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title="oEmbed (JSON)" type="application/json+oembed" href="https://leanlogic.online/wp-json/oembed/1.0/embed?url=https%3A%2F%2Fleanlogic.online%2Fglossary%2Ffreedom%2F" /> <link rel="alternate" title="oEmbed (XML)" type="text/xml+oembed" href="https://leanlogic.online/wp-json/oembed/1.0/embed?url=https%3A%2F%2Fleanlogic.online%2Fglossary%2Ffreedom%2F&format=xml" /> <style> ul.glossary_latestterms_widget li { margin: 10px 0; } ul.glossary_latestterms_widget li .title { font-weight: bold; font-size: 11pt; } ul.glossary_latestterms_widget li div.description { font-size: 10pt; } </style> <script type='application/ld+json'> {"@id":"https://leanlogic.online/glossary/freedom/#ItemPage","@context":"https://schema.org","@type":"ItemPage","name":"Freedom","description":"Is lean thinking [glossary_exclude]consistent with freedom? There are clearly some senses in which it is not. The five rules of the[/glossary_exclude] grammar [glossary_exclude]of lean thinking[/glossary_exclude]u2014intention, lean means, flow, pull and feedbacku2014[glossary_exclude]are designed to focus minds on a purpose, so there is a commitment there which may narrow individual options. The purpose may be the business of making cars or the[/glossary_exclude] Lean Economyu2019s [glossary_exclude]aim of building and sustaining a[/glossary_exclude] community, [glossary_exclude]but it cannot be achieved in a[/glossary_exclude] culture [glossary_exclude]whereu2014as Aristotle put it, warning us of the[/glossary_exclude] fallacyu2014[glossary_exclude]u201cfreedom means doing what you likeu201d.<a href="https://leanlogic.online/footnote/f39/"><sup>F39</sup></a>rnrnNor can we expect useful results from a collective activity organised around a second concept of freedomu2014the nineteenth century principle of Libertarianism, derived from the Enlightenment, and based on the belief, or hope, that when[/glossary_exclude] intelligence [glossary_exclude]is applied in the minds of different people, they will converge on the same thing. Here we have an even-handed account of Libertarianism by William Fleming:rn<p style="padding-left: 30px;">The doctrine of Libertarianism is that the Will is such a power as makes it possible to govern or control all the motive forces of our nature, including dispositions and passions, so as to determine personal conduct in accordance with the decisions of the understanding. It implies negatively that impulses or motive forces are not dominant in our life under its normal conditions; positively, that will is associated with intelligence [with every intelligent decision] presupposing that motives have been subordinated to thought.</p>rn<p style="padding-left: 90px;"><em>William Fleming, </em>Vocabulary of Philosophy<em>, 1856.</em><a href="https://leanlogic.online/footnote/f40/"><sup>F40</sup></a></p>rnTo make sense of freedom, we need to look at it in greater depth. It comes in many shapes, and there is no definitive list of them, but a summary is suggested by the philosopher Richard De George:<a href="https://leanlogic.online/footnote/f41/"><sup>F41</sup></a>rn<p style="padding-left: 30px;">1. <em>Rational freedom</em>. This is the ability to act according to rules; it is also the ability to refuse to act according to them, or to act contrary to them. At first sight, it is a curious argument. How could we <em>not</em> have the ability to act according to rules? Well, for one thing, the rules need to exist, and in a chaotic society they donu2019t. While they may be written down somewhere, like the blueprint of a car, you canu2019t drive around in a blueprint: statements need to have at least a degree of acceptance before they can be recognised as rules. Also, if <em>freedom</em> to act in a certain way is to mean anything, there must be the possibility of not doing so. And freedom applies here not just to individuals, but to[/glossary_exclude] groups: [glossary_exclude]no choices can be made by the group if those choices are not accepted by its membership; without a means of reaching agreement, decisions made by any individual within that disorderly group may well come to nothing. The first essential for freedom in this sense, then, is an orderly environment in which sensible and realistic decisions are possible.</p>rn<p style="padding-left: 30px;">2. <em>Interpersonal freedom</em>. Here we have a much more straightforward aspect of freedom. You are not free if someone is stopping you from doing what you have decided to do. Actually, all of our freedoms are moderated in this way to some extent. Slaves, carers, employees, married people, children, teachersu2014anybody with responsibilities and obligations, whether freely entered into or not, has some loss of freedom, and it would be a lonely and a rather useless life without it. Good things are bad things at the extreme, and freedom (too much or too little) is no exception. Limits to freedom are the price of being part of something.</p>rn<p style="padding-left: 30px;">3. <em>Teleological freedom of action</em>. u201cTeleologicalu201d means purposeful (Greek: <em>tu00e9los</em> end, aim), and freedom in this sense is the freedom to carry through what you have decided to do. It depends on two conditions: first, the extent to which you have the capability to do what you have decided upon and, secondly, the extent to which there are obstacles in your way. This kind of freedom, too, is likely to stand in some middle ground: you are more-or-less capable of doing what you intend, and the problems that stand in your way can be more-or-less overcome. In a totalitarian regime, of course, such[/glossary_exclude] moderation [glossary_exclude]may not apply.</p>rn<p style="padding-left: 30px;">4. <em>Negative freedom</em>. This is simply freedom from misfortune, such as sickness, poverty and want.<a href="https://leanlogic.online/footnote/f42/"><sup>F42</sup></a></p>rnThese four kinds of freedom naturally overlap, and they are often interdependent, with expectations of positive[/glossary_exclude] feedback: [glossary_exclude]more freedom of one kind opens up the possibility of more freedom of another, so that a society that is on a benign trend towards freedom may well become able to progress towards further freedoms, while a vicious spiral will see each reduction in freedom opening the way to the next. But let us now stay with the idea of a society in which freedom of all four kinds is strongly supported, and consider how that might happen.<a href="https://leanlogic.online/footnote/f43/"><sup>F43</sup></a>rnrnThere are several circumstances that may promote freedom. One helpful condition is mountains. A country like Switzerland which is surrounded by mountains and therefore easy to[/glossary_exclude] defend, [glossary_exclude]or hard to reach and seldom invaded, has the advantage of being able to work out its differences, its[/glossary_exclude] institutions [glossary_exclude]and its freedoms at leisure. Being an island may have the same effect. Another helpful, if less stable, condition is federalism, where small states or institutions are able to balance each otheru2019s power and learn from each other, although there is the risk of takeover by a[/glossary_exclude] large, would-be empire, [glossary_exclude]as happened in nineteenth century Germany.rnrnBut the key condition for freedom in our context is authority. Authority is hard to define, and there are various understandings of its meaning, but <em>Lean Logic</em> takes the view that it is emphatically not the same thing as[/glossary_exclude] control. [glossary_exclude]For example, a man with a gun or a sadistic dictator could force you to do things you donu2019t want to do and which would in the end be bad for both of you. Some critics would say that this is the exercise of an authority of sorts, and there is nothing wrong with that, except that <em>Lean Logic</em>u2019s intention is to reserve the use of u201cauthorityu201d for another purpose.rnrnJust as there are several forms of freedom, so there are several kinds of authority, and one particularly revealing kind is u201cepistemicu201d authority (Greek: <em>episteme</em> knowledge)u2014i.e., authority relating to knowledge,[/glossary_exclude] intelligence, [glossary_exclude]insight. Teachers, books and maps are epistemic authorities. That is, they are sources of knowledge which is better than, or more than, that of the person who is receiving it. A child is an epistemic authority when she tells the doctor where she hurts; a tramp is an epistemic authority to a general when he shows him and his army the way through the forest. A strongly-developed[/glossary_exclude] culture [glossary_exclude]is an epistemic authority in its[/glossary_exclude] traditions, [glossary_exclude]assumptions, standards, language, literature, music,[/glossary_exclude] humour, skills, [glossary_exclude]and in all aspects of its[/glossary_exclude] social capital.<a href="https://leanlogic.online/footnote/f44/"><sup>F44</sup></a>rnrn[glossary_exclude]There are two reasons why the idea of epistemic authority is fundamental here. The first is that it is a reminder that authority does not by any means have to be embodied in a person, nor in an organisational structure such as a politburo: it may have a tangible embodiment, but that is a special case. It can reside in any source of reliable guidance, and the mark of a key source is one which is embedded in the atmosphere and the[/glossary_exclude] spirit of the place, [glossary_exclude]in the culture, in a shared recognition of value and purposeu2014the personality of the hospital, ship, community, institution, society.rnrnSecondly, epistemic authority introduces the principle of authenticity. A source of incorrect information is not an epistemic authority. Authenticity means that a person is entitled to the respect and admiration which she inspires. Authentic is good. And authority of all kinds, understood in these terms, is authentic. Authentic executive authority has a mandate to act on behalf of others, and/or to give them instructions. Its claim of authority is based on recognised knowledge or ability, and/or on fair appointment, and/or on natural[/glossary_exclude] leadership [glossary_exclude]or experience. And on the grounds of it authority it can exercise[/glossary_exclude] judgment. [glossary_exclude]Authority in this sense was used by the United Kingdomu2019s then-shadow Chancellor of the Exchequer, speaking of the case for assigning more regulatory powers to the Bank of England:rn<p style="padding-left: 30px;">We have learned from this crisis the old truth that one cannot separate central banking from the supervision of the financial system and that sound regulation is not just about a checklist of rules but about the authority to exercise judgment and to see the bigger picture.<a href="https://leanlogic.online/footnote/f45/"><sup>F45</sup></a></p>rnThere are, of course, many other forms of authority justified in these same terms: political authority, parental authority, operative authority (invested in a person or group for a particular purpose)u2014and representative authority, arising from a person being able to speak for people who have invited him or her to do so. All of these forms of authority may be usurped, with savage consequences, butu2014in the terms of <em>Lean Logic</em>u2014the usurping force is not authority: it is power, tyranny, autocracy.<a href="https://leanlogic.online/footnote/f46/"><sup>F46</sup></a>rnrnThe reason why the interpretation of authority as something which is authentic and good has been made here with such emphasis is that it would be helpful to explore the idea that freedom is compatible with living and working in a[/glossary_exclude] community or institution, [glossary_exclude]even one which has a well-defined purpose.[/glossary_exclude]rnrnLean thinking [glossary_exclude]is not, by any means, a system which says u201cCome along and do exactly as you want.u201d It is not a holiday camp. It is a way of enabling a[/glossary_exclude] group [glossary_exclude]to accomplish difficult things in a focused way, to learn fast, and to keep an enterprise going. It is not an Enlightenment projectu2014that is, it does not go back to first principles, discard all[/glossary_exclude] emotions [glossary_exclude]and prejudice, and rely on ideals of reason and[/glossary_exclude] intelligence. [glossary_exclude]Nor is it a form of genealogyu2014tracing the[/glossary_exclude] genetic [glossary_exclude]inheritance of its guiding ideas back to the point where it discovers that there is actually nothing there, apart (maybe) from the malice and power struggles that gave rise to them. On the contrary, lean thinking in <em>Lean Logic</em> gets its hands down into the particular, the earthy, the[/glossary_exclude] local, [glossary_exclude]into what is here.<a href="https://leanlogic.online/footnote/f47/"><sup>F47</sup></a>rnrnThe[/glossary_exclude] loyalties [glossary_exclude]of lean thinking are embedded in particular[/glossary_exclude] places, [glossary_exclude]for which they make no claim other than that they are the ones the people concerned know and care for most.[/glossary_exclude] Lean thinking [glossary_exclude]recognises the communityu2019s authority as being authenticu2014and[/glossary_exclude] trusts [glossary_exclude]it as central to its[/glossary_exclude] identity [glossary_exclude]and that of its members. Their aims are not simply permitted by the community, they are inspired and enabled by it. Call that[/glossary_exclude] empowerment.rnrn[glossary_exclude]And the participants accept the premises around which their group or society has come into being. In fact, as Edmund Burke pointed out, any u201ccontrolling power upon will and appetiteu201d has to be located somewhere, u201cand the less of it there is within, the more there must be withoutu201d.<a href="https://leanlogic.online/footnote/f48/"><sup>F48</sup></a> If authority comes from withinu2014accepted, adopted, internalisedu2014then . . .rn<p style="padding-left: 30px;">. . . interest, habit, and the tacit convention, that arise from a thousand nameless circumstances produce a <em>tact</em> that regulates without difficulty, what laws and magistrates cannot regulate at all.<a href="https://leanlogic.online/footnote/f49/"><sup>F49</sup></a></p>rnAnd the other freedoms hold, too. There is rational freedom, since the rules are sufficiently coherent, well-defined and supported for people to be able to act in accordance with them. There is interpersonal freedomu2014the weak interdependencies of[/glossary_exclude] resilience. [glossary_exclude]There is teleological freedom: you can get something done. And there is a reasonable chance of freedom in the negative sense of being spared the consequences of a failing system. In such a community, there is no need for autocracy, for force, for regulatory[/glossary_exclude] control. Here culture a[glossary_exclude]nd authority join up, drenching the[/glossary_exclude] community [glossary_exclude]in shared purpose, sustaining the benign circle in which freedom makes freedom.[/glossary_exclude]rnrn&nbsp;rnrn<strong>Related entries</strong>:rnrnGrammar, Choice, Subsidiarity.","accessMode":"textual, visual","url":"https://leanlogic.online/glossary/freedom/"}</script> <style type="text/css"> .feedzy-rss-link-icon:after { content: url("https://leanlogic.online/wp-content/plugins/feedzy-rss-feeds/img/external-link.png"); margin-left: 3px; } </style> <link rel="apple-touch-icon" sizes="76x76" href="/wp-content/uploads/fbrfg/apple-touch-icon.png"> <link rel="icon" type="image/png" sizes="32x32" href="/wp-content/uploads/fbrfg/favicon-32x32.png"> <link rel="icon" type="image/png" sizes="16x16" href="/wp-content/uploads/fbrfg/favicon-16x16.png"> <link rel="manifest" href="/wp-content/uploads/fbrfg/site.webmanifest"> <link rel="mask-icon" 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class="post-885 glossary type-glossary status-publish hentry" id="post-885">    <div class="single_post_content has_share_pos_after">    <h1 class="postitle entry-title" >Freedom</h1>   <div class="single_metainfo ">  <i class="fa-user"></i> <a class="vcard author post-author" href="https://leanlogic.online/author/matthew/" ><span class='fn author' >David Fleming</span></a>  <i class="fa-comments-o"></i><div class="meta_comm"><a href="https://leanlogic.online/glossary/freedom/#respond">0 Comment</a></div>  <i class="fa-th-list"></i><div class="catag_list" ></div> </div>   <div class="share_foot share_pos_after "> <div class="share_this social_square"> <div class="social_buttons"> <span class="share_label">Share This</span> <div class="lgn_fb"> <a target="_blank" href="https://www.facebook.com/sharer.php?u=https://leanlogic.online/glossary/freedom/&amp;t=Freedom" title="Share this on Facebook"><i class="fa-facebook"></i></a> </div> <div class="lgn_twt"> <a target="_blank" 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<div class="lgn_email"> <a target="_blank" onclick="window.location.href='mailto:?subject='+document.title+'&body='+escape(window.location.href);" title="Email This"><i class="fa fa-envelope-o"></i></a> </div> <div class="lgn_print"> <a target="_blank" onclick="window.print();" title="Print This Page"><i class="fa fa-print"></i></a> </div> </div> </div> </div>   <div class="thn_post_wrap" > <div class="glossary-item-audio"></div><p>Is <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Lean Thinking</div><div class=glossaryItemBody>A frame of reference for enabling people to join together in a shared aim.&lt;br /&gt;&quot;Lean” in this sense was originally derived from industrial lean production in the post-war period, and the concept is widely applied in industry, as alluded to in this book’s Introduction. &lt;em&gt;Lean Logic&lt;/em&gt; applies this frame of reference to the shared aim of rebuilding a political economy in place of the failing market.&lt;sup&gt;L181&lt;/sup&gt;&lt;br /&gt;The essence is this. Two ways of making something happen can be compared. One of them—top-down management—is to tell people what to do: issue instructions, regulations, incentives, penalties, targets;(...)</div>" href="https://leanlogic.online/glossary/lean-thinking/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">lean thinking</a> consistent with freedom? There are clearly some senses in which it is not. The five rules of the <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Grammar</div><div class=glossaryItemBody>The way a language works: the received principles which enable it to communicate meaning, colour and joy.&lt;br /&gt;That, at least, is the meaning of grammar as applied to language. But &lt;em&gt;Lean Logic&lt;/em&gt; uses it in an extended sense as one of the key implications and elements of lean thinking. Lean thinking affirms that it is those who are actually engaged in a task who are better placed to decide on responses to events and shocks, and to invent local solutions, than is a centralised authority remote from the detail; there is local freedom to think. But this requires that there should be consensus on what(...)</div>" href="https://leanlogic.online/glossary/grammar/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">grammar</a> of lean thinking—intention, <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Lean Means</div><div class=glossaryItemBody>One of the properties of a system designed according to the principles of lean thinking (Rule 2). It carries out the intention, and that may involve the shock of bringing to an end a lot of activities which, up to now, had seemed to be important. From now on, the enterprise is travelling light.&lt;br /&gt;&nbsp;&lt;br /&gt;&lt;strong&gt;Related entries&lt;/strong&gt;:&lt;br /&gt;Value, &lt;em&gt;Muda&lt;/em&gt;.</div>" href="https://leanlogic.online/glossary/lean-means/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">lean means</a>, <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Flow</div><div class=glossaryItemBody>One of the properties of a system designed according to the principles of lean thinking (Rule 3). The aim is to achieve a regular flow of work on a scale small enough for participants to be aware of—and to respond to—local diversity and detail. It avoids batches and blockbusting projects full of unexamined error. It enables incremental learning and improvement, and it invites participation from the people involved. When flow is in place, the conditions are right for pull.&lt;sup&gt;F16&lt;/sup&gt;&lt;br /&gt;But there is more to it than that. Flow is a key—perhaps &lt;em&gt;the&lt;/em&gt; key—principle of a life that makes sense to the person(...)</div>" href="https://leanlogic.online/glossary/flow/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex='0' role='link'>flow</a>, <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Pull</div><div class=glossaryItemBody>One of the properties of a system designed according to the principles of lean thinking (Rule 4). Pull recognises that the people best placed to deal with a complex task are those who are doing it—who are engaged with the practical detail. Once the intention (or common purpose) is defined, participants do not need forever to rely on instructions; they can respond to actual local circumstance, guided and pulled along by observation, rather than pushed through in response to rules or general principles, or a regulatory agency that claims a monopoly on decision-making.&lt;br /&gt;In the context of the(...)</div>" href="https://leanlogic.online/glossary/pull/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex='0' role='link'>pull</a> and feedback—are designed to focus minds on a purpose, so there is a commitment there which may narrow individual options. The purpose may be the business of making cars or the <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Lean Economy, The</div><div class=glossaryItemBody>The fabric of the Wheel of Life, supported by richly-developed social capital and culture, organised not around the market, but around the rediscovery of community. It is based on cooperation in a slack economic and social order, building on a panarchy of social groupings, from small groups and household production through the close neighbourhood and parish to the nation. It sustains solutions—lean energy, lean food, lean materials and water, along with lean economics, lean education, lean health, lean law and order, lean defence, religion, carnival and play. Guiding principles include(...)</div>" href="https://leanlogic.online/glossary/lean-economy/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">Lean Economy</a>’s aim of building and sustaining a <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Community</div><div class=glossaryItemBody>Community can mean many things. One of them refers to common interests—the Morris dancing community, the gay community, the Facebook community. These are reasonable understandings of community, but they fall outside the bounds of this entry, which explores community in the sense of living in the same place.&lt;br /&gt;The character of such communities is varied, and many attempts have been made to devise a frame of reference for making sense of their differences. The best-known way of distinguishing between them was provided by Ferdinand Tönnies, who (in 1887) pointed to the difference between the(...)</div>" href="https://leanlogic.online/glossary/community/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">community</a>, but it cannot be achieved in a <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Culture</div><div class=glossaryItemBody>The culture of a community is its art, music, dance, skills, traditions, virtues, humour, carnival, conventions and conversation. These give structure and shape to community—like the foundational vertical strands used in basket-making, round which you wind the texture of the basket itself. Culture keeps social capital alive and upright. It is . . . &lt;p style=&quot;padding-left: 30px;&quot;&gt;. . . all those habits and customs whereby we identify ourselves as a community instead of as a collection of atomic individuals. And what makes that possible is a sense of shared destiny, shared history, shared home, being together in one(...)&lt;/p&gt;</div>" href="https://leanlogic.online/glossary/culture/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">culture</a> where—as Aristotle put it, warning us of the fallacy—“freedom means doing what you like”.<a href="https://leanlogic.online/footnote/f39/"><sup>F39</sup></a></p> <p>Nor can we expect useful results from a collective activity organised around a second concept of freedom—the nineteenth century principle of Libertarianism, derived from the Enlightenment, and based on the belief, or hope, that when <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Intelligence</div><div class=glossaryItemBody>(1) A public good. The intelligence of at least some people is a vital public good which we cannot do without if there is to be a future for the rest of us. The view of intelligence as a private perk is a measure of failure to recognise society as a connected system, which relies on individual talent as a collective asset. In the market economy, attitudes to intelligence are ambivalent, and mixed in with them is unease about it—as an embarrassment; proof of how far we still fall short of equality of opportunity to fuck up.&lt;br /&gt;(2) A public bad. The presumption is: I am intelligent, therefore(...)</div>" href="https://leanlogic.online/glossary/intelligence/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">intelligence</a> is applied in the minds of different people, they will converge on the same thing. Here we have an even-handed account of Libertarianism by William Fleming:</p> <p style="padding-left: 30px;">The doctrine of Libertarianism is that the Will is such a power as makes it possible to govern or control all the motive forces of our nature, including dispositions and passions, so as to determine personal conduct in accordance with the decisions of the understanding. It implies negatively that impulses or motive forces are not dominant in our life under its normal conditions; positively, that will is associated with intelligence [with every intelligent decision] presupposing that motives have been subordinated to thought.</p> <p style="padding-left: 90px;"><em>William Fleming, </em>Vocabulary of Philosophy<em>, 1856.</em><a href="https://leanlogic.online/footnote/f40/"><sup>F40</sup></a></p> <p>To make sense of freedom, we need to look at it in greater depth. It comes in many shapes, and there is no definitive list of them, but a summary is suggested by the philosopher Richard De George:<a href="https://leanlogic.online/footnote/f41/"><sup>F41</sup></a></p> <p style="padding-left: 30px;">1. <em>Rational freedom</em>. This is the ability to act according to rules; it is also the ability to refuse to act according to them, or to act contrary to them. At first sight, it is a curious argument. How could we <em>not</em> have the ability to act according to rules? Well, for one thing, the rules need to exist, and in a chaotic society they don’t. While they may be written down somewhere, like the blueprint of a car, you can’t drive around in a blueprint: statements need to have at least a degree of acceptance before they can be recognised as rules. Also, if <em>freedom</em> to act in a certain way is to mean anything, there must be the possibility of not doing so. And freedom applies here not just to individuals, but to <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Groups and Group Sizes</div><div class=glossaryItemBody>The table below summarises the basic structure of groups and their corresponding reciprocities. &lt;br /&gt;For the detail see the entries for each of the five groups - Small Group, Neighbourhood, Community, County, Nation - and the entry for Reciprocity and Cooperation.</div>" href="https://leanlogic.online/glossary/groups-and-group-sizes/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">groups</a>: no choices can be made by the group if those choices are not accepted by its membership; without a means of reaching agreement, decisions made by any individual within that disorderly group may well come to nothing. The first essential for freedom in this sense, then, is an orderly environment in which sensible and realistic decisions are possible.</p> <p style="padding-left: 30px;">2. <em>Interpersonal freedom</em>. Here we have a much more straightforward aspect of freedom. You are not free if someone is stopping you from doing what you have decided to do. Actually, all of our freedoms are moderated in this way to some extent. Slaves, carers, employees, married people, children, teachers—anybody with responsibilities and obligations, whether freely entered into or not, has some loss of freedom, and it would be a lonely and a rather useless life without it. Good things are bad things at the extreme, and freedom (too much or too little) is no exception. Limits to freedom are the price of being part of something.</p> <p style="padding-left: 30px;">3. <em>Teleological freedom of action</em>. “Teleological” means purposeful (Greek: <em>télos</em> end, aim), and freedom in this sense is the freedom to carry through what you have decided to do. It depends on two conditions: first, the extent to which you have the capability to do what you have decided upon and, secondly, the extent to which there are obstacles in your way. This kind of freedom, too, is likely to stand in some middle ground: you are more-or-less capable of doing what you intend, and the problems that stand in your way can be more-or-less overcome. In a totalitarian regime, of course, such <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Moderation, The Appeal to</div><div class=glossaryItemBody>The presumption that moderate ends can always be obtained by moderate means. But, as the sixteenth century French thinker, François Rabelais, warns us—don’t count on it. He valued, perhaps above all else, &lt;em&gt;médiocrité&lt;/em&gt;—which means neither mediocrity nor moderation, but &quot;reasonable tranquillity”, and he warned that the achievement of tranquil ends may well require means which include fortitude, along with action that is anything but moderate. One of Rabelais’ characters gives advice on the defence of tranquil space against the fanatics and authoritarians that would invade it: &lt;p style=&quot;padding-left: 30px;&quot;&gt;Burn them, nip(...)&lt;/p&gt;</div>" href="https://leanlogic.online/glossary/moderation-the-appeal-to/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">moderation</a> may not apply.</p> <p style="padding-left: 30px;">4. <em>Negative freedom</em>. This is simply freedom from misfortune, such as sickness, poverty and want.<a href="https://leanlogic.online/footnote/f42/"><sup>F42</sup></a></p> <p>These four kinds of freedom naturally overlap, and they are often interdependent, with expectations of positive <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Feedback</div><div class=glossaryItemBody>See Systems Thinking &lt;strong&gt;&gt;&lt;/strong&gt; Feedback, Resilience &lt;strong&gt;&gt;&lt;/strong&gt; Feedback, Lean Thinking &lt;strong&gt;&gt;&lt;/strong&gt; Feedback.&lt;br /&gt;&nbsp;</div>" href="https://leanlogic.online/glossary/feedback/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">feedback</a>: more freedom of one kind opens up the possibility of more freedom of another, so that a society that is on a benign trend towards freedom may well become able to progress towards further freedoms, while a vicious spiral will see each reduction in freedom opening the way to the next. But let us now stay with the idea of a society in which freedom of all four kinds is strongly supported, and consider how that might happen.<a href="https://leanlogic.online/footnote/f43/"><sup>F43</sup></a></p> <p>There are several circumstances that may promote freedom. One helpful condition is mountains. A country like Switzerland which is surrounded by mountains and therefore easy to <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Defence</div><div class=glossaryItemBody>See Lean Defence.&lt;br /&gt;&nbsp;</div>" href="https://leanlogic.online/glossary/defence/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">defend</a>, or hard to reach and seldom invaded, has the advantage of being able to work out its differences, its <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Institution</div><div class=glossaryItemBody>A generic name for groups, clubs, churches, schools, universities, societies; the subdivisions and holons that make a community. They include professional networks and associations—Émile Durkheim’s &quot;corporations”. &quot;Institution” is in this sense similar to social capital, and the groups, friendships and connectedness that it seeds.&lt;sup&gt;I49&lt;/sup&gt;&lt;br /&gt;There is, however, a form of institution—the institution-with-a-mission—which exists, not for the benefit of its members but to advance another aim which stands the best chance of being achieved if its members surrender their interests to it. The members of(...)</div>" href="https://leanlogic.online/glossary/institution/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">institutions</a> and its freedoms at leisure. Being an island may have the same effect. Another helpful, if less stable, condition is federalism, where small states or institutions are able to balance each other’s power and learn from each other, although there is the risk of takeover by a <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Large Scale</div><div class=glossaryItemBody>See Scale.&lt;br /&gt;&nbsp;</div>" href="https://leanlogic.online/glossary/large-scale/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">large</a>, would-be <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Empire</div><div class=glossaryItemBody>A pathological condition consisting of the usurpation, or surrender, of decision-making and sovereignty from smaller communities, including nation-states.&lt;br /&gt;Empire is defined, not by physical boundaries, but by conformity in terms of ideology and compliance, which then has to be enforced. It generally presents itself as a force for peace, but the imposed conformity is a source of conflict, both external and internal. A repressive regime is likely to follow, and to persist until the empire breaks up.&lt;br /&gt;Empire is the inverse of the modular and diverse structure of resilience. It can be resisted(...)</div>" href="https://leanlogic.online/glossary/empire/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">empire</a>, as happened in nineteenth century Germany.</p> <p>But the key condition for freedom in our context is authority. Authority is hard to define, and there are various understandings of its meaning, but <em>Lean Logic</em> takes the view that it is emphatically not the same thing as <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Control Overload</div><div class=glossaryItemBody>The final breakdown that occurs when an attempt is made to control a system comprehensively. Every control usurps local decision-making, and needs to be controlled itself, so that, with each added control, there is more to be controlled, until the system is crushed by the weight of it all.&lt;br /&gt;It is hard to stop because in the latter stages, failures keep occurring, which prompt the installation of more controls.&lt;br /&gt;Examples: financial regulation; anti-terror/enemy-of-the-state regimes; state-controlled health services; law and order when rivalries develop; fast-breeder nuclear reactors (see &quot;The(...)</div>" href="https://leanlogic.online/glossary/control-overload/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">control</a>. For example, a man with a gun or a sadistic dictator could force you to do things you don’t want to do and which would in the end be bad for both of you. Some critics would say that this is the exercise of an authority of sorts, and there is nothing wrong with that, except that <em>Lean Logic</em>’s intention is to reserve the use of “authority” for another purpose.</p> <p>Just as there are several forms of freedom, so there are several kinds of authority, and one particularly revealing kind is “epistemic” authority (Greek: <em>episteme</em> knowledge)—i.e., authority relating to knowledge, <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Intelligence</div><div class=glossaryItemBody>(1) A public good. The intelligence of at least some people is a vital public good which we cannot do without if there is to be a future for the rest of us. The view of intelligence as a private perk is a measure of failure to recognise society as a connected system, which relies on individual talent as a collective asset. In the market economy, attitudes to intelligence are ambivalent, and mixed in with them is unease about it—as an embarrassment; proof of how far we still fall short of equality of opportunity to fuck up.&lt;br /&gt;(2) A public bad. The presumption is: I am intelligent, therefore(...)</div>" href="https://leanlogic.online/glossary/intelligence/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">intelligence</a>, insight. Teachers, books and maps are epistemic authorities. That is, they are sources of knowledge which is better than, or more than, that of the person who is receiving it. A child is an epistemic authority when she tells the doctor where she hurts; a tramp is an epistemic authority to a general when he shows him and his army the way through the forest. A strongly-developed <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Culture</div><div class=glossaryItemBody>The culture of a community is its art, music, dance, skills, traditions, virtues, humour, carnival, conventions and conversation. These give structure and shape to community—like the foundational vertical strands used in basket-making, round which you wind the texture of the basket itself. Culture keeps social capital alive and upright. It is . . . &lt;p style=&quot;padding-left: 30px;&quot;&gt;. . . all those habits and customs whereby we identify ourselves as a community instead of as a collection of atomic individuals. And what makes that possible is a sense of shared destiny, shared history, shared home, being together in one(...)&lt;/p&gt;</div>" href="https://leanlogic.online/glossary/culture/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">culture</a> is an epistemic authority in its <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Tradition</div><div class=glossaryItemBody>The standing of tradition at present is low. It is patronised as a theme for tourists; it is the nostalgia of old age, a repudiated symbol of the past, of privilege, of pre-scientific ignorance, inconsistent with the serious business of a competitive economy; an affront to common sense. Not so: tradition is indispensable for a functioning society; it is serious business. It does three vital things:&lt;br /&gt;First, it is the substance of culture. Culture does not necessarily advance in the sense of getting &lt;em&gt;better&lt;/em&gt;; it changes slowly as each creative contribution becomes part of it. As T.S. Eliot(...)</div>" href="https://leanlogic.online/glossary/tradition/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">traditions</a>, assumptions, standards, language, literature, music, <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Humour</div><div class=glossaryItemBody>Sensory delight in paradox.&lt;br /&gt;Humour clears away inhibitions about exploring taboo responses and solutions. It makes it all right to acknowledge a mistake; it supplies the detachment needed to judge one’s own work and improve its quality.&lt;br /&gt;It is a necessary condition for the toleration—as distinct from enforcement—of differences in role, assets and influence within the group. It sustains conversation and underwrites the existence of a group whose members work together and listen to each other; it is a source of shared belonging and mutual recognition: it . . . &lt;p style=&quot;padding-left: 30px;&quot;&gt;. . . remains one of the ways(...)&lt;/p&gt;</div>" href="https://leanlogic.online/glossary/humour/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">humour</a>, <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Skills</div><div class=glossaryItemBody>See Manual Skills.&lt;br /&gt;&nbsp;</div>" href="https://leanlogic.online/glossary/skills/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">skills</a>, and in all aspects of its <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Social Capital</div><div class=glossaryItemBody>The social capital of a community is its social life—the links of cooperation and friendship between its members. It is the institutions, the common culture and ceremony, the good faith and reciprocal obligations, the civility and citizenship, the play, humour and conversation which make a living community. Social capital is the ecosystem in which a culture lives.&lt;br /&gt;Imagine a society which shares an inheritance of stories and poems which have grown out of its own story and experience; imagine that it consists of neighbourhoods where the adults know each other, where they meet often, where(...)</div>" href="https://leanlogic.online/glossary/social-capital/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">social capital</a>.<a href="https://leanlogic.online/footnote/f44/"><sup>F44</sup></a></p> <p>There are two reasons why the idea of epistemic authority is fundamental here. The first is that it is a reminder that authority does not by any means have to be embodied in a person, nor in an organisational structure such as a politburo: it may have a tangible embodiment, but that is a special case. It can reside in any source of reliable guidance, and the mark of a key source is one which is embedded in the atmosphere and the <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Spirit</div><div class=glossaryItemBody>St. Paul promised this: &lt;p style=&quot;padding-left: 30px;&quot;&gt;The peace of God which passeth all understanding shall keep your hearts and minds.&lt;sup&gt;S94&lt;/sup&gt;&lt;/p&gt; There is a lot there. There is a radiant peace which we do not understand. It exists in the depth of our being. It is the gift of God.&lt;sup&gt;S95&lt;/sup&gt;&lt;br /&gt;Properties like these seem to be beyond the competence of &lt;em&gt;Lean Logic&lt;/em&gt;’s dirty-handed, located approach to matters, and beyond the reach of description. They can be danced, perhaps. Made into music.&lt;br /&gt;But not described, because they live below the level of the conscious mind, in the dark territory explored by the German philosopher Johann Friedrich(...)</div>" href="https://leanlogic.online/glossary/spirit/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">spirit</a> of the <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Place</div><div class=glossaryItemBody>Space whose local narrative can still be heard, and could be heard again, given the chance.&lt;br /&gt;Place is the practical, located, tangible, bounded setting which protects us from abstractions, generalities and ideologies and opens the way to thinking as discovery. On this scale, there is elegance, and some relief from the need to be right, for if you are wrong, the small scale of place allows for revision and repair, supported by conversation.&lt;br /&gt;The philosopher David Hume considers the matter: &lt;p style=&quot;padding-left: 30px;&quot;&gt;There are in &lt;em&gt;England&lt;/em&gt;, in particular, many honest gentlemen, who being always employ’d in their domestic(...)&lt;/p&gt;</div>" href="https://leanlogic.online/glossary/place/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">place</a>, in the culture, in a shared recognition of value and purpose—the personality of the hospital, ship, community, institution, society.</p> <p>Secondly, epistemic authority introduces the principle of authenticity. A source of incorrect information is not an epistemic authority. Authenticity means that a person is entitled to the respect and admiration which she inspires. Authentic is good. And authority of all kinds, understood in these terms, is authentic. Authentic executive authority has a mandate to act on behalf of others, and/or to give them instructions. Its claim of authority is based on recognised knowledge or ability, and/or on fair appointment, and/or on natural <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Leadership</div><div class=glossaryItemBody>See Character.&lt;br /&gt;&nbsp;</div>" href="https://leanlogic.online/glossary/leadership/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">leadership</a> or experience. And on the grounds of it authority it can exercise <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Judgment</div><div class=glossaryItemBody>See Reflection, Encounter, Flow, Presence, Casuistry, Intelligence, Practice, Spirit.&lt;br /&gt;&nbsp;</div>" href="https://leanlogic.online/glossary/judgment/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">judgment</a>. Authority in this sense was used by the United Kingdom’s then-shadow Chancellor of the Exchequer, speaking of the case for assigning more regulatory powers to the Bank of England:</p> <p style="padding-left: 30px;">We have learned from this crisis the old truth that one cannot separate central banking from the supervision of the financial system and that sound regulation is not just about a checklist of rules but about the authority to exercise judgment and to see the bigger picture.<a href="https://leanlogic.online/footnote/f45/"><sup>F45</sup></a></p> <p>There are, of course, many other forms of authority justified in these same terms: political authority, parental authority, operative authority (invested in a person or group for a particular purpose)—and representative authority, arising from a person being able to speak for people who have invited him or her to do so. All of these forms of authority may be usurped, with savage consequences, but—in the terms of <em>Lean Logic</em>—the usurping force is not authority: it is power, tyranny, autocracy.<a href="https://leanlogic.online/footnote/f46/"><sup>F46</sup></a></p> <p>The reason why the interpretation of authority as something which is authentic and good has been made here with such emphasis is that it would be helpful to explore the idea that freedom is compatible with living and working in a <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Community</div><div class=glossaryItemBody>Community can mean many things. One of them refers to common interests—the Morris dancing community, the gay community, the Facebook community. These are reasonable understandings of community, but they fall outside the bounds of this entry, which explores community in the sense of living in the same place.&lt;br /&gt;The character of such communities is varied, and many attempts have been made to devise a frame of reference for making sense of their differences. The best-known way of distinguishing between them was provided by Ferdinand Tönnies, who (in 1887) pointed to the difference between the(...)</div>" href="https://leanlogic.online/glossary/community/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">community</a> or <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Institution</div><div class=glossaryItemBody>A generic name for groups, clubs, churches, schools, universities, societies; the subdivisions and holons that make a community. They include professional networks and associations—Émile Durkheim’s &quot;corporations”. &quot;Institution” is in this sense similar to social capital, and the groups, friendships and connectedness that it seeds.&lt;sup&gt;I49&lt;/sup&gt;&lt;br /&gt;There is, however, a form of institution—the institution-with-a-mission—which exists, not for the benefit of its members but to advance another aim which stands the best chance of being achieved if its members surrender their interests to it. The members of(...)</div>" href="https://leanlogic.online/glossary/institution/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">institution</a>, even one which has a well-defined purpose.</p> <p><a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Lean Thinking</div><div class=glossaryItemBody>A frame of reference for enabling people to join together in a shared aim.&lt;br /&gt;&quot;Lean” in this sense was originally derived from industrial lean production in the post-war period, and the concept is widely applied in industry, as alluded to in this book’s Introduction. &lt;em&gt;Lean Logic&lt;/em&gt; applies this frame of reference to the shared aim of rebuilding a political economy in place of the failing market.&lt;sup&gt;L181&lt;/sup&gt;&lt;br /&gt;The essence is this. Two ways of making something happen can be compared. One of them—top-down management—is to tell people what to do: issue instructions, regulations, incentives, penalties, targets;(...)</div>" href="https://leanlogic.online/glossary/lean-thinking/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">Lean thinking</a> is not, by any means, a system which says “Come along and do exactly as you want.” It is not a holiday camp. It is a way of enabling a <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Groups and Group Sizes</div><div class=glossaryItemBody>The table below summarises the basic structure of groups and their corresponding reciprocities. &lt;br /&gt;For the detail see the entries for each of the five groups - Small Group, Neighbourhood, Community, County, Nation - and the entry for Reciprocity and Cooperation.</div>" href="https://leanlogic.online/glossary/groups-and-group-sizes/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">group</a> to accomplish difficult things in a focused way, to learn fast, and to keep an enterprise going. It is not an Enlightenment project—that is, it does not go back to first principles, discard all <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Emotional Argument, Fallacies of</div><div class=glossaryItemBody>(1) The fallacy that the strong presence of emotion in an argument validates it: the expression of real feeling is taken to show that the person is sincere, so she has to be right.&lt;br /&gt;(2) The fallacy that the strong presence of emotion in an argument invalidates it: the expression of real feeling is taken to show that the person is not being rigorous, so she has to be wrong.&lt;br /&gt;But neither of these are necessarily fallacies. The logician’s view of this is generally austere. Madsen Pirie writes, &lt;p style=&quot;padding-left: 30px;&quot;&gt;Emotion . . . motivates us to do things, but reason enables us to calculate what to do.&lt;sup&gt;E94&lt;/sup&gt;&lt;/p&gt; Not in(...)&lt;/em&gt;</div>" href="https://leanlogic.online/glossary/emotional-argument-fallacies-of/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">emotions</a> and prejudice, and rely on ideals of reason and <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Intelligence</div><div class=glossaryItemBody>(1) A public good. The intelligence of at least some people is a vital public good which we cannot do without if there is to be a future for the rest of us. The view of intelligence as a private perk is a measure of failure to recognise society as a connected system, which relies on individual talent as a collective asset. In the market economy, attitudes to intelligence are ambivalent, and mixed in with them is unease about it—as an embarrassment; proof of how far we still fall short of equality of opportunity to fuck up.&lt;br /&gt;(2) A public bad. The presumption is: I am intelligent, therefore(...)</div>" href="https://leanlogic.online/glossary/intelligence/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">intelligence</a>. Nor is it a form of genealogy—tracing the <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Genetic Fallacy</div><div class=glossaryItemBody>The fallacy which judges the truth of a statement mainly or exclusively by its source. In the case of &lt;em&gt;ad hominem&lt;/em&gt;, the source is a person; here the source is taken to be a theory, or a school of thought, or a political opinion—allowing the argument to be seen as typical and dismissed without further consideration. One common expression of this is the dismissal of any statement about inherited characteristics of people (other than diseases), in reaction to the gross abuse and misrepresentation of genetic sciences by the Nazis.&lt;sup&gt;G10&lt;/sup&gt;&lt;br /&gt;There is a good deal of overlap between the Genetic Fallacy(...)</div>" href="https://leanlogic.online/glossary/genetic-fallacy/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">genetic</a> inheritance of its guiding ideas back to the point where it discovers that there is actually nothing there, apart (maybe) from the malice and power struggles that gave rise to them. On the contrary, lean thinking in <em>Lean Logic</em> gets its hands down into the particular, the earthy, the <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Local</div><div class=glossaryItemBody>See Localisation, Local Wisdom.&lt;br /&gt;&nbsp;</div>" href="https://leanlogic.online/glossary/local/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">local</a>, into what is here.<a href="https://leanlogic.online/footnote/f47/"><sup>F47</sup></a></p> <p>The <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Loyalty</div><div class=glossaryItemBody>Obligation, recognised and acted upon to promote the interests of a person or a group, even though there is no evident advantage in doing so. The important word here is &quot;evident”: loyalty may involve short-term trouble or regret, but you may be able to influence the situation and make an investment—of thought, emotion, work or money—with better long-term results than you could have got from an early exit.&lt;br /&gt;&nbsp;&lt;br /&gt;&lt;strong&gt;Related entries&lt;/strong&gt;:&lt;br /&gt;Lean Economics, Trust, Humility.</div>" href="https://leanlogic.online/glossary/loyalty/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">loyalties</a> of lean thinking are embedded in particular <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Place</div><div class=glossaryItemBody>Space whose local narrative can still be heard, and could be heard again, given the chance.&lt;br /&gt;Place is the practical, located, tangible, bounded setting which protects us from abstractions, generalities and ideologies and opens the way to thinking as discovery. On this scale, there is elegance, and some relief from the need to be right, for if you are wrong, the small scale of place allows for revision and repair, supported by conversation.&lt;br /&gt;The philosopher David Hume considers the matter: &lt;p style=&quot;padding-left: 30px;&quot;&gt;There are in &lt;em&gt;England&lt;/em&gt;, in particular, many honest gentlemen, who being always employ’d in their domestic(...)&lt;/p&gt;</div>" href="https://leanlogic.online/glossary/place/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">places</a>, for which they make no claim other than that they are the ones the people concerned know and care for most. <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Lean Thinking</div><div class=glossaryItemBody>A frame of reference for enabling people to join together in a shared aim.&lt;br /&gt;&quot;Lean” in this sense was originally derived from industrial lean production in the post-war period, and the concept is widely applied in industry, as alluded to in this book’s Introduction. &lt;em&gt;Lean Logic&lt;/em&gt; applies this frame of reference to the shared aim of rebuilding a political economy in place of the failing market.&lt;sup&gt;L181&lt;/sup&gt;&lt;br /&gt;The essence is this. Two ways of making something happen can be compared. One of them—top-down management—is to tell people what to do: issue instructions, regulations, incentives, penalties, targets;(...)</div>" href="https://leanlogic.online/glossary/lean-thinking/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">Lean thinking</a> recognises the community’s authority as being authentic—and <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Trust</div><div class=glossaryItemBody>Trust is confidence that an obligation, explicit or implied, will be honoured. The motivation for keeping faith in this way is varied. It may be love, or a promise, or commitment to a professional standard, or a matter of going along with the purpose of the institution to which you belong. In &lt;em&gt;Lean Logic&lt;/em&gt;, trust is a condition for the web of reciprocal obligation which builds community, and for the relationship between a nation and its people.&lt;br /&gt;And it is a critical capital asset, distinct from the other forms of capital; it is both producer and product of social capital. It is a necessary(...)</div>" href="https://leanlogic.online/glossary/trust/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">trusts</a> it as central to its <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Identity</div><div class=glossaryItemBody>The root condition for rational judgment.&lt;br /&gt;&quot;Rational” here has a particular sense: a rational decision is consistent with the individual’s intention, or &lt;em&gt;conatus&lt;/em&gt;—what he is striving to do; what he is about. The intention may be selfish or enlightened; it may be mistaken; it may be altruistic or self-sacrificing: if the person wishes to do something for others without counting the cost, rational behaviour will take steps to do so. What rational decision &lt;em&gt;cannot&lt;/em&gt; do is choose a direction in the absence of context, if the decision-maker has no identity, no intention—no &lt;em&gt;conatus&lt;/em&gt;. Reason can exist(...)</div>" href="https://leanlogic.online/glossary/identity/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">identity</a> and that of its members. Their aims are not simply permitted by the community, they are inspired and enabled by it. Call that <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Empowerment</div><div class=glossaryItemBody>Empowerment, applied to the individual or the community, means being confident, being assured; having the authority to think things through and to act accordingly. &lt;br /&gt;Disempowerment speaks of apathy, futility, lack of hope and lack of influence over one’s own destiny. The disempowered person, population or class is one that no one listens to—the electorate that is patronised and reduced to an abstraction of consumers, not to be entrusted with doing anything for themselves unless they see a private advantage. It is about accepting passively what comes along, because there is no alternative. &lt;br(...)</div>" href="https://leanlogic.online/glossary/empowerment/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">empowerment</a>.</p> <p>And the participants accept the premises around which their group or society has come into being. In fact, as Edmund Burke pointed out, any “controlling power upon will and appetite” has to be located somewhere, “and the less of it there is within, the more there must be without”.<a href="https://leanlogic.online/footnote/f48/"><sup>F48</sup></a> If authority comes from within—accepted, adopted, internalised—then . . .</p> <p style="padding-left: 30px;">. . . interest, habit, and the tacit convention, that arise from a thousand nameless circumstances produce a <em>tact</em> that regulates without difficulty, what laws and magistrates cannot regulate at all.<a href="https://leanlogic.online/footnote/f49/"><sup>F49</sup></a></p> <p>And the other freedoms hold, too. There is rational freedom, since the rules are sufficiently coherent, well-defined and supported for people to be able to act in accordance with them. There is interpersonal freedom—the weak interdependencies of <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Resilience</div><div class=glossaryItemBody>The ability of a system to cope with shock.&lt;br /&gt;That will do, perhaps, as a short definition. But this is a case where we need to know more, so here is a more considered way of looking at it. Resilience is . . . &lt;p style=&quot;padding-left: 30px;&quot;&gt;The capacity of a system to absorb disturbance and reorganise while undergoing change so as to still retain essentially the same function, structure, identity and feedbacks.&lt;sup&gt;R45&lt;/sup&gt;&lt;/p&gt; There is nothing wrong with that except that it can still leave you wondering what resilience is really about, so here is another way of coming at it. Think of a shallow lake whose water is kept clear by the(...)</div>" href="https://leanlogic.online/glossary/resilience/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">resilience</a>. There is teleological freedom: you can get something done. And there is a reasonable chance of freedom in the negative sense of being spared the consequences of a failing system. In such a community, there is no need for autocracy, for force, for regulatory <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Control Overload</div><div class=glossaryItemBody>The final breakdown that occurs when an attempt is made to control a system comprehensively. Every control usurps local decision-making, and needs to be controlled itself, so that, with each added control, there is more to be controlled, until the system is crushed by the weight of it all.&lt;br /&gt;It is hard to stop because in the latter stages, failures keep occurring, which prompt the installation of more controls.&lt;br /&gt;Examples: financial regulation; anti-terror/enemy-of-the-state regimes; state-controlled health services; law and order when rivalries develop; fast-breeder nuclear reactors (see &quot;The(...)</div>" href="https://leanlogic.online/glossary/control-overload/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">control</a>. Here <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Culture</div><div class=glossaryItemBody>The culture of a community is its art, music, dance, skills, traditions, virtues, humour, carnival, conventions and conversation. These give structure and shape to community—like the foundational vertical strands used in basket-making, round which you wind the texture of the basket itself. Culture keeps social capital alive and upright. It is . . . &lt;p style=&quot;padding-left: 30px;&quot;&gt;. . . all those habits and customs whereby we identify ourselves as a community instead of as a collection of atomic individuals. And what makes that possible is a sense of shared destiny, shared history, shared home, being together in one(...)&lt;/p&gt;</div>" href="https://leanlogic.online/glossary/culture/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">culture</a> and authority join up, drenching the <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Community</div><div class=glossaryItemBody>Community can mean many things. One of them refers to common interests—the Morris dancing community, the gay community, the Facebook community. These are reasonable understandings of community, but they fall outside the bounds of this entry, which explores community in the sense of living in the same place.&lt;br /&gt;The character of such communities is varied, and many attempts have been made to devise a frame of reference for making sense of their differences. The best-known way of distinguishing between them was provided by Ferdinand Tönnies, who (in 1887) pointed to the difference between the(...)</div>" href="https://leanlogic.online/glossary/community/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">community</a> in shared purpose, sustaining the benign circle in which freedom makes freedom.</p> <p> </p> <p><strong>Related entries</strong>:</p> <p><a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Grammar</div><div class=glossaryItemBody>The way a language works: the received principles which enable it to communicate meaning, colour and joy.&lt;br /&gt;That, at least, is the meaning of grammar as applied to language. But &lt;em&gt;Lean Logic&lt;/em&gt; uses it in an extended sense as one of the key implications and elements of lean thinking. Lean thinking affirms that it is those who are actually engaged in a task who are better placed to decide on responses to events and shocks, and to invent local solutions, than is a centralised authority remote from the detail; there is local freedom to think. But this requires that there should be consensus on what(...)</div>" href="https://leanlogic.online/glossary/grammar/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">Grammar</a>, <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Choice, The Fallacy of</div><div class=glossaryItemBody>The assumption that we do what we choose.&lt;br /&gt;It sometimes happens that a well-intentioned friend or relation takes it as an assumption that the things you do in your life reflect choices that you have made. After all, if you hadn’t chosen them, you wouldn’t be doing them, would you? But it may not be as simple as that. You may find yourself committed, for instance, to your local Transition initiative, or to any of the things you do as a citizen, because you believe that it has to be done, whether or not you have time for it and really enjoy doing that sort of thing more than, for instance,(...)</div>" href="https://leanlogic.online/glossary/choice/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">Choice</a>, <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="<div class=glossaryItemTitle>Subsidiarity</div><div class=glossaryItemBody>The principle, often advocated by the European Union, that decisions should be taken at the lowest practicable level. It sounds sensible, but it is in fact meaningless because the qualification (&quot;practicable”, or its equivalents) can mean anything.&lt;br /&gt;It can, for instance, be used to justify a slow-motion process of removing the authority of nations: decide on a supra-national (imperial) policy; eliminate any interference at the national level; leave it to the regions to implement the policy by doing as they are told. In this way, subsidiarity’s claim to favour decision-making at the lowest(...)</div>" href="https://leanlogic.online/glossary/subsidiarity/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">Subsidiarity</a>.</p> <a href="https://leanlogic.online/list-of-entries/">« Back to List of Entries</a> </div> <div style="clear:both"></div> <div class="thn_post_wrap wp_link_pages"> </div>   <div class="post_foot"> <div class="post_meta"> </div> </div>  </div>  </div>  <div class="author_box "> <div class="author_avatar"> <img width="100" height="100" src="https://leanlogic.online/wp-content/uploads/2017/11/david-fleming-100x100.png" class="avatar avatar-100 photo" alt="" decoding="async" loading="lazy" srcset="https://leanlogic.online/wp-content/uploads/2017/11/david-fleming-100x100.png 100w, https://leanlogic.online/wp-content/uploads/2017/11/david-fleming-150x150.png 150w, https://leanlogic.online/wp-content/uploads/2017/11/david-fleming.png 205w" sizes="auto, (max-width: 100px) 100vw, 100px" /> </div> <div class="author_inner"> <h5>David Fleming</h5> <div class="athor_desc"> Dr David Fleming (2 January 1940 – 29 November 2010) was a cultural historian and economist, based in London, England. He was among the first to reveal the possibility of peak oil's approach and invented the influential TEQs scheme, designed to address this and climate change. He was also a pioneer of post-growth economics, and a significant figure in the development of the UK Green Party, the Transition Towns movement and the New Economics Foundation, as well as a Chairman of the Soil Association. His wide-ranging independent analysis culminated in two critically acclaimed books, 'Lean Logic' and 'Surviving the Future', published posthumously in 2016. These in turn inspired the 2020 launches of both BAFTA-winning director Peter Armstrong's feature film about Fleming's perspective and legacy - 'The Sequel: What Will Follow Our Troubled Civilisation?' - and Sterling College's unique 'Surviving the Future: Conversations for Our Time' online courses. For more information on all of the above, including Lean Logic, click the little globe below! </div> <div class="athor_social"> <a class="auth_website" href="https://www.flemingpolicycentre.org.uk/books/" target="_blank"><i class="fa-globe"></i></a> </div> </div> </div>     <div class="comments_template ">    <div id="respond" class="comment-respond"> <h3 id="reply-title" class="comment-reply-title">Comment on this entry: <small><a rel="nofollow" id="cancel-comment-reply-link" href="/glossary/freedom/#respond" style="display:none;">Cancel reply</a></small></h3><p class="must-log-in">You must be <a href="https://leanlogic.online/wp-login.php?redirect_to=https%3A%2F%2Fleanlogic.online%2Fglossary%2Ffreedom%2F">logged in</a> to post a comment.</p><p class='comment-form-subscriptions'><label for='subscribe-reloaded'><input style='width:30px' type='checkbox' name='subscribe-reloaded' id='subscribe-reloaded' value='yes' /> Notify me of followup comments via e-mail.</label></p> </div>  </div>  </div> </div>         </div> </div> </div> <a class="to_top "><i class="fa-angle-up fa-2x"></i></a>  <div class="footer_wrap layer_wrapper "> <div id="footer" > <div class="center"> </div>  <div id="copyright" class="soc_right"> <div class="center">  <div class="copytext"></div>  <div class="foot_right_wrap">  <div id="footer_menu" class=""><div class="menu-footer"><ul id="menu-footer" class="menu"><li id="menu-item-4420" class="menu-item menu-item-type-post_type menu-item-object-page menu-item-4420"><a href="https://leanlogic.online/bibliography/">Bibliography</a></li> <li id="menu-item-4421" class="menu-item menu-item-type-post_type menu-item-object-page menu-item-4421"><a href="https://leanlogic.online/glossary/">Dictionary</a></li> </ul></div></div>   <div class="foot_soc"> <div class="social_bookmarks bookmark_simple bookmark_size_large"> <a target="_blank" class="ast_fb" href="https://twitter.com/leandictionary"><i class="fa-facebook"></i></a> </div></div>  </div> </div> </div>  </div> </div>  <script type="text/javascript"> jQuery('#ss360-layer').bind("DOMSubtreeModified",function(){ console.log('changed'); 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