From time to time I run across Masonic discussions about the use of the term "freeborn" in Masonic ritual. In the United States it is fairly common to think of this term as the opposite of slavery. This causes many people to question its use in our ritual. Today, in a random and unrelated Google search, I found a paper which I think describes freedom in a very Masonic way.
While a small excerpt from a rather long and scholarly paper cannot hope to convey the meaning of the whole I hope that you will enjoy considering the intent of the author. Should you wish to review the entire paper it is located here http://users.ugent.be/~frvandun/Texts/Articles/The Lawful and the Legal.html
Etymologists trace the origin of the word 'free' to an old Indian word 'priya' meaning: the self, or one's own, and by extension: what is part of, or related to, or like, oneself, or even: what one likes, or loves, or holds dear. Latin seems to have transformed 'priya' into 'privus' (one's own, what exists on its own or independently, free, separate, particular), 'privare' (to set free, to restore one's independence), and 'privatus' (one's own, personal, not belonging to the ruler or the state, private). The picture that emerges from these linguistic considerations is clearly focused on the person and his or her property, not on some conventional status within a well-defined social unit. Political society - which in Aristotle's view, is unified by a constitution (a "moral" convention), and not by the ties of kinship that define the family and the tribal village - may have forged a link between freedom and liberty, but this should not obscure the fundamental distinction. Logically speaking, freedom may well be a ground for claiming liberty under the constitution, but even if a constitution denies the status of liberty to a free person, it does not thereby automatically deprive him of his freedom. Conversely, if a constitutional convention grants liberty to a person, it does not automatically make him more free than he was before. The grant of liberty gives him full membership and status in the constituted political organization, and nothing more. Freedom belongs to the natural human being, liberty to a role player, a functionary in an organization. In modern terms, we might say, that liberty belongs to the "public sphere" (i.e. to one's involvement with the business of the state), while freedom belongs to the "private sphere" where people meet one another as free natural persons with full responsibility for their own actions, and not as legal or fictional persons ("citizens") who are likely to explain and justify their actions in terms of legally or constitutionally conferred powers and privileges.
Thus, free, in the original sense of the word, is one who exists by his or her own efforts, one who is independently active, "his own man" or who lives "with a mind of her own". The proper context for the application of the word 'free' is the context of human interaction, where 'freedom' denotes leading one's own life, or making one's own decisions.
While a small excerpt from a rather long and scholarly paper cannot hope to convey the meaning of the whole I hope that you will enjoy considering the intent of the author. Should you wish to review the entire paper it is located here http://users.ugent.be/~frvandun/Texts/Articles/The Lawful and the Legal.html
Etymologists trace the origin of the word 'free' to an old Indian word 'priya' meaning: the self, or one's own, and by extension: what is part of, or related to, or like, oneself, or even: what one likes, or loves, or holds dear. Latin seems to have transformed 'priya' into 'privus' (one's own, what exists on its own or independently, free, separate, particular), 'privare' (to set free, to restore one's independence), and 'privatus' (one's own, personal, not belonging to the ruler or the state, private). The picture that emerges from these linguistic considerations is clearly focused on the person and his or her property, not on some conventional status within a well-defined social unit. Political society - which in Aristotle's view, is unified by a constitution (a "moral" convention), and not by the ties of kinship that define the family and the tribal village - may have forged a link between freedom and liberty, but this should not obscure the fundamental distinction. Logically speaking, freedom may well be a ground for claiming liberty under the constitution, but even if a constitution denies the status of liberty to a free person, it does not thereby automatically deprive him of his freedom. Conversely, if a constitutional convention grants liberty to a person, it does not automatically make him more free than he was before. The grant of liberty gives him full membership and status in the constituted political organization, and nothing more. Freedom belongs to the natural human being, liberty to a role player, a functionary in an organization. In modern terms, we might say, that liberty belongs to the "public sphere" (i.e. to one's involvement with the business of the state), while freedom belongs to the "private sphere" where people meet one another as free natural persons with full responsibility for their own actions, and not as legal or fictional persons ("citizens") who are likely to explain and justify their actions in terms of legally or constitutionally conferred powers and privileges.
Thus, free, in the original sense of the word, is one who exists by his or her own efforts, one who is independently active, "his own man" or who lives "with a mind of her own". The proper context for the application of the word 'free' is the context of human interaction, where 'freedom' denotes leading one's own life, or making one's own decisions.