 This more ‘procedural’ account of positive liberty allows us to point to kinds of internal constraint that seem too fall off the radar if we adopt only negative concept. For example, some radical political theorists believe it can help us to make sense of forms of oppression and structural injustice that cannot be traced to overt acts of prevention or coercion. On the one hand, in agreement with Berlin, we should recognize the dangers of that come with promoting the values or interests of a person’s ‘true self’ in opposition to what they manifestly desire. Thus, the procedural account avoids all reference to a ‘true self’. On the other, we should recognize that people’s actual selves are inevitably formed in a social context and that their values and senses of identity (for example, in terms of gender or race or nationality) are shaped by cultural influences. In this sense, the self is ‘socially constructed’, and this social construction can itself occur in oppressive ways. The challenge, then, is to show how a person’s values can be thus shaped but without the kind of oppressive imposition or manipulation that comes not only from political coercion but also, more subtly, from practices or institutions that stigmatize or marginalize certain identities or that attach costs to the endorsement of values deviating from acceptable norms, for these kinds of imposition or manipulation can be just another way of promoting a substantive ideal of the self. And this was exactly the danger against which Berlin was warning, except that the danger is less visible and can be created unintentionally (Christman 2013, 2015, 2021; Hirschmann 2003, 2013; Coole 2013).