Still, this seutiiiieiit iiiav not invade leality On the loiitiaiv it inav letain its iiieii-I_v negative (haracter, thus lemaiiiing something lutiunal, suiting itselt to the laws iiiid aflaiis ot state, aud at ijuiesiing eithei with sighs tvi with stoni.lud wishing Tt is not strength, but weakness, whit h has in oin times made leligiosity a polemic kind of pietv, be it coiijoined with a tiiie need, oi with nothing but diseonteuted vamtv Instead of moulding one’s opinion thiougli stiulv,aud subjecting one’s will to discipline, and thus exalting it to fiee obedience, it is muth the theapei plan to take a less aiduous course We leiiouiice all Knowledge ot olvjeetive tiutli, tieasine up a 1 cell ng ol t>pin ession aud piide, aud claim to possess beforehand all tlie holiness lequisitc foi disceining the laws aud 'iiu: PHILOSOPHY of Hioin mstitiitious of stale foi pieiiidiriiif; tliein, and speeii\in^ ■what tlieii nature ou<»ht to be The s;ionnd toi Ihis behaviour lb that ever}thnii; issues fioni the juoiis hoait unquestiouablv and intallibh Thus, as iiitciiliDiib and asseitioiis go 1o leliyioii foi then Mipjioit, iieitliei I)y exposing then bhallowiiosb iioi thin eiioiieoU''ness is i( possible to piex.iil against them In so lai as lehgioii is ot a tiue soil not displainig a ucgatne and hostile sjniit toiiaids the state, but lathei leLOguiznig and supjjoitiiig it. it has its omu special plaie and station Publu -worship lonsists in aits and doctiine, it needs possessions and piopeiti. and likewise ludiiidiials deioted to the seivicc ot the < oiigiegatioii Out ol this arises lietiieeii thuuli and state a lelation, i\liiih it is not difiiuilt to dehne It is in the iiatnie ot the case that the state fulfals a duti In giMiigtissistanie and piotei lion to the religious ends ot a longicgation Moie than tliat siiiie to the deepest leligious I'eeliug theie is ]iieseiit llie st.iti- as a whole, it mm tanh be demanded In the stale lliat e\ei\ indnidual should conned hinisidt with some ( oiioiegalioii Of couise with its special iliaiaitei depending on iimei imaginative thinking, the state laniiot inteileie tVlieii well organized and stioiig. the state (an.ifioid to lie lilieial in this inattei, and may oveilooli small details atteiting itselt It mai even give looin within itsell to cougiegalions whose* cieed pievcnts them tioiii iin ogniznig an\ diied duties to it But this com essioii must dejiend iijioii the numeiical stiengthot the sects lu ijuestiou The membeis of these lehgious bodies the stale is content to leave to the laws of the civic community, and to accc]it a jiassive fulfilment of then direct duties to it In means of.substitutes * ' Of Quakcis, Anabaiitists, etc, it iiiaj bu s.ud that tliuv.iie nieielv actn e nieiiibcrs of the inic roiiiiiiiiiiitv, liaving as jan.ite jieisons onb* piivate rcl.iliuiis mrli otiicis Kvoiilieie, liowevei they have been permitted to forego the use of the o.itli lined 'I III: si.viL, So fill as the ecdesi.isticalhodyowns jnojieih, peifoiins overt acts of ivoihliip, aud maintains individucals foi this sc'ivice, it leaves the innei loalni and enteis that of the i\oild Hence it plates itself diiecth iiudei the iiiiisdntioii ot tlie state The oath, ethual ohservaiices generalli, as i\ell as maiiiage, all lauv with them the innei lecoiistimtioii and delation oi that disposition of mind -which hiids in lehgion its deepest < outiiniation Since ethical ••l.ito (liities tlii'i fiillil pa-Micli To one of tlio most important ot llie^e, lli.it of (loleiiie ■ifraiii''! an ciieini, the\ oi)enl> refuse to siilimit ami aie iiiaiiteil lelease fioni it on comlibion of then su1> -Liluliii;; some otliei seiiiee ToMaiil- these sects the state m espeileil to eseiii'e toleiatioii Kiiiie tlie\ ilo not ieco<;m/e then lUiLies to It the\ ( amiot claim the light to ho memlieisot it (luce m,i Ninth tmeiiian ('onttiess, mIicii the aholitioii of thoslaieii of the negioes was hcuig stumj>l>.whoiateil, a clcputj from the Snuthoin States maile the api>ositc lem.iik, “ Let ns has c ncgioes, lie let \oii have (hniLeis — OnU heianse the state is othoivvise siioiiu (.111 It ov> ilook and tolciato these.iiiomahes It lolies upon the siiength of its moial oli'eivancos, and upon the iniiei leasoii oi its institutions to dumnish and oveieome divisions, w Inch it would nevoitheless ho within its stmt iieht to aholish So, too, states have h.id.i foiiiial iiuht anaiiist the dews m ipo.m] to the lOiitessiou to them o( evim iivil lights, hecausc the\ aio not iiiciidv a leligicjus hodv Imt ilaiiii to look ujioii tlieiiiselvcs as,i toieign ii.itioii Jiiit the ont(i> i.iiscd auamst them on this and othei gioiiiids has oveilooked the tail that thev aie hist of all men and that to he a man is nioie than a snpcilicial abstiaet iin.ililiealioii (s '20') iiuti) The iiv il iinhts iiiiphed in it give use to a feelmg of sell lespeit, the siii^e of counting as a lawful pel son in the CIVIC comiiiniiay This leeling ot being mhnite and free tioni all otlicis IS the mot unt of whirli spiings the needed balance of the vaiiuiis kinds of thought and sentiment Tlie isolation w ith w liieli the J ew s hav e Ixien blamed it is better to pi eserve It would have been a lepioach and wrong foi any state to have csclnded them foi tins leasoii To do so would be to niisundeistand its own ptiiieiple, the nature and power of its objective institutions (s 2 (jS, tml of lu.te) To evpel the Jews on the pieteiice th.it this conise is in accoidanee w itli the highest justice, h.is jiioved an unwise me.isiiie, while the actual method employed by the government has been shown to be wise and honouiable llli: PIIILOSOIMU OK HlOlir relations aie CbSentially lelatioiis of actual lationalit}, the rights of these lelations aie the fiisl to be inamtaiucd iii leality, and to them is added cci lesiastical eonfirmatioii, simply as then iniioi and moie abstiact side — As to other forms of ecclesiastical coiiimmnon, such as doctrine, tlie internal is more impoitant than the external The same is true of o^elt acts of ivoiship and kindied inatteis, whose legal side apjieais as independent, and belongs to the state The ministeis and pioiierty of ihurches, it is true, are exempt fioni the power and juiisdictiou of the state Churches haie also assumed ]niisdiction over woildl\ pel sous in all niatteis involving the co-opeiation of lehgiou, such as divoice and theadmimstiation of the oath — In all affairs beaiing the aspects oi both chinch and state, the political side, owing to its uatiiic, is ill-defuicd This IS observable oven in relation to ac ts which aie wholh civic (§ 234) In so fai as individuals, assemhhng foi lehgious worship, have foiincd themselves into a congiegatioii or corporation, they come uiidei the supeiv ision of the siipoiior ofl&ceis of state Doctiine has its piovmte in conscioiue, and is founded upon the light of the subjective fioedom of sclf-toiisi loiisness This is the innei legiou, which as such does not lome within the sphere of the state Howevoi, the slate also has a doctime, m which its icgiilations, and whatever m right, in the constitution, etc, is valid geiieially, evist essentxallj in the foiin of thought, as law And as the state is not a mechanism, but the icasouable life of selfconscious freedom and the system of the ethical world, so sentiment or feeling for it, and the conscious expression of this feeling m the form of pimciples, arc an essential element in the actual state Then, again, the doctiinc of the chuich is not merely the edict of conscience, but in the form of doetiine is rather an outwaidexpiossiou, and that, too, rcgai ding a content, which has the most intimate coiiuection with ethical prmciples and the laws, and luav IHL -slAll direct! j conceiii them Heie also uhurcli and state meet eithei hainiouiously oi in ojiposition The difference between the two lealins may be diiien bv the churcli to extreme aiit.if'onism It, containing as it does the absolute content ot leligion, ma% ( ontemjilate the spiritual element and tlieiefoie the etliual element also, as its own, and uiav leyaid the state as a meie mechanical scatfolding for nnspiiitual, external ends It ma_\ esteem itself as the kingdom of God oi at least as the wax to it and its foreeouit, and the state as the kingdom of this world, the sjilieie ot the tiansient and finite It may count itself as end lor itself, and the state as nieieh a means. United with smli a piesumptuoiis attitude is the demand of the church that the state should let it have its own way, and should sliovv to Us doitiinesumesened lespect, simply boeause tliev aie cloct lines, no matter w bat the substance ot them inav be The leasou advanced bv the cliiueh is that thefoinmtion ol doctrine is exclusively its function Just as the (hiiidi makes tins claim on the widegiound that the spiiitual has been eiitiusted solelv to its keeping, science and knowledge geiieiallv may ottujiy a similai position Like llieiliuidi. tlux may fashion themselves into an mdepeiident, exclusive oigani,!ation, and mav with even great ei justice look upon themselves.is filling the place ot the chill di Hence would be asked toi s( lenee also independence ol the slate, the state would lie only a means for it, while it would I e its ow’ii end In thisc'ounectiouitis unimportant vvhothei the individuals and repiesentatives, who minister to the congregation, have gone the length of secluding themselves, leaving only the congregations at laigc in subjection to the state, or whether they abide m the state, and withdiaw only their church ehaiactei This general position, it may first of all be observed, coincides with the view that the state in its fundamentals talces into its inotection and care the life, piopcrty, and free-will of every person, simply in so far as he does 'HIE PHILOSOPHY of iiifriii not iuiiuc tlie life, piojicitY, anil fiec-will of an\ otliei The state is thus cousitleiccl as answeiniu; simiil^ to oni needs The higher sjniitual cleineut..ihsohite tnith, is lonnted as snbiective iolii;iosit\ oi theoietn al stieiKi. and plated outside ot the state The state is meiely the lait\, and must lie ahsolutch icspeitfiil Thai wlmh is jiutiiliarlv eiliital falls heuiud its le.uh Now it is a iiiattei el liiston that theie have been bailiaue tunes and tinuinstaniGS, 111 whith all Ini'll spnitu.il inalteishad then seat iii the chuitb, and the state was onlv a woildlv iiile ot tone lawlessness, and iiassion Absti.iit opposition was then the main juiuiiplo ot aitnaliti 358) lint it is too blind and shallow a piiuecdiii;' to loiisnlit this \iew as tine and iii ati onlam e with the idi a The deielojiineivt ot the idea has rather deinousliatedthat the spiiil as lieeand lational is m itsolt ethical, that the tine idea is aitiuilized latioiialitv and that tins latiimalits exists iis the state From tins idea it is quite isisv to inter that its etlncal tiuth assumes ioi the tliinkiiit' < oiisi loiisness a lonleiit whieh is woiked n]i into the loiin oL uinveis.ilitv, ami m ]eali/,od as l.iw The state in I'eneml knows its own ends lecof'iiizes them with a deal loiisi lonsiiess, and busies itselt with them lu aiioidame with iundaiuental ininc'lples As befoie leinaiked, lehs'iou has tintli foi its iiunei&al object, but this eouteut is meioh iTiven, aud its fundamental piniciples aio uot lecoi'iu/.ed tin oils'll tlniikiup' and conception' Thus the mdiMdual is iindei an oblioatiou, which IS s'louuded upon authontv, and the testimouj of his own spmt and heart, in which is contained the element of fioedom, takes the form of faith and feelm" But it is philosophic insight, which clearly iccoguizes that cliuidi and state are not opposed to each othei on the question of tinth and rationality, but differ only in foim Thciewere, it is tiiie, and still are, chiuches, wdiicli liavo nothing nioie than a loi in of public woiship, but thcie aie others, w liii h 'IJll SlAJJ, 2cr though ui them the foim of woislup is the main thinp have al-so iloctimo.iiid instruction Whenevci the chuicli tiilces 11]) the j)oint ot doc time, and deals m its teiichm" with oh|e( tive Ihouirht and theiuintiicles oE the ethical ancl lational, it passes ocei into the piovmce of the state It pioiioiiiKcs aiithoiit.itiveh upon the ethical and light, upon the Ian and mslit iitunis. and its iiiteiaiiie is belieied In (•outlast Tilth taith and the autlioiiti ot the chin ch, incoutiasl also Tilth the sid)]e( tne coiivii tioiis ivhich it ief]Uires. the state is that iihich knoiis In its princijdes the content does not leiiiaiii m the toim ot leeliiig and faith, but lieloiigs to the toimoil thouoht 111 so till as the selt-caused ainl selt-eMstiiig content makes its ap]ieaianee in leligioii as a jiaiticiilai content iiaiiieli 111 the toiiii of docliiues peiiiliai to the chinch as a leligioiis ( oiiiiiiniiili, it does not fall iiithiii the scope ot the st.ite In Piotestaiitisiii, it iiiai be said, theie aie no ileigi TV ho aie ( ousideied to be the sole depositaii' ot ihnuh doitiiuo, liciaiise in this toiin ot lehgioii there is no laiti Since elhiial and polituiil ])iiuciples i<ass ovei into till' lealiii ot leligioii and not oiili aie established, but niiisl be estalilislied in leteieuce to leligion, the state is thus on llie one hand tninished Tilth lebgious coiifarniatiou On the otliei baud tlieie leuuiius to the state thought amt tlietoiiii of sell-ioiiscious objecliie lationality, fhe light, tliat IS, to iiiaiutaiii ob|eitiTe lea-oii a'gai list the asseitions, ivliK h haio then souk e in the sul)]i etiie foiiu of tiiith, no matter what dejith ot ceititude and authority surrounds them Because the piiiiciplc ot the state’s form is uuivoisal, and heme essentially the thought, fieedom oi thought and scientifac investigation issue fioni the state It lias a chill ch that burnt Gioidano Biuiio, and forced Galileo, who adiocatcd the Cojioinican system, to lecant u])oii Ills knees ' Heucc siiencc, also, has its place on the ' b.ipliuc, in 111-, “ ll,n-.tcllaiig Jcs Wcltsi stems, ’ Book V, (•h 4, iirite'i. “Wlien Galileo published Ins discoveries, to which Side of the state, as it has the same element of foim.is the state, its end is huoiilcd;^, and. indeed (hoiifflit out oh^ei -tive truth aud lationalitv Thous^ht kiioivledf'e niav it is true, fall fioiii seieme to ineio opinion, andfioin jiiiniiples to mere leasoniiii^s Apph'iiitr itself to ethn.il ol)]ei ts.iiid lie Mas.issi^ted In the tele-cope.mil the jili.i-e- ot Venus, he pioieil nuoiitost.Llil^ th.il the 0.1.1111 iiioieil lint the new lh.it the e.i.ith is in inotiun w.is ilethued hy.in.issenihli ot r.iidin.ils to he heutie.il 'Wheieiiiioii (ialileo the f.inioiis.ulioc.ilc of this Mew, was suniinoiied heloie the liii|iiisition,.iinl eoii'pelled to ii> tract on ]i.iin of <1 seieie inipiisonineiit In.1 ni.in of iniml the |iassion for tiuth is one of the stioii^esl p.issioiis — (hahleo, ion iinceil h\ Ills own ohscn.atioiis of the iiiolion ot the e.iitli, ihoiifilit tor a loiii; time upon.1, new woik in whieh he would undeil.ike to deiclop all the jiionfs ot Ills theon lint in oidei.at the s.mie time to psiiipe the peiseentioii, ot whiili he would li.i\e heen the MCtnn, he ie«nKed to issue his woik in the tonn ot.1 di.ilo^juo between thiee |jeisons N.itttiall\, the aiU.mlii^e l.i\ with tlie.nUocate ot the ('opeinn.111 -\steni lint since l..ilil(‘o did not decide hotween tlieni, and {•.i\e eien possihle weight to the idileotions of the follow ei of I’tolein.ius, he h.id a iiirht to espei t that lie would not lie distmhed in the en|otinent ot that icst which Ills "leat.ijii.iiid seniees desened lint in Ills sixtieth xeai he w.is a second time suniiiioiied hefoii* ihe liihiinal ol the lintuisition, was iiii|iiisoncd,.iiul.i^.iin asked to icti.ut liis \iews under the thre.at of the pniiishiiieiil whuh is meted out to <i lieielii twice fallen Thex iiiduied him to suhsi nhe to Ihe follow in;; tin in of alijnratiini ‘I (ialileo who in mx sixtieth xc.a liiid iiixsolt III person licfoie the cimif kiiccliii;;.mil lookiii;; upon the liiil> (iospels, wIikIi 1 tinnii with iiix hands Joisweai,.ih|iiie,.uni exuci.ate with lionesl licait.iiid tine faith tlie incposlciims, t.ilse, and heretical dm tune nf the motion of the c.iitli, etu \\ h.it.1 spect.iclc ' Vn lionoiirahle old man, celebrated tlirniioh a lono life ilexiitcd to the inx'estieation of natiiic, against the w'ltness of Ins own conscience, recants upon his knees the tiiitli, xvliich lie had so coiiviiieingh proied By the sentence of the Inquisition he x\as coiidemnoil to peipetual inipiisonment A x ear •iftei wards, through the mediation of the Grand-diikc of hMorenee, he w.is set,it hbcil> — He died in 1642 His loss was ileploicd by Hiiiope, which had heen enlightened by his lahouis.mil stiiicil to iiidiginition In the sentence jmssed hy so detested.1 t11h1111.1l upon so great a man.”
Ilic oiifauizatioii of tlic st.itt*. it iiia} opposjf then tundameiital principles Tins it in.iv do nith somethin)' of the same pretentious ilciinis, as the diuich makes with ie»ard to its iieiAihai hclongin)'s Itmav iel_\ upon meie ojnnmg <ib it it wciu le.ison, and iii>oii tlie light, advanced bv sub-]e(tno self-coiiseiousiiess, to be in its oinnioii and cou-1 id ion f 1 ee Aheady 140, note) the piiuiipleot the siilijeitivity ot kuowledgi' lias been evaiiiined, and oiil_\ a sinj'lc remark need now he added On the one hand the state llla^ treat with infinite indifteiciice opinion, in so fai as it is nieie oimiion, iind has heme.i mere siibiedne content This opinion, let it plume itselt to.ini extent i 1 pleases, contains 110 tine stieiiglli oi tone The st.ite is ni the position of tile paiiitei, nlio in Ins woik (oiifines liiiuself to the three gioiuid ( oloius,.lud may tieat with inditteicnee the sthoolwisdoiu whuh manitams that theie.uc si'veu But there is aiiothei side to the question This opninig ot had ]>iiiuiples const it iit(‘s itself a ninieisal f.ut and con odes iKtiialiti It IS manifested as the toiiiiiihsm of nneon-(litioiied sulqeituiti, whuh would adopt as a basis the siientifie slailmg-point, would exalt the slate-iicaderaies to the piesuinptuous lo\el ot,i chuich, and would then tuiii them against the st.ite In oiipositiou to this pioceedmg the state must take umlei its piotoftion obiectne truth and the piniiiple ot the ethu.il hie,.iiul on the othei side, in opiiosition to the diuieh, whuh elaims unlimited and un-( ouditioual authoiit i, the state has to uphold as a general thing the formal light of self-conseiousness to its own insight, coiivictuiii, and thought of xvhat shall be reckoned as objective tiuth There mav also be mentioned hero the unity of state and church, a iiiiiou which is niucli cauv.issed lu modern times, and jiiaised as tlie highest ideal It tlie essential unity ot these two is the unity of tine prnuiplos xvith sentiment, it IS also essential that along with this unity should come into IHi: rillLOSOPIIY OF RIOIIl.
hpecific OMstoiife tlif clifleienco, which is m the loiin ot their couscioubuess In.iii eiieulal (lebjiotisiii there iilie.nlv exists the so fiequeutlv 'vrished hn unit} ol cliuuh iiml stiite Yet 111 It the state is not jneseut, at least not th.it self- cons( ions foiiu ot it, wlmh is alone woilhy ot spiiit and includes iioht, flee ethical hie and oii;aiiie deielojiment It the state is to have lealiti as the elhu.Ll seltconscious leidizatiou ot sjniit it must he (lislinirnished tiom the foim ot authoiit}- and taitli But this distiinhou arises onh in so far as the ecclesiastical side is in itselt divided into se^aiate thin dies Then onh is the stati' seen to ho stipeiioi to them, and wins and hinnts into existence the iiiiiveisaliti ot thought as tin' iniiicnile ot its foim To unclei stand this we niii^t know what nnuei'alili IS, not onh in itselt, hut also lu its exist eiice It is lai from beiiit; a weakness or misloitiine foi the stiite that the church has been divided Onh lliiouoh this diMsion has the stale been able to deieloji its tine cliaiadei and become a scll-conscious latioual, and ethiial lealil} 'Ihis division was an eieiit ot the hajiinesl aiioiii\, telliinf in behalf ot tlietieedoni and i,ilioualit_\ ot the cluiiih, and also m hehalt of the tieedom and lalioiiahiv ot thoueht Addition — The state is ical Its ic'aht} consists in its lealizmg the inteiest ot the whole ni jiaiticulai ends Actuahtv is always the iniitx ot uuiceisalih and paiUcularit} Uui\eisaht\ exists ]iic'<enieal in jiaitii ulaiitx Each side appeals as it selL-sulIn lent, allhough it is upheld and sustained onh in the whole In so tai as this unity is absent, the thing is uuieahzed, eien though existence may he predicated of it A had state is one which iiieiely exists A sick bod}' also exists, but it has no tine leahty A hand, which is cut oft, still looks like a baud and exists, though it is not leal True leality is neecssit} What is leal is in itself necessaiy Necessity consists in this, that the whole is hioueu up into the ditterences contained in the conception. Then, as so biuken ■mi: si'AiL ii|), it furnishes.i fast anti cndurinfj character, not that of the fos^iil, but of that iihich m mving itself up always besfcts itself anew To tlie couipleto state essentially belong consciousness and thought Hem e the state knows what it wills, and knolls it as.soiiiethnig thought Suite consciousness has its seat tmli in the state, sciente has its place also there, and not in the chuich In despite ot that, much has lu nioileiu tunes been said to the elteet that the state has ^lnuug mto evisteiice out of lehgion The state is the deieloped spiiit, and (‘vhihits its eleuieiits m the daylight ot const lousiiess On mg to the tact that nhat lies in the idea walks loith into ii'-ilde liemg, the state ajipcais to he soiuethmg tiiute. whose ju ounce is ol this woild, while leligioii lejiieseiits ilse’t as theieahn of the lufiiiitc Thus, the state seems to be suhoidmate, needmg, since the finite 1 aiuwt sulisist In it sell, the ba'.is of tlie cluuch As finite, it Is thought to hau* no leiificalion, and only in and Ihiough leligioii to betoiiie holy and appeitain to the infinite J5ut this leisioii ol the inattei is highly onesided TJk' slate is eeilainh in its essence of the world •iml finite, iiaiing juiluuLu ends and liiiictions Bn t its lieiugf woildh IS oiih one side of it Onh to a perception, whiih is loid ol sjiirit, IS the statu iiieiely finite The stale has a iital soul, and this iitahziug powei is sublectniti, which hoth cieates distiiu turns and ^et pieseivcs then iiuiti 111 the kiiigdoni ot leligiou theie aie also distiuctiuus ami liuitudes Grod is triune. Thus there arc three detei nmiatious, Avliose unity alone is the spmt If we would appiulieud in a conciete way the divine natuie, we do so only tlnoiigh distinctions In the divine kingdom as in the woildl) occui limits, and it is a oue-sidcd view to say that the woildly spmt oi the state is nieiely finite, toi leality IS uotliiiig uiational A bad state is indeed puiely finite and woildly, hut the latioual slate is in itself lufiiute.
till. l*III1.0M>l'lt\ Ol KK.lll Secon Jh it is siiid that the state iiiiist iin opt its ]iistihcatiou tiom leliifioii The idea, as ])ieseiit in religion, is spiiit in the mnei mndilien ot ieeliiiif, but this same idea it IS wlin-h ^11 ea itself woildlmess iiitlie state, and jikk nres tor itself 111 Lonsuousness and will an oiitwaid jdaie and reality It iie say that the state iiiiist be Ljioiiiided on religion, we mean mill that the state iiiiisl lest upon and pioceed fioiii iation.ilit3- But this sentence can be iindeistood ■nlon^d\ to mean that when the spiiit ol man is bound by a leligion uliith is not fiee, he is most adioith brought to political obedience The Chiistian leligioii, liowevei. IS the leligion of fieedom Yc't eiim Christiaiiiti ina} be infected In supeistition and toiiveited into an iiistiuinent of bcnidage Thus, the doctiine that the state should be founded ou leligioii is peiM'ited, when it is interpreted to mean that individuals must luive leligion iii Older that their spn it, enchained In it, iiiav be the moie readily oppiessed in the st.ite But il we mean thiitieveience should be tidt toi the state as the whole, ol wliieli individuals aie the biainhes, this leeliug Hows most easih f 10111 philosophic insight into the uatiiie ot the state, although it that insight should be lacking, leligious sentiiiieut mav lead to the same lesult So the state niav need religion and laith It yet leiiiains esseutiallv distinguished from leligion lu that its (omiiiaiids.iie,1 leg,il dutv, it being a niattei ot luditteieuie iii what spiiit the duty is performed, while the einpiie ot lehgioii, on the contiaiv, is the internal Just as the state, it it weie to make such,l claim as religion makes, would endanger the right of the inuei mind, so the chuich degcnciates into a tyiaunical lehgiou, if it acts as a state and imposes jiumshmcnts A third distinction, related to the foiegomg, is that the content of leligioii is and icinains veiled, teehng, sensibility, and fancy are the ground on which it is built, and on tins ground everything has the foim ot sublet tivitv The state, ou the othei hand, actualizes itselt, and gives its THE SIA'IE phases a solid reality If lebgiosity weiu to insist upon making itself good within the state, as it is wont to do in its own teriitoiy, it would oveituin the political oigauization Each seveial distinction has a bioad and fan field in the state, while in lehgion eveiything is always referied to the totalit)' If this totality were to seize upon all the political relations, it would he fanaticism It would he bent upon having the whole in cieiy particular part, and could not aeeomplish its dcsiie evcejit by the destruction of the particular Fanaticism will not allow particular dittei cnees to have their way The expression, “The pious arc subject to uo law,” is nothuig more tlian the decree of faiiatn ism Piety', when it iopla( es the state, cannot toleiate that which is definitely constituted and destioys it A kindred typo of mind is shown by him who permits conscience oi interuality to judge, and does not decide on general grounds This inteinality does not in its development pioceed to piinciples, and gives itself no justification If piety IS counted as the leality of the state, all laws are ca-t to tlio winds, and subjective feeling legislates This feeling may be nothing but c.ipiice, and yet this cannot he ascei tamed except bv its acts But in so tar as it becomes acts or commands, it assumes the shape of laws, and is diieetly oiiposed to subjective feeling God, who is the object of this feeling, may also be regarded as a being who detei mines But God is the unixeisal idea, and is in feeling the uudetermiiied, which is not matuie enough to determine what actually exists in a del eloped form in the state The fact that everything in the state is firm and secure is a bulwark agamst caprice and positive opmion So rehgion, as such, ought not to rule.
271 The political constitution is (1) the organization of the state and the process of its organic hfe in reference to its own self In this process the state distinguishes within itself its elements, and unfolds them mto selfsubsistence T jiii: PHILOSOPHY ok righi (2) It IS cl single, exclusive luflmclualitv, iinj.is such is related to.'inothci It turns ilsdistiuctiicfccituics tonards foreign states, aud iii so doinifcstalilishes its self-suhsistmg distinttions 'witlnu itself in then ideality Addihon — Just as iiiitahility in the Inins’ oiganism is in one of its phases soinethins’ intenial, helonoius’ to the organism as such, so lieie also the iideience to foieign states has a heaiiug ii[)on irhat is iiithiii The internal state as such is the civil poiiei, the diiection outivaids is the militaiy poivoi, which, honmei, has a definite side withm the state itself To balance both phases is one of the chief matleis of statesmanship Sometimes the civil power has been wholly extinguished, and lests only upon the militaiy power, as happened dining the time of the Roman empeicrs and Pietoiian Guaids Sometimes, as in modem days, the military power proceeds only out of the cml power, as when all citizens aie bound to bcai aims