philosophy of right-第30章

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Addition：　Women　are　capable　of　education；　but　they　are　not　made　for　activities　which　demand
a　universal　faculty　such　as　the　more　advanced　sciences；　philosophy；　and　certain　forms　of　artistic
production。　Women　may　have　happy　ideas；　taste；　and　elegance；　but　they　cannot　attain　to　the　ideal。
（Ideale。　By　this　word　Hegel　means　'the　Beautiful　and　whatever　tends　thither'　（Science　of　Logic；　i。
163；　footnote）。　It　is　to　be　distinguished；　therefore；　from　Ideelle＇　The　difference　between　men　and
women　is　like　that　between　animals　and　plants。　Men　correspond　to　animals；　while　women
correspond　to　plants　because　their　development　is　more　placid　and　the　principle　that　underlies　it　is
the　rather　vague　unity　of　feeling。　When　women　hold　the　helm　of　government；　the　state　is　at　once　in
jeopardy；　because　women　regulate　their　actions　not　by　the　demands　of　universality　but　by
arbitrary　inclinations　and　opinions。　Women　are　educated　…　who　knows　how？　…　as　it　were　by
breathing　in　ideas；　by　living　rather　than　by　acquiring　knowledge。　The　status　of　manhood；　on　the
other　hand；　is　attained　only　by　the　stress　of　thought　and　much　technical　exertion。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　167。　

In　essence　marriage　is　monogamy　because　it　is　personality　…　immediate　exclusive
individuality　…　which　enters　into　this　tie　and　surrenders　itself　to　it；　and　hence　the
tie's　truth　and　inwardness　（i。e。　the　subjective　form　of　its　substantiality）　proceeds
only　from　the　mutual；　whole…hearted；　surrender　of　this　personality。　Personality
attains　its　right　of　being　conscious　of　itself　in　another　only　in　so　far　as　the　other　is
in　this　identical　relationship　as　a　person；　i。e。　as　an　atomic　individual。　

Remark：　Marriage；　and　especially　monogamy；　is　one　of　the　absolute　principles　I　on　which　the
ethical　life　of　a　community　depends。　Hence　marriage　comes　to　be　recorded　as　one　of　the　moments
in　the　founding　of　states　by　gods　or　heroes。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　168。　

Further；　marriage　results　from　the　free　surrender　by　both　sexes　of　their
personality　…　a　personality　in　every　possible　way　unique　in　each　of　the　parties。
Consequently；　it　ought　not　to　be　entered　by　two　people　identical　in　stock　who　are
already　acquainted　and　perfectly　known　to　one　another；　for　individuals　in　the
same　circle　of　relationship　have　no　special　personality　of　their　own　in　contrast
with　that　of　others　in　the　same　circle。　On　the　contrary；　the　parties　should　be
drawn　from　separate　families　and　their　personalities　should　be　different　in　origin。
Since　the　very　conception　of　marriage　is　that　it　is　a　freely　undertaken　ethical
transaction；　not　a　tie　directly　grounded　in　the　physical　organism　and　its　desires；　it
follows　that　the　marriage　of　blood…relations　runs　counter　to　this　conception　and　so
also　to　genuine　natural　feeling。　

Remark：　Marriage　itself　is　sometimes　said　to　he　grounded　not　in　natural　rights　but　simply　in
instinctive　sexual　impulses；　or　again　it　is　treated　as　a　contract　with　an　arbitrary　basis。　External
arguments　in　support　of　monogamy　have　been　drawn　from　physical　considerations　such　as　the
number　of　men　and　women。　Dark　feelings　of　repulsion　are　advanced　as　the　sole　ground　for
prohibiting　consanguineous　marriage。　the　basis　of　all　these　views　is　the　fashionable　idea　of　a　state
of　nature　and　a　natural　origin　for　rights；　and　the　lack　of　the　concept　of　rationality　and　freedom。　

Addition：　A　sense　of　shame　…　to　go　no　farther　…　is　a　bar　to　consanguineous　marriage。　But　this
repugnance　finds　justification　in　the　concept　of　the　thing。　What　is　already　united；　I　mean；　cannot　be
united　for　the　first　time　by　marriage。　It　is　a　commonplace　of　stock…breeding　that　the　offspring　is
comparatively　weak　when　animals　of　the　same　stock　arc　mated；　since　if　there　is　to　be　unification
there　must　first　be　division。　The　force　of　generation；　as　of　mind；　is　all　the　greater；　the　greater　the
oppositions　out　of　which　it　is　reproduced。　Familiarity；　close　acquaintance；　the　habit　of　common
pursuits；　should　not　precede　marriage；　they　should　come　about　for　the　first　time　within　it。　And　their
development　has　all　the　more　value；　the　richer　it　is　and　the　more　facets　it　has。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　169。　

The　family；　as　person；　has　its　real　external　existence　in　property；　and　it　is　only
when　this　property　takes　the　form　of　capital　that　it　becomes　the　embodiment　of
the　substantial　personality　of　the　family。　

　　　　　　　　　　　　　　　　　　　　　　　　　B。　The　Family　Capital
　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　170。　

It　is　not　merely　property　which　a　family　possesses；　as　a　universal　and　enduring
person；　it　requires　possessions　specifically　determined　as　permanent　and　secure；
i。e。　it　requires　capital。　The　arbitrariness　of　a　single　owner's　particular　needs　is　one
moment　in　property　taken　abstractly；　but　this　moment；　together　with　the
selfishness　of　desire；　is　here　transformed　into　something　ethical；　into　labour　and
care　for　a　common　possession。　

Remark：　In　the　sagas　of　the　founding　of　states；　or　at　least　of　a　social　and　orderly　life；　the
introduction　of　permanent　property　is　linked　with　the　introduction　of　marriage。　The　nature　of　this
capital；　however；　and　the　proper　means　of　its　consolidation　will　appear　in　the　section　on　civil
society。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　171。　

The　family　as　a　legal　entity　in　relation　to　others　must　be　represented　by　the
husband　as　its　head。　Further；　it　is　his　prerogative　to　go　out　and　work　for　its　living；
to　attend　to　its　needs；　and　to　control　and　administer　its　capital。　This　capital　is
common　property　so　that；　while　no　member　of　the　family　has　property　of　his
own；　each　has　his　right　in　the　common　stock。　This　right；　however；　may　come　into
collision　with　the　head　of　the　family's　right　of　administration　owing　to　the　fact　that
the　ethical　temper　of　the　family　is　still　only　at　the　level　of　immediacy　（see　§　158）
and　so　is　exposed　to　partition　and　contingency。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　172。　

A　marriage　brings　into　being　a　new　family　which　is　self…subsistent　and
independent　of　the　clans　or　'houses'　from　which　its　members　have　been　drawn。
The　tie　between　these　and　the　new　family　has　a　natural　basis　…　consanguinity；　but
the　new　family　is　based　on　love　of　an　ethical　type。　Thus　an　individual's　property
too　has　an　essential　connection　with　his　conjugal　relationship　and　only　a
comparatively　remote　one　with　his　relation　to　his　clan　or　'house'。　

Remark：　The　significance　of　marriage　settlements　which　impose　a　restriction　on　the　couple's
common　ownership　of　their　goods；　of　arrangements　to　secure　continued　legal　assistance　for　the
woman；　and　so　forth；　ties　in　their　being　provisions　in　case　of　the　dissolution　of　the　marriage；　either
naturally　by　death；　or　by　divorce；　&c。　They　are　also　safeguards　for　securing　that　in　such　an
eventuality　the　different　members　of　the　family　shall　secure　their　share　of　the　common　stock。　

Addition：　In　many　legal　codes　the　wider　circle　of　the　clan　is　adhered　to；　and　this　is　regarded　as
the　essential　bond；　while　the　other　bond；　that　of　each　particular　family；　appears　less　important　in
comparison。　Thus　in　the　older　Roman　law；　the　wife　in　the　easily　dissolved　type　of　marriage　stood
in　a　closer　relation　to　her　kinsfolk　than　to　her　husband　and　children。　Under　feudal　law；　again；　the
maintenance　of　the　splendor　familiae　made　it　necessary　for　only　the　males　of　the　family　to　be
reckoned　members　and　for　the　clan　as　a　whole　to　count　as　the　important　thing；　while　the　newly
founded　family　disappeared　in　comparison。　Nevertheless；　each　new　family　is　the　essential　thing　in
contrast　with　the　more　remote　connections　of　clan…kinship；　and　parents　and　children　form　the
nucleus　proper　as　opposed　to　the　clan；　which　is　also　in　a　certain　sense　called　a　'family'。　Hence　an
individual's　relation　to　his　wealth　must　have　a　more　essential　connection　with　his　marriage　than　with
the　wider　circle　of　his　kin。　

　C。　The　Education　of　Children　and　the　Dissolution　of　the　Family　
　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　173。　

In　substance　marriage　is　a　unity；　though　only　a　unity　of　inwardness　or　disposition；
in　outward　existence；　however；　the　unity　is　sundered　in　the　two　parties。　It　is　only
in　the　children　that　the　unity　itself　exists　externally；　objectively；　and　explicitly　as　a
unity；　because　the　parents　love　the　children　as　their　love；　as　the　embodiment　of
their　own　substance。　From　the　physical　point　of　view；　the　presupposition　…
persons　immediately　existent　（as　parents）　…　here　becomes　a　result；　a　process
which　runs　away　into　the　infinite　series　of　generations；　each　producing　the　next
and　presupposing　the　one　before。　This　is　the　mode　in　which　the　single　mind　of　the
Penates　reveals　its　existence　in　the　finite　sphere　of　nature　as　a　race。　

Addition：　The　relation　of　love　between　husband　and　wife　is　in　itself　not　objective；　because　even
if　their　feeling　is　their　substantial　unity；　still　this　unity　has　no　objectivity。　Such　an　objectivity　parents
first　acquire　in　their　children；　in　whom　they　can　see　objectified　the　entirety　of　their　union。　In　the
child；　a　mother　loves　its　father　and　he　its　mother。　Both　have　their　love　objectified　for　them　in　the
child。　While　in　their　goods　their　unity　is　embodied　only　in　an　external　thing；　in　their　children　it　is
embodied　in　a　spiritual　one　in　which　the　parents　are　loved　and　which　they　love。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　174。　

Children　have　the　right　to　maintenance　and　education　at　the　expense　of　the
family's　common　capital。　The　right　of　the　parents　to　the　service　as　service　of　their
children　is　based　upon　and　is　restricted　by　the　common　task　of　looking　after　the
family　generally。　Similarly；　the　right　of　the　parents　over　the　wishes　of　their
children　is　determined　by　the　object　in　view　…　discipline　and　education。　The
punishment　of　children　does　not　aim　at　justice　as　such；　the　aim　is　more　subjective
and　moral　in　character；　i。e。　to　deter　them　from　exercising　a　freedom　still　in　the
tolls　of　nature　and　to　lift　the　universal　into　their　consciousness　and　will。　

Addition：　Man　has　to　acquire　for　himself　the　position　which　he　ought　to　attain；　he　is　not　already
in　possession　of　it　by　instinct。　It　is　on　this　fact　that　the　child's　right　to　education　is　based。　Peoples
under　patriarchal　government　are　in　the　same　position　as　children；　they　are　fed　from　central　stores
and　not　regarded　as　self…subsistent　and　adults。　The　services　which　may　be　demanded　from
children　should　therefore　have　education　as　their　sole　end　and　be　relevant　thereto；　they　must　not
be　ends　in　themselves；　since　a　child　in　slavery　is　in　the　most　unethical　of　all　situations　whatever。
One　of　the　chief　factors　in　education　is　discipline；　the　purport　of　which　is　to　break　down　the　child's
self…will　and　thereby　eradicate　his　purely　natural　and　sensuous　self。　We　must　not　expect　to　achieve
this　by　mere　goodness；　since　it　is　just　the　immediate　will　which　acts　on　immediate　fancies　and
caprices；　not　on　reasons　and　representative　thinking。　If　we　advance　reasons　to　children；　we　leave
it　open　to　them　to　decide　whether　the　reasons　are　weighty　or　not；　and　thus　we　make　everything
depend　on　their　whim。　So　far　as　children　are　concerned；　universality　and　the　substance　of　things
reside　in；　their　parents；　and　this　implies　that　c