Read the following passage and questions, then choose the right answer from options, the answer should be one of A, B, C, D.

<passage>:
Shut Up, He Explained Owen Fiss is a professor at the Yale Law School and a highly regarded scholar of constitutional law. The subject of this short book is the present direction of the law governing the freedom of speech. What Professor Fiss has to say about it is worth attending to not merely because of his prominence in the field but because his argument is planted in the common assumptive ground of a lot of contemporary academic thought about the bankruptcy of individualism. The thesis of the book is Fiss', but the wisdom is conventional. This is what Fiss means by the "irony" in his title: that true freedom of speech for all requires suppressing the speech of some. This is not, technically, an irony. It is a paradox. An irony would be the observation that an attempt to increase freedom for all often entails, despite our best efforts, a decrease in freedom for a few. If Fiss had addressed the subject of free speech in this spirit, as an irony, he would undoubtedly have had some interesting things to say, for he is a learned and temperate writer. But he has, instead, chosen to address the issue as an advocate for specific groups he regards as politically disadvantaged--women, gays, victims of racial-hate speech, the poor (or, at least, the not-rich), and people who are critical of market capitalism--and to design a constitutional theory that will enable those groups to enlist the state in efforts either to suppress speech they dislike or to subsidize speech they do like, without running afoul of the First Amendment. Embarked on this task, the most learned and temperate writer in the world would have a hard time avoiding tendentiousness. Fiss does not avoid it. The Irony of Free Speech is a discussion of several speech issues: campaign-finance laws, state funding for the arts, pornography, speech codes, and equal time. These discussions are not doctrinaire, but their general inclination is to favor state intervention, on political grounds, in each of those areas--that is, to favor restrictions on campaign spending, greater regulation of pornography, and so on. Fiss' analyses of specific cases are presented against a lightly sketched historical argument. Light though the sketching is, the historical argument is almost the most objectionable thing about the book, since it involves a distortion of the history of First Amendment law that is fairly plain even to someone who is not a professor at Yale Law School. The argument is that "the liberalism of the nineteenth century was defined by the claims of individual liberty and resulted in an unequivocal demand for liberal government, [while] the liberalism of today embraces the value of equality as well as liberty." The constitutional law of free speech, says Fiss, was shaped by the earlier type of liberalism--he calls it "libertarian"--which regarded free speech as a right of individual self-expression it is now used to foil efforts to regulate speech in the name of the newer liberal value, equality. Contemporary liberals, inheriting both these traditions, find themselves in a bind. They want, let's say, black students to be free from harassment at institutions where they are, racially, in a minority, since liberals worry that black students cannot be "equal" if they feel intimidated. But those same liberals get upset at the thought of outlawing hate speech, since that would mean infringing upon the right of individuals to express themselves. Fiss' suggestion--this is the chief theoretical proposal of his book--is that liberals should stop thinking about this as a conflict between liberty and equality and start thinking about it as a conflict between two kinds of liberty: social vs. individual. The First Amendment, he says, was intended to foster (in William Brennan's words) "uninhibited, robust, and wide-open" debate in society as a whole speech that inhibits or monopolizes that debate should therefore fall outside the protection of the law. We can maximize the total freedom of speech by silencing people who prevent others from speaking--when they utter racial epithets, represent women in degrading ways, use their wealth to dominate the press and the political process, or block the funding of unorthodox art. The historical part of this analysis rests on a canard, which is the assertion that the constitutional law of free speech emerged from 19 th -century classical laissez-faire liberalism. It did not. It emerged at the time of World War I, and the principal figures in its creation--Learned Hand, Oliver Wendell Holmes Jr., and Louis Brandeis--were not classical liberals they were progressives. They abhorred the doctrine of natural rights because, in their time, that doctrine was construed to cover not the right to "self-expression" but the "right to property." Turn-of-the-century courts did not display a libertarian attitude toward civil rights they displayed a libertarian attitude toward economic rights, tending to throw out legislation aimed at regulating industry and protecting workers on the grounds that people had a constitutional right to enter into contracts and to use their own property as they saw fit. Holmes, Brandeis, and their disciples consistently supported state intervention in economic affairs--the passage of health and safety regulations, the protection of unions, the imposition of taxes, and so on. The post-New Deal liberals whom Fiss associates with the value of equality are their heirs. The heirs of the19 th -century classical liberals are Jack Kemp and Newt Gingrich. Fiss' two "liberalisms" are, in fact, almost entirely different political philosophies. Hand, Holmes, and Brandeis based their First Amendment opinions not on some putative right to individual self-expression (an idea Holmes referred to as "the right of the donkey to drool") but on a democratic need for full and open political debate. First Amendment law since their time has performed its balancing acts on precisely that social value--the very value Fiss now proposes we need to insert into First Amendment jurisprudence. We don't need to insert it, because it was there from the start. Why does Fiss portray the history of First Amendment jurisprudence in this perverted way? Because he wants to line up his own free-speech argument within the conventional academic view that our problems are mostly the consequences of an antiquated and discreditable ideology of liberal individualism, and that they can mostly be solved by adopting a social-constructionist, or communitarian, or "intersubjective" view of human nature instead. The merits of liberal individualism vs. communitarianism can await another occasion to be debated. For since the law governing the freedom of speech does not emerge out of libertarianism, the matter does not boil down to replacing an obsolete belief in "self-expression" with a more up-to-date belief in "robust debate," as Fiss would like to think it does. What it boils down to is whether we need to replace the Hand-Holmes-Brandeis way of maximizing the benefits of free speech in a democratic society, which tries to push the state as far out of the picture as possible, with a different way, which tries to get the state farther into the picture. Still, that discussion, like his discussions of the other issues, rests on a claim long associated with the left--the claim, in a phrase, that the minority is really the majority. In the case of speech, Fiss appears to believe that the reason the American public is less enlightened than he would wish it to be concerning matters such as feminism, the rights of homosexuals, and regulation of industry is that people are denied access to the opinions and information that would enlighten them. The public is denied this access because the state, in thrall to the ideology of individualism, refuses either to interfere with speech bullies--such as pornographers--who "silence" women, or to subsidize the speech of the unorthodox, such as Robert Mapplethorpe.

<question>:
Would Fiss believe that free speech is really "free?"

<options>:
A No, because he believes free speech is an outdated concept.
B Yes, but he does propose minor critiques towards the concept of free speech.
C No, because Fiss believes free speech is not granted equally to everyone.
D Yes, because he has not advocated strongly against issues with free speech.

<answer>:

C