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Democracy Today.indb - Universidade do Minho

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elationships. In order to understand this, it is worthwhile to dwell<br />

for a second on a remark by Quentin Skinner in order to become<br />

aware of what is at stake while shifting between different paradigms<br />

of free<strong>do</strong>m. Skinner reminds us in his famous pamphlet Liberty before<br />

Liberalism that there was a shift between two different paradigms of<br />

free<strong>do</strong>m before the liberal <strong>do</strong>ctrine claims the overwhelming status in<br />

our contemporary world. The shift, however, amounts to a loss, since<br />

we may miss “a repository of values we no longer en<strong>do</strong>rse, of questions<br />

we no longer ask.” (Skinner 1998, 112) According to Skinner, it is the<br />

eclipse of the “neo-roman theory of free states” that has faded in our<br />

way of looking at politics. Skinners states:<br />

With the rise of the liberal theory to a position of hegemony in contemporary<br />

political philosophy, the neo-roman theory has been so much lost to<br />

sight that the liberal analysis has come to be widely regarded as the only<br />

coherent way of thinking about the concept involved. (Skinner 1998, 113)<br />

For the clarification of the “neo-roman theory of free states,”<br />

Skinner claims:<br />

What the neo-roman writers repudiate avant la lettre is the key assumption<br />

of classical liberalism to the effect that force or the coercive threat of<br />

it constitute the only forms of constraint that interfere with individual<br />

liberty. The neo-roman writers insist, by contrast, that to live in condition<br />

of dependence is in itself a source and a form of constraint. (Skinner<br />

1998, 84)<br />

23<br />

ALEXIS DE TOCQUEVILLE’S<br />

NOTION OF POLITICAL<br />

FREEDOM<br />

Demin Duan<br />

In this regard, Tocqueville may not be properly characterized as<br />

a “neo-roman theorist” as such, but what he proposes for the notion<br />

of free<strong>do</strong>m is akin to their claims. More importantly, Tocqueville and<br />

the “neo-romans” share a similar distance from the liberal-democratic<br />

discourse on free<strong>do</strong>m and similar penchant for the “political” condition<br />

of free<strong>do</strong>m. From here we turn to Tocqueville’s view on free<strong>do</strong>m<br />

in modern democracy.<br />

Concerning the notion of free<strong>do</strong>m in Tocqueville, there has been a<br />

lot of speculation on what it exactly means. For instance, some classify<br />

him as a liberal thinker, together with theorists like John Locke and

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