philosophy of right-第39部分

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i。e。　to　the　state；　whose　care　it　must　be　that　this　tie　is　a　hard　and　fast　one。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　202。

The　classes　are　specifically　determined　in　accordance　with　the　concept　as　

　　　　　（a）　the　substantial　or　immediate　＇or　agricultural＇　class；　
　　　　　（b）　the　reflecting　or　formal　＇or　business＇　class；　and　finally；
　　　　　（c）　the　universal　class　＇the　class　of　civil　servants＇。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　203。

（a）　The　substantial　＇or　agricultural＇　class　has　its　capital　in　the　natural　products　of
the　soil　which　it　cultivates　—　soil　which　is　capable　of　exclusively　private
ownership　and　which　demands　formation　in　an　objective　way　and　not　mere
haphazard　exploitation。　In　face　of　the　connection　of　＇agricultural＇　labour　and　its
fruits　with　separate　and　fixed　times　of　the　year；　and　the　dependence　of　harvests
on　the　variability　of　natural　processes；　the　aim　of　need　in　this　class　turns　into
provision　for　the　future；　but　owing　to　the　conditions　here；　the　agricultural　mode　of
subsistence　remains　one　which　owes　comparatively　little　to　reflection　and
independence　of　will；　and　this　mode　of　life　is　in　general　such　that　this　class　has
the　substantial　disposition　of　an　ethical　life　which　is　immediate；　resting　on　family
relationship　and　trust。　

Remark：　The　real　beginning　and　original　foundation　of　states　has　been　rightly　ascribed　to　the
introduction　of　agriculture　along　with　marriage；　because　the　principle　of　agriculture　brings　with　it
the　formation　of　the　land　and　consequentially　exclusively　private　property　（compare　Remark　to　§
170）；　the　nomadic　life　of　savages；　who　seek　their　livelihood　from　place　to　place；　it　brings　back　to
the　tranquillity　of　private　rights　and　the　assured　satisfaction　of　their　needs。　Along　with　these
changes；　sexual　love　is　restricted　to　marriage；　and　this　bond　in　turn　grows　into　an　enduring　league；
inherently　universal；　while　needs　expand　into　care　for　a　family；　and　personal　possessions　into
family　goods。　Security；　consolidation；　lasting　satisfaction　of　needs；　and　so　forth　—　things　which　are
the　most　obvious　recommendations　of　marriage　and　agriculture　—　are　nothing　but　forms　of
universality；　modes　in　which　rationality；　the　final　end　and　aim；　asserts　itself　in　these　spheres。　

In　this　matter；　nothing　is　of　more　interest　than　the　ingenious　and　learned　explanations　which　my
distinguished　friend；　Herr　Creuzer；　has　given　of　the　agrarian　festivals；　images；　and　sanctuaries　of
the　ancients。　He　shows　that　it　was　because　the　ancients　themselves　had　become　conscious　of　the
divine　origin　of　agriculture　and　other　institutions　associated　with　it　that　they　held　them　in　such
religious　veneration。　

In　course　of　time；　the　character　of　this　class　as　‘substantial’　undergoes　modifications　through　the
working　of　the　civil　law；　in　particular　the　administration　of　justice；　as　well　as　through　the　working　of
education；　instruction；　and　religion。　These　modifications；　which　occur　in　the　other　classes　also；　do
not　affect　the　substantial　content　of　the　class　but　only　its　form　and　the　development　of　its　power　of
reflection。　

Addition：　In　our　day　agriculture　is　conducted　on　methods　devised　by　reflective　thinking；　i。e。　like
a　factory。　This　has　given　it　a　character　like　that　of　industry　and　contrary　to　its　natural　one。　Still；　the
agricultural　class　will　always　retain　a　mode　of　life　which　is　patriarchal　and　the　substantial　frame　of
mind　proper　to　such　a　life。　The　member　of　this　class　accepts　unreflectively　what　is　given　him　and
takes　what　he　gets；　thanking　God　for　it　and　living　in　faith　and　confidence　that　this　goodness　will
continue。　What　comes　to　him　suffices　him；　once　it　is　consumed；　more　comes　again。　This　is　the
simple　attitude　of　mind　not　concentrated　on　the　struggle　for　riches。　It　may　be　described　as　the
attitude　of　the　old　nobility　which　just　ate　what　there　was。　So　far　as　this　class　is　concerned；　nature
does　the　major　part；　while　individual　effort　is　secondary。　In　the　business　class；　however；　it　is
intelligence　which　is　the　essential　thing；　and　natural　products　can　be　treated　only　as　raw　materials。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　204。

（b）　The　business　class　has　for　its　task　the　adaptation　of　raw　materials；　and　for　its
means　of　livelihood　it　is　thrown　back　on　its　work；　on　reflection　and　intelligence；
and　essentially　on　the　mediation　of　one　man’s　needs　and　labour　with　those　of
others。　For　what　this　class　produces　and　enjoys；　it　has　mainly　itself；　its　own
industry；　to　thank。　The　task　of　this　class　is　subdivided　into　

　　　　　＇a＇　work　to　satisfy　single　needs　in　a　comparatively　concrete　way　and　to
　　　　　supply　single　orders　—　craftsmanship；　
　　　　　＇b＇　work　of　a　more　abstract　kind；　mass…production　to　satisfy　single　needs；
　　　　　but　needs　in　more　universal　demand　—　manufacture；
　　　　　＇c＇　the　business　of　exchange；　whereby　separate　utilities　are　exchanged　the
　　　　　one　for　the　other；　principally　through　the　use　of　the　universal　medium　of
　　　　　exchange；　money；　which　actualises　the　abstract　value　of　all　commodities　—
　　　　　trade。　

Addition：　In　the　business　class；　the　individual　is　thrown　back　on　himself；　and　this　feeling　of
self…hood　is　most　intimately　connected　with　the　demand　for　law　and　order。　The　sense　of　freedom
and　order　has　therefore　arisen　above　all　in　towns。　The　agricultural　class；　on　the　other　hand；　has
little　occasion　to　think　of　itself；　what　it　obtains　is　the　gift　of　a　stranger；　of　nature。　Its　feeling　of
dependence　is　fundamental　to　it；　and　with　this　feeling　there　is　readily　associated　a　willingness　to
submit　to　whatever　may　befall　it　at　other　men’s　hands。　The　agricultural　class　is　thus　more　inclined
to　subservience；　the　business　class　to　freedom。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　205。

（c）　The　universal　class　＇the　class　of　civil　servants＇　has　for　its　task　the　universal
interests　of　the　community。　It　must　therefore　be　relieved　from　direct　labour　to
supply　its　needs；　either　by　having　private　means　or　by　receiving　an　allowance
from　the　state　which　claims　its　industry；　with　the　result　that　private　interest　finds
its　satisfaction　in　its　work　for　the　universal。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　206。

It　is　in　accordance　with　the　concept　that　class…organisation；　as　particularity
become　objective　to　itself；　is　split　in　this　way　into　its　general　divisions。　But　the
question　of　the　particular　class　to　which　an　individual　is　to　belong　is　one　on　which
natural　capacity；　birth；　and　other　circumstances　have　their　influence；　though　the
essential　and　final　determining　factors　are　subjective　opinion　and　the　individual’s
arbitrary　will；　which　win　in　this　sphere　their　right；　their　merit；　and　their　dignity。
Hence　what　happens　here　by　inner　necessity　occurs　at　the　same　time　by　the
mediation　of　the　arbitrary　will；　and　to　the　conscious　subject　it　has　the　shape　of
being　the　work　of　his　own　will。　

Remark：　In　this　respect　too　there　is　a　conspicuous　difference；　in　relation　to　the　principle　of
particularity　and　the　subject’s　arbitrary　will；　between　the　political　life　of　the　east　and　the　west；　and
also　between　that　of　the　ancient　and　the　modern　world。　In　the　former；　the　division　of　the　whole
into　classes　came　about　objectively　of　itself；　because　it　is　inherently　rational；　but　the　principle　of
subjective　particularity　was　at　the　same　time　denied　its　rights；　in　that；　for　example；　the　allotment　of
individuals　to　classes　was　left　to　the　ruling　class；　as　in　Plato’s　Republic；　or　to　the　accident　of　birth；
as　in　the　Indian　caste…system。　Thus　subjective　particularity　was　not　incorporated　into　the
organisation　of　society　as　a　whole；　it　was　not　reconciled　in　the　whole；　and　therefore　—　since　as　an
essential　moment　it　emerges　there　in　any　event　—　it　shows　itself　there　as　something　hostile；　as　a
corruption　of　the　social　order　（see　Remark　to　§　185）Either　it　overthrows　society；　as　happened　in
the　Greek　states　and　in　the　Roman　Republic；　or　else；　should　society　preserve　itself　in　being　as　a
force　or　as　a　religious　authority；　for　instance；　it　appears　as　inner　corruption　and　complete
degeneration；　as　was　the　case　to　some　extent　in　Sparta　and　is　now　altogether　the　case　in　India。　

But　when　subjective　particularity　is　upheld　by　the　objective　order　in　conformity　with　it　and　is　at　the
same　time　allowed　its　rights；　then　it　becomes　the　animating　principle　of　the　entire　civil　society；　of
the　development　alike　of　mental　activity；　merit；　and　dignity。　The　recognition　and　the　right　that　what
is　brought　about　by　reason　of　necessity　in　civil　society　and　the　state　shall　at　the　same　time　be
effected　by　the　mediation　of　the　arbitrary　will　is　the　more　precise　definition　of　what　is　primarily
meant　by　freedom　in　common　parlance　（see　§　121）。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　207。

A　man　actualises　himself　only　in　becoming　something　definite；　i。e。　something
specifically　particularised；　this　means　restricting　himself　exclusively　to　one　of　the
particular　spheres　of　need。　In　this　class…system；　the　ethical　frame　of　mind
therefore　is　rectitude　and　esprit　de　corps；　i。e。　the　disposition　to　make　oneself　a
member　of　one　of　the　moments　of　civil　society　by　one’s　own　act；　through　one’s
energy；　industry；　and　skill；　to　maintain　oneself　in　this　position；　and　to　fend　for
oneself　only　through　this　process　of　mediating　oneself　with　the　universal；　while　in
this　way　gaining　recognition　both　in　one’s　own　eyes　and　in　the　eyes　of　others。
Morality　has　its　proper　place　in　this　sphere　where　the　paramount　thing　is
reflection　on　one’s　doings；　and　the　quest　of　happiness　and　private　wants；　and
where　the　contingency　in　satisfying　these　makes　into　a　duty　even　a　single　and
contingent　act　of　assistance。　

Remark：　At　first　（i。e。　especially　in　youth）　a　man　chafes　at　the　idea　of　resolving　on　a　particular
social　position；　and　looks　upon　this　as　a　restriction　on　his　universal　character　and　as　a　necessity
imposed　on　him　purely　ab　extra。　This　is　because　his　thinking　is　still　of　that　abstract　kind　which
refuses　to　move　beyond　the　universal　and　so　never　reaches　the　actual。　It　does　not　realise　that　if　the
concept　is　to　be　determinate；　it　must　first　of　all　advance　into　the　distinction　between　the　concept
and　its　real　existence　and　thereby　into　determinacy　and　particularity　（see