马克思的自由时间观蕴含着丰富的思想资源，始终贯穿着历史唯物主义原则，剩余价值理论、关于人的学说也都在其中得到呈现，并实现了人的解放与发展和自由时间的深度结合。在自由时间观中，马克思描述了资本主义社会中资产阶级与无产阶级围绕时间所展开的斗争，揭露了资本家阶级是如何在等价交换原则的掩盖下完成对工人阶级的剥削与压迫的，将资本主义社会下资本家贪婪、被金钱蒙蔽双眼而无道德底线的形象刻画得淋漓尽致。与以往的时间观不同，自由时间观从现实出发搭建逐步通向实现人自由全面发展的道路，依托于生产力的发展、生产关系的改变以及劳动实践，从而推动人的解放与全面发展。马克思强调自由时间的社会性，划分出了不同维度的自由时间，规定了自由时间存在的社会条件，在自由时间的发展演变中印证着时空转换的逻辑，最终呈现出自由时间对人和社会发展的促进作用，主张通过社会革命为自由时间的存在创造现实基础。在当下社会，个体对自由时间有着新的体会与理解，重新探讨马克思的自由时间观将有助于引发个体对自我存在与社会现实的反思，为新时期实现人的全面发展提供理论依据和实践方向。

首先，关于马克思自由时间观的解读，目前学术界存在着几种主流的阐释模式，即从休闲学的角度对自由时间加以解读、以探讨自由时间和闲暇时间的关系为主要内容的闲暇观解读以及混合解读模式等。三种阐释模式从自由时间与休闲时间、闲暇时间等概念的关系辨析出发，依托于不同的理论，关注着马克思自由时间观的不同内容和侧重点。然而，现有的阐释模式更多的是一种概念解读模式，简单化理解了马克思的自由时间思想，掩盖了其中一些重要内涵，存在一定程度上的误读。因此，应当超越现有的概念解读上升到观念解读，结合马克思历史唯物主义、剩余价值理论以及关于人的学说来阐释其自由时间观。

其次，马克思有关自由时间思想的表述集中在他的政治经济学著作中，往往和追求人的解放与发展的价值旨趣同时出现。因此，实现了与人的解放与发展深度结合的自由时间，为人的自由全面发展提出了时间解放的路径。在马克思的论述中，包含着对自由时间的三重概念界定：一般意义上的可支配时间、资本主义生产方式下的可自由支配时间以及实现了劳动与自由统一的自由时间。三种概念界定对应着三个层次的时间解放维度，即生产力解放、生产关系解放以及劳动解放，为实现人的自由全面发展搭建了现实通道。

再次，在对马克思自由时间观的研究中，应当坚持用历史唯物主义原则指导，强调社会因素对自由时间发挥着主导和决定作用。在马克思自由时间观的提出和论述过程中，自由时间本质是一种社会时间，由一般意义上可自由支配时间和导向人全面发展的时间组成，社会生产方式对其发挥着主导作用，印证着时空转换的逻辑。而在以往的阐释模式中，马克思自由时间观中对社会因素的强调往往被淡化，更多关注的是个体主体如何使用自由时间。因此，梳理马克思自由时间观的逻辑建构，也有助于与现有的阐释模式相区分。

最后，实现马克思意义上的真正的自由时间要依托社会空间的进步，而社会空间的进步又依赖于社会革命，这就意味着自由时间观的理论落脚点应放在社会革命上。在马克思的自由时间观中，处处都体现着开展社会革命的要求。资本主义社会中，社会时间结构是剥削压迫的，人的自由仅仅停留在法权自由层面，每个人的发展都是片面的，并逃避、厌恶劳动。在资本主义生产方式主导下，自由时间难以产生和发挥作用。唯有通过社会革命，变革社会的生产方式，从而为社会时间结构的改变准备社会空间、社会制度条件，自由时间才能够真正实现。

Marx’s view of free time contains rich thought resources, which runs through the principle of historical materialism, the theory of surplus value and the theory about man are also presented in it, and realizes the deep combination of man’s liberation and development and free time. In his view of free time, Marx described the struggle between the bourgeoisie and the proletariat around time in capitalist society, exposed how the capitalist class exploited and oppressed the working class under the cover of the principle of exchange of equal value, and vividly depicted the image of capitalists in capitalist society as greedy, blinded by money and without moral bottom line. Different from the previous view of time, the free time view builds a road to realize the free and well-rounded development of human beings from the reality, and relies on the development of productivity, the change of production relations and labor practice, so as to promote the liberation and all-round development of human beings. Marx emphasized the sociality of free time, divided different dimensions of free time, defined the social conditions for the existence of free time, confirmed the logic of space-time transformation in the development and evolution of free time, and finally presented the promotion role of free time for human and social development, and advocated creating a realistic foundation for the existence of free time through social revolution. At present, individuals in society have new experience and understanding of free time, and re-exploring Marx’s view of free time will help to trigger individuals’ reflection on their own existence and social reality, and provide theoretical basis and practical direction for realizing individual’s development in a well-rounded way at the present age.

First, as for the interpretation of Marx’s concept of free time, there are several mainstream interpretation modes in the academic circle, namely, the interpretation of free time from the angle of leisure science, the interpretation of leisure view with the relationship between free time and leisure time as the main content, and the mixed interpretation mode. The three interpretation models start from the relationship between free time, leisure time and other concepts, rely on different theories, and pay attention to the different contents and emphases of Marx’s view of free time. However, the existing interpretation mode is more of a conceptual interpretation mode, which simplifies Marx’s view of free time, covers up some important connotations, and has a certain degree of misinterpretation. Therefore, we should go beyond the existing concept interpretation to the view interpretation, combined with Marx’s historical materialism, the theory of surplus value and the theory of man to explain his view of free time.

Second, Marx’s expression of free time view is concentrated in his political and economic works, which often appears at the same time with the value purview of pursuing human liberation and development. Therefore, the realization of free time deeply combined with human liberation and development puts forward the path of time liberation for human free and comprehensive development. In Marx’s discourse, there are three concepts of free time: discretionary time in the general sense, discretionary time under the capitalist production mode, and free time that realizes the unity of labor and freedom. The definition of the three concepts corresponds to the three levels of time liberation dimensions, namely, the liberation of productivity, the liberation of production relations and the liberation of labor, which builds a realistic channel for realizing the free and all-round development of human beings.

Third, in the study of Marx’s view of free time, we should adhere to the principle of historical materialism and emphasize that social factors play a leading and decisive role in free time. In the process of putting forward and discussing Marx’s view of free time, the essence of free time is a kind of social time, which is composed of the general sense of discretionary time and the time that leads to the comprehensive development of human beings, and the social production mode plays a leading role in it, which confirms the logic of space-time transformation. In the previous interpretation mode, the emphasis on social factors in Marx’s view of free time is often overlooked, and more attention is paid to how individual subjects use free time. Therefore, sorting out the logical construction of Marx’s view of free time is also helpful to distinguish it from the existing interpretation modes.

Finally, the realization of real free time in Marx’s sense depends on the progress of social space, and the progress of social space depends on the social revolution, that is to say, the theoretical base of free time view should be placed on the social revolution. In Marx’s view of free time, the demand for social revolution is everywhere reflected. In capitalist society, the social time structure is exploitative and oppressive, human freedom only stays at the level of legal freedom, and everyone’s development is one-sided and evades and hates labor. Under the capitalist production mode, free time is difficult to produce and play a role. Only through the social revolution, the transformation of the social production mode, so as to prepare the social space and the social institutional conditions for the change of the social time structure, can free time be truly realized.