philosophy of right-第51部分

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irritability；　sensation　moving　outwards。　This　constitutes　a　system　of　its　own；　and　there　are　some　of
the　lower　types　of　animals　which　have　developed　this　system　alone；　while　they　lack　the
soul…charged　unity　of　inner　sensation。　If　we　compare　these　natural　features　with　those　of　mind；
then　the　family　must　be　paralleled　with　sensibility　and　civil　society　with　irritability。　Now　the　third　is
the　state；　the　nervous　system　as　I　a　whole；　something　inwardly　organised；　but　this　lives　only　in　so
far　as　both　moments　（in　this　case　family　and　civil　society）　are　developed　within　it。　The　laws
regulating　family　and　civil　society　are　the　institutions　of　the　rational　order　which　glimmers　in　them。
But　the　ground　and　final　truth　of　these　institutions　is　mind；　their　universal　end　and　known　objective。
The　family　too　is　ethical；　only　its　end　is　not　known　as　such；　while　it　is　the　separation　between　one
man　and　another　which　makes　civil　society　what　it　is。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　264。

Mind　is　the　nature　of　human　beings　en　masse　and　their　nature　is　therefore
twofold：　（i）　at　one　extreme；　explicit　individuality　of　consciousness　and　will；　and
（ii）　at　the　other　extreme；　universality　which　knows　and　wills　what　is　substantive。
Hence　they　attain　their　right　in　both　these　respects　only　in　so　far　as　both　their
private　personality　and　its　substantive　basis　are　actualised。　Now　in　the　family　and
civil　society　they　acquire　their　right　in　the　first　of　these　respects　directly　and　in　the
second　indirectly；　in　that　（i）　they　find　their　substantive　self…consciousness　in　social
institutions　which　are　the　universal　implicit　in　their　particular　interests；　and　（ii）　the
Corporation　supplies　them　with　an　occupation　and　an　activity　directed　on　a
universal　end。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　265。

These　institutions　are　the　components　of　the　constitution　（i。e。　of　rationality
developed　and　actualised）　in　the　sphere　of　particularity。　They　are；　therefore；　the
firm　foundation　not　only　of　the　state　but　also　of　the　citizen's　trust　in　it　and
sentiment　towards　it。　They　are　the　pillars　of　public　freedom　since　in　them
particular　freedom　is　realised　and　rational；　and　therefore　there　is　implicitly　present
even　in　them　the　union　of　freedom　and　necessity。　

Addition：　As　was　remarked　earlier　on；　the　sanctity　of　marriage　and　the　institutions　in　which　civil
society　is　an　appearance　of　ethical　life　constitute　the　stability　of　the　whole；　i。e。　stability　is　secured
when　universal　affairs　are　the　affairs　of　each　member　in　his　particular　capacity。　What　is　of　the
utmost　importance　is　that　the　law　of　reason　should　be　shot　through　and　through　by　the　law　of
particular　freedom；　and　that　my　particular　end　should　become　identified　with　the　universal　end；　or
otherwise　the　state　is　left　in　the　air。　The　state　is　actual　only　when　its　members　have　a　feeling　of　their
own　self…hood　and　it　is　stable　only　when　public　and　private　ends　are　identical。　It　has　often　been
said　that　the　end　of　the　state　is　the　happiness　of　the　citizens。　That　imperfectly　true。　If　all　is　not　well
with　them；　if　their　subjective　aims　are　not　satisfied；　if　they　do　not　find　that　the　state　as　such　is　the
means　to　their　satisfaction；　then　the　footing　of　the　state　itself　is　insecure。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　266。

But　mind　is　objective　and　actual　to　itself　not　merely　as　this　necessity　and　as　a
realm　of　appearance；　but　also　as　the　ideality　and　the　heart　of　this　necessity。　Only
in　this　way　is　this　substantive　universality　aware　of　itself　as　its　own　object　and
end；　with　the　result　that　the　necessity　appears　to　itself　in　the　shape　of　freedom　as
well。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　267。　

This　necessity　in　ideality　is　the　inner　self…development　of　the　Idea。　As　the
substance　of　the　individual　subject；　it　is　his　political　sentiment　＇patriotism＇；　in
distinction　therefrom；　as　the　substance　of　the　objective　world；　it　is　the　organism
of　the　state；　i。e。　it　is　the　strictly　political　state　and　its　constitution。　

Addition：　The　unity　of　the　freedom　which　knows　and　wills　itself　is　present　first　of　all　as
necessity。　Here　substance　is　present　as　the　subjective　existence　of　individuals。　Necessity's　other
mode　of　being；　however；　is　the　organism；　i。e。　mind　is　a　process　internal　to　itself；　it　articulates　itself
within；　posits　differences　in　itself；　and　thereby　completes　the　cycle　of　its　life。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　268。　

The　political　sentiment；　patriotism　pure　and　simple；　is　assured　conviction　with
truth　as　its　basis　—　mere　subjective　assurance　is　not　the　outcome　of　truth　but　is
only　opinion　—　and　a　volition　which　has　become　habitual。　In　this　sense　it　is　simply
a　product　of　the　institutions　subsisting　in　the　state；　since　rationality　is　actually
present　in　the　state；　while　action　in　conformity　with　these　institutions　gives
rationality　its　practical　proof。　This　sentiment　is；　in　general；　trust　（which　may　pass
over　into　a　greater　or　lesser　degree　of　educated　insight）；　or　the　consciousness　that
my　interest；　both　substantive　and　particular；　is　contained　and　preserved　in
another's　（i。e。　in　the　state's）　interest　and　end；　i。e。　in　the　other's　relation　to　me　as
an　individual。　In　this　way；　this　very　other　is　immediately　not　an　other　in　my　eyes；
and　in　being　conscious　of　this　fact；　I　am　free。　

Remark：　Patriotism　is　often　understood　to　mean　only　a　readiness　for　exceptional　sacrifices　and
actions。　Essentially；　however；　it　is　the　sentiment　which；　in　the　relationships　of　our　daily　life　and
under　ordinary　conditions；　habitually　recognises　that　the　community　is　one's　substantive
groundwork　and　end。　It　is　out　of　this　consciousness；　which　during　life's　daily　round　stands　the　test
in　all　circumstances；　that　there　subsequently　also　arises　the　readiness　for　extraordinary　exertions。
But　since　men　would　often　rather　be　magnanimous　than　law…abiding；　they　readily　persuade
themselves　that　they　possess　this　exceptional　patriotism　in　order　to　be　sparing　in　the　expression　of
a　genuine　patriotic　sentiment　or　to　excuse　their　lack　of　it。　If　again　this　genuine　patriotism　is　looked
upon　as　that　which　may　begin　of　itself　and　arise　from　subjective　ideas　and　thoughts；　it　is　being
confused　with　opinion；　because　so　regarded　patriotism　is　deprived　of　its　true　ground；　objective
reality。　

Addition：　Immature　minds　delight　in　argumentation　and　fault…finding；　because　it　is　easy　enough
to　find　fault；　though　hard　to　see　the　good　and　its　inner　necessity。　The　learner　always　begins　by
finding　fault；　but　the　scholar　sees　the　positive　merit　in　everything。　In　religion；　this　or　that　is　quickly
dismissed　as　superstitious；　but　it　is　infinitely　harder　to　apprehend　the　truth　underlying　the
superstition。　Hence　men's　apparent　sentiment　towards　the　state　is　to　be　distinguished　from　what
they　really　will；　inwardly　they　really　will　the　thing；　but　they　cling　to　details　and　take　delight　in　the
vanity　of　pretending　to　know　better。　We　are　confident　that　the　state　must　subsist　and　that　in　it
alone　can　particular　interests　be　secured。　But　habit　blinds　us　to　that　on　which　our　whole　existence
depends。　When　we　walk　the　streets　at　night　in　safety；　it　does　not　strike　us　that　this　might　be
otherwise。　This　habit　of　feeling　safe　has　become　second　nature；　and　we　do　not　reflect　on　just　how
this　is　due　solely　to　the　working　of　special　institutions。　Commonplace　thinking　often　has　the
impression　that　force　holds　the　state　together；　but　in　fact　its　only　bond　is　the　fundamental　sense　of
order　which　everybody　possesses。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　269。

The　patriotic　sentiment　acquires　its　specifically　determined　content　from　the
various　members　of　the　organism　of　the　state。　This　organism　is　the　development
of　the　Idea　to　its　differences　and　their　objective　actuality。　Hence　these　different
members　are　the　various　powers　of　the　state　with　their　functions　and　spheres　of
action；　by　means　of　which　the　universal　continually　engenders　itself；　and
engenders　itself　in　a　necessary　way　because　their　specific　character　is　fixed　by　the
nature　of　the　concept。　Throughout　this　process　the　universal　maintains　its　identity；
since　it　is　itself　the　presupposition　of　its　own　production。　This　organism　is　the
constitution　of　the　state。　

Addition：　The　state　is　an　organism；　i。e。　the　development　of　the　Idea　to　the　articulation　of　its
differences。　Thus　these　different　sides　of　the　state　are　its　various　powers　with　their　functions　and
spheres　of　action；　by　means　of　which　the　universal　continually　engenders　itself　in　a　necessary　way；
in　this　process　it　maintains　its　identity　since　it　is　presupposed　even　in　its　own　production。　This
organism　is　the　constitution　of　the　state；　it　is　produced　perpetually　by　the　state；　while　it　is　through　it
that　the　state　maintains　itself。　If　the　state　and　its　constitution　fall　apart；　if　the　various　members　of　the
organism　free　themselves；　then　the　unity　produced　by　the　constitution　is　no　longer　an　accomplished
fact。　This　tallies　with　the　fable　about　the　belly　and　the　other　members。　The　nature　of　an　organism　is
such　that　unless　each　of　its　parts　is　brought　into　identity　with　the　others；　unless　each　of　them　is
prevented　from　achieving　autonomy；　the　whole　must　perish。　By　listing　attributes；　axioms；　&c。；　no
progress　can　be　made　in　assessing　the　nature　of　the　state；　it　must　be　apprehended　as　an　organism。
One　might　as　well　try　to　understand　the　nature　of　God　by　listing　his　attributes；　while　the　truth　is　that
we　must　intuit　God's　life　in　that　life　itself。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　270。　

　　　　　（1）　The　abstract　actuality　or　the　substantiality　of　the　state　consists　in　the　fact
　　　　　that　its　end　is　the　universal　interest　as　such　and　the　conservation　therein　of
　　　　　particular　interests　since　the　universal　interest　is　the　substance　of　these。　

　　　　　（2）　But　this　substantiality　of　the　state　is　also　its　necessity；　since　its
　　　　　substantiality　is　divided　into　the　distinct　spheres　of　its　activity　which
　　　　　correspond　to　the　moments　of　its　concept；　and　these　spheres；　owing　to　this
　　　　　substantiality；　are　thus　actually　fixed　determinate　characteristics　of　the　state；
　　　　　i。e。　its　Powers。　

　　　　　（3）　But　this　very　substantiality　of　the　state　is　mind　knowing　and　willing　it