HotEssay论文网（www.ocscf.org）-专业paper写作,report写作辅导中心哲学类paper写作-Freedom in Hegels philosophy of lawThe modern enlightenment regarded rationality as the essential attribute of human beings, freedom as the value of rationality and the keystone of rationality. In contemporary times, of all the ethical values that have risen to dominance in modern society and have since competed for dominance, only one ethical value has actually had a lasting impact on the institutional order of modern society: freedom in the sense of individual autonomy. Such individual autonomy, that is, freedom from interference, coercion and slavery by others and external forces such as public power, plays an important role in the value system of contemporary society and its importance in evaluating other values is unshakable. However, the course of peoples pursuit of freedom is not smooth, even in terms of various contemporary liberal theories, they are also facing various difficulties. As a result, a number of non-liberal ideological trends keep emerging, which attempt to save freedom with their own theories. One of the most effective attempts of these theories is the recognition theory of hornett, an important thinker of the contemporary Frankfurt school. It mainly relies on Hegels ideological resources to overcome some defects of the liberal theory, so as to develop a social freedom theory based on mutual recognition among subjects. In fact, Hegel himself is one of the thinkers who began to reflect on and surpass modern liberalism before it reached the stage of maturity.In Hegel, freedom is discussed in terms of concepts. According to Hegels logic system, the ontology in the field of movement is in the category of transition to spare, essentialism in the field of movement is in the category of otherness reflected, and the movement of the concept in the field of theory category is development, the so-called development is no longer a category in the form of binary opposition between, but the existence of the potential things developed, implementation, stipulated by nature into reality. The notion, therefore, is the origin of all life, and the very concrete thing, which contains in itself all the determinations of thought of the past as sublated determinations. In this way, the concept of freedom is no longer a simple fixed form, abstract form, but a development process, the process shows the concept of freedom in different links and different forms of freedom.Why can freedom be talked about as a concept? Hegel argues that this is because will and thought are one, two sides of Geist itself. Here, Hegel first criticized the previous wrong way of thinking about freedom of will. The first type of mistake method is that the appearance of will as the premise, and then from the definition of the representation of the will, and fixed it, and then according to the method of empirical psychology from ordinary consciousness to feelings and situations, such as confession, crime, etc., export the so-called confirmed on the freedom of the will, think these phenomenon can only be explained according to the will freedom. Hegel thought that it would be more convenient to treat freedom as a ready - made fact of consciousness and not to believe in it. The second error is the dichotomy of thought and will, which mainly refers to Kants method. Kant divided thinking and will, necessity and freedom into two fields. He thought that the application of rational theory was concerned with the field of thinking and cognition, while the application of rational practice was concerned with the field of free will. Thinking and cognition follow the law of causal necessity, and since the will is free, it can act independently without the limitation of rational cognition. Hegels almost harsh criticism of this is that those who examine thought and will separately as special faculties, and further argue that thought is harmful to the will, especially to the good will, are at first exposed as ignorant of the nature of the will. Hegels idea is that thought and will are not two different faculties, but one thing, one and two, two and one. The spirit is generally thought, man is different from animals because he has thought; Will is nothing but a peculiar mode of thought, the mode of thought into which the mind transforms itself, the mode of thought which is the impulse to attain it. It may be said that the will is the thinking which desires, and the thinking is the will which thinks. Since will and thought are the same thing, freedom can be grasped by means of conceptual deduction. In Hegels view, therefore, the only scientific method for the philosophy of mind as an applied logic is not an external description of the material discovered, but an exact form of the content developed by necessity itself. The nature of the scientific method is that on the one hand it is inseparable from the content, and on the other it sets its own pace. It