Preliminary Considerations
I
II
III
IV
VI
VII
VIII
Narcissistic Freedom
IX
XI
XII
Preliminary Considerations
If we say that we care about freedom then we should be able to give an account of
what we take the essence of the idea of freedom to be. As it turns out, specifying
what freedom is in itself poses a great challenge. If freedom is described as autonomy
in the Kantian sense, then we must presuppose, as Kant did, the a priori status of
freedom and everything that falls under its rubric: autonomy, rationality, morality. If
we do not want to commit ourselves to transcendental idealism, we need to look
elsewhere to secure the basis for freedom. But trouble lies ahead once we discuss
freedom in terms of its phenomenology: What is it like to be free? or How does it feel
to be free? By trying to answer this question we need to refer to an experience that we
take to be an expression of freedom. But how do we know, that the experience we
regard as free, is in fact free and not the result of conditioning? In other words, to be
able to classify an experience as free, we need to be able to look into our true selves
and find out if our feelings correspond to the essence of our identity. Postmodern
discourse on the formation of the subject has made the picture all the more
complicated and deconstructed what once seemed secure. But how do we get out of
the dilemma of providing an account of freedom? We certainly do not and cannot
want to rest content with concluding that freedom is an empty notion.
During the summer semester at the University of Freiburg in 1930, Heidegger
spoke on The Essence of Human Freedom. In my aim to find at least some answers to
the questions that are attached to the problem of freedom, I discovered that it is yet
possible to treat freedom in another way than appears intuitively plausible. Heidegger
did not seek to secure a basis for freedom internally or externally to it, but, as I
understand him, tried to show that freedom need not be secured but only unveiled, for
it is always already there. For Heidegger, the process of unveiling freedom means
redirecting the inquiry into freedom. And providing an account of freedom is only
possible if we ask those questions that people like Kant were unable to ask.
As one of Heideggers students, Hannah Arendt has been concerned with
freedom in political terms but retained an existential flavour in her writing on this
topic. After all, her inquiry into the human condition reveals, as Heidegger would
say, a going-to-the-roots. The laying bear of what makes up the human condition
beyond historical contingencies thus lends itself to investigate human freedom as
well. Both, Heideggers and Arendts methodology has a backward direction: step by
step, it sieves the notion of freedom in order to find out whats left after this process
2
Heidegger, Martin. The Essence of Human Freedom. An Introduction to Philosophy, trans. Ted
Sadler (New York: Continuum, 2002), 3, p. 15. (Italics original)
asks, [what] else, then, can freedom of the will be but autonomy, i.e. the property of
the will to be a law to itself?2
Heidegger proceeds with an analysis of Kants classic idea of positive
freedom as autonomy. Autonomy means self-determination without antecedent cause.
In the Critique of Pure Reason, freedom, as property of the will, comes in two forms:
on the one hand, as cosmological freedom, i.e. as freedom in a transcendental sense
and as the spontaneous self-originating of a state, and on the other hand, as practical
freedom, i.e. the wills independence of coercion through sensuous impulses.3 As
Heidegger notes, the notion of practical freedom is inherently negative, for it
describes a state of independence from the senses. Although this negative element is
inherent to Kants theory of freedom, Heidegger suggests considering it in relation to
the overall positive notion of freedom as self-determination. This means looking at
Kants treatment of freedom in his Critique of Practical Reason as well as his
Groundwork. Heidegger writes that this will then help clarify the complexity and
consequence of Kants concept of positive freedom as autonomy.
The lectures on The Essence of Human Freedom divide Kants problem of
freedom into two parts. The first discusses causality and freedom as cosmological
problems, the second is concerned with the idea of practical freedom. In what follows
(sections II V), I will look at both parts and articulate how I understand Heideggers
own account of freedom in light of his critique of Kantian freedom.
Immanuel Kant, Groundwork of the Metaphysics of Morals, trans. and ed.. Mary Gregor (Cambridge:
University Press, 1997), 446. (Abbreviated Groundwork hereafter)
3
Immanuel Kant, Critique of Pure Reason, trans. and ed., Paul Guyer and Allen W. Wood
(Cambridge: University Press, 1999), A 534, B 562. (Abbreviated CPR hereafter)
of causality is movement, then we need to ask what role movement plays in our
overall problematization of freedom. His second step is then to argue that what being
moved as such means can only be investigated on the basis of looking at beings as
such, for that which is moved from one state to another must be in order to undergo
any movement or change in the first place. These three claims lead Heidegger to
conclude that we are asking the very same question which from ancient times has
counted as the primary and ultimate question of philosophy the leading question of
philosophy: what are beings?4
His third step is to answer this question on the basis of an extensive discussion
of Aristotles Metaphysics. What becomes clear even before Heidegger begins his
discussion of ancient Greek philosophy is the importance he assigns to the
rearticulating of the overall question as such: the question of freedom now becomes
the question of being. Once we settle the latter, the former is settled with it or, at
least, can provide an explanation for it. This is why Heidegger tells his students that
an inquiry into human freedom as an inquiry into human being can serve as an
Introduction to Philosophy.
After a rough sketch of the problem of freedom in Kant, which Heidegger
took as a justification of his change of direction, he makes some preliminary remarks
before entering the discussion of being in Aristotle: since it is us who are involved in
questioning about freedom and thus questioning about being, some things should be
said about our mode of being as Dasein. Heidegger characterizes Dasein as
possessing a pre-conceptual understanding of being. In other words, Dasein makes
sense of its being without knowing that it does so explicitly. We, as Dasein, have an
implicit understanding of what it is to be without knowledge of the fact that we
understand it. While we may not be able to give an account of our being
conceptually, we can and must take a stand on our being through acting upon it. Even
before explicitly making use of language, Dasein, as he puts it, understands its being
in a silent comportment to beings.5 This is Heideggers overall explanation of the
human condition throughout his philosophy.
The subsequent discussion of Aristotle starts from the Greek word for being
(to on, translated as the beings as existing or in German das Seiend-seinde), which
refers to all present beings irrespective of anyones knowledge of them. It is an all
encompassing notion such as the bad understood as all the bad things there are.
Under the word to on falls every being insofar as it can be determined by beingness
(Greek ousia, German Seiendheit).
Why these etymological considerations are important becomes clear once
Heidegger explains that ousia was used in everyday Greek language as the word for
presence, as things that were available to one or that were constantly at hand. Since,
as Heidegger reminds us, we are asking about the most fundamental word, we must
look at its ordinary usage. Everything that belongs to ones overall possessions and
that is therefore available in the sense of constantly present, would fall under this
category of being. Given that this interpretation is the correct one, Heidegger
concludes that being must be understood in terms of time. This reference to Greek
metaphysics serves to point out that the problem of being has unfolded and has
naturally been situated in relation to time.
Within Greek philosophy, up to the writings of the Stoics, another important
treatment of the problem of being is noteworthy. Being present was understood as
being true and vice versa. That is to say, for the period of Aristotles Metaphysics,
with which Heidegger is concerned, logic and metaphysics do not fall under different
categories of inquiry but are treated inseparably. Whatever is is true, so that truth
becomes not a question of conceptual thought but being-true pertains simply to the
beings themselves.6 These remarks allow Heidegger to emphasize his own treatment
of being as always already deconcealed, i.e. unveiled or revealed. Again, our ordinary
use of the copula is always refers to an understanding of what this word means.7
The Greek conception of truth or being-true as being constantly present,
Heidegger argues to have shown, answers the leading metaphysical question, which
he saw inevitably arising from the question of freedom. Now that the essence of
being has been laid bare, we are one step closer to coming to an understanding of the
essence of freedom. Heidegger claims that in order to ask about freedom we must ask
about how being is understood. As it turns out then, being is understood in terms of
time, as that which is constantly present.
Heidegger, Essence of Human Freedom, 9 , p. 62. I thank Mark Wildish for confirming that
Heidegger was right about the fact that before the Stoics, Greek philosophy did not differentiate
between logic and metaphysics.
7
Heidegger translates the Greek work aleteia as unhiddenness, which departs from its standard
translation as simply truth.
(energeia) is treated prior to possibility (dynamis) and thus against what we ourselves
take to be true: for something to be actual it must first be possible. Heidegger admits
that this conception of actuality over possibility only makes sense on the basis of how
the Greeks naturally understood being as that which is constantly present.12
As it turns out, where the ideas of practical (i.e. actual) and transcendental
freedom (i.e. possible) come together is in the will of the rational being. The idea of
practical freedom materializes in the realm of ethics but is itself grounded in
immaterial transcendental freedom. Spontaneity, as the self-origination of a state
without antecedent cause, is the basis for autonomy. Thus, Heidegger concludes that
for Kant, an absence of spontaneity would signify an impossibility of practical
freedom, for [autonomy] is a kind of absolute spontaneity, i.e. the latter delimits the
universal essence of the former. Only on the basis of this essence as absolute
spontaneity is autonomy possible.13
Since human experience is subject to natural causality due to the fact that the
senses are governed by natural laws, a different form of causality must govern the
will. With Kant, we can speak of the will as free and of a person as autonomous, only
insofar as his action is without antecedent cause but subject to the universal
principle of morality, which in idea is the ground for all action of rational beings.14
Human experience has natural laws as its basis and therefore cannot be the locus of
freedom. The will of rational human beings has freedom as its cause. Autonomy, in
turn, provides the basis for freedom.
12
Heidegger makes a brief reference to Hegels Phenomenology and argues, Hegel [] also
understands being as constant presence, and thus retains a conscious inner connection to the
Greeks. Cf. Essence of Human Freedom, 10, p. 74 ff.
13
Ibid., 3, p. 18.
14
Kant, Groundwork, 449.
15
10
18
This might have to do with the fact that it was not before 2002 that these lectures were translated
from their German original.
19
Martin Heidegger, The Basic Problems of Phenomenology, trans. Albert Hofstadter (Bloomington:
Indiana University Press, 1982), p. 276, as cited in Thiele, Heidegger on Freedom, p. 283.
20
Martin Heidegger, The Metaphysical Foundations of Logic, trans. Michael Heim (Bloomington:
Indiana University Press, 1984), p. 214, as cited in Thiele, Heidegger on Freedom, p. 283.
11
21
Thiele acknowledges that his political implications drawn from Heideggers philosophical writing
on freedom conflict with the more famous aspects of his life. However, he misses the point of
Heideggers fundamental ontology by nevertheless trying to derive political principles from it and thus
fails to account for what Marcuse and Jonas have pointed out. See the end of my section VI for a
reference to Marcuse and Jonas on this point.
22
Isaiah Berlin, Four Essays on Liberty (Oxford: University Press, 1969), p. 153 f.
12
worry, we can assume that an existential notion of freedom faces the same vicious
problem if pressed to operate as the content for a political framework. Another
student of Heideggers, Hans Jonas, appealed to this problem directly by referring to
the onset of Nazism in 1933: the contentless nature of Heideggers existential
philosophy, he writes, [did] everything at a certain remove [from the world] one
could accuse him of something much more serious: the absolute formalism of his
decisionism, where decision as such becomes the highest virtue.23
I do not want to digress into a discussion of the political applicability and
consequences of Heideggers thinking in general or his lectures on freedom in
particular. However, as Marcuse and Jonas remind us, the very nature of an
existential philosophy such as Heideggers makes it prone to political appropriation.
Although Thieles discussion of the problem of freedom in Heidegger does
not take into account the lecture series On the Essence of Human Freedom, with
which I am concerned here, Heidegger himself repeatedly points out that The
problem of being and time is so general that it does not as such pertain to the
individual. (89) Liberal democratic politics rest their treatment of freedom on a
concept of the individual that is foreign to Heideggers philosophy. His idea of
individualization, as we saw, rests upon time. In this sense, Heidegger advocates the
most radical idea of equality: everyone possesses time without quantitative or
qualitative difference. And yet, it has the power to individualize every single one of
us. But again, such thinking is worlds apart from concerns of equality through justice
in the liberal democratic context.
23
Herbert Marcuse, The Struggle Against Liberalism in the Totalitarian Theory of the State, in
Negations, trans. Jeremy J. Shapiro (Boston: Beacon Press, 1969), and Hans Jonas, Heideggers
Entschlossenheit und Entschluss, in Neske and Kettering, eds. Antwort: Martin Heidegger im
Gesprch (Pfullingen: Neske Verlag, 1988), pp. 226-227, as cited in Karl Lwith, Martin Heidegger
and European Nihilism, ed. Richard Wolin (New York: Columbia University Press, 1995), p. 9.
13
changes of the public sphere as the realm of political action from Greek, to Roman
and into modern times, inform her concept of freedom as action. Men are free as
distinguished from their possessing the gift of freedom as long as they act, neither
before nor after.24
Saying that human beings possess the gift for freedom means regarding them
as having the capacity to actualise this freedom as capacity. But for this to happen,
human beings must act. Arendts freedom materialises in action. That is to say,
freedom is not a property of human beings but a property of their action, which then,
in return, characterizes their mode of being or their state of being as free. Note that
Arendt too distinguishes between freedom as possibility and freedom as actuality.
And although her priority is set toward the actuality and thereby returning to
Aristotle, the separation reveals a reference to Kant.
An action is free only insofar as it fulfils certain criteria that render it free.
Only if, as Arendt explains, an action is neither under the guidance of the intellect
nor under the dictate of the will, can it be classified as free. This, of course, is in
direct opposition to Kant. Whereas Kants transcendental freedom as a special kind of
causality operated within the individuals realm of reason, Arendts performative
freedom is inspired from without. She retains the somewhat Kantian notion of
principle but relocates it, as it were, outside the will and outside the intellect. A
principle in her sense does not by nature govern human action but more benignly
inspires it. Not sovereignty but inspiration is characteristic of the sort of action that
ultimately aims at actions in plurality and at the plurality of actions.
Arendts explicit critique of Kants concept of freedom is its detachment from
action. That which obtains the highest value for Kant precedes any concrete action.
While the will may initiate an action according to the self-giving laws by which it
abides, it remains detached from the very action as its mere prior cause. As Heidegger
pointed out, the practical side of the Kantian will is inferior to its transcendental
underpinning, for it rests upon it. Dissatisfied with this order, Arendt, in a sense,
reverses it so that the inspiring principle becomes fully manifest in the performing
act itself. 25 Withholding action would therefore mean to prevent freedom from
taking place because freedom happens for as long as actions are carried out.
24
Hannah Arendt, What is Freedom?, in Between Past and Future: Six Exercises in Political Thought
(New York: The Viking Press, 1961), p. 153.
25
Ibid., p. 152.
14
As a performative principle, freedom enters human life in the sphere of intersubjective dependence. Since action and freedom are the same for Arendt, to
conceive of political action only as the instrument for private action would mean to
deprive both action and freedom of their intrinsic value. My action is meaningful only
if it has a recipient, if it can be seen, heard or consumed in the broader sense. Such
demands naturally remain dissatisfied in the private sphere.
Arendt compares the exercise of freedom as action with artistic performances
that require for their meaningful existence the presence of an audience. Bringing
together freedom and artistic practice is reminiscent of a postmodern discourse of
subjectivity and the self. The disillusioning of the idea of a predetermined existence
of the self steered the agenda also of Foucaults thought. Action and re-creation (of a
self) becomes the governing principle according to which one is free. Signified by the
rejection of any sovereignty in the Kantian spirit, this postmodern idea nevertheless
operates on the understanding of freedom as positive freedom.
Although differing in reason and focus, Arendt and Foucault both devote
much of their thought to life in and around the Greek polis. Arendt appeals to the idea
of a public space as the locus for dialogical freedom as opposed to the preference
under modern circumstances to exercise freedom in private. She is of course aware
that the scope of freedom in the Greek polis came with the cost of limiting it to the
privileged few, while the reverse is true of the modern world.26 Foucault on the other
hand focuses on the ancient self-formation and the idea of the care of the self. While
freedom proper remained exclusive for those Athenian men that neither ruled nor
were ruled by their equals, the care of the self, Foucault writes, took place in any
setting, whether privileged or not.27
For Arendt, freedom begins where men enter into action with others and thus,
the only law according to which freedom can be attained is that according to the
human condition of plurality. By giving up the need for sovereignty and the virtue of
conformity to reason, Arendt tries to rescue human beings from developing the
incapacity to achieve freedom in plurality and to foster their mode of being-with-andfor-others. Her concept of the human faculty of action as one qualified by
26
For a discussion of the scope and reach of Roman versus liberal democratic freedom, see Ellen
Meiksins Wood, Democracy Against Capitalism (Cambridge: University Press, 1995), esp. p. 212.
27
See Foucaults The Hermeneutics of the Subject. Lectures at the Collge de France 1981-1982, ed.
Frdric Gros, trans. Graham Burchell (New York: Picador, 2004), p. 107-121.
15
28
Theodor W. Adorno, History and Freedom: Lectures 1964 1965, ed. Rolf Tiedemann, trans.
Rodney Livingstone (Cambridge: Polity Press, 2006), p. 213.
29
Adorno, History and Freedom, p. 215. The very same idea is articulated in his Negative Dialectics,
where he provides an extensive critique of the notion of idealistic freedom. Adorno writes: Without
an anamnesis of the untamed impulse that precedes the ego an impulse later banished to the zone of
16
We saw that Heidegger too points toward the same problem: one can convict
Kants claim of the sovereignty of the intelligible over the sensible of failing to keep
its promise, for Kant never leaves the realm of natural causality. He only fabricates
another type of the same that is ultimately predicated upon it and hence indebted to it.
Adorno makes a similar point in reference to psychological phenomena such as
psychoses and our dealing with them. The ego-centred struggle over its own freedom
turns human subjects into narcissistic beings.
unfree bondage to nature it would be impossible to derive the idea of freedom, although that idea in
turn ends up reinforcing the ego. In spontaneity, the philosophical concept that does most to exalt
freedom as mode of conduct above empirical existence, there resounds the echo of that by whose
control and ultimate destruction the I of idealistic philosophy means to prove its freedom. Through an
apologia for its perverted form, society encourages the individuals to hypostatize their individuality
and thus their freedom. in Negative Dialectics (London and New York: Routledge, 2004), p. 221.
30
Arendt, What is Freedom?, p. 162.
17
action but I do not know that it is free. In other words, without planning or intending
for my action to be free, it is free in virtue of being a human action occurring among
humans.
The fact that the human condition is by nature such that it is defined not only
by co-existence but by reciprocity also forms the basis of Heideggers idea of beingwith (Mitsein). He writes in Being and Time that [by] reason of this with-like beingin-the-world, the world is always the one that I share with others. The world of
Dasein is a with-world. Being-in is being-with others.31 To the previous remarks
about reframing the question of freedom into the question of being, we can now add
that insofar as being is defined essentially by being-with-others, freedom must be
understood in the same respect. Heidegger even points out that no de facto encounter
with others has to be made in order for this existential characteristic of Dasein to
manifest itself.
If we leave aside the third Heideggerian characteristic of subject-action
relation, the reflective or intentional way of coming to realize and attaining freedom,
allow for certain activities to change their characteristic. That is to say, an activity
that I have undertaken in order to achieve something can itself become free once I
have stripped off the incentive of a particular outcome and engage in it for internal
reasons. Of course, not every activity is fit for this kind of qualitative shift while I
may free the activity of studying a certain book in order to pass an exam so that the
activity of reading becomes the value proper, the activity of buying stocks or shares
of a company makes a similar uncoupling of means and ends less possible. The
activity as such becomes meaningless without profitable ends.32
When people engage in political protests on the other hand, it is likely that
they reach a point where their action as such is more important than any explicit end.
It is in these moments that, as Arendt argues, we can detect a certain open-endedness
that leads to a virtuosity where the accomplishment lies in the performance itself
and not in the end product which outlasts the activity that brought it into existence
and becomes independent of it.33
31
Heidegger, Being and Time (New York: Harper & Row,1962), 26, p. 154-155. (Italics original)
I take this idea of acting for internal reasons to be linked to Marxs understanding of life activity.
33
Arendt, What is Freedom?, p. 153.
32
18
34
See Arendts The Human Condition (Chicago and London: Chicago University Press, 1998), esp. p.
143 147. Arendt mentions the idea of unpredictability together with the miracle of natality as a
capacity that can bestow upon human affairs faith and hope.
19
For Heidegger, freedom is none other than materialization in the human way
of being. One may exaggerate his position by claiming that even if we wanted to rid
ourselves of our freedom, we could not. For any want is in its existential sense an
expression of our comportment as Beings. The very fact that human beings act upon
their particular mode of being as being-in-the-world reveals their existence as
grounded in freedom. Heidegger thus escapes the problem of whether freedom is
experienced or not by suggesting that freedom as existential freedom is the very basis
for being and thus for any experience whatsoever. Any experience a Dasein
undergoes stands in relation to its way of being human and its mode of being-in-theworld.
Given Heideggers argument for freedom as being existentially prior to being,
the notion of Daseins being-in-the-world, I suggest, essentially means being-free-inthe-world or being free in respect to the world. For Heidegger it is the situatedness of
Dasein in the world, for Arendt the reciprocity of action that grounds the possibility
of being-free-in-the-world.
35
Hannah Arendt im Gesprch mit Joachim Fest, in Journal of Political Thinking, Vol. 3, No 1,
Power and Freedom, Mai 2007, via hannaharendt.net.
36
Jon Elster, Sour Grapes: Studies in the Subversion of Rationality (Cambridge: University Press,
1977)
20
As it turns out, only Arendt assigns experience as part and parcel of what it
means to be free. For Heidegger, any experience is free, for it is humans who
experience in virtue of their being human. Evaluating the degrees of freedom on the
basis of experience becomes meaningless for Heidegger but does play a role for
Arendt. For Kant, any experience of freedom is irrelevant and impossible, for the
decisive move toward freedom is made prior to its materialization.
37
21
Concluding Remarks
What is the essence of human freedom? This was the question with which Heidegger
sees himself confronted in his lecture series. Any question of what something is in its
essence must go through a process of stripping off those properties that have attached
themselves to the concept or object of inquiry in such a way that this concept or
object appears distorted or altered from its original essential state. For Heidegger, we
can now conclude, any previous philosophical problematization of freedom has done
violence to freedoms essence because it has failed to grasp freedom as essence and
as possibility for being human. If freedom is conceptualized as essence and condition
for being, Heidegger concludes against Kant, the problem of causality too, as one of
many ontological determinations of beings, must have its grounds in freedom, not
vice versa.
The reason why Heideggers notion of freedom as an existential condition
poses a challenge to our modern understanding and practice of freedom is that we
have gotten used and have taken for granted an understanding of freedom in the
liberal sense. Liberal politics are taken to be the epitome of a strive for the expansion
of freedom. The very idea that freedom is a property that comes in degrees and that
can be expanded if certain conditions are fulfilled is itself an expression of the way
freedom as a value has developed over time. But as with many seemingly
fundamental values that determine and give shape to every aspect of our lives, once
we deconstruct and try to trace back their essence (leaving open the possibility that
there is no such thing), we find ourselves confronted with a great problem: we fail to
recognize freedom once all characteristics on the basis of which we are used to
identify freedom have been cut off. As in Heideggers conception of essential
freedom, there does not seem to be much left for us to talk about or experience
explicitly. His transvaluation makes freedom almost unrecognizable for the modern
subject.
Arendt offers a more moderate principle of freedom that is geared to the
practice of freedom in ancient Athens. She suggests that we can secure freedom
through action. Arendts account has explicit political relevance but nonetheless takes
issue with popular contemporary understandings of freedom, where a free person is
22
38
See for example Philip Pettit, A Theory of Freedom: From the Psychology to the Politics of Agency
(Cambridge: Polity Press, 2001), esp. p. 24 and p. 138ff.
23
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24