Freedom of Religion/History/Country sources/Hobbesian Thought
What have religious and philosophical traditions contributed to our understanding of this right?
Hobbesian Thought
Although Thomas Hobbes does not specifically discuss the Freedom of Press as it is understood today, he addresses the broader concept of controlling opinions and information, which can be linked to the idea of press censorship (Sturm & Bubacz 2019, p.3). His views on the matter are primarily found in his work Leviathan (2009), where he argues:
… it is annexed to the Soveraignty, to be judge of what Opinions and Doctrines are averse, and what conducing to peace; and consequently, on what occasions, how farre, and what, men are to be trusted withal, in speaking to Multitudes of people; and who shall examine the Doctrines of all bookes before they be published (Chapter 18, p.265)
Hobbes' support for censorship is deeply rooted in his broader political philosophy, particularly his concepts of the State of Nature and the Social Contract. The State of Nature is a hypothetical condition in which humans exist without any form of government or social order. In this state, life is "solitary, poor, nasty, brutish, and short," characterized by constant fear and the threat of violent death due to the absence of any overarching authority to impose order (Hobbes, 2009, Chapter 13, p.159). Individuals have natural liberty, but this liberty leads to chaos and insecurity as everyone acts according to their own interests and often at the expense of others.
To escape the anarchy of the State of Nature, individuals collectively agree to form a Social Contract (Chapter 14, 176). This contract involves surrendering some of their freedoms to a sovereign authority in exchange for security and order. The sovereign, endowed with absolute authority (contingent upon fulfilling its role) is responsible for maintaining peace and preventing the return to the State of Nature. This includes the authority to regulate and censor opinions and doctrines that might incite unrest or rebellion. Given that the press disseminates information and opinions to the public, it is reasonable to assume that it would fall under the same regulatory framework Hobbes describes for public speech and books.
By controlling and censoring potentially dangerous ideas, the sovereign prevents discord and civil war, ensuring that the commonwealth remains stable. This control over opinions is essential because “the Actions of men proceed from their Opinions”, and unchecked opinions can lead to actions that disrupt social order (Chapter 18, p.265). Having lived through the chaos and violence of the English Civil War (1642-1651), Hobbes was acutely aware of the destructive potential of conflicting ideologies and uncontrolled discourse. He sought to prevent the kind of societal breakdown he had witnessed by vesting the sovereign with near-absolute authority.
This, however, does not mean that Hobbes did not recognize the importance of speech and communication for the functioning of society. He outlines proper uses of speech, such as determining causes, communicating order of events, sharing knowledge, and expressing desires, needs or goals, but also warns against abuses like self-deception, deception of others, lying, and causing harm (Chapter 5, p.67). While he sees value in the free exchange of ideas, he is concerned about the potential for speech to disrupt social order. He believes in balancing the benefits of communication with the need for maintaining peace and stability, ultimately placing the responsibility on the sovereign to manage and regulate discourse for the greater good of society.
Hobbes places this restriction not just on others but also on himself. As Jon Parkin (2015) shows, Hobbes practiced self-censorship in his writings out of concern for how his audience might react and the potential threats to peace and self-preservation that could arise from misinterpreted or misapplied ideas (p.7). He believed that freedom of thought is a natural right which falls beyond the sovereign’s authority, “as for the inward thought…are not voluntary, nor the effect of the laws, but of the unrevealed will, and of the power of God” (Hobbes, Chapter 40, p. 612). It is its public expression that he took issue with. This is particularly evident in his support for religious believers being required to publicly profess beliefs they privately find intolerable (p.3). He considered such professions of belief as mere gestures of obedience to the sovereign that need not necessarily be true.
Hobbes believed that eventually, the security provided by the sovereign would create an environment in which individuals seek to follow the principles of natural law, even without explicit commands from the sovereign (Parkin, 2015, p.6). Over time, they would internalize the importance of presenting themselves in ways that promote peace and avoid conflict. This internalization of “peaceable qualities” would further reduce the need for self-censorship, as individuals become more inclined to act in ways that align with societal stability (p.6). The press would thus operate within a framework where self-censorship is voluntary and not seen as a violation of freedom but as part of a collective effort to maintain peace.
References:
Grayling, A.C. The History of Philosophy. Penguin Random House UK, 2019.
Hobbes, Thomas. Leviathan. Produced by Edward White and David Widger. Project Gutenberg, 2009. http://www.gutenberg.org/ebooks/3207.
Parkin, J. B. "Thomas Hobbes and the Problem of Self-Censorship." In The Art of Veiled Speech: Self-Censorship from Aristophanes to Hobbes, University of Pennsylvania Press, August 21, 2015. Accessed July 14, 2024. https://eprints.whiterose.ac.uk/65884/1/Thomas_Hobbes_and_the_problem_of_self_censorshipHEI.doc.
Sturm, Kristian, and Bruce Bubacz. "The Philosophy of the Freedom of Expression: Speech and Press Examined Philosophically and Implemented Legally." Honors thesis, University of Missouri — Kansas City, 2019. https://mospace.umsystem.edu/xmlui/bitstream/handle/10355/69286/Honors_2019_Strum.pdf?sequence=1&isAllowed=y.