'liri: FAMILY unable to appreliend mariiago in its speculative nature This substantive lelation, however, is m harmony with the unsophisticated ethical sense, and with the laws of Chris- tian nations Adchhm) — It IS laid down by Friedrich v Schlegel, in “ Lucinde,” and by a follower of his in the “Letters of an Unknown ” (Lubeck and Leipzig, 1 800), that the marriage- ceiemony is a supeifluous foinialit} They argue that by the foim of maiiiage love, which is the substantive factor, loses its value, they repiesent that the abandonment to the sensual is iiecessaiy as pi oof of the freedom and inner leality of love This style ot aigument is usual with seducers Besides, as legaids the relation of man to woman, it is woman wdio, in yielding to sense, gives up lier dignity, wheieas man has another field than the family for his ethical activity Tlie spheie of woman is essentially man lage Hen ightf ul claim is that lo ve should assume the form of maiiiage, and that the dificrcnt elements existing in love should be bi ought into a tiuly lational connection.
165 The natural oflice of the sexes receives, when lationalized, lutcllectual and social significance This significance is determined by the distinction which the ethical substance, as concejition, introduces by its own motion into itself, lu older to win out of the distinction its own life or concietc unity 166 In one sex the spiritual divides itself into two phases, independent, peisoual self-sufhcieucy, and knowing and wilhng of free universality. These two together are the self-consciousness of the conceiving thought, and the willing of the objective final cause In the other sex the spiritual maintains itself in unity and concord This sex knows and wills the substantive in the form of concrete individuality and feeling In relation to what is without one sex exhibits power and mastery, while the other is subjcctne and pa^slve Hence the husband has his real essential life m the state, the sciences, and the hke, m Jirc PiriLosoPiiT of Rioiir.
battle and in stiupgle iiitb the outei woild and ■with him- self Only by effoit does he, out of this disiuption of himself, leach self-sulhcing concoid A peaceful souse ol this concord, and an ethical existence, which is intuitive and subiective, he finds m the family In the family the wife has her full substantive iilace, and in the feeling of family piety realizes liei ethical disposition Note — Hence piety is in the “Antigone” of Sojihocles most supeibly presented as the law ot the woman, the law of the nature, which lealizes itself subiectiiely and intui- tively, the law of an inner life, -which has not 3 et attained eomiilete realization, the law of the ancient gods, and of the iinder-woild, the eternal law, of whose oiigm no one knows, in opposition to the public law of the state Tins opposition IS in the highest sense ethical, and hence also tragic, it IS individualized in the oiiposiiig natures of man and woman Addition — Women can, of couisc, be ediKated, but then minds aie not adapted to the liighei seicnces, philosophy, or ceitain of the aits These demand a univeisal faculty Women may have happy insjurations, taste, elegance, but they have not the ideal The diffeience hctwceii man and woman is the same as that between animal and plant The animal coirespouds raoie closely to the chaiactei of the man, the plant to that of the woman In woman theie IS a more peaceful unfolding of nature, a process, whose principle is the less cleail}’’ cleleimined unity of feeling If women were to contiol the government, the state would be in danger, for they do not act accoiding to the dictates of universality, hut are influenced by acci- dental inclinations and opinions The education of -woman goes on one hardly knows how, in the atmosphere of picture- thinking, as it were, more through life than thiough the acquisition of knowledge Man attains his position only thiough stress of thought and much specialized eftort 167 Mariiage in its essence is monogamy, because in HIE FAMILY.
tins leLition it is tlie personahti^ tlie directly exclusive individuAlitv wbicli subsides and lesigns itself The true inner side of maiii.if'e, the subiective foim of the real substantive institution, issues only out of such a mutual renunciation of personality as is shared in by no one else. Peisonality acqiiiies the light of being conscious of itself 111 auothei, only in so far as the other appears in this identity as a pei son oi atomic individuality Note — Maiiiago, oi monogamv, rather, is one of the piniciples on which the ethical life of a community de- pends most absolutely Hence the institution of marriage IS lepiosented as one of the featuies of the divine or heroic founding of the state 168 Since inaiiiage piocoeds out of the free resignation by both sexes of that personality which is infinitely peculiar to themselves, it must not occni within the bounds of iiatuial identity, which involves gieat intimacy and un- limited familiaiity Within such a circle individuals have no exclusive pcisouality Maiiiage must lather take place 111 families that aie unconnected, and between persons who aic distinct in then oiigiu Between persons related by blood, theiefoie, maiiiage is contraiv to the conception of It It IS an ethical act done in fieedom, and not con- ti oiled b}' diicct natuial conditions and their impulses. Mariiage withiu those limits is likewise contrary to true natural feeling Note — To legaid maniagc as giounded not on a right of nature but on natural sexual impulse, to view it as a capricious contract, to give such an external reason for monogamy as the number of men in relation to the number of women, and to give only vague feehngs as cause sufficient to prohibit marnage between blood con- nections, all such theories are due to the current idea of a state of nature, and to the opinion that such a state possesses lights. They aie, however, devoid of the con- ception of rationahty and freedom.
llli: PHILOSOPHY OF BIGHT Addition — Coiisaiiguiueous mairiagcs find opposition, in the first instance, in the sense ot shame This feeling of hesitation is justified by the conception What is alicady imited cannot be first of all united by uiariiage As to the relation of mere natuie, it is known that amongst animals copulation -withiii one stock pioduccs weaker off- spring What IS to be 3 oitied ought to be at fiist distinct and separate The power of piodiiction, both of spiiit and body, IS greater, the deeper aie the oppositions out of which it lestoies itself Famihaiity, intimacy, habituation due to the same course of action, ought not to occui pre- vious to marriage, but should be found for the hist time in the married state Their ajipearanie after niainage has richer results and a higher value, the more nuineioiis have been the points of difference 169 The family, as person, has its exteinal icality in property. If it is to furnish a basis for the substantive personality of the family, it must take the foiiii of means B The Family Means 170 It is not enough that the family has jiiojieity, but, as a umveisal and lasting peisoii, it needs a peimancnt and sure possession, oi means When propcity is treated abstractly, there occur at random the particular needs of the mere individual, and also the sell- seeking of the appe- tites These now take on an ethical aspect, and are changed mto provision for a common mleiest Note — In the wise sayings concernmg the founding of states, the institution of a sure property makes its ap- pearance m connection with the institution of marriage, or at least with the introduction of an orderly social life — When we come to the civic community, we shall see in what family competence consists, and how it is to be secured 171 The husband is the head of the family, and when HIE I A JULY it, as a legal jiersoii, collides witli other families, lie is its lepresentative It is expected of him, furthei, to go out and earn its living, caic tor its needs, and administer the family means This means is a common possession, to which each nicmbci has a common hut not a special light. This general light and the husband’s right to dispose of the piopeity may conflict, because the ethical sentiment (§ 158), which in the family is still in its simplest form, is snb]ect to chance and violence 1 72 Marriage establishes a new family, which has its own independent footing as against the stems or houses flora which it has proceeded The connection of the new family with these stems is consanguinity, but the principle of the now family is ethical love Thus, the radividual’s piopcrty IS essentially allied to his marriage, and less in- timately to his ongiual stock or house Note — A maiiiage-settlemont, which imposes a limit to the common jjossession of goods by the wedded couple, or any other ariangement by which the right of the wife is ictainod, is intended to be security against the dissolution of the maiiiage-tie by death oi divorce In such an event the diffeient members of the family are by tins airange- mcnt appoitioned their shaies of the common possession Addition — In many law codes the more extended range of the tamily cncle is retained It is looked upon as tlie leal bond of union, while the tie of the single family is re- garded as compaiatively unimpoitant Thus in the older Eoman law the wife of the lax marnage is more closely allied to her relatives than to her husband and children. In feudal times, also, the necessity of preserving the splendor fwnuliae led to reckoning under the family only its male members Thus the whole family connection was the chief object of concern, and the newly-formed family was placed in the backgiound Notwithstanding this, every new family is more essential than the wider circle bounded by the tie of consanguinity A married couple Tlin PHILOSOPUY OF KIGIIl’.
mth their children form a nnclens of their own in oiiposi- tion to the more extended houBehold Hence the financial status of individuals must be moie vitally connected with marriage than with the widei family union C. Education of the Clvddieii and Dissolution of the Family 173 The unity of maniage which, as suhstantivo, exists only as an iniiei haiinony and sentiment, hut, so lai as it exists actually, is sejiaiated in the two niained pcisons, becomes in the cliildien a unity, nhicli has actual inde- pendent existence, and is an indejiendent obiect This uen object the parents love as an embodiment of then loie — The presupposition of the diiect picsence of thetno people as parents becomes, when taten on its ineiely iiatiiial Bide, a lesult This process expands into an lulmite seiics of geneiations, which beget and are piesupiiosed At tins finite and iiatuial standpoint the existence ol the siin]ile spirit of the Penates is lepiesented as species oi hind Addition — Between husband and x\nfe the i elation of love IS not yet objcctiie Though feeling is a substantive unity, it has as yet no footing m leality This foothold parents attain only in their childien, in iihoin the totality of then alliance is visibly emlxidied In the child the mothei loves hei husband, and the fathei his wife In the child both paients have then love befoiu then eyes Whereas in means the maiiiage tie exists onlj’ in an external obj’ect, in children it is present in a sjnntual being, in whom the parents are loved, and whom they love 174 Children have the nght to be supported and educated out of the common family means The light of paients to the service of their children, as service, is limited to and based upon family caies The light of parents ovei the free choice of then children is just as THE FAMILY clearl} limited to loiiectioii and education The puipose of cliasti^cnient la not ineie nistice, it lias, a subiective moial side, its object bcins^ to icstiain a fieedom, ■which is still bound to iiatuie, luid to instill the univeisal into the child’s consciousness and will Addition — ISlau does not possess by instinct what he is to bo, but must hist of all acquire it Upon this is based the child’s iiiilit to be educated As it is with children, so IS it with nations iindc'i jiateinal sroverument, the people aie supplied with food out of stoiehouses, and are not looked upon as selt-dejumdciit oi of age The services iec|uiied ot childien must beai upon their education and pioniote then good To ignore this good would destroy the othiial element of the lelation, and make the child a slaio A pionniieiit io.itnie in the education of children is collection, intoiided to break thou self--will, and ciadicate what is 11101 ely sensual and natiiial One must not expect to siKcuod here simjilv with goodness, because the diiect volition of childicn is moved bv immediate suggestions and likings, not by icasons and ideas If vve give children loasons, wo leave it ojicii to them whothei to act upon them 01 not In this way every thing dcjicnds upon their pleasure In the fact that paients constitute the universal and essen- tial IS included the necessity' of obedience on the part of childien When no caie is taken to cheiish in children the feeling of suboiclmatioii, a feeling begotten in them by the longing to be big, they' become forward and impel tincnt 17 o Children aie jiotentiaUy iiee, and life is the direct embodiment of this jiotential fioedom Hence they are not things, and cannot be said to belong to any one, their parents or othcis But their freedom is as yet only potential The education of childien has with regard to family life a two-fold object Its positive aim is to exalt the ethical natuie of the child into a direct perception free from all opposition, and thus scciiic that state of mmd, which forms the basis of ethical life The child thus TIIE PlIILOSOPnY OF HIGUT passes Ills eailicr yoais in love, tiust, and obedience Its negative aim is to lift the child out of the natui.il sim- phcitj’’, in ■which it at first is, into self-dependence and tioe personality, and thus mahe it able to leave the natural unity ot the family Note — Tli.it the children of Roman p.irents iveio slaies IS one of the facts which most taniishcs the Roman law This wounding of the ethical life in its most intimate quarter is an important element in foiming an estimate of the world-histoiical chaiactei of the Romans, as well as of then tendency towards foimal right The necessity' foi the education of childien is found m their inheient dissatisfaction with what they aic, in their impulse to belong to the world of adults, whom they reverence as higher beings, and in the wish to become big The spoitive method of teaching gncs to childien what is childish under the idea that it is m itself valuable It makes not only itself iidiculous, but also all that is seiious It 18 scorned by children themselves Since it stiivcs to lepresent children as complete in then very incompleteness, of which they themselves aie alieady sensible Hoping to make them satisfied with their inqierfect condition, it disturbs and taints their own truer and higher aspiration The result is indiflerence to and ivant of interest in the substantive relations of the spiiitual world, contempt of men, since they have posed befoic children in a childish and contemptible way, and vain conceit devoted to the contemplation of its own excellence Addition — Man, as child, must have been included with his paients in the circle of love and mutual confidence, and the rational must appear in him as his own most private subjectivity At the outset the education given by the mother is of greater importance, since social character must be planted in the child as feeling. It is noticeable that children as a rule love their parents less than the parents do their children. Children are on the way to 'IIIL FAMILY 'IIIL FAMILY meet indepeudcnce aud -nax m stiengtli, besides they have tbeii paieiits in a sense behind them but j)aients possess in then cliildieii the obiectivc embodiment of their nnioii 176 Miiiiiai'e is only the diiect foim of the ethical idea, and has its ob]ettl^c reality in the inwardness of subiective sentiment and fcclin" Tn this is found its first exposuie to accident Just as no one may be forced to many, so theie must be no positive legal bond to hold togethei jieisons.betneen-nhomhave aiisen hostilethoughts and acts A third authoiity must, however, intervene to hold intact the light of maniagc and the right of the ethical fabiic against the inioads of mere opinion, and the accidents of fleeting resolves It must also distinguish between the efteivescoiice of ieeliiig and total alienation, and ha\e pi oof of alienation hctoie permitting divorce Addition — As niaiiiage lests only upon a subjective sentiiiic'iit which is liable to change, it may he dissolved The state, on the coutiaiy, is not subject to division, since it losts upon the law' Maiiiage should be indissoluble, but this dcsnable state of things icmains a mere moral cominaud Yet, since maiiiage is ethical, it cannot be dissohed at landoin, but only by a constituted ethical autlioiiiy, be it the cliuich oi the law If total alienation has taheii jilace on account ot adulteiy, for example, then the leligious authoiity also must sanction divorce 177 The ethical oi social dismemberment of the family occuis when the childien have grown to be free per- sonabties They are recognized as legal persons, when they have attained their majority They are then capable both of possessing free property of their own and of found- ing their own famihes, sons as heads of the family, and daughters as wives In the new family the founders have now their substantive office, in contrast with which the first family must occupy a subordinate place as mere basis and point of dcpaiture The family stock is an abstrac- tion which has no rights.
Jlti: PIIILOSOPIIV OF RIGIir 178 The iiatiUtil disiuptiou of the family by the death of the parents, espcciallv of the husband necessitates in- heiitaiice ot the fainilv means Inheiitauee is the cuteiimi' into po( nliai possession ot the stoie that is iii itselt common The teims ot inhciitantc depend on detfiec ot ] elation and on the e\tent ot the dispeision thioiiyhont the community of the indmduals and families, uho liave hioken awav fioin the oimiual familv and hcioine inde- pendent Hence luheiitante is indefinite iii pio]joitioii to the loss of the sense of unitv, sime oieiy niai liaise is the lenunciation of foimei connei turns, and the founding; of a new independent family Note — It has been supposed that on the oitasion of a death a foitune loses its ownei, and tails to him who fust gets possession of it Actual possession, howoiei, so the supposition luns, is genei all r made bi lelatiies, since tliei aie usually lu the immoduite neighliouihood ot the* de- ceased Hence what customaiili happens, is. ioi the sake of ordei, raised by positire law into a i iile This tlieoiy is little moie than a whim, and.iltogethei oieilooks the natme of the family i elation 179 Thiougli the disineinbei incut of the faiiiilv 113 death theie is attoided fiee.scope foi the capiicious fancy of the testatoi, who may liestow his means 111 ac ecu dance with his peisoiial likings, 02»iuions, and cmcls He nia3' leave his possessions to fiiends and ntr[uaiiitances instead of to the family, adojitiiig the legal mode oi berpiest by embod3ing his declaiation m a will Note — Into the formation of a ciicle of fi lends by a bequest, which is authorized by ethical observance, theie enteis, especially in the case of wills, so much of arbitrari- ness, wilfulness, and selfishness, that the ethical element becomes extremely shadowy Indeed the legal pei mission to be aibitraiy in diawing up a will is lathei the cause of miuri'' to ethical. institutions and, also, of iiiideihaud cxci tions and servility. It occasions and justifies the absurd IIU: FAMILY IIU: FAMILY aud ever nialij^ii clesiie to link to so-called benefactions and bequests of jiiopeity, -whicb in any case ceases at death to be iniue, conditions that aie vain and vexatious 180 The piiiniple that the menibeis of a family become mdcqieiideut Icifal jieisons (§ 177) allows something ot capucious disciiinmation with logaid to the natural heirs to cutei inside even the family cmle But this discrimi- nation IS giealK limiied in oidei not to in]uie the funda- mental ic'latioii of the iainilv Note — Th(' simple diioct licedoin of choice of the decc.ised cannot be constiiied as the principle at the basis of tlio light to make a \ull iloie paiticulaily is this the ( ase, it this n ilf uliiess is opi>oscd to the substantive light of the tamih, vihosc loic and esteem for the deceased nonld be the chief icason foi earning out aftei his death his na^waid behest Such a mil contains nothing so vioithy of lesjiect as the faniili light Pormeily the vahditi of a last mil and test.unent lay only in its arbi- tiaiy locognition of othcis This validity can be conceded to a testaineiitan' disposition only when the family lela- tiou, in nhich it would othcimse he absoibed, is weak and luefteetive But to igiioie the piovmco of the family lelatioii, nhen it is leal and piesent, is unethical, audit would also weaken its luheieut ethical value to extend the bomidaiies of a testatoi’s capiice The haish and unethical I’omau law makes unlimited (apiiee inside the faniih the chief inmciple of succession In accordance with this law the son could he sold by the father, and would, if ficed, again come under his father’s powei Only aftei heiiig fieed fiom slaveiy the thud time, was he ically fieo Accoidiiig to these laws the son did not de jure come of age, and was not a legal person. Only yhat he took in wtii, pemduim castieii.se, was he entitled to possess "When he, on being thiee times sold and fiecd, jiassed out of his fatlici’s jiGwei, he did not inherit along with those, who had remained in family iiii; piiirosoiMiY ot kk.iii seivitudc, pxccpt liy the luseition of ii spetial danse in the ■will Siniilaih, the ■nife, in so fai as she had entered marriage not as a slave, i» mantim cnnvi'imef, nxnicqno esset, hnt as a matt on, did not so inndi belong to the family, -winch had bj hei inaiiiage been established, and ■was actually heis, as to the familv of hei biith Hoiiee she -was excluded fioiu inheiitiiig uealth, which belonged to what uas loallv her own family Though uifc and mothei she uas dismheiited It has alieady been ohseived 3, that, as the feehug of latioualitv developed, ettoits weie made to escape from the unethical elements ot these and olhci laws The expression hotw) inn potgei-sio, uliuh, as eipi v learned niiisi knows, IS to he distmgmslied fiom poiso.'Ko honniinu. uas drawn into seiviee by the pidges instead of Innediias, tbiough the employment of a legal fn tion, bv means of which, a /i/i« was changed by a seioiid baptism into a /(/i»s It thus sometimes became the sad nciessiti of the nidges sljly to smuggle in tlio leasouable as an oilsel to bad laus Hence, the most impoitant institutions beiame pitiinllv unstable, and cmIs aioso, which necesMtated lu tuiii a tumultuous mass of counter legislation The unethical icsults, flowing tiom the light of free choice alloucd In Eomau law to ti'slatois, aic ucll known from historj' and fiom the dcscrii>tions of Liician and others As to inaiiiage it is a dueit and simple ethical relation, and imiilics a mingling ot uhat is suhst.intivc with natuial coiitmgeiicv and inner capucc By mailing children slaves, and by kindred regulations, conspicuously by ready and easy divorce, preference is openly conceded to wilfnlness over the right of the substantive ethical fact Thus Ciceio himself, who, in his “ OfSciis ” and otliei works has written many a fine thing about the Hoiiestiini and Decoi win, devised the scheme of sending away his wife in 01 del that he might with a second wife get a sufficient dowiy to pay Ins debts. "When such things occur, a way 'IIIE FAMILY.
IS leaved by the lair foi the imn of moials, or rather the laws are the necessaij' piodiict of this luin and decay The institution of lieiis-at-law is introduced in order to preserve the gloiy of the fainilv stock It makes use of substitutions and family tiiists by excluding from the in- heritance the daughters in favoui of the sons, oi the rest of the family in fav oui of the eddest son, oi by sanctioning some othei inequalit} B\ it injustice is done to the principle ot ficedoni of piopeit\ (§ 62) Besides, it rests upon an aibitiaiy mil, nliich has absolutely no light to be lecoguized, since it aims to piesorve a paiticular stock 01 house lathei than a partii iiLii family But the family, and not the stock oi house is the idea, which has the right to be picseivccl Moioovei, the ethical fabric is as likely to be niamtaiued by the iiee disposal of propeity and equalitj of succession, as iaiiiih tiees aie to be pieserved by an opposite eouise 111 lustitiitieiis like the Eonian the light of mariiage (§ 172) IS eioiiwheie iiiisniteijneted Mariiage is the complete touiidiiig of a new and actual family, in eontiast with which the family, as the oi yens is called, is an abstiaction, becoming, as the geueiatious p.iS8 by, ever more shadowy aud unical 177) Love, the ethical element in iiiaiiiage, is a feeling for leal piosent indi- viduals, aud not foi an abstiaction It is shown further on (§ 356) that the woild-histoiical piinciple of the Eouian enipiie is an abstiaction of the understanding It is also shown further on (§ 306) tliat the higher pohtical sjihere introduces a right of piimogenituie and an inalienable family fortune, based, howevei, not on an arbitrary act of will, but on the necessary idea of the state Addition — Amongst the Homans in earlier times a fathei could disinheiit his childien, and even put them to death Afterwards neither of these acts was allowed Efforts were made to bung both the unethical and also the illogical attempt to make it ethical into one system, the 'HIE PIIILOSOPUy OF UIGIir.
letention of ■^^hlcll constitnlos llie clifiiculiy aud weakness of our law of inlientauto Wills may (eitamly lie pei- imtted, but m them should pievail the idea that the iitfhl of aibitiaiy decision pows only inth tlie dispeisiou and separation of the inemhcib of the family Tlie so-called lainily of liieiulship, uhich heejuest brinies iiilo existence, should appeal only when tlieic aie no eliildicn or ueji lelatiyes Something oftensivc and di'-agiecablc is asso- ciated w'lth testiimciitary dispositions geiiei.illy' In them I reveal those to whom I have inclination But inchnatioii IS arbitrary, can be obtained suiieplitioiisly, and is allied to whim and fancy' It niavoieuhe lequuedinawillthatan heir shall subject himself to the gieatest indignities In England, wheic they aic given to inliiig all soits oi hobhies, an infinite number of absuidities aie atlachod to wills Tiaiisition of the Family into the Cntr Community 181 In a natural way and essentially tbiongli tbe principle of iiersoiialitv, the family scpiiiatos into a iiunibei of families, which then exist as independent concrete peisous, and aie theiefoie i elated exteiiuilly to one anothei The elements bound up in the unity of the tainih, which IS the social idea still in the foim of tlie t ouceptioii, must now he leleased from the conception and givim iiiclepon- dent reality This is the stage ot dilfei cm e Heio, at the outset, to use abstiact expressions, we ha\e the deteiinma- tion of paitieulaiity, which is iieveitheless in lelation to universality The universal is, in fact, the basis, which is, howevci, as yet only internal, and therefore exists in the particular only foimally, and in it is manifested exteinally Hence in this relation occasioned by reflection the ethical IS, as it wore, lost, or rather since it, as essence, of neces- sity appears or is manifested, it occurs in its jihcnoineiial form This is the civic community Fofe — The extension of the family or the traaisitioa of it into anotliei jiiiiicijile has in tlie actual -woild two phases It IS on one side the peaceful expansion of the family into a people oi nation, i\liose ciunjionent parts have a coiniiion iiatiiial oii<;iu On the otliei side it is the collection of scatteied gioiips of families by superior force, or it is then voliiiitaii association, m order to satisfy by Lo-opeiation tboii common wants Addition — Univeisality h.is heie a point of outlet in the indopoiidoiKe of paiticiilaiiti At tins point the ethical apiieais to be lost Consciousness iinds in the identity ot the family what is pi openly its fiist divine and obligatory piiiieiple But now llieie ajipeais a relation, in which the paiticular is to be the jmnie factor in determining my con- duct Thus the ethical seems to be discaided and super- seded But ui this Slow I am leally in eiror, foi, while I belici 0 i^/aclf to be retaining the particular, the universal and dso the necessity of social unity still icmain for me furichimoutal and essential Besides, I am at the stage of appcaiance, and although ray paiticular natme remains for mo the detei mining factoi and end, I seive in this way the unneisal, which does not lelax its own special hold of me SECOND SECTION The Civic Community 182 The concrete jieison, who as particular is an end to himself, IS a totality of wants and a mixture of necessity and capiice As such he is one of the principles of the CIVIC community But the jiarticnlar person is essen- tially connected with otheis Hence each establishes and satisfies himself by means of otheis, and so must call in the assistance of the form of universality This univer- sality IS the other piincijile of the civic community Addition — The civic community is the lealm of dif- ference, intermediate between the family and the state.
'llli: PUILOSOPIIV OF RIGHT although, its coiistiuctionfollovredin point of time the con- struction of the state It, as the diffeience, must presup- pose the state On the self-de 2 >endoiit state it must rely for its subsistence Fuither, the eieation of the ciiic com- munity belongs to the modem woild 'wliuh alone has jier- mitted every clement of the idea to leccive its due Wlien the state is lejuesentcd as a union of diffcieiit ^^eisons, that IS, a unity which is meiely a community, it is oiih the civic community vihich is meant Many model n teachers oi jiolitical science have not been able to de\ eloj) any olhei view of the state In this society eveiy one is an end to himself, all others aie foi him nothing And yet with- out coming into lelation with otlieis he cannot lealizo his ends Hence to each paiticulai jieisoii otheis aio a means to the attauiineiit of his end But the paiticulai imipose gives itself through reference to otheis the foim of univer- sality, and in satisfying itself accomi>hshe& at tht> same time the well-beingof otheis Since iiaituiilaiity is hound up with the conditioning unicc-isal, the loint wliolc is the ground of adjustment oi mediation, upon wliiili all in- dividualities, all talents, all accidents ot birtli oi loitiiiic disjioit themselves Here the fountains of all the jiassioiis are let loose, being merely governed by the sun of leason Particulaiity limited by univeivality is the only staudaid to whicli the iiaiticulai jierson confoiiiis in jnomoting his well-being 183 The self-seeh'iiig end is conditioned lu its icahzatioii by the uini eisal Hence is foimed a system of mutual de- pendence, a system which interweaves the subsistence, happiness, and rights of the individual with the subsistence, happmess, and right of all The general right and well- being form the basis of the individual’s right and well- being, which only by this connection receives actuality and security This system we may in the first instance call the cvteindl state, the state which satisfies one’s needs, and meets the requirements of the understandmg 'IIIE civrc COMMUXIIV 184 When the idea is thus at laiiance ivith itself, it impai-ts to the jihases of the pccuhaily mdi-vidual life, le, to jiaiticiilaiitj, the ri"ht to develop and publish themselves on all sides, and to univeisahty it toncedes the rijjlit to evince itself as the foundation and necessary foim, ov'eiiuhng povvei and final cud of the particulai. In this system the ethieal oidei is lost in its own extremes It is a svsteiii chaiaiieiized bv extoinal appearance and con- stituted by the abstiact side ot the leality of the idea In it the idea is toiiiid only as lelative totality, and inner uccessitv