philosophy of right-第43章

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distinct　in　meaning　from　privileges…proper；　in　the　etymological　sense。　The　latter　are　casual
exceptions　to　reversal　rules；　the　former；　however；　are　only　the　crystallisation；　as　regulations；　of
characteristics　inherent　in　an　essential　branch　of　society　itself　owing　to　its　nature　as　particular。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　253。

In　the　Corporation；　the　family　has　its　stable　basis　in　the　sense　that　its　livelihood　is
assured　there；　conditionally　upon　capability；　i。e。　it　has　a　stable　capital　（see　§　170）
—　In　addition；　his　nexus　of　capability　and　livelihood　is　a　recognised　fact；　with　he
result　that　the　Corporation　member　needs　no　external　marks　beyond　his　own
membership　as　evidence　of　his　skill　and　his　regular　income　and　subsistence；　i。e。　as
evidence　that　he　is　a　somebody。　It　is　also　recognised　that　he　belongs　to　a　whole
which　is　itself　an　organ　of　the　entire　society；　and　that　he　is　actively　concerned　in
promoting　the　comparatively　disinterested　end　of　this　whole。　Thus　he　commands
the　respect　due　to　one　in　his　social　position。　

Remark：　The　institution　of　Corporations　corresponds；　on　account　of　its　assurance　of　capital；　to
the　introduction　of　agriculture　and　private　property　in　another　sphere　（see　Remark　to　§　203）。　

When　complaints　are　made　about　the　luxury　of　the　business　classes　their　passion　for　extravagance
—　which　have　as　their　concomitant　creation　of　a　rabble　of　paupers　（see　§　244）　—　we　must　not
forget　that　besides　its　other　causes　（e。g。　increasing　mechanisation　of　labour）　this　phenomenon　has
an　ethical　ground；　as　was　indicated　above。　Unless　he　is　a　member　of　an　authorised　Corporation
（and　it　is　only　by　being　authorised　that　an　association　becomes　a　Corporation）；　an　individual　is
without　rank　or　dignity；　his　isolation　reduces　his　business　to　re　self…seeking；　and　his　livelihood　and
satisfaction　become　insecure。　Consequently；　he　has　to　try　to　gain　recognition　for　himself　by　giving
external　proofs　of　success　in　his　business；　and　to　these　proofs　no　limits　can　be　set。　He　cannot　live
in　the　manner　of　his　class；　for　no　class　really　exists　for　him；　since　in　civil　society　it　is　only　something
common　to　particular　persons　which　really　exists；　i。e。　something　legally　constituted　and　recognised。
Hence　he　cannot　achieve　for　himself　a　way　of　life　proper　to　his　class　and　less　idiosyncratic。　

Within　the　Corporation　the　help　which　poverty　receives　loses　its　accidental　character　and　the
humiliation　wrongfully　associated　with　it。　The　wealthy　perform　their　duties　to　their　fellow　associates
and　thus　riches　cease　to　inspire　either　pride　or　envy；　pride　in　their　owners；　envy　in　others。　In　these
conditions　rectitude　obtains　its　proper　recognition　and　respect。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　254。

The　so…called　‘natural’　right　of　exercising　one’s　skill　and　thereby　earning　what
there　is　to　be　earned　is　restricted　within　the　Corporation　only　in　so　far　as　it　is
therein　made　rational　instead　of　natural。　That　is　to　say；　it　becomes　freed　from
personal　opinion　and　contingency；　saved　from　endangering　either　the　individual
workman　or　others；　recognised；　guaranteed；　and　at　the　same　time　elevated　to
conscious　effort　for　a　common　end。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　255。

As　the　family　was　the　first；　so　the　Corporation　is　the　second　ethical　root　of　the
state；　the　one　planted　in　civil　society。　The　former　contains　the　moments　of
subjective　particularity　and　objective　universality　in　a　substantial　unity。　But　these
moments　are　sundered　in　civil　society　to　begin　with；　on　the　one　side　there　is　the
particularity　of　need　and　satisfaction；　reflected　into　itself；　and　on　the　other　side
the　universality　of　abstract　rights。　In　the　Corporation　these　moments　are　united　in
an　inward　fashion；　so　that　in　this　union　particular　welfare　is　present　as　a　right　and
is　actualised。　

Remark：　The　sanctity　of　marriage　and　the　dignity　of　Corporation　membership　are　the　two　fixed
points　round　which　the　unorganised　atoms　of　civil　society　revolve。　

Addition：　The　consideration　behind　the　abolition　of　Corporations　in　recent　times　is　that　the
individual　should　fend　for　himself。　But　we　may　grant　this　and　still　hold　that　corporation　membership
does　not　alter　a　man’s　obligation　to　earn　his　living。　Under　modem　political　conditions；　the　citizens
have　only　a　restricted　share　in　the　public　business　of　the　state；　yet　it　is　essential　to　provide　men　—
ethical　entities　—　with　work　of　a　public　character　over　and　above　their　private　business。　This　work
of　a　public　character；　which　the　modern　state　does　not　always　provide；　is　found　in　the
Corporation。　We　saw　earlier　＇Addition　to　§　184＇　that　in　fending　for　himself　a　member　of　civil
society　is　also　working　for　others。　But　this　unconscious　compulsion　is　not　enough；　it　is　in　the
Corporation　that　it　first　changes　into　a　known　and　thoughtful　ethical　mode　of　life。　Of　course
Corporations　must　fall　under　the　higher　surveillance　of　the　state；　because　otherwise　they　would
ossify；　build　themselves　in；　and　decline　into　a　miserable　system　of　castes。　In　and　by　itself；　however；
a　Corporation　is　not　a　closed　caste；　its　purpose　is　rather　to　bring　an　isolated　trade　into　the　social
order　and　elevate　it　to　a　sphere　in　which　it　gains　strength　and　respect。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　256。

The　end　of　the　Corporation　is　restricted　and　finite；　while　the　public　authority　was
an　external　organisation　involving　a　separation　and　a　merely　relative　identity　of
controller　and　controlled　The　end　of　the　former　and　the　externality　and　relative
identity　of　the　latter　find　their　truth　in　the　absolutely　universal　end　and　its　absolute
actuality。　Hence　the　sphere　of　civil　society　passes　over　into　the　state。　

Remark：　The　town　is　the　seat　of　the　civil　life　of　business。　There　reflection　arises；　turns　in　upon
itself；　and　pursues　its　atomising　task；　each　man　maintains　himself　in　and　through　his　relation　to
others　who；　like　himself；　are　persons　possessed　of　rights。　The　country；　on　the　other　hand；　is　the
seat　of　an　ethical　life　resting　on　nature　and　the　family。　Town　and　country　thus　constitute　the　two
moments；　still　ideal　moments；　whose　true　ground　is　the　state；　although　it　is　from　them　that　the　state
springs。　

The　philosophic　proof　of　the　concept　of　the　state　is　this　development　of　ethical　life　from　its
immediate　phase　through　civil　society；　the　phase　of　division；　to　the　state；　which　then　reveals　itself
as　the　true　ground　of　these　phases。　A　proof　in　philosophic　science　can　only　be　a　development　of
this　kind。　

Since　the　state　appears　as　a　result　in　the　advance　of　the　philosophic　concept　through　displaying
itself　as　the　true　ground　＇of　the　earlier　phases＇；　that　show　of　mediation　is　now　cancelled　and　the
state　has　become　directly　present　before　us。　Actually；　therefore；　the　state　as　such　is　not　so　much
the　result　as　the　beginning。　It　is　within　the　state　that　the　family　is　first　developed　into　civil　society；
and　it　is　the　Idea　of　the　state　itself　which　disrupts　itself　into　these　two　moments。　Through　the
development　of　civil　society；　the　substance　of　ethical　life　acquires　its　infinite　form；　which　contains　in
itself　these　two　moments：　（1）　infinite　differentiation　down　to　the　inward　experience　of　independent
self…consciousness；　and　（2）　the　form　of　universality　involved　in　education；　the　form　of　thought
whereby　mind　is　objective　and　actual　to　itself　as　an　organic　totality　in　laws　and　institutions　which
are　its　will　in　terms　of　thought。　




Third　Part：　Ethical　Life
　　　　　　　　　　　　　　　iii。　The　State

　A：　Constitutional　Law　B：　International　Law　C：　World
　History


　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　257。

The　state　is　the　actuality　of　the　ethical　Idea。　It　is　ethical　mind　qua　the　substantial
will　manifest　and　revealed　to　itself；　knowing　and　thinking　itself；　accomplishing
what　it　knows　and　in　so　far　as　it　knows　it。　The　state　exists　immediately　in　custom；
mediately　in　individual　self…consciousness；　knowledge；　and　activity；　while
self…consciousness　in　virtue　of　its　sentiment　towards　the　state；　finds　in　the　state；
as　its　essence　and　the　end…product　of　its　activity；　its　substantive　freedom。　

Remark：　The　Penates　are　inward　gods；　gods　of　the　underworld；　the　mind　of　a　nation　（Athene
for　instance）　is　the　divine；　knowing　and　willing　itself。　Family　piety　is　feeling；　ethical　behaviour
directed　by　feeling；　political　virtue　is　the　willing　of　the　absolute　end　in　terms　of　thought。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　258。

The　state　is　absolutely　rational　inasmuch　as　it　is　the　actuality　of　the　substantial　will
which　it　possesses　in　the　particular　self…consciousness　once　that　consciousness
has　been　raised　to　consciousness　of　its　universality。　This　substantial　unity　is　an
absolute　unmoved　end　in　itself；　in　which　freedom　comes　into　its　supreme　right。
On　the　other　hand　this　final　end　has　supreme　right　against　the　individual；　whose
supreme　duty　is　to　be　a　member　of　the　state。　

Remark：　If　the　state　is　confused　with　civil　society；　and　if　its　specific　end　is　laid　down　as　the
security　and　protection　of　property　and　personal　freedom；　then　the　interest　of　the　individuals　as
such　becomes　the　ultimate　end　of　their　association；　and　it　follows　that　membership　of　the　state　is
something　optional。　But　the　state's　relation　to　the　individual　is　quite　different　from　this。　Since　the
state　is　mind　objectified；　it　is　only　as　one　of　its　members　that　the　individual　himself　has　objectivity；
genuine　individuality；　and　an　ethical　life。　Unification　pure　and　simple　is　the　true　content　and　aim　of
the　individual；　and　the　individual's　destiny　is　the　living　of　a　universal　life。　His　further　particular
satisfaction；　activity　and　mode　of　conduct　have　this　substantive　and　universally　valid　life　as　their
starting　point　and　their　result。　

Rationality；　taken　generally　and　in　the　abstract；　consists　in　the　thorough…going　unity　of　the　universal
and　the　single。　Rationality；　concrete　in　the　state；　consists　（a）　so　far　as　its　content　is　concerned；　in
the　unity　of　objective　freedom　（i。e。　freedom　of　the　universal　or　substantial　will）　and　subjective
freedom　（i。e。　freedom　of　everyone　in　his　knowing　and　in　his　volition　of　particular　ends）；　and
consequently；　（b）　so　far　as　its　form　is　concerned；　in　self…determining　action　on　laws　and　principles
which　are　thoughts　and　so　universal。　This　Idea　is　the　absolutely　eternal　and　necessary　being　of
mind。　

But　if　we　ask　what　is　or　has　been　the　historical　origin　of　the　state　in　general；　still　more　if　we　ask
about　the　origin　of　any　particular　state；　of　its　rights　and　institutions；　or　again　if　we　inquire　whether
the　state　originally　arose　out　of　patriarchal　conditions　or　out　of　fear　or　trust；　or　out　of
Corporations；　&c。；　or　finally　if　we　ask　in　what　light　the　basis　of　the　state's　rights　has　been
conceived　and　consciously　established；　whether　this　basis　has　been　supposed　to　be　positive　divine
right；　or　contract；　custom；　&c。　…　all　these　questions　are　no　concern　of　the　Idea　of　the　state。　We　are
here　dealing　exclusively　with　the　philosophic　science　of　the　state；　and　from　that　point　of　view　all
these　things　are　mere　appearance　and　therefore　matters　for　history。　So　far　as　the　authority　of　any
existing　state　has　anything　to　do　with　reasons；　these　reasons　are　culled　from　the