Freedom On Its Course For Realization

This article expands the analysis around Hegel's property thesis. It educes the true right of Hegel-style which is based on the personality and free will through criticizing the natural rights founded upon the"God's will"or the"inward code of ethics", and then develops the course of"spirit"(personality,free will) and"flesh"(property) realizing themselves (including abstract personality,abstract natural will and abstract property in abstract right, particular personality,arbitrary reflective will and actual private property in civil society, country personality,will free in and for itself and the true property which is sublated its private character in the country successively) and the demonstration of their radical quality—freedom (including universal abstract freedom,arbitrary limited freedom and the concrete freedom that is the unity of particularity and universality). Thereby, we will discover Hegel's lively philosophy of right that is the organism of the spirit and flesh with the aim of realizing concrete freedom and workable emancipation—"the system of right is the country filled with the realization of freedom"1! In the meantime, the charges that Hegel's property thesis is abstract,conservative and reactionary have been dispelled naturally.Generally, this text is divided into four parts, going forward one by one as follows.The first part is to criticize the natural rights. It educes the natural rights through making contrast between ancient natural law and modern natural law. In fact,"the Absolute"as the universal base of Lock's natural right is just an empty designation floating on the general under the application of empirical method. On the other hand, though Kant's formal natural right has universal modality which could run through all things, it has no"real and concrete material"that could match itself. In view of this, I expound the transcendence of Hegel's right theory that exits as an organism of the spirit and flesh with the base of personality and free will. The second part is to analyze the initial stage of property and freedom realizing themselves, that is the abstract property and freedom. In this stage, property embodies the superiority of the abstract free will of the person who owns personality to the object that has no spirit and purpose, and the superiority is confirmed by the relationship between subject and object (including possession, use, transfer and so on). In the meantime, the subject becomes to have the absolute freedom of disengaging from all the others. However tyranny and dread such negative freedom will bring us; it is still as a necessary moment that could help us to realize our freedom and rights.The third part is to analyze the actual private property and limited freedom. People in civil society sublate the state in which people exist as the abstract personality. That is to say the subject begins to choose among the multitude possibilities through his arbitrary free will and then becomes to be the"particular person"who owns the special social stratum. Hence, to ensure such state could be sustained and recognized, these residents start to look for the administration of justice and public institutions to make their existence-private property to be actual and valid. But just because of this end, these administration and public institutions only have formal universality, and they are just the external mandatory power and authority. On this account, people in civil society can feel the limits of their rights and freedom only but not be able to be cosy.The last part is to finish the analysis of the realization of property looking for the universal substance and get a conclusion that the realization of true property is exactly realization of the concrete freedom. In this part, not only do I analyze the concrete freedom that is regarded as the unity of particularity and universality but also discuss the realization of it in marriage which is based on the sense of love. However, because of the subjectivity of that sense, the former is doomed to be realized in"the absolute deity", namely the country that takes the unity of universal and private interest as its principle and power. As to the political emotion and state institutions are subjective confirmation and objective guarantee of the concrete freedom and true rights respectively. Here, the crux of problem is that people become to be aware of the fact that they could return and keep themselves in those universal ends and state institutions. And then they will get country personality and will free in and for itself. Essentially, the state and its institutions are not any other things outside us but the externalization of our essence and only through them can I clarify myself. I feel cosy in them! Nevertheless, the condition is that not only should we pay tax to the country in peace but also get ready to"sacrifice"ourselves in wartime. Then, people could be arranged in universal substance, and become the citizen who can enjoy the concrete freedom. Meanwhile, that right of which the private character is sublated is identical with the universal obligation, and becomes to exit as the true right.In short, all of these are the"nirvana"aimed to be revitalization in the higher layer in which people could enjoy the concrete freedom and true rights. This course has its necessity!...