自由问题是传统政治哲学当中永远不过时的话题。马克思的自由观也许与传统政治哲学视域下讨论的自由不完全相同,甚至有着很大的区别。但毋庸置疑的是,马克思在这方面并不是缺场的。历史唯物主义的发现使得马克思完成了存在论境域的哲学...自由问题是传统政治哲学当中永远不过时的话题。马克思的自由观也许与传统政治哲学视域下讨论的自由不完全相同,甚至有着很大的区别。但毋庸置疑的是,马克思在这方面并不是缺场的。历史唯物主义的发现使得马克思完成了存在论境域的哲学革命。相应地,根据这一路径思考自由问题就不能“就事论事”,自由也不能仅仅是学堂里面的学问,这样的关于自由的讨论依然停留于形式层面。要从感性的劳动与时间层面去考虑实质自由的问题,真正的自由在于劳动时间的减少、现实的个人向全面发展的有个性的个人生成的过程。The question of freedom is a topic that never goes out of style in traditional political philosophy. Marx’s view of freedom may not be exactly the same as the freedom discussed in the perspective of traditional political philosophy, or even very different. However, there is no doubt that Marx did not lack in this respect. The discovery of historical materialism made Marx complete the philosophical revolution in the realm of existentialism. Accordingly, thinking about freedom according to this path cannot be “based on facts,” nor can freedom be merely knowledge in the classroom, and such discussions on freedom remain at the formal level. It is necessary to consider the problem of substantive freedom from the perceptual level of labor and time, and the real freedom lies in the process of the reduction of labor time and the formation of the real individual into a fully developed individual with personality.展开更多
文摘自由问题是传统政治哲学当中永远不过时的话题。马克思的自由观也许与传统政治哲学视域下讨论的自由不完全相同,甚至有着很大的区别。但毋庸置疑的是,马克思在这方面并不是缺场的。历史唯物主义的发现使得马克思完成了存在论境域的哲学革命。相应地,根据这一路径思考自由问题就不能“就事论事”,自由也不能仅仅是学堂里面的学问,这样的关于自由的讨论依然停留于形式层面。要从感性的劳动与时间层面去考虑实质自由的问题,真正的自由在于劳动时间的减少、现实的个人向全面发展的有个性的个人生成的过程。The question of freedom is a topic that never goes out of style in traditional political philosophy. Marx’s view of freedom may not be exactly the same as the freedom discussed in the perspective of traditional political philosophy, or even very different. However, there is no doubt that Marx did not lack in this respect. The discovery of historical materialism made Marx complete the philosophical revolution in the realm of existentialism. Accordingly, thinking about freedom according to this path cannot be “based on facts,” nor can freedom be merely knowledge in the classroom, and such discussions on freedom remain at the formal level. It is necessary to consider the problem of substantive freedom from the perceptual level of labor and time, and the real freedom lies in the process of the reduction of labor time and the formation of the real individual into a fully developed individual with personality.
