Dancing with Freedom: A Scottish Dialogue
Exploring the Tensions and Truths of Existential Liberty through the Eyes of Sartre and Merleau-Ponty
Once again I find myself on a bus and thinking about life. One of the things I have noticed today is the distinct lack of Scottish voices around me. So rather than go into a nationalistic tirade that verges on xenophobia, I will offer a brief dialogue on existential freedom as told by two Scottish women. Now, it must be said that I am going from memory, and it doesn't have the academic rigour some would require, but this is an exercise in creativity and enjoyment. So, imagine a run down Edinburgh café, with the murmur of conversations and the aroma of stale brewed coffee in the air. Elspeth and Morag sit by the window, watching the tourists in the rat race, as the rain pours down.
Elspeth: Aye, Morag, ye've been blethering on about this freedom of yours. So, tell me again, what does it mean to be truly free?
Morag: Well, Elspeth, it's quite simple. Freedom is absolute. It's the essence of human existence. We're condemned to be free, as Sartre would put it. Every action we take is a choice, and every choice defines us.
Elspeth: Condemned to be free, ye say? That sounds awfy bleak. What about the fact that we’re all thrown into a world we didnae choose? We’ve got our bodies, our histories, and our social contexts to deal with.
Morag: Ach, but that's just it! Even though we're thrown into this world, we're still free to make our own choices. Our freedom is what gives our life meaning. We're not bound by our circumstances; we transcend them through our choices.
Elspeth: But Morag, dinnae ye think that freedom is a bit more nuanced than that? Look at it this way. We're always situated in a specific context, and that context shapes our experiences and our perception of freedom. Our bodies, for instance, they're not just objects we control; they're the very medium through which we experience the world.
Morag: I see where you’re coming from, but that's just an excuse. Our freedom comes from our consciousness, our ability to reflect and make choices despite our circumstances.
Elspeth: Ah, but here’s where it gets interesting. Our consciousness is always embodied. We can't separate it from our physical existence. Our body isn't just a vessel; it’s a living, breathing part of our being. The way we move, the way we see, the way we interact with the world, it’s all through our body.
Morag: So you're saying that our freedom is limited by our bodies?
Elspeth: No quite. I'm saying our freedom is intertwined with our bodies. We can't talk about freedom in isolation from our physical and social existence. We need to acknowledge that our choices are influenced by the world around us and our position within it.
Morag: But if our choices are influenced, doesn't that mean we're not truly free?
Elspeth: Not at all. It just means that freedom is a lived experience, not an abstract concept. We express our freedom through our interactions with the world. It's not about transcending our context, but engaging with it meaningfully.
Morag: So, ye're suggesting that our freedom is always in relation to something?
Elspeth: Exactly. We’re always in relation to the world, to others, and to ourselves. Freedom is about navigating these relationships and finding ways to express our agency within them. It’s no about being absolutely free, but about understanding the ways in which we can be free.
Morag: Aye, I suppose there’s some sense in that. Maybe I’ve been too focused on the abstract idea of freedom and neglected the concrete reality of it.
Elspeth: That's the spirit, Morag. Freedom isn't a burden; it's a dance. It’s about finding balance, making choices, and engaging with the world in a way that’s true to ourselves. We're no condemned to be free; we’re privileged to be free.
Morag: Ye’ve given me a lot to think about, Elspeth. Maybe our freedom isn't as stark as I thought. Perhaps it's more of a rich tapestry, woven with our experiences and our context.
Elspeth: So, Morag, let’s dig deeper. Ye say freedom is absolute, but what about the constraints we face? Poverty, illness, social injustice. How can we be truly free if we're mired in such conditions?
Morag: Those are undeniable challenges, Elspeth, but even within those constraints, we're free to choose our attitudes and actions. Viktor Frankl, for example, found meaning and a sense of freedom even in the concentration camps.
Elspeth: Aye, sure enough, but no everyone has the same capacity to transcend their circumstances, but. Our social and economic conditions can severely limit our choices. Do you say it's fair that someone living in abject poverty is as free as someone with wealth and privilege?
Morag: It’s not about fairness, Elspeth; it’s about the fundamental nature of human existence. Regardless of our circumstances, we have the power to choose our response to them. That’s the essence of freedom.
Elspeth: But Morag, that perspective overlooks the lived reality of many people. The way we experience the world is deeply shaped by our social context. Freedom, then, is not just an abstract capacity but a lived practice that varies greatly depending on our situation.
Morag: So, you’re saying that true freedom is unattainable?
Elspeth: Nut. I’m saying that freedom is not a binary state. It’s not about being absolutely free or not free at all. It’s about degrees of freedom and how we navigate our constraints.
Morag: If freedom is about degrees, how do we measure it? What’s the point of talking about freedom if it’s so variable and context-dependent?
Elspeth: That’s the crux of it, isn’t it? Maybe the value of freedom lies not in its absoluteness but in its potential. It’s about striving to expand our freedom within our context, recognising our interdependence and the limitations we face.
Morag: But isn’t that a defeatist approach? Accepting limitations seems to undermine the very essence of freedom.
Elspeth: It’s not about defeat, Morag. It’s about realism and empathy. Understanding that our freedom is intertwined with others’ freedoms. It’s about seeking to create conditions where everyone can have more freedom, not just asserting our own.
Morag: So, what you’re suggesting is a more collective notion of freedom?
Elspeth: Aye, exactly. Our freedom is always in relation to others. We need to think about how our actions and choices impact others and how we can support each other’s freedom.
Morag: That’s a tough pill to swallow. It means letting go of the idea of absolute personal freedom and accepting a more interconnected, perhaps more constrained, but also more meaningful notion of freedom.
Elspeth: Indeed. It’s a more challenging path, but perhaps a more authentic one. We have to constantly navigate the tension between our individual desires and our responsibilities to others.
Morag: So, where does that leave us? Is true freedom just an ideal, a guiding star rather than a destination?
Elspeth: Perhaps. It leaves us in a state of aporia, questioning and reflecting on what freedom truly means. Maybe the journey to understand freedom is itself a form of freedom.
Morag: Aye, that’s a thought. Freedom as a perpetual quest, rather than a static state. It’s unsettling, but also oddly liberating.
Elspeth: Exactly. In questioning and striving, we find our freedom. It’s no easy answers, but then again, life’s rarely straightforward.
Morag: True enough, Elspeth. Another one?
With that, I hope to leave you like all good Platonic dialogues: confused, annoyed, and puzzled. If you enjoyed this brief dialogue it might be worth considering the following:
How do your own experiences and relationships influence your understanding of freedom, and what does it mean to navigate this tension in your daily life?