Additiou — The diiect unity ot the family isheie bioken up into a iiiultiphuty, and the ethical is lost in ita e\ti ernes Ecality is at this stage externality, involving the dissolution of the comeptioii, the liberation and inde- [leudence of its leah/ed elements Although in tho civie community paituulai and uiiiveisal fall apait, they aie none the loss mutually connettedand conditioned While the one seems to be ]ust the ojtposite of the otliei, and is sujiposed to bo able to exist only by keeping the other at aim’s length, each nevertheless has tho otliei as a condi- tion Thus most people, foi example, icgaid the payment of taxes as in]uimg then paiticulaiity, and as opiiosingand ciipphng then plans Tiue as this may seem to be, the yiaiticulai puipose cannot be earned out ajiait from the nniveisal A land, ni which no taxes weie jiaid, would not be allowed to distinguish itseli for the stiength of its individuals In the same way it might appear as if it would be better for the umveisal to draw to itself the resources of the individual, and become a society such as was delineated by Plato in his “ Eepublic ” But this, too, IS only a mere appearance, since both elements exist only through and foi each other, and are wrapped up in each other When I promote my end, I promote the umveisal, and the universal in turn promotes my end.
mi; vuii.osopiiY oi iugiij 185 IVlien indepcutlent ])a.itiuil.iiitv j;ncs I'lec iciu to the satiifattioii of want, capiice, and snhieitive likiinj;, ]t destio} s 111 its evtiavat^ani-o hot!) itself and its siihstantiio lonception Ou the othei band the salistaetioii nhcthei of noccssarv oi of lontini'cnt want is I'ontinurent, siiiie it con- tains no iiiheieiit limit, and is vi holly di i>L'udi'iit on ex- ternal chance cajnice, and thepoiici ol the uniieisal In these (onflicts and eoniplevities tin* enie eoniinuiiity aftoids a spectacle ot excess, iniseii, and jihjsical and social coiTuption Xote — The independent develo]inicnt of paiticnlaiity (coinpaie § 124, noie). is the element iihuli was leiealcd 111 the ancient states as an inflow of iinmoiality (.lusiiig nltiniatelv then decai These states, founded as thev were 2iartly n]Jon a patriarchal,iiid lelieions jinneiple, partly n2)on a spiiitnal thouj'h simple i lineal life, and originatim; in geuoial in native lutmtious, could not with- stand the disunion and infinite leflection involied in selt- consciousiiess Hence, so soon as lettedion aioso, the state smenmbed, fiistin sentiment and Iheii intact. Its as yet &iin2'le 2nimi2'k‘ lacked Ihe tinly mfunie 2'owei iin2ihed m a unitv, iihich 2ieiiiiits the op2iositioii to leason to explode nith all its foice In this iia}' it would use su2ieiioi to the 02>2'Osition, pioseiie itselt iii it, and take it into itself Plato in his “Ee2mblic” ie2>ii'sents the substantive ethical life in its idc-al boautv and tiuth But with the 2)iinci2ilc of mdeiiciident 2iarticul<ii ity, which biokc in upon Gicek ethical life at his time, he could do nothing except to oppose to it his “ Repuhlic,” which is simply substantive Hence he excluded even the earliest form of subjectivity, as it exists in private projierty (§ 46, note) and the family, and also in its more expanded foiin as juiiate libcity and choice of profession It is this defect, which jireiciils the laigc and substantive truth of the “Bepuhlic ” fioni being undoi stood, and gives nso to the generally accepted view I in: CIVIC coir-ML Nin tliat it IS ii moic (lip.im of abstiacttlioiight, oi what we are used to calliuf' aii idi'al la the inoiely substantive foi ui of the attiial spa it. as it aiipeais iii Plato, the pimuplc of selt-depeiident and iii itselt mfiiiite peisonality of the indi- vidual, the pimciple ot subiective fieedoni does not leceive its due Tins piiiiciplo on its niiiei side issues in tlie Cliiistian 1 elision, aud on its outer side in the Bomaii noild, nlieie it nas (.oiiilniied with abstiact univeisalitv It IS historitalh latei than the Gieek 'woild So, too, the lihilosoiihiu lefleition, which iat horns the depth of this piiiiciple, IS latei than the substantive idea found in Greek thoui'ht Athhhoii — Paiticiilaiity, taken abstiacth', is measuieless in its evcess, aud the toiius ot evtess aie likewise ineasuie- less A man’s appetites, wlin h aie not a closed circle like the instinct ot the aiiiiiial, aie iiideiicd by pictui c- thought aud letlection He iiiai < an v aj'petite even to the spurious infinite But on the othei side piiiation and want aie also measuieless The confusion, dee to the collision of appetite and piivatioii, lan onlv be set to lights by the state It the Platonic state excludes paiticulaiity, no hope can be held out to it, as it contiadnts the infinite light of the idea to allow to jiaitii ulaiitv its fieedom In the Chiistiaii lelinion, the light ot subiects and also the existence, which is selt-ieteiimg and self-dependent, have leceived a maikccl o\]iansiou And at the same time the whole is sufhcioutly stioiig to establish haimouy between paiticularity and the ethical unity 186 But tlie principle of paiticulaiity develops of its own accoid into a totality, and thus goes over into uiii- vGisalitv In tins univeisahty it has its truth and its right to positive icalization Since at the standpoint of dualism, winch we now occupy (§ 184), the piinciiiles of paiticulaiity and univeisalitv aie independent, their unity IS not an ethical identity It does not exist as fieedom, but as a necessity That is to say the particular has to ■I in; riiiLOSopiiy of bioiii laise itself to the foim of um\ ersahty, and in it it lias to seek and find its subsistence 187 Individuals in the civic community are 2 uivate persons, who 2 iursue their own interests As these interests are octasioned by the univcisal, which appeals as a means, they can lie obtained only in so tar as individuals in then desiie, will, and conduct, coiifoini to the viiiiv ei sal, and become a link in the chain oi the whole The iiiteiest of the idea us such does not, it is tiue. he lu the consciousness of the citizens, v et it is not w holly w autiiiy It is found in the jiiotess, hy means of which the individnal, thioiiL(li necessitv of iiatuie and the capiice ot his want- seeks to raise his individual natiiial existence into foinial In-edom and the foi mal uiiii ei sality of kuowim; aud w ilhni' Thus, without de25aitiu}' liom its 2;'aiticulai iialuie, the indi- vidual’s chaiactci is (‘iilaigc*d Note — The view that civilization is an evteiiial and degenerate form oi life is allied to the idea that the natuial condition of iiniivilized 2 '>co 2 >]ps is one ot ni)so]ihisticated innocence So also the view that (ivih/atiou is a nieie means foi the satisfaction of one’s needs, aud foi the enjoyment and comfoit ot one’s 2 iartnulai life, takes foi granted that these selfish ends aie absolute Both theoiies manifest igiioiauce of the natuie ot S 2 iiiit aud the end of leasou Spiiit is ical only when hy' its own motion it divides Itself, gives itself limit and fiiiitiidc in the natuial needs and the logion of external necessity, and tlicn, by moulding aud shaping itselt in tliem, ov'ei comes them, and secures for itself an objective embodiment The rational end, therefore, is neither the simplicity of nature nor the enjoyments resulting from civilization through the develop- ment of jiarticularity It rather works away from the condition of simple nature, in which theie is either no self or a ciude state of consciousness and will, and tianscends the naive individuality, in which sjnnt is suhmeiged. Its exteiiialdy thus in the first instance leceives the rationality.
'iiii: CIVIC coMML'>iry of ■which it IS capable, uanielj, the foim of iiniveisality chaiacteristic of the undeistandiuCT Only in this iiay is spiiit at home and nitli itseli in tins externality as such Hence in it the ficedom ot spiiit is leali/od Sj)irit, becoming actualized in an element, which of itself was loioign to its flee chaiactei, has to do only ■with what is pi educed by itself and beais its onn impress — In this way the foim of iimveisahty tomes into independent existence m thought, a foim nliich is the only woithy element for the existence of the idea Cultuie 01 education is, as we may thus conclude, in its iiltiiiiate souse a libciation, and that of a lugh kind Its task IS to make possible the infinitely subjective sub- stautialiiy of the etlueal litc In the process we pass upwaids tiom the diicct and natuial existence to what is spiiitual and has the toini of the universal — In the indi- iidual agent this liboiation involves a struggle against meie subjectivity, immediate dosiic, subjective vanity, and ( apncious liking The baldness of the task is m part the laiisc of the disfavoui undoi ■which it falls None the less IS it thiougli the laboni of education that the subjective will itself wins possession of the objectivity, in which alone it IS able and woithy to be the embodiment of the idea — At the same time the foim of universality, into which jiaiticulaiitv has moulded itself and worked itself up, gives use to that gencial pimciple of the undei standing, in aceoidance with wdiich the paiticiilar passes upward into the tiue, ludciieudcut existence of the individual And since the particular gives to the universal its adequate content and unconditioned self-direction, it even m the ethical sphere is infinitely independent and free subjectivity. Education is thus proved to be an inherent element of the absolute, and is shown to have infinite value.
Addition — We call those men educated or cultured, who can perform all that others do without exhibiting any oddities of behaviour. Uneducated men thrust their 'llli: IMIILOSOPIIY OF UK.IIl ecceutiRitLes upon voui notice, aud do not ac< ac(<)uliiij' to the nmveib.il qualitieb of the ohject It eabilv hapjtens that the uneducated man wounds the fceluu;s ot otheis, since he lets himsolt ^o, and does not tiouble himseli ahoul then sensibilities Not that he desiies to iii-)uie them at all, but Ills conduct is not in unison with his u ill Educa- tion refines paitieulaiity, and enables it to conduct itsell in harmouv uith the natuie ot the ohject Ti ue oi u^inahty which cieates its object, desiies tiue tiiltmc, uhile imtiue oiiguiahtv adopts insijndities, uhich are chaiacteiistii ot.i lack of cultuie 188 The (ivic coinmnnitv contains Ihiee elements A The iccastmg of want, and the salistactioii ot the individual through his uoik, thiouirh the uoik of all otheis, and thiough the satisfaction ot tlieii wants This is a system of wants B Actualization of the general freedom leqiiiied for this, 1 e, the protection ot piojieitv In the adinmistiatiou of justice C Provision against possible mischances, and caie foi the particular lutoiest as a toiiimou niteiest, hy meaii.s of pohee aud the coipoiation 189 The jiaiticulaiity, winch is in the fiist instauee opposed to the nuiveisal will (§ CO), is subjective uant It gets objectivity, j e, is satisfied (n), thiough exteinal objects, which are at this stage the property of others, and the product of their needs and wills, and (/3) thiough active labour, as connecting link between subjective and objective Labour has as its aim to satisfy subjective pai ticularity Tet by the inti eduction of the needs and fice choice of others universality is realized Hence rationality comes as an apjiearance into the splieie of the finite. This paitial presence of rationality is the under- THE CIVIC COMMUNITY standing, to wliicli is assigned tlie function of reconciling the opposing elements of the finite sphere l^ote — It IS the task of pohtical science, ivliich oiiginates at this point, to detect the laws governing the movement of the masses in the intiicacjr of then qualitative and quanti- tatne lolations This science has sprung from the soil of modem times Its development leveals the interesting pi ocess hy which thought (see Smith, Say, Eicardo) o-varaiues the infinite multitude of particulars lying hefoie it, and exposes then simiile, active, legulating principles. Those jniiKiples belong to the understanding As on the one side the inineiplc of i econciliation involves a lecogni- tion of the external piesencooi appeaianeein the sphere of want of theieason winch is active in the object, so, on the exact contiaiy, is this also the sjilieie in which the under- standing with its subjective aims and moral opinions lets loose its discontent and moial vexation Aclchiioti — It depends altogether on accident how such univeisal wants, as those of food, clunk, and clothing, aie to be satisfied Tbo soil is inoic fertile in one place than another, yoai s differ in then yield, one man is diligent, while aiiothei is lazy But this swaim of aibitiary things begets niiivoisal featuies, aud what appears to be pure ab- stiiiction and absence of thought becomes bound by a necessity, which enteis of itself To discovei the element of necessity is the object of pohtical science, a science which does honour to thought, because it finds laws in a mass of accidents Interesting is it to witness the action and re- action of the different relations, how the special circles group themselves, influence others, aud m turn receive from them help oi hindiance So remarkable is this inter- pretation of facts m a spheie, where everything seems to be postijoned to the free will of the individual, that it almost passes belief It resembles the planets, which though to the eye always complex and inegular in their movements, ai-e yet governed by ascertained laws.
THE PHILOSOPHY OF BIGHT.
(a) Want and its Satisfaction 190 The animal has a limited lange of -ways and means for satisf} mg Ins limited wants Man in liis dejiendence proves his universiality and Ins ability to boeome indepen- dent, fiistly, by multiplying Ins wants and inediis, and, secondly, by dissecting the concietc want into paits The parts then become other wants, and through being special- ized are more abstract than the first Note — The object is in right a poison, in moials a sub- ject, in the family a meniliei, in the city geneially a buigher (bourgeois), and hcie, at tlie standpoint of want (§ 123, note), he is the conciete pioduit of pictni e-thought which wc call man Hcie, and piojieilj' only heie, is it that we flist speak of man in this sense Addition — The animal is particnlai iii its being, having instinct, and a strictly limited means of satisfaction Some insects are confined to a ceitain limcl of jdant, other animals have a widei ciiclc and can inhabit different climates, but stiU thou laugc is limited iii coiitiast with that of man Man’s need of slieltei and clothing, his having to destioy the natuial foiin of food, and adajit it by cooking to his changed taste, give him less aplomb than the animal Indeed, as spiiit, he ought to have less The understanding, with its giasp of diffeiences, bungs multi- plicity into wants and, when taste and utility become criteria of judgment, they change even the wants them- selves It IS m the end not the appetite, but the opinion which has to be satisfied It is the jirovince of education or culture to dissect the concrete need into its elements When wants are multiplied, the mere appetites are re- stneted, for, when man uses many things, the propulsion to any one of them is not so strong, a sign that the force of physical need in general is diminished 191 The means for satisfying the specialized wants are similarly divided and increased. These means become m THE CIVIC COMMUNITY.
thou turn iclative ends and abstract wants Hence the innltiidication expands into an infinite senes of distinctions AMtli leiiaid to these phases., and of judgments concerning the suitahilitj' of the means to then ends This is re- fiiioniunt Addition — What the English call “ comfoitable ” is something endless and iiiexhaustihle Every condition of coinfoit leveals in turn its disc omiort, and these discoveries go oil foi 01 ei Hence the neww.uit is not so much a want ot tlioso who have it diiectly, Lnt is created by those who hope to inalcc piofit fiom it 192 The satisfaction of want and the attainment of means theieto hecome a icahzed Y>o«t>ihility for otheis, through i\ hose wauls and lahoni satisfaction is in turn conditioned The ahsiiaclion, iihich becomes a quality of wants and means 191), helps to deteiminc the mutual lelation of luchiiduals This geiieial recognition of otheis is the element which makes the isolated abstiact wants and means coiicieto and social Addition — Thiongli the compulsion I am under to fashion iiiAsclt actoiding to otheis arises the foim of uiiiveisiility I acquue fiom otheis the means of satisfac- tion, and must accoidmgly fall in with their opinions At llie same tiiiie I am compelled to jiioduce the means for the satisfaction of the wants of otliei s One plays into the other, and the two aie intci dependent Everything parti- culai hecoines in this waj' social In the matter of dress, time of eating, etc, we follow convention, because it is not woith nhile exercising our insight and judgment He is the most prudent who does as others do 193 Tlie social element is a special instrument both of the simple acquisition of the means, and also of the re- duplication of the ways by which want is satisfied Further, it contains diiectly the claim of equality with others Both the dcsiie foi equality, including the imitation of others, and also the desire of each peison to be unique.
THE PHILOSOPHY OF RIGHT become leal souices of the multiplication and extension of wants 194 Social want joins the diieet or uatunil want with the spiritual want due to pictuie-thiuting, but the spiiitual or univeisal factoi outweighs the othei The social element brings a libeiation, by which the stiingeut necessity of nature is turned aside, and man is detoiinined by his own umveisal ojiiiiion He malvcs bis o\\ u iiecessitj' He has arbitrary choice, being in contact with a contingency which IS not external but internal Note — It has bet n held that man as to want is fiec iii a so-called state of natuie, in which he has only the so-called simple wants of natuie, leipming loi then salisiacLioii merely the means fuinished dneeth and at landom bv natuie In this mciv no account is tateii ot the iieedoiii which lies in woit, of which moie heieaftei Such a new IS not tiuc, because in iiatuial want and its diiect satisfac- tion the spnilual is submeigedbj meie iialuie Hence, a state of natuie IS a state of saiageiy and slaieii Fieedom IS nowhoio to be found except in the letuiii oi spiiit and thought to itsidf, a piocess In which it distinguishes itself fiom the iiatuial and turns bade upon it 195 This libeiation is foimal, since the paiticulai side of the end remains the fundamental content The ten- dency of the social condition indefinitely to luciease and specialize wants, means, and enjoyments, and to distinguish natural fiom uniefined w'ants, has no limits Hence aiises luxury, 111 which the augmentation of dejiendence and dis- tress IS in its natuie infinite It opeiates upon an infinitely unyielding mateiial, namely, an external means, which has the special quality of being the possession of the free wiU Hence it meets with the most obduiate lesistance Addihon — Diogenes in his completely cynical chai actor IS puoperly only a product of Athenian social life That which gave birth to him w'as the public opinion, against which his behaviour was directed. His way of life THE CIVIC COMMUNITY nas theiefoie not indojiendent, but occasioned by Ins social Miiioimdmgs It Yfas itself an ungainly pioduct of luxury "Wlioievei luMiiy is e\tieme, tliere also prevail distiess and depravity, and cynicism is produced in opposition to ovei-iefinemont (b) Labour 196 The instrunioiit foi piepaiing and acquiring spe- cialized incans adequate to speciahzed wants is labour By laboiu the mateiial, diiectly handed over by nature for those numerous ends, is specialized in a variety of ways This iashioning of the material gives to the means value and pm pose, so that in consumption it is chiefly human, products and human effort that aie used up Addition — The direct material, •which requires no ■work- ing up, is small Even air must be acquired, since it has to be made i\anii Peihajis water is the only thing which man can use, simply as it is Human sweat and toil 'van for men the moans for satisfiing their wants 197 Tiaining on its theoietical side is developed by the gloat vaiioty of objects and interests, and consists not only 111 iiiimbciless picturo-thoughts and items of knowledge, liut also in mobility aud quietness of imagination, a mental aleitiioss 111 passing i’lom one image, or idea, to another, .ind 111 the ajiprehension of intiuatc general relations This IS the tiaiiiiug of the undcrsUndiug, with which goes the develojmieiit of language Piactical training, or traimng by labour, consists in habituation to an employment, which satisfies a self-caused want Its action is limited partly by the nature of the material, but chiefly by the caprice of otlicis It involves an habitual use of skill acquiied by practice and implying objective conditions Addition — The baibaiian is lazy, and is distinguished fiom the civilized man by Ins blooding stupidity Practical training consists in habitual employment and the need of of it. The unskilled woikmon alwa3’s makes something THE PHILOSOPHY OF BIGHT.
different fiom wliat he intended, because lie is not mastei of his oiMi hands Aivoikman is skilled, who jB’oduces what he intended, whose subjeeti^e action leadily accoids with his purpose 198 The universal and objective in woik is to be found 111 the abstiaction which, givinif use to the sjicci.iliiiation of means and wants, causes the spocialization also of pio- duction This is the division of l.iboui By it the laboui of the individual becomes moie simple, his skill lu his abstract woik gieatei, and the amount ho piodines laigei The lesiilt of the abstiaction of skill and means is that men’s intei dependence and mutual lelation is completed It becomes a thorough necessity Moioovei, the abstiaitinu of production causes woik to be coiitmiially iiioie me- chanical, until it is at last possible foi iiiau to stop out and let the machine take liis place (c) WeaWi (c) WeaWi 199 Through the dcpendeiKO and eo-opciation imolved m laboui, subjective sclt-seekiiig is com cited luto a con- tribution towaidsthe satisfaction of the wants of all otlieis The univeisal so penctiates the paitiiular by its dialectic movement, that the individual, while acquiiiug, juoduciug, and enjoiiug foi himself, at the same time pioducos and acquires foi the enjoyment of othcis This is a necessih, and m this necessity aiismg out of mutual dependence is contained the fact of a geneial and jioinianent wealth (§ 170) In it each person may shaie by means of his education and skill Each, too, is by it assured of subsist- ence, while the results of his laboui pieseive and inciease the general wealth 200 But particular wealth, or the possibility of slianug in the geueial wealth, is based paitly on skill, paitly on something which is directly the individual’s own, namely, capital 'Skill m its turn depends on capital, and on many accidental circumstances. These also in their manifold Tin: CIVIC co-MJitJNi'iy vaiiety make more piouounced the difEeionces m the de- vclopmeut of natuial endowments, physical and mental, which weio unequal to liegm with These difieienees are coiisjiicuous cverynheie in the splieie of paiticiilanty The}', along with othei elements of chance and accident, uccessaiily produce inequalities of wealth and skill Note — Nature is the element of inequality Yet the ob- jective light of jiaiticulaiity ot spuit, contained in the idea itself, does not lu the <nic couiiiiuuil v supciscdo the in- equality set up by natuie Oii the contiaiy, it pioducea inequality out of spiiit and exalts it to an inequality of talents, ueallli, and intellectual and moial education To oppose to the objective light a demand foi equality is a move of the eiiijity undcistaiiding, which takes its own abstiactiou and maudato to bo leal and leasonable In tho splioio of paiticulaiity the umveisal images itself, foimiiig with tho jiaiticulai nieielj' a lelative identity The paiticulai thus letauis both the natuial and the capiicious paiticulaiity, and also a leinuaut of the state of natuie It is the leason immanent in the si stem of human wants and their activities, which f.ishions this system into an oiganic whole, of which the difteieuccs aie mcinbeis fSee next § ) 201 The infinitely laiied means and their infinitely intei lacing play of mutual pioduction and exchange are gatheied togethei by iiitue of the univeisality iiiheient m their content, and become divided into geneial masses The whole is thus founedinto paiticnlai systems of wants, means, and laboui, ways and methods of satisfaction, and theoretical and practical tiammg Amongst these systems the individuals aie appoitioned, aud compose a cluster of classes oi estates Addition — The maunei of sharing in the geneial wealth IS left to each paiticular mdividual, but the general differ- ences, found m the division of the civic community, are essential The family is the fiist basis of the state, and classes or estates are the second. This second is of con- THE PHILOSOPHr OF RIGHT sequence because luivate iieisous, tbiouqli self-seelciufi, aie compelled to turn themselves out low aids others This is the link by ivliich self-seckinj' is joined to the univeisal oi the state, whose care it must be to keep the connection stiong and steadfast 202 Classes are, in terms of the conception, (n) the sub- stantial or diiect, (6) the rcllcctmg oi foiinal, and (c) the universal 203 (a) The wealth of the substantial class is contained in natuial pioducts obtained by cultivation The soil is capable of being an exclusive, xnivate possession, and demands not ineiely the taking lioin it what it lieais naturally, bnt an objective woiking np Since the letniiis of labour depend on the seasons, and hai vests aie influenced by variable weathei and othei natuial conditions, inovision for wants must take account of the fiitnie Howeiei, owing to the natuial conditions, this way of life involves but little leflootion, and is but slightly modified by sub- jective volition It theiefoie embodies in siibstantno feel- ing an ethical life icstiug dnectly upon liust and the family i elation Note — States aie rightly said to come into existence with the mtioduction of agiicultuie along with the iiitio- duction of inaiiiage The jninciple of agiicultuie involves the cultivation of the soil, and theicfoic, also, jnivate ownershqj of pioperlj' (compaie § 170, note) It takes the life of nomadic tiilies back to the leposc of piivate right and to the secuie satisfaction of wants Joined also to the agricultural life are the limitation of sexual love to mariiage, the extension of this bond to an endnnng uni- versal relation, the extension of want to family maintenance and of possession to family wealth Safety, protection by fortification, and unmteriupted satisfaction of wants are all commendable prinia facie characteiistics of these two fundamental ethical institutions They aie foims of uni- versality, or ways by which reason or the absolute end seeks THE CIVIC COMMUXIiT to loalize itself In this connection nothing can be more iiiteio&ting than the ingemons and learned explanations winch iiiy much honouied fiiend, Mi Cieiizer, has given in the fouith volume ol hia “ Mjthologio und Symbolik ” with legaid to the agiarian festivals, images, and sanctuaiies of the ancients In these customs and iites the intioduction of agiicultuie and kindled institutions was known and levered as a divme act Fiom the side of piivatc-iight, especially the admims- tiation of lustice, andfiom the side of mstiuctiou, culture, and also of leligion, the substantive chaiactei of this class uudeigoes modifications These mollifications, however, aie due to the development of ictlection, and aftect not the substantive content but the form — They occur also in the other classes Addifinn — In our time agiicultuie, losing some of its natinalucss, is managed in a leflective way like a factory, and acquiios the cliaiacter of the second class Yet it will alvais letain much of the substantive feeling, which pciiades the patiiaichal life In it man accepts what is given with a simple mind, thanks God foi it, and lives in the assuiance that the goodness of God will continue What he gets sufiices him, and he uses it because it comes again This is the simple disposition unattected by the deoiie foi wealth It may be desciibed as the type of the old nobility, who consumed simply what was there In this class na.tuie does the chief shaie of the woik, and man’s diligence is in compaiison secondary In the second class the understanding is the essential factor, and the natural products are legaided simply as furnishing material.
204. (h) The business of the mdustrial class is to alter the foim of the jiroducts of natuie Tins class is indebted for its subsistence to its labour, to leflection, and also to the inteiposition of the wants and labours of others. For that which it produces and enjoys it has to thank mainly THE PHILOSOPHY OF KIGIIf its oivu activity — Its field of action is again divided into three paits — (i ) Laboui foi individual wants of the moie (onciete kind, and at the lequest of paiticular persons Tins is manual laboui, oi the work of single artisans (ii ) The moie abstiact collective mass of laboui, which IS also foi paiticulai needs but due to a general demand This is maiiufactiiio (in ) Business of exeliaugo, by -whicli one special means of subsistcuie is given foi otheis, chiefly thioiigh inoiiev, the gouoial medium of exchange, in winch is realized the abstiact value of all meichaudise Tins is coniineiee Addition — The individual in the ludiistiial class is lo- ferred to Jiiinself. and this belf-iefeiencc is mtnnatcly con- nected with the demand ioi a legal slatiis Consequently the sense foi fieodoui and oidei lias mainly aiisen ni cities The fiist class needs to think little about itself What it acquiies is the gift of a stiaugei, natiiie With it the feeling of dependence is pinnaiy "With tins feeling is easily associated a willingness to submit to whatever occuis The fiist class is theiefoie iiioio inclined to sub- jection, the second to iieeJoni 205 (c) The business of the nmvcisal class is with the univeisal inteiests of societv Hence it must be lelieved of the diiect task of piovidmg foi itself It must possess private means, oi receive an allowance fioin the state, which claims Ins activity His private inteiest may thus find satisfaction in his laboui foi the iiniv ei sal 206 A class is a paiticukuity which has become objec- tive, and the foregoing are the general divisions in accor- dance with the conception Tet capacity, biith, and other circumstances have then influence m deteimining to what class an individual shall belong But the final and essential factor m the case is subjective opinion and private freedom of choice In this sphcic free choice has its light, honoiii, and dignity, If a thing happens in tins sjihcie according to internal necessity, it is ipso facto occasioned 'llll!: CIVIC COMMUNITY bj' fice aibitraiy choice, and foi the subjective conscious- ness bcais the stamp o£ its will Note — In lefei elite to the piinciple of particularity or subjective capiice may be clcailv disceincd the difference between the political life of the East and that of the West, between the ancient and the model n woild In the ancient woild the division of the whole into classes was pioduced objectively of itself, because it is implicitly lational But the piiiuiple of subjcctiviti' does not icceiie its due, since the sepaiatiou of indiiiduals mto classes is eithei a tunc- tiou ot the luleis, as in Plato’s “ Eepubhc ” (Eeji in 120), or else it lests ujiou meie biith, as m the caste svstem of India Now subjci tivo paiticnlaiitj' is an essential element of coinmuiial life, and, nhen it is not taken uji into the 01 j'ani/ation of then hole and leconcilod in the "whole, it must piovc a hostile foue and jiave the wai foi the luin of the social oidei (see § 185, «ote) It eithci oieituins societv, as was the case in the Gricek states and the Boniaii lupublu, oi, ■when the evistiug oidei is able to presoivo itself bv ioito oi by lelifjious authoiity, it then manifests itself as internal eoiinjition and complete degra- dation This hajijieued in a measuie amongst the Lace- demonians, and now is completely the case with the in- hahilants of India But when subjective paiticiilaiity is welcomed hy ob- jective oidci, and given its lights and place, it becomes the animating pimciplc of the cine community, stimulates thought and promotes merit and honoui The recognition of the claim that whatever m the cmc community and the state IS rationally iiecessaiy should occur through subjec- tive fiee choice is a fullei definition of the populai idea of freedom (§ 121) 207 The particularity of the individual becomes de- finitely and actuallv lealized, only by his hmiting himself exclusively to one of the paiticular spheies of want In this system the ethical sense is that of rectitude or class- THE PHILOSOPHY OF BIGHT.
honoui It involves the decision of the individual by means of his own native activity, diligence, and skill to make himself a niombei of one of those classes, jneserve hiniself in it, and 2 iiovide for himself onlv thioiigh the instiumenfahtv of the iiniveisal He should acknowledge this position, and also claim to have it lecognized by otheis — Morality has its peculiai pLiee in this siihcie, wheie the luling factoi is leflection uiion one’s action, oi considciation ot the end involved in jiaiticulai wants and in well-being Here also the element ot chance in satisfy- ing these ends makes landom and individual assistance a duty.
Note — Youth IS sjieeially ajit to stinggle against the piojiosal that it should decide njion a jiaitunlai vocation, on the giouud that any decision is a limitation of its universal scopio and a nieie external necessitv This aloof- ness IS a piioductof the abstiact thinking, -wbich clings to theuuiveisal and nnioal It fails to leiognize that the ooncepition must expioiience a division into c once] >1 ion and its leality, li it is to have a definite and jiaiticulai lealiza- tion (§ 7), and to win loi itself leality and ethical objectivity Addition — By the sentencethataman must be something we undeistand that ho iiiust belong to a definite class, foi this something signifies a substantive leality A human being without a vocation is a meie pnivate poison, who has no place in any leal univcisal Still, the indiv idual in Ins exclusiveness may legaad himselt as the univeisal, and may fancy that when he takes a tiade or profession, he is sinking to a lower plane That is the false notion that a thing, when it attams the leahzation which properly belongs to it, limits itself and gives up its indepiendence 208 The piinciple of the system of wants, namely the paiticulanty of knowing and willing, contains absolute iiiiiveisahty, or the universality of fieedoni, only in the abstract form of right of property. But here right is no THE CIVIC COMMUNITY longei mcroly implicit, but is found in valid reahty as piotection of piopeity tbrougb the admimstiation of justice