馬里旦（Jacques Maritain, 1882-1973）在《整全的人文主義》（Integral Humanism, 1936）中提出一種為人著想但不崇拜人，反而以一種更真實有效的尊重人類尊嚴的論述，並且對整體的人類以朝向「社會—現世」（socio-temporal）中實現福音（Gospel）的理想做為執行正義的需求。他藉著「人自身」（man himself）、「文化」（culture）、「人是配合天主自身而有的理念」（the idea that man fashions for himself of God）依次說明人類未來「在天主內的復位」（the creature rehabilitated in God）的可能性。接著馬里旦又在《歷史哲學》（Philosophy of History, 1957）中，將這個可能性，放有如廣角鏡的脈絡中，回到人類自身長久關注的問題（指Primauté du spirituel, 1927），提出了人在社會及政治的具體活動中，應該如何展現獨具的「明智的知識」（sapiential knowledge）的問題。馬里旦明確地回應道「這是倫理問題，它和人類行為規範最終的目的有關！」 本文主要以如上問題為背景，截取馬里旦在他的「政治哲學」（Political Philosophy）裡所提出的「征服自由」（the conquest of freedom）的概念，與他在「整全的人文主義」中指，人類只有在歷史中經過苦痛反省、由具有本性悲劇的自我意識（指「人類中心主義」Anthropocentrism）中，才能擢升至更完美、更完善的福音式的自我意識（the evangelical consciousness-of-self）的主張梳理比對，以了解馬里旦對自由論據的方式以及內容。

In Integral Humanism (1936), Jacques Maritain (1882-1973) made statements that truly and effectively respected human dignity, rather than worshiping human beings, and required the execution of justice to fulfill Gospel in the socio-temporal world. He explained the possibility of human beings as “the creatures rehabilitated in God” through “man himself,” “culture,” and “the idea that man fashions for himself of God.” Then, in Philosophy of History (1957), Maritain put this possibility into the wider context, returned to the long-term concerns of human beings (Primauté du spiritual [1927]) and suggested how human beings should show theirs unique questions of sapiential knowledge in concrete social and political activities. As Maritain answered specifically, this is a question of ethics and related to the ultimate goal of the norms of human behaviors. With these questions as the backdrop, this article inquires the concept of “the conquest of freedom” from his “political philosophy” in comparison with what he pointed out in his “holistic humanism,” that is, historically, human beings could achieve the evangelical consciousness- of-self only through painful reflection and inherently tragic self-consciousness.