A. liitaml Pohti/ 260 The state is the embodiment of concietc ficedom In this concrete fieedom, peisonal mclmdiiality and its jiaiticulai iiiteiosts, as found in the family and cimc coininumtv, liaie then couijdetc dovelopineut In this coiiciete fieedom, too, the lights of pei^oiial iiidnidiialily receive adequate lecognition These inteiests and lights pass jiaitly ot their own acioid into the mtciest of the umveisal Paitlv, also, do the indiMduals iccoguiyo by their own hnowledge and will the niineisal as then own substantive spiiit, and woik ioi it as then own end Hence, neithei is the nnnci»al (ompletcd without the -cssistauce of the jiaiticulai luleieat, knowledge, and will, 1101, on the othci hiiud, do individuals, as piivatc poisons, live mcic'ly foi their own special louioin Thuj legard the general end, and are m all their activities conscious of this end The modem state has enormous strength and depth, in that it allows the principle of subjectivity to coinjilete itself to an independent extreme of personal ])ai ticularity, and yet at the same time bungs it back into the substantive unity, and thus pieseives paiticulaiity in tlie principle of the state Aihhtimi — The pecuhaiity of the idea of the modem ■niE sTAi'i:.
st.ite IS tliat it IS the embodiment of freedom, not accordim; to subjective likiu", but to the coiice23tion of the will, the will, that is, in its iinivoxsal and divine chaiacter IiiLomjilete states aic they, in which this idea is still only a tjeim, -fthose jiai titular jihasea are not peimitted to 111 atm e into self-dejiendence In the lepublics of classical iiiitK^uilj univeisahtj, it is tine, is to be found But in those aoes jiaitieulaiity had not tis yet been leleased fiom ils lettois, and led back to iimveisality oi the uiiiieisal jiiiijiose ot the whole The essence of the modern slate binds tof'ethei the imiveisal and the full fieedom of parli( iilaiitv, inchidinq the welfare of individuals It insists tli.it the niteiests of the family and civic community shall link theinsehes to tlie stale, and jot is awaie that the iiiiiveisal puiimse can make no adi aiice without the jiiivate kiiowlecljfe and mil of a jiaitieulaiity, which must adhere to its iif^ht The iinncisal must be actiiely furthcied, but, on tlie othei side, siibiectii itv must bo u holly and iitally doieloiied Onh when both elements aie jiiesent in toice IS the state to lx; rcipiidod as articulate and truly 01 i;ani/x‘d 2()1 111 coutiast with the sjiheies of piivate light and ]iii\ate good, of the taiiiily and of the civic community, the state is on one of its sides an c\teinal necessitj' It is thus a liighei authoiitj, in legaid to which the laws and inteiests ol the fainilv and < oinmiinity aie subject and de[)endeut On the olhei side, howevei, the state is the indwelling end of these things, and is strong in its union of the iiniveisal end with the particular interests of individuals Thus, just so fai as people have duties to fulfil towaids it, they have also rights (§ 155) Note — We haie already noticed (§ 3, note) that Montesquieu in Ills famous woik, “The Sjmit of the Laws,” h.is kcqit befoie his miiid, and sought to piove in detail, the thought that the laws, especially those of piivate light, are dependent ujion the chaiactei of the state He has llli; PIIILOSOPIIV OF lUGIl maintiiijK'J tlio pliilosoiiliic view that the pait is to ho ret'iucled ouly lu lelatioii to the whole Duty IS, m the fiist instance, a lehilion to soinelhiiio, whuh is for me a suhstantial and ■-elf-suhsistinj^ niinoisal Right, on th(‘ othei hand, is in gcneial some einhodiinenl of this suhslantivo lealitv, and heiKc* Inings to the lioiit its jiaitnnlai side and in\ pailnidai fiec'doni These two things, tieated foinially, appe.ii as depnted to ditteient ])hasps oi poisons But the st.ite as clhual, nnphino thoioiigh inteiponetiation ot the snbstautne and the j)<utiinlai, hrings into light the fait tliat niy oliligation to the substantive lealih is at the same time the Ksih/alion ol mypaitiiulai fioedoni In the slate, duty and light,iie bound togethei in one and the same leteiem e But liei ause in the state the elements of iiglit and dut\ attain then peouliai shape and lealiti the dilleieme hotneeii tlieni once inoie lieioines manifest While they aie ideiitiiiil in themselves oi foimallx, thei dillui in (Oiitent Iiipinate right and inoials the neiessiti inheieiit in the lehition fails to lie leali/.ed The alistiait eipialitN ol (oiitent is alone brought foiwaid In this abstiact legion iilnit is right tin one is light foi anothei, and nliat is one man’s dnt} is also anothoi man’s dnl\ This ahsohite identiti ot right and diiti occnis, when tiansleiied to the loiiteiit simpU as equality This content, whieh is now to lank as the complete uiineisal and sole jiiincqile of dnt_\ and right, is the ])eisonaltieedom ot men Heme, slaies have no duties, because they have no lights, and ^l(,e leisii, religious duties, of course, falling outside ot this discussion But when wc tiiiii from abstiact identity to the eoneiele idea, the idea which develojis itself within itself, light and duty aie distinguished, and at once liuemne difteientin content In the tamily, for example, the lights of tlie sou an not the same in content as his duties tow.iids his tatliei, nor are the rights of the citizen the same in content as his ■lllh SIA'IL (lntiL’1 to lii-i jmiiuL' <)i government — The ( onception of the uuioii (it (lutv and light is one oi the most impoitant l('atiiu'‘> ol states, and to it is <lnc their intoin.il sliength — The tilistiai t ticatniout of dnt v insists upon casting aside and luuislniig the jiiutniiLii inteiesr, as aonietliing unessential and e\en nuiimtln But the contiete method, Ol file idea, exhiliits ]>aiti(iilaiil_\ as essential, and the satislai turn of the partieiiLii as a sheer necessity In laimng out his duty the indiiidiial must in some way oi othei disioiei his own intiie'-l, his own satisfaction and lei ompi'iise Alight must lui me to him out ot his i elation to the state, and li\ this iiglil the miiveisal concern Iie( (lines his own pin ate (Oiicein The paiticulai inteiest shall 111 fiiitli be luntliei set aside noi su]>])ies 8 ed, but be phued m open (oncoid with the inmcisal In this coiuoid both ]iai 1 1( nlai and iinn eisal aie inclosed The mdn idnal, who tiom the jioiiit ot new ol his duties is a siibiei t, tinds, m inlhlling Ins inic duties piotectioii of person and pio[ieit\, satisfaction of Ills leal sell, and the consciousness and selt-K's^ic'ct iiuplu'd m Ins being a incmbei of tins whole Nmce the citizen disdiaiges his duti as a perloimaiKo and business kn the state the slate is jiermaiieiilli pieseiieil Viewed horn the plane ot abstraction, on the othei hand the inteie&t of the iiiiivei sal would he satisfic'd, it the touliat Is and biiNiuess, which it demands ol linn .lie bv linn iiilhlled simjih.is duties ArldiUiiii — El ei\ flung depends on the union of iiiinersahty and paitieiihinti in the state In the ancient states the sub-)eilive cud was out-and-out one with the volition of the state In modern times, on the contrary, we demand an individual view, and individual will and conscience Of these things the ancients had none in tlie same sense Feu them the tin-al tliiug was the will of the state While in Asi.ilic despotisms the individual had no mnei natuic, and no selL-^iistitieation, in the mcicleiii woild man’s inner self is lionoiiied The cou^nnction of diit_\.ind light ini' PHILOSOPHY OK HK.III has the tixofold aspect that ’nhat the stale demands as dutv should forthwith he the lu^ht ot individuahtv, since the state’s deinaiid is notliiui; othei than the oiffaiiizalioii of the conception of fioedoiii The pieiailini^ ehaiacteis of the mdiMclual will aio h\ the state Inoiuiht into ohieetive lealiti, and in this wa\' fiist attain to then linth and realization The state is the sole and essential ( ondition of the attaiinneiit of the pailiculai end and irood 202 The actual idea, the spiiil, dnides itself, as uc have said, into the tuo ideal spheies ot its conception, the iainilv and the cnie coiiiuiuniti It descends into its tvo ideal and tiiiite spheies, that it may out of them hei onie actuallv lufiiute aud leal Hence, spnit distiihntes to individuals as a mass the inateiial of its hiiite leali/atiun in these spheies ni such a wav that the poitiou ol the individual has the appeaiaiue of heiuif occasioned hy his circumstances, capiico, and pinate choice f§ 185, and note ) Addition — In the Platonic state siihic'etiie lieeiloin has not as %et anv place since m it the iiileis assij^ned to individuals then occupations Imn.niy oiieat.il state's occupation depends upon Imth But suhjective tic'edoiii, uhich must he lespcjcted, demauds hee choice foi ludividuals 263 111 these two spheii'S, luvihich the elements oi -.jmit individuahtv, aud jiaiticulaiity ha-ce iii one then dnect aiidiu the othei then leflectod icality, spiiit is then oh]ec'-tive uiiivei s.ihtc m the ioiin of apjasniiiic e It is the pow ei of the latioiial m the legioii ot uecessity 184), and hecomes the institutions, which have alri'ady been passed 111 levmw Addition — The state, as spirit, divides itself accoiding to the particular determining attiibutes of its conception, ni oidei to exist in its own wav We may adduce au illustiatiou out of the region of natnie The aei ve-sj stem 1 -. especially the sensitive system, it is the ahstiact elenic'nt which aims, so to speak, to exist by itself, and in this 1 III: SI vii.
existwKO to liavc i 1 & own identity Now' feeling, when aualwx'd, imnislies two sepaiate sides, dividing itself so that the difteieuces appeal as complete systems On one side IS the abstract sense of feeling, which withdraws bv itselt, it is the sinotlieied movement going on mteinally 111 icpioduction, iiiteiiial self-nomishment, assimilation, and digestion On the otliei hand this w'dhdiawal into oneselt has ovci against itself the cleiiieiit ot diffeieiue, or the 11101 cnieiit ontwaids, and this outwaid moiemeiitof feeling IS iiiitability These tw'o foim a si stem of then own and theio aie loivei oideis of amiiials, in wliieli this sisiein alone is dovelojied, being without that niiiti' of teeling which maihs the loinjdete soul It we compare these tacts of iiatme with the facts ot spmt, ive mav place togolhei family and sensibilily' on the one side, ciiit comluunitv and uutabiliti on the othci The thud is the slate, coiiospondiiig to the aitual neivoiis system as an mteinally oigaiir/cd whole But it is a hung unity only in so 1,11 as boih oloiiu'iils, the fiiniilv and the ciiic (ominunity are developed within it The laws which govern these two aie the mstitntioiis of tlio latioiial, it inalces its ai)])caiaii( e m them The foundation and final tiuth of these institutions is the spmt, which is then luiiveisal jinijiuse and conscious object The familv is indeed, also etliK.il, but ils pin pose is not a conscious one In the ciMc cuniiniiiiitv, on the olhoi hand, sepaiation is the detinitii 0 ieatnie 2 (j 4 The individuals of a multitude are spiiitual beings, and have a twofold cliaiactei In them is the extreme of tlic independently conscious and willing indiv'idualitv, and also the exliemc of the universality, which knows and wills what is substantive They obtain the lights of both these asjiects, oulv in so lar as they themselves aie actual, both as piivale jicisons and as pel sons substantive One right they liave diiectly in the family, the other in the civic community In these two institutions, which implicitly Tin: PIllLOSOlMIV OF llIGIIl iiniveiaalize iill paitiiuLii iiiteie&ts, individuals Ii.im' tlicii leal self-Lonscious e\istciito And. ni the eoiix nation lliei jnoTide fm tlio&e paitieulai iiiteiests a widei siojie and.in attiMty dueetcd to a mmcibal ‘-ud 265 Those institutions toinpi ISO iii detail the i onstitution, that is, the develojied and ai tuali/ed lationaliti Tliei aie the steadhist liasis ot the state, deteiininiii!^ the teiiijiei of individuals toivaids the 'tate, and then i oiitideiiee in it Thev aie, iiioieoi el, the louudatioii-stones ot jaililu tii‘edoin, hotauso in them jiaitniilai tieedoin heionies leali/ed in a rational form Thev thus nnolve.m intiinsn union of fieedoin and necessitv Adchitiin — It lias been alieadi leinaited iJiat both the sanctitv of niaiiiago, and also the institutions, in ivlinli the ethnal diai.idei ot the <i\n. ioniinunit\ inahes its appeaiaine, (onstitute the stabilih ot the whole The umveisal is the coutein ot e\eiy jiaitn iilai peisoii Eieiythini' dojieuds on the law ot leason beiiiif thoioiiehly incovpoiated 111111 the has of paituulai tieedoni M\ partiiulai cud thus be<ouies ideiitaal Mith the unneis.il In any othei tase the st.ite is a iiieio lastle in the an In the f^eueial self-consi loitsuess ol individuals the state is actual, and in the identitj ot paitmihii ity and nniieisaht} it has its stability It has otteii been said that the end ol the state is the hajipniess ot the utizens That is indeed tine If it IS not well with them, il then subiectne aim is not s.itisfied, if thev tind that the st.ito as sinh is not the medium thiough winch conics then satisfaction, the state stands upon an lusccuie footing 266 But spnit is icahzed and becomes its own object, not only as this necessity and as a kingdom of appeal auces, hut as their ideality or innei being Substantive universality IS thus an objec t and cud toi itself, and necessity assumes the foun of fiecdom 267 By the neiessity, uhidi lies wilhiii this ide.iliti, is meant the development of the idea within itself As subiin: MAiE ]e( ti\ (' siilistantiahty the idea is a political temper of iiiiud, and ill distinction from tins it, as objective, is the oii'iiiiisiii ot the state, le, the stiictly political state, and its constitution Aihhtinn —The unity of the fiecdom, which linows and Mills itsolt, exists 111 the tiist instance as necessity Heie the siilistantiie is found as the siibjectne existence of iiidiiidnals But tlieic is a second necessity, and that IS the oiyanism In this case spmt is a piocoss within itsidt, makes witliui itselt distinctions, divides itself into oiiranic meniheis, tliioiu'li winch it passes m Iniiig ciicu- IcltlOU IcltlOU 2()8 Political dispo'5itum,oi, in tjcneial tciius, patriotism, inaj he defined as the assinauce which stands on tiuth, and the w ill whi< h has bei ome a custom Mcie suhiective assiiianee does not pioceed out ot tiuth, and is only opinion Genuine patiiotisui is simply a lesult of the institutions wlndi snhsibl m the state as in the actuality of icason Hence, latiiolie leehny is ojieiatiic in the act, which is m accoul with those institutions Political sentiment is, in yeiieial, a coiitideuee, which inav pass oiei into a more (II less iiitelhyent iiisiylit, it is a consciousness that my snhslautne and ])aitnulai intciost is contained and pieseiied lu the luteiestand end of anothei, heie the state, in its 1 elation to mo, the individual Whoiefore the state is tui me foithwith not auothei and I in tins consciousness am flee.
Note — By patiiotie feelmg is fiequently undeistood meicly a leadiuess to submit to exceptional sacrifices or do exeejitioiial acts But m i eality it is the sentiment which aiiscs 111 oidmaiy circumstances and ways of hfe, and is wont to legaid the (omuionweal as its suhstantive basis and cud This consciousness is kept intact in the loutme of hie, and upon it the leadiuess to submit to exceptional eltuit IS based But as men would lathei be magnauiiuous than merely right, they easily peisuado themselves that im: raiiosopiiy oi ni(.iii tlioy possess this oxtiiioidmaiy piLtiiotism. iii older to spaie tlioiiiselves the bmdeu of the tine sentiment, and to excuse the lack oi it It this ieelni^ he le^aided as sonietliinj;, 11 huh piuvides its own hef'iiiiiinf;, and can pioceeJ out of suh]eetiie iiiuiifniations and thoniflits, it is confounded iiitli iiicie oiiiiiion.and in that laseis devoid of its tiue basis 111 ohieitive lealili Adihtinii — Uiicdiuated men deliijht in siiifate-ieasonings ami lault-fiiiJniirs Fault-finding is an easi matter, but haid is it to knoll the good and its iiiuoi iieicssiti Education aliiais begins nitli ianlt-finding, but iihen full and complete sees in i>ieii thing the iiosilive In llie ease of leligioii one may say oil-hand that this oi tliat is siipeistition. but it IS iiifiiiiteh liaidei to (oiiceiie ot the tiiitli involved in it Political seiitiiiieut, as a nieie appeaiamc', IS also to bo distinguished liom ivhat nioii tinly will They mil in fact the leal iiiattei, but the} bold fast to bits, and delight lu the vanity oi making impioiemeiits ilmi tvust lu the stabilitv of the state, and suppose that ni it Old V the paiiicidai iiiteicsl can come into being Put custom makes invisible that npouMhiih oui iiholc existoin e tunis If an\ one goes safe thiongh the stieets at night, it does not occni to him that it could be otbeimse The habit of feeling secnio has become a second iiatiiie, and wo do not leflect that it is fiist bioimlit about bi the.meiicy of siiecial institutions Oileu it is iinagiiiecl lliat foiee holds the state togetlici, but the biudiiig loidis iiotliiiig else than the dec'ii-seated feeling of oidei, « hieli is possessed by all 269 Political disposition is given definite content by the different phases of the organism of tlie state This oigaiiism IS the development of the idea into its diffei cnees, winch are objectively actualized These diffeienccs are the different functions, aftans, and actiiities of state Py means of them the umvcisal umiiteiiuptedly produces itself, by a process which is a necessary one, since these ^ciiioii'i iiffiio'. luocceil fioni llio iiatmc of tlio conception The inuveisal i&, liowevei, none the less self-contained, since i( is alieads piesupposeil in its onn productive inoicss This oiy;auisni is the political constitution Adclitmti — The state is an oiganisiu oi the development of the idea into its diftei ernes These different sides are the difteieiit functions aftaiis and activities of state In means ol nliicli the unneisal iiueeasiu"ly iirodueee ilselt by a iiec essaiy pioc ess At tlie same time it is self-contained, since it IS iiresupjiosed in its oivn productive activity This oiganisiii is tlie political constitution It pioceeds c‘teinally out ol the stale, pist as llie state in turn is selfcoiit.iiiied li\ means ol (he- c-onstitution If these tno tlmiifs fall a^iart, and malve the clifteient asjiects inclejiendeut, the uuitj- piodiiced Ii\ the constitution is no loiigei established The tine lelation is illiistiated by the fable ol the belly and the hmhs Although the parts of an oigaiiisui do not constitute an identity, yet it is of such a luituie that, if one of itspaits makes itscdf independent, all must be haiuiod We cannot by means of predicates, propositions, etc, leach any light estimate of the state, which should be appiolic'iided as an oiganisni It is much the same nith the state as with the nature of Grod, who cannot be thiough piedicates conceived, whose life rathei IS ■nitliin itselt and must he peicc'iic'd 27(), (1) The abstiact aetiiahty oi substantiality^ of the state consists in this, that the end jniisued hy the state is the gcneial inteiest, which, being the substance of all paiticular uitciests, includes the preservation of them also (2) But the actuality of the state is also the necessity of the state, since it bleaks up into the various distinctions of state-activity, which are implied in the c oncejitiou By means of the state’s suhstantiahty these distinctions hecoinc leal and tangible as the different public ofhccs (3) This substantiality, when thoroughly permeated by education, is the spirit which knows and s iiii: I'liiLosopiiY or iiif.iu.
wills itself. Hence, what the stati‘ wills it knows, and knows it 111 Its unneisality as that which is thought out The state works and acts m obedience to consc loiis ends, known jn me ij^iles and laws, which aie not meieh iiiiijlied, but expiessly befoic its consciouMiess So, too, it woiks with a definite knowleclee ot all the.icliial ( iic iiiiistaiices and lelatious, to which the aits lefei Note — We must lieie toiuh upon the i elation of the state to iehe[ion In inodein tunes it is oltiai lejicated that rehj^ion is the foundation ot the state,.iiid accompanyiiijj this asseition is the dooniatn daiiii tlnit outside of leliyion iiothincf icniains to politual science Now, no assertion can be more conlnsimr Indeed, it exalts confusion to the place of an essential element iii the constitution of the state, and ot a iiecessaii foini of knowledge — In the fiist place it niav seem snspiiioiis that lehgion Is piiiKipally commended and lesoited to in times of public distiess, distuilance and oppiessioii, it is thought to furnish consolation auainst wionir,,iiul the hope of compensation m the case of loss A jaoof of lehgioiis feeling is cousicleied to lie iiulifleieiue to woildlj aflaiis and to the couise and tenoi of actual hie Hut the state IS the spmt, as it abides in the woild To lelei people to leligioii IS lai fioin calcul.ited to exalt the inteiest and business of the state into aiealh earnest puipose On the coiitian'-, state concerns aie held to he a in.iltei ol jmie caprice and aie llieiefoie ic]ecte(l Thc> giound tin this step is that in the state onh the pin poses ot jiassion and unlawful power preiail, oi that leliuion, when taken by itself, IS sufficient to control and decide what is light It would smely be legarded as a bittei ]est if those who were oppiessed by any despotism weie icfened to the consolations of icligion, nor is it to he foigottcn that icligion may assume the foini of a galling sujieistilioii, iiixohiug the most al)]C‘ct semtudo, and the cleyiackiliou ol man below the level of the biute Amongst the Egxjiliaiis and IIIJS SIAIE.
Hindoos diizinals me loveied as Ingliei cieatmes than man Such a fact leads us to ohseiie that 110 cannot speak of lehgion in geiicial, and that when it assumes certain toims secuiity must bo found against it 111 some power which will guaiautee the lights ot reason and self-cons( lousiiess Eiit the ultimate nidgmout upon the connection of lehgioii with the state is obtained only when we go back to tlii-ii conception Eeligion has as its content absolute tiuth, and, theietoie, also the highest kind of feeling l-leligion, as intuition, feeling, 01 imaginative thought, the object ot whose actiiiH is God, the unlimited basis and cause ot all things, advances the daim that eveiything should be apiirehended 111 lelerencu to it, and in it should leieno its ( oiitiimatiun, justihcation, and certitude By this lelatioii state and laws, as well as duties, attain for cousciunsiiess to tlien highest veiihcation and most binding liowoi, since lliei, as a deteimiiiaie leality, ji-iss uji into and lest upon a higliei s)iheie (See “ Encyclopeedia ot the Pliilosopliical Sciences ”) Foi this reason in all the I ha'iges and chances of life leligiou pieseives the consciousness ot the unchanging and ot the highest freedom and coiileutmeiit ' lieligiou, so mteipietod, is the foundation of the ethical system, and contains the natiiie of the state as the divine ' Itoligioii, Uiiow ledge,.iiid suciice li.iie as piinciples foinis ]iuculi.ii to iliemscbua.iiid dilloieiit liuai that of the state Hence, they enter the state paitly as aids to education and sentiment, paitly as ends foi theinsehes, liaiing an evternal reality In both cases tlie piiiiii]>les of the state arc merely applied to these spheres In a fully souciete treatise on the state these spheres, as well as ait and the nicie iiatuial ieUtioii<i, would have to be considered, and giicii then piiipei place lint in this treatise, where the piiiiiipic of the sUtc IS tiaiersetl 111 its own peculiar sphere in aeiui dance with iN idea, these iithci piinciples, and the applica lion to Ihcni of the light of the state, can leeeive only a passing notice will, let it IS oiih tlio touiul.itiou This is the point.it ■wliieh state and loliifion sepai.ite The st.ite is the divine will as.1 jiieseut spiiit. ivhieli iiiitolds itself in tlie.Ktn.il shape of.111 oio.inizcd woild Tliev who.ulhoie to the foiiii ol lelieioii.is opjiosed to the state, (.midiiit themselves like peisoiis who 111 knowledge think tluit tliev aie iieUl when tlii'v ding to a ineie dbstr.ut esseiiee and nevei pioieed to lealitv, 01 like those who will onlv the.vlistiait good, and ailntiaiilv postpone deciding w'li.it 111 fait is good (t; 140, iio/e) Religion is the lelation to the.alisolnte in tlieioiin ot leeliiig iin.igin.ition, f.iith, and within its all-eiulii.u iiig 1 11 1 iimteum e everything is iiieielv lui ideiit.it and ti.iiisieiil T 1 this form IS olistinatelv 111. ant. lined to he the onlv le.il and valid detei miii.ition toi the state the state, ns,111 oigaiiin.ition dev eloped into stable diflei ernes l,ivvs..ind legulations 18 h.inded oiei as bootv to ieehleiiess iinceit.iiiitv..ind dis-Older Bv enveloping eveivtlnng dehnite this v.igue ioim becomes a subioitivo pinniple In lonti.ist with it the laws, inste.id ot having 'v.iliditv and sell-snbsislem e.is the obiective and niiiveis.il. me loiinted.is soinethiiig nieielv negative Theie lesiilt the tollowiiig jii.iitn.d iii.iMms “The 1 ighteoiis man is not snbp-it to law onlv be jiioiis and 1011 inav do what von jde.ise, von m.iv viehl to voiir ovvn aihitiaiy will and p.ission. and diieit those who suftci haim 1)V voni.uts, to the lomfoit and liopo ot religion, 01 y ou mav biaiid them as uieligioiis ’ But this negative lekition sonietiiiies leluses to leuiaiii nieiely an inner sentiment, and makes itselt telt in external rcalitv There then arises the form ot religions tauatiLism, which, like political fanaticism, legaids all state-management and lawful order as restrictive baiiiers, and disiaids them as uusuited to the iniiei lite and infinitude ot feehug It banishes jmvate piopeity, maiiiagcs and the lekitions and tasks of the civic commuiiitv, as unwni-tliy of love and ol the ficcdom of feeling But since m daily walk and aitimi I III Kl \ 1 1 hDiuo (let isioii niu>it lx‘ luadc, tlieu hui e, iib is dlwaj’s the (else with the suh]e(.tive will, whose subjectivity is aware ot itselt as absolute (§ 140), the tletision pioceods from subjective pictuie-tlHiiliiii*f, that is, fioiii opiiiiou aud.ubitiaiy inclmatiou In ojiposiliou to thill kind of liuth -which wraps itself up III the subjectivity ot tceliiio and iiuaj'iuatiun, the leal tiiitli consists 111 the tiemendous tiansitioii of the inner into the outei, ot the visions oi leasoti into leality By tins juocess the whole ot vvoild-histoiv has been wrought out and inili/ed man has at length won the actuality and llie (Oils! lousiiess ot a leasoiiahle jiolitical lite There aie those who as tliev sa_\. seek the Loid, aud in then uiilutoied oiumoii assiiie themselves ot jiossessiug ail things ilneitlv Thev nnike no efloit to laise their subjective evjieiieiicu into a knowledge ot the tuith aud a consciousness ot objeitive light and dutv Fiom such pel sous can jiioieed nothing eviejit alioiiiiiiation aud folh, aud the d( niohtiou ot all etliual lelatioiis These < oiiseijiieiiees are inevitabh', it lehgious sentiment bolds exchisivelv to Its loiiii, aii<l tuiiis against lealitv and Ihc truth, whieh is jireseut 111 the lonu ot the univeisal, that is, of the laws