subject. Pettit develops an argument as to what it is that makes someone free in that basic sense; and then goes on to derive the implications of the approach for issues of freedom in political theory. Freedom in the subject is equated with the person's being fit to be held responsible and to be authorized as a partner in interaction. This book is unique among contemporary approaches - although it is true to the spirit of classical writers like Hobbes and Kant - in seeking a theory that applies to psychological issues of free agency and free will as well as to political issues in the theory of the free state and the free constitution. The driving thesis is that it is only by connecting up the different issues of freedom, psychological and political, that we can fully appreciate the nature of the questions involved, and the requirements for their resolution. The book does not not seek a comprehensive reach just for its own sake, but rather for the sake of the illumination it provides. A Theory of Freedom is a ground-breaking volume which will be of wide interest to scholars and students in political philosophy and political science.

Freedom of expression in the age of the internet--communication without borders--is a frequent subject of debate both on a political and legal level. However, the theoretical underpinnings have generally been confined to legal and philosophical analysis. These existing theories are not entirely satisfying because they cannot explain freedom of speech beyond the individual. This book presents arguments that freedom of expression in the twenty-first century can be approached as a social phenomenon through the application of sociological theory. Existing approaches are either confined to political communication or focus on individual wellbeing. In this book, sociological arguments for freedom of expression are derived from both Emile Durkheim's classical social theory and the contemporary theories of Jurgen Habermas. Application of these theories demonstrates that freedom of speech is essential from a societal point of view. This book is the first attempt to bring sociological theory into the free speech debate. Almost always viewed as an individual right, this study, using classical sociological theory, argues that freedom of expression is essential as a group right and that without an expansive freedom of expression, modern society simply cannot efficiently operate. Viewed through the lens of sociological theory, freedom of expression is seen to be not only desirable as an individual privilege but also essential as a societal right. To validate the use of classical sociological theory, the author demonstrates that empirical evidence concerning the demise of criminal libel is predicted by Durkheim's theory and that recent archeological evidence supports the continuing vitality of classical sociology. To bring sociological theory into the twenty-first century, the contributions of contemporary German sociologist Jurgen Habermas are also employed. This modern theory also validates the classical theory. Once viewed through the lens of social theory, freedom of expression as justified by traditional legal and philosophical is explored and then the two approaches are compared. While sociology and philosophy are not at odds, they are not perfectly congruent because one focuses on societal needs while the other is based on the individual. When combined, a more comprehensive perspective can be constructed and, perhaps, a more accurate need for freedom of expression is established. This is an important and ground-breaking book for political, media, and legal studies.