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Autonomy
The English word autonomy is a compound of the Greek word autos meaning “self” or ”own,” and nomos, meaning “law.” Thus, in the original Greek, autonomy has the sense of (to give to) oneself one's laws, or perhaps, to make one's laws knowing that one is doing so. Contemporary usage of the word autonomy emerged in the eighteenth century, retaining a relation to the original Greek meaning but diverging in significant ways. Autonomy in contemporary usage is used synonymously with concepts such as freedom, liberty, and independence and is contrasted with concepts such as unfreedom, dependence, and heteronomy.
In contemporary moral philosophy, autonomy is important in at least three distinct ways. First, autonomy is often thought to be the basis of human dignity, the property or capacity of human beings that makes humans worthy of our concern and potential bearers of rights. Similarly, autonomy is thought to be the basis for assigning responsibility, duties, and obligations to persons as moral agents. Because individuals are autonomous, they are subjects bearing rights worthy of respect and subjects to whom duties and obligations may be assigned. The moral subject in contemporary moral philosophy is nearly synonymous with the autonomous subjects. Finally, autonomy is considered a fundamental value, to be protected and cultivated by society.
Autonomy is also a central concept within contemporary political philosophy and is sometimes used more or less interchangeably with the concept of freedom. As such, autonomy is a basic value, sometimes the fundamental value, to be considered when organizing society. The various traditions within contemporary political theory can be understood, in part, as having different understandings of what autonomy consists in and how society might best be organized to protect and promote autonomy. Although autonomy is a central concept in both contemporary moral philosophy and political philosophy, the concept is the focus of ongoing debate and generates persistent criticism.
Greek Conception of Autonomy
There emerged in classical Greece (fifth century BCE), with the brief flourishing of democratic politics and the creation of philosophy, what has been called a project of collective and individual autonomy. An entire people, recognizing that society is governed and reproduced by historically contingent, ever changing, man-made laws (nomos) rather than extrasocial laws given by nature or god (physis), explicitly put into question existing institutions. What resulted was a self-conscious project of autonomy, the giving of one's own laws in light of an ongoing collective debate about the nature of the good and justice.
For the Greeks, this project of autonomy was essentially communal. A polis was said to be autonomous if it was governed by its own laws (nomos) arrived at by collective deliberation and participation, free from the imposition of external laws. It would not have occurred to the Greeks to think of isolated individuals as autonomous, as acting from self-given laws, as laws unto themselves. Man was seen as fundamentally political or social, standing in relation to other men from birth to death, incapable of fulfillment or significant freedom outside the polis. Individuals participated in autonomy as citizens of an autonomous community. This project of collective autonomy, however, entailed cultivation of individual autonomy. Collective autonomy required the socialization of citizens into the requisite capacities for deliberating on and making the laws (nomos) of the community. To a large extent, Greek politics, and theoretical reflection on politics, concerned itself with the education (paidea) and reproduction of citizens capable of participating in collective autonomy. Thus, the Greeks understood autonomy as historically contingent, as essentially communal, and as an ongoing project requiring the communal socialization of free men into the requisite capacities for participating in autonomy as citizens.
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