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loyalties, the demands of genius and the claims of society, can battle violently with one another. And it is no good way from that to the generalisation that not all good things are compatible, still much less all of the beliefs of mankind. But somewhere, we will be advised and ultimately, it have to be potential for all these values to reside together, for except that is so, the universe is not a cosmos, not a harmony; until this is so, conflicts of worth could also be an intrinsic irremovable factor in human life. To admit that the fulfilment of a few of our ideals could in precept make the fulfilment of others inconceivable is to say that the notion of complete human fulfilment is a proper contradiction, a metaphysical chimera. It is important to understand that Berlin is not saying that solely the concept of constructive liberty may be misused. In reality it is obvious that variations of the negative idea can be used to justify some horrible states of affairs. In some situations, preserving people’ freedom from interference may be tantamount to encouraging the strong to thrive on the expense of the weak. As it has been memorably put, ‘Freedom for the pike is death for the minnows’. The pike would possibly suppose it an excellent thought to allow fish to go about their business unimpeded by guidelines or interventions. The minnows, who stand to be his lunch, will little question see the limitations of a negative theory of liberty which allowed them to be eaten on the grounds that otherwise the pike’s freedom would have been seriously curtailed. four. Berlin claims that some advocates of optimistic liberty have gone as far as to insist that different folks do not necessarily know what they really want, what their greater selves seek. Such advocates of positive liberty could ignore what different people say they need and bully, oppress or torture them on the grounds that that’s what their ‘real’ selves would need. This, they claim, is not coercion, since it is what their victims’ ‘real’ selves want for. It just isn’t a case of forcing people to do what could be good for them as a result of they can’t recognize what is good for them; it is a matter of forcing individuals to do what at a degree unavailable to them they, allegedly, wish to do. 6. You can solely actually be free in a properly-governed state with harsh but well-chosen legal guidelines which form your life in a rational means, thereby encouraging you to flourish. Increasing your alternatives to make a large number of your life doesn’t enhance your freedom in any significant sense. Here Boswell’s confession reveals clearly the strain between two sides of his character. In his sober reflection he can see the foolishness of his having spent the evening with a prostitute. Even soon after the occasion he is stricken with regret, which he makes an attempt to dispel via the transparent rationalisation that somehow, despite breaking his principle of chastity, his infidelity doesn’t intervene along with his love for his wife. Yet he can’t cover

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