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为了回应休谟关于因果性与自由关系的难题,康德提出了两种因果性概念:自然因果性和自由因果性。前者指涉思辨理性语境中的现象领域;后者在思辨理性的超验的自在之物领域,只是一个否定性概念,但在实践理性的语境中,它获得了客观实在性。自由因果性所肯定的是先验的自由,而不是心理学的自由。在康德那里,这两种因果性以分裂的方式共存于人(既是现象领域的存在者,又是自在之物领域的存在者)的身上。康德之后,马克思批判性地综合了黑格尔和叔本华的成果,揭开了康德两种因果性概念的谜底——生产劳动。生产劳动既蕴含着目的性和自由因果性的维度,又蕴含着自然因果性和历史因果性的维度。在马克思的历史唯物主义的语境中,生产劳动这个必然王国构成自由王国的真正的基础。
In response to Hume’s difficult questions about the relationship between causation and freedom, Kant proposes two concepts of causation: natural causality and free causality. The former refers to the field of phenomena in the context of speculative reasoning. The latter is only a negative concept in the field of speculative rational transcendental freedom, but it acquires objective reality in the context of practical reason. What is affirmed by free causality is transcendental freedom, not psychological freedom. In Kant, the two kinds of causation coexist in man in a divided way, both as a being in the sphere of phenomena and as a being in the sphere of ease. After Kant, Marx critically integrated the achievements of Hegel and Schopenhauer, and uncovered the two Kant concepts of causation - productive labor. Productive labor contains not only the purposiveness and the causation of freedom, but also the dimensions of natural causality and historical causation. In the context of Marxist historical materialism, the necessary kingdom of productive labor constitutes the true foundation of the free kingdom.