What is Individual Liberty?

The history of liberty revolves around people, exciting events, turning points and breakthroughs that present a critical forum for individuals hoping to understand their present state and chart their future. In particular, the proponents of equality of the human race emphasize that liberty exists as a natural right that every individual inherits during conception and assumes after birth. However, the path to freedom entails a lengthy task taking beyond the surface application of the legal provision. In this regard, it is essential to maintain a comparative perspective to realize one’s liberty, their importance and how to adhere to them without infringing the freedoms of others.

Firstly, the freedom of movement confers a right of unrestricted ingress and egress from the states. It implies that no state can by way of implementing an inhibitive regulation hinder me from leaving or entering their territory by taxing. It offers me a hospitable treatment of a welcome visitor, thus eliminating the ill treatment accorded to hostile strangers. This differs from the false imprisonment passed to the Negroes treated into slavery and inhumane restrictions, on allegations of inducing industrious laboring . In addition, it generates the right to reside within the territory, leave and return my own country. Although offered exercising the mobility to locations that pleases me, I exercise it within limits to respect the liberties of others. It reflects in the violation of this limit by explorers whose presence to exploit the Atlantic opportunities, triggered aggression suffered by Indian Americans in a brutal, exploitative system . Equally, it extinguishes where it amounts to trespass and permissible restrictions by government.

The liberty to assembly and association generates leave for me to join and quit gatherings or groups that suit my choosing. Although placing an individual right, it converges to a collective action in the pursuit of the interests of other members. For instance, it offers an essential opportunity to assume membership in debating societies, free speech, professional clubs and affiliation to the political contexts that suits my preference. It traces to the work party where women joined bands to till their field with less difficulty, amongst the Indian people occupying the Eastern Woodlands .Unlike the repression experienced in dictatorial environments, this liberty confers a right to initiate intimate and expressive associations. While the former governs human relationships, the latter spells out affiliation to group activities engaged in petitioning the government, and redressing grievances. It traces to the task groups formed by the Nez Perces to attain shared laboring and harvesting of resources, where individuals drawn from different tribes would unite to accomplish a common interest . It obligates me to preserve my affiliation from the forbidden criminal activities or the indirect pursuit of political organizations posing military character or initiating violent protests intentionally.

It exists beyond debate that exercising liberty to engage in an association that advances my preferred ideas and beliefs of my religious, is inseparable from my individual rights. Consequently, it tags any attempt to curtail this freedom as immaterial as placed by the propagation of Protestantism by Martin Luther King .Ideally, this embraces the principle allowing me as an individual the platform to manifest or practice religion, teachings and observance of beliefs, with an option of changing or resisting to follow the religion. It further emphasizes that the government cannot at any instance, restrict the free exercise of a religion. The liberty illustrates in the spread of Protestantism, where the attempt to reverse the reforming religion through cruel suppression saw the devout Roman Catholics lose . I adhere to this liberty by observing the teachings and beliefs that enable me profess the Christian religion without despising other religions.

Finally, the platform generated the liberty of speech, scraps the restrictive culture placed to air ones grievances and thoughts. It facilitates a receptive forum to communicate and express ideas, to a willing audience. It suggests that unless violating the harm principle, I retain the right to seek, receive or convey information through a medium choice while experiencing no interference. This emerged by utilization of logic and scripture to act as the chief spokesman for the Spanish investors through his writings opposing the possibility of Native Americans as equal beings to the Europeans . To the contrary, Las Casas’ views won the official recognition as they opposed the extreme abuse passed to the native population during the invasion by the Spaniards ; .However, my freedom to express own ideas is subject to restrictions obligated by the offensive principle, including non-sharing of classified information, not to cause incitement, slander, libel or infringement of copyrights and privacy of others.

My liberties exist as the personal guarantees that neither the government nor an individual may abridge whether through a judicial or a legal interpretation. In an attempt to explain what they are and their importance to me, reveals a list of my liberties that runs long to incorporate every aspect in contact with my personal environment. They reflect the basic rights granted to me including the freedoms of speech, movement, assembly, association and religious worship. Given the restrictive environment entangled in numerous regulations, my liberties converge to the principle applying the human rights that extinguishes where the rights of others start. This emphasizes the need to examine them within the limits offered such as the harm principle and other permissible restrictions.

References

  • Berkin, C., Miller, C., Cherny, R., Gormly, J., & Egerton, D. (2013). Making America: A History of the United States To 1877. Boston: Cengage Learning.
  • Lafitau, J.-F. (1974–77 ). Customs of the American Indians Compared with the Customs of Primitive Times. In W. N. Fenton, & E. I. Moore, The Champlain Society (pp. 54–55.). Toronto.
  • Planting the Colonies 1588-1701.
  • When World Collide 1492-1590
  • Woolman, J. (1909). A Quaker Abolitionist Travels Through Maryland and Virginia. The Journal of John Woolman, 209–217.
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