王海明认为,自由是能够按照自己的意志——而不是自己的想望——进行的行为。在一些情况下,由于缺失利用自由能力的条件,自由行为仍然不能实现。接下来,王海明引进了对自由的传统的经典理解,即"积极自由"和"消极自由"。通过王海明对自由概念的分析,我们可以以一种新的理解方式去诠释自由:即将自由分解为内在自由和外在自由。从自由的角度去解读儒家的本体——天理和良知,寻求在自由精神支配下的民主和科学在现代新儒学中的定位。

In Wang Haiming’s opinion, freedom is the action that according to one’s will rather than one’s desire. Under some conditions, due to lake of the ability to utilize freedom, the freedom still can’t realize. Then, Wang Haiming introduced the traditional and classical understandings of freedom, they are “positive freedom”and“negative freedom”. Through Wang Haiming’s analysis of freedom, we could use a new way of understanding to interpret freedom, it is that we can divide freedom into internal freedom and external freedom. From the perspective of freedom to interpret the noumenon of confucianist, they are heavenly principle and conscience, to search for the orientation of the democracy and science in the modern confucianist under the domination of freedom spirit.

自由是一个重要概念,是社会主义核心价值观之一。马克思历史唯物主义中的自由概念,具有以下几个重要维度:其一,马克思的自由概念具有实践性、历史性,即自由的实现离不开一定的物质基础和社会环境;其二,自由是人的能力、素质的提高,这是马克思自由概念的现实性维度;其三,马克思主要是从"社会关系"的维度看待自由,每个人的自由与一切人自由的关系是马克思关注的重点。就此而言,马克思的自由概念具有批判性,批判了资产阶级法律意义上的自由,遮蔽了背后的"社会关系",从而在一个制高点上探索自由,夯实了历史唯物主义的理论基础。

Freedom is an important concept and one of the core values of socialism. The concept of freedom in Marx’ s historical materialism has some important dimensions as follows:firstly, Marx’ s freedom concept is practi-cal and historical, that is, freedom cannot be realized without a certain material base and social environment;sec-ondly, freedom is the improvement of man’ s ability and quality, which is the dimension of reality in Marx’ s free-dom concept;thirdly, Marx mainly approached freedom in the perspective of“social relations” , so the freedom of each person and the relations of freedom among all persons are Marx’ s major concern. In this regard, Marx’ s free-dom concept is critical of the bourgeois legal sense of freedom for its obscurity of “the social relationship” behind freedom, thereby having explored freedom at an elevated manner and consolidating the theoretical foundation of his-torical materialism.

自由人格具有一种反身性的伦理特征,它来源于自我对他者的超越关系,即在自我认同之中植入为他人责任的优先性,就此而言,自由人格的实质是把自我的自由奠基在为他人的自由之中。这种理解构成了自由教育的哲学基础,这意味着教育关系是一种不对称的伦理关系,在这种关系之中,受教育者的自由人格的塑造具有一种逻辑的优先性,教育者的自由以责任的实现作为自己的界限。就内容而言,这种自由教育包括三个方面的教育:自然自由、社会自由和道德自由。

The free personality has reflexively an ethic feature,and it comes from the surpassing of self over others,that is,giving priority of self-identification to others’ responsibility. The free personality,in essence,based self-freedom on others’. This interpretation makes up philosophical basis of free education,signifying that relationship of education is asymmetric ethic relationship. In such a relationship,the building of the free personality of the educated has a logic priority;the freedom of the educator takes the realization of responsibility as the limit. As to the content,the free education includes natural freedom,social freedom and ethic freedom.

新诗自由体在百年诗坛的主导地位，是由其诗体本质特征所决定的。尊尚思想的自由和尊尚表达的自由，形成了自由诗体精神自由和形式自由的特质。但其自由是相对的，自由诗体也有自身的韵律规范，这种韵律不是传统的而是新创的，它把诗行作为基本节奏单元，把对等作为韵律建构原则。这种新韵律对诗歌读者惯常的感受方式的冲击很大，迫使他们形成新的阅读速度、语调音律和节奏预期。基于自由诗体的新韵律，我国诗人在百年创作过程中探索了说话式、抒唱式、诵读式、歌吟式和实验性等多种自由诗体节奏模式。百年新诗自由体的光辉发展历程和多种节奏形态，始终又是同自由诗体本身的精神自由和形式自由的本质特征密切联系着的。

The dominance of free verse poetry in a hundred years comes from its poetic nature.Up-holding the freedom of thought,of expression,free verse poetry formed its nature with free spirit and free style.But this freedom is relative,free verse also has its own rhythm specification,not traditional but new,which takes line it is as the basic rhythm unit,and takes the symmetry as the rhythm construction principle.This new rhythm of poetry forces their readers to form a new reading speed,tone and rhythm expectation.Based on the new rhythm of free verse,our poets have tried various styles just like speaking, expressing,reading,singing,testing and other styles in the creative process of a hundred years.Its develo-ping progress and various styles related to its nature of spiritual freedom and formal freedom.

迁徙是动物趋利避害的一种本能，迁徙自由是人类维持生存与发展的一项基本人权。迁徙与“流动”、“迁移”等概念既有联系，也有区别，不应混同使用。迁徙自由可从两个层面去理解：一方面，迁徙自由是一种主观意志自由，其主体不受其他外力左右或主导；另一方面，迁徙自由本质上要求权利的同等对待。迁徙自由的特性，既说明了迁徙自由不同于人身自由，需要得到宪法的独立确认，又充分彰显了迁徙自由的价值与宗旨。

Migration is the instinct for animals risk-averse. Freedom of migration is one of citizen ’s human rights to survive and develop, Though “Migration” is related to “flow” and “remove”, there are some differences between them. We can understand freedom of migration from two aspects. The one is that freedom of migration is the freedom of subjective will, it isn ’t managed by external force;Another is that freedom of migration requires equal treatment of rights. The above features of freedom of migration suggest that freedom of migration is different from personal freedom, it should not only be confirmed by constitution independently ,but also highlights value and purpose of freedom of migration.