Try Ontology Interpretation Of Marx's Freedom

How is freedom possible? This is what Marx concerned most. Based on the ontological discussion of Marx’s view of freedom, this essay is undertaking to unveil the sensuousness, sociality and historicity characteristics of freedom, and elucidate Marx’s response to the riddle of human freedom and his insight of the road to freedom in historical materialism realm. This attempted discussion reviews Marx’s historical analysis of freedom in a critical way and emphasizes the transformation and inner logic of his thought of freedom. It starts with the background of philosophy thoughts of freedom and the problems domain of freedom.Since the Enlightenment, freedom had become the highest one in concepts hierarchy of western philosophy. Through the revolution of subjectivity initiated by Descartes, freedom was regulated by the reason of subject in modern philosophy context, which followed the path of the theory of knowledge. Therefore human’s freedom was abstracted by rational speculation. It’s Kant and Hegel who demonstrated and promoted rational freedom and highlighted the dimensions of social historicity. On the one hand, Marx’s theory sublated and absorbed the thought of freedom of western philosophy, especially Kant and Hegel’s view of rational freedom. On the other hand, Marx launched sensuous revolution on the basis of ontology and criticized the isomorphism of reason and freedom in rational metaphysics, so that he integrated freedom and sensuousness and released the social historicity dimensions of freedom in historical materialism.Marx’s apperception of freedom mainly contains sensuous freedom and social freedom. Socialized human beings achieve their objective essential capacities with all abundant sensations in nature, which means free and comprehensive development is the goal. Social freedom refers to the realization of the meaning of life with human’s social nature (immanent social relations between human beings) in sociality whose power belongs to human beings. Actually, sensuous freedom and social freedom should be apprehended from two sides of one thing. Genuine freedom manifests as the unity of nature and human beings and the unity of sociality and human beings, namely, the unity of natural existence and social existence of human beings. As the process of these two unities, history isn’t the history that freedom gets rid of nature, but the socialization process of nature, the naissance of sociality and the history of freedom, by which human beings develop themselves through sensuous activity.The historical analysis of freedom elaborates that productive labor produces both practical freedom and alienation (free labor and alienated labor). The self-negation of freedom means the necessity of sensuous collisions, the substance of which is self-alienation and self-criticism of human social life. This is what Marx had stripped from Hegel’s spiritual alienation and called sensuous alienation, which represented by the contradiction movement between productivity as human’s essential capacity and production relations as forms of sensuous sociality. This kind of movement directs to the communism, which in negative significance is sublation of labor alienation and private property, and in positive significance is the historical actualization of unity of nature, human being and sociality. Communism movement, as sensuous truth of human history, clarifies freedom that is the truth of human existence.