text: what are the views of philosphers on the freedom of man like voltaire,rousseau,karl marx,abrahm lincoln?   voltaire-"french writer, satirist, the embodiment of the 18th-century enlightenment. voltaire is remembered as a crusader against tyranny and bigotry. compared to rousseau's (1712-1778) rebelliousness and idealism, voltaire's world view was more skeptical. his great contemporary thinker voltaire disliked, but both of their ideas influenced deeply the french revolution. in 1761 voltaire wrote to rousseau: "one feels like crawling on all fours after reading your work."  "liberty of thought is the life of the soul." (from essay on epic poetry, 1727)"  rousseau - "in 1750 rousseau won the academy of dijon award for his discours sur les sciences et les arts (discourse on the sciences and the arts, 1750), and in 1752 his opera le devin du village (the village sage) was first performed. in his prize-winning discourse and in his discourse on the origin and foundation of inequality among mankind (1755; trans. 1761), he expounded the view that science, art, and social institutions have corrupted humankind and that the natural, or primitive, state is morally superior to the civilized state. the persuasive rhetoric of these writings provoked derisive comments from "the french philosopher voltaire, who attacked rousseau’s views, and subsequently the two philosophers became bitter enemies."  karl marx - "marx' philosophy hinges on his view of human nature. along with the hegelian dialectic, marx inherited a disdain for the notion of an underlying invariant human nature. sometimes marxists express their views by contrasting “nature” with “history”. sometimes they use the phrase “existence precedes consciousness”. the point, in either case, is that who a person is, is determined by where and when he is — social context takes precedence over innate behavior; or, in other words, one of the main features of human nature is adaptability. nevertheless, marxian thought rests on the fundamental assumption that it is human nature to transform nature, and he calls this process of transformation "labour " and the capacity to transform nature labour power. for marx, this is a natural capacity for a physical activity, but it is intimately tied to the active role of human consciousness:  a spider conducts operations that resemble those of a weaver, and a bee puts to shame many an architect in the construction of her cells. but what distinguishes the worst architect from the best of bees is this, that the architect raises his structure in imagination before he erects it in reality. (capital, vol. i, chap. 7, pt. 1)  marx did not believe that all people worked the same way, or that how one works is entirely personal and individual. instead, he argued that work is a social activity and that the conditions and forms under and through which people work are socially determined and change over time.  marx' analysis of history is based on his distinction between the means / forces of production, literally those things, such as land, natural resources, and technology, that are necessary for the production of material goods, and the relations of production, in other words, the social and technical relationships people enter into as they acquire and use the means of production. together these comprise the mode of production; marx observed that within any given society the mode of production changes, and that european societies had progressed from a feudal mode of production to a capitalist mode of production. in general, marx believed that the means of production change more rapidly than the relations of production (for example, we develop a new technology, such as the internet, and only later do we develop laws to regulate that technology). for marx this mismatch between (economic) base and (social) superstructure is a major source of social disruption and conflict.  marx understood the "social relations of production" to comprise not only relations amo