he satisfic'd, it the touliat Is and biiNiuess, which it demands ol linn.lie bv linn iiilhlled simjih.is duties ArldiUiiii — El ei\ flung depends on the union of iiiiner- sahty and paitieiihinti in the state In the ancient states the sub-)eilive cud was out-and-out one with the volition of the state In modern times, on the contrary, we demand an individual view, and individual will and con- science Of these things the ancients had none in tlie same sense Feu them the tin-al tliiug was the will of the state While in Asi.ilic despotisms the individual had no mnei natuic, and no selL-^iistitieation, in the mcicleiii woild man’s inner self is lionoiiied The cou^nnction of diit_\.ind light ini' PHILOSOPHY OK HK.III has the tixofold aspect that ’nhat the stale demands as dutv should forthwith he the lu^ht ot individuahtv, since the state’s deinaiid is notliiui; othei than the oiffaiiizalioii of the conception of fioedoiii The pieiailini^ ehaiacteis of the mdiMclual will aio h\ the state Inoiuiht into ohiee- tive lealiti, and in this wa\' fiist attain to then linth and realization The state is the sole and essential ( ondition of the attaiinneiit of the pailiculai end and irood 202 The actual idea, the spiiil, dnides itself, as uc have said, into the tuo ideal spheies ot its conception, the iainilv and the cnie coiiiuiuniti It descends into its tvo ideal and tiiiite spheies, that it may out of them hei onie actuallv lufiiute aud leal Hence, spnit distiihntes to in- dividuals as a mass the inateiial of its hiiite leali/atiun in these spheies ni such a wav that the poitiou ol the in- dividual has the appeaiaiue of heiuif occasioned hy his circumstances, capiico, and pinate choice f§ 185, and note ) Addition — In the Platonic state siihic'etiie lieeiloin has not as %et anv place since m it the iiileis assij^ned to in- dividuals then occupations Imn.niy oiieat.il state's occu- pation depends upon Imth But suhjective tic'edoiii, uhich must he lespcjcted, demauds hee choice foi ludividuals 263 111 these two spheii'S, luvihich the elements oi -.jmit individuahtv, aud jiaiticulaiity ha-ce iii one then dnect aiidiu the othei then leflectod icality, spiiit is then oh]ec'- tive uiiivei s.ihtc m the ioiin of apjasniiiic e It is the pow ei of the latioiial m the legioii ot uecessity 184), and hecomes the institutions, which have alri'ady been passed 111 levmw Addition — The state, as spirit, divides itself accoiding to the particular determining attiibutes of its conception, ni oidei to exist in its own wav We may adduce au illustiatiou out of the region of natnie The aei ve-sj stem 1 -. especially the sensitive system, it is the ahstiact elenic'nt which aims, so to speak, to exist by itself, and in this 1 III: SI vii.
existwKO to liavc i 1 & own identity Now' feeling, when aualwx'd, imnislies two sepaiate sides, dividing itself so that the difteieuces appeal as complete systems On one side IS the abstract sense of feeling, which withdraws bv itselt, it is the sinotlieied movement going on mteinally 111 icpioduction, iiiteiiial self-nomishment, assimilation, and digestion On the otliei hand this w'dhdiawal into oneselt has ovci against itself the cleiiieiit ot diffeieiue, or the 11101 cnieiit ontwaids, and this outwaid moiemeiitof feeling IS iiiitability These tw'o foim a si stem of then own and theio aie loivei oideis of amiiials, in wliieli this sisiein alone is dovelojied, being without that niiiti' of teeling which maihs the loinjdete soul It we compare these tacts of iiatme with the facts ot spmt, ive mav place togolhei family and sensibilily' on the one side, ciiit com- luunitv and uutabiliti on the othci The thud is the slate, coiiospondiiig to the aitual neivoiis system as an m- teinally oigaiir/cd whole But it is a hung unity only in so 1,11 as boih oloiiu'iils, the fiiniilv and the ciiic (om- inunity are developed within it The laws which govern these two aie the mstitntioiis of tlio latioiial, it inalces its ai)])caiaii( e m them The foundation and final tiuth of these institutions is the spmt, which is then luiiveisal jinijiuse and conscious object The familv is indeed, also etliK.il, but ils pin pose is not a conscious one In the ciMc cuniiniiiiitv, on the olhoi hand, sepaiation is the de- tinitii 0 ieatnie 2 (j 4 The individuals of a multitude are spiiitual beings, and have a twofold cliaiactei In them is the extreme of tlic independently conscious and willing indiv'idualitv, and also the exliemc of the universality, which knows and wills what is substantive They obtain the lights of both these asjiects, oulv in so lar as they themselves aie actual, both as piivale jicisons and as pel sons substantive One right they liave diiectly in the family, the other in the civic community In these two institutions, which implicitly Tin: PIllLOSOlMIV OF llIGIIl iiniveiaalize iill paitiiuLii iiiteie&ts, individuals Ii.im' tlicii leal self-Lonscious e\istciito And. ni the eoiix nation lliei jnoTide fm tlio&e paitieulai iiiteiests a widei siojie and.in attiMty dueetcd to a mmcibal ‘-ud 265 Those institutions toinpi ISO iii detail the i onstitu- tion, that is, the develojied and ai tuali/ed lationaliti Tliei aie the steadhist liasis ot the state, deteiininiii!^ the teiiijiei of individuals toivaids the 'tate, and then i oiitideiiee in it Thev aie, iiioieoi el, the louudatioii-stones ot jaililu tii‘e- doin, hotauso in them jiaitniilai tieedoin heionies leali/ed in a rational form Thev thus nnolve.m intiinsn union of fieedoin and necessitv Adchitiin — It lias been alieadi leinaited iJiat both the sanctitv of niaiiiago, and also the institutions, in ivlinli the ethnal diai.idei ot the <i\n. ioniinunit\ inahes its appeaiaine, (onstitute the stabilih ot the whole The umveisal is the coutein ot e\eiy jiaitn iilai peisoii Eieiy- thini' dojieuds on the law ot leason beiiiif thoioiiehly in- covpoiated 111111 the has of paituulai tieedoni M\ partiiulai cud thus be<ouies ideiitaal Mith the unneis.il In any othei tase the st.ite is a iiieio lastle in the an In the f^eueial self-consi loitsuess ol individuals the state is actual, and in the identitj ot paitmihii ity and nniieisaht} it has its stability It has otteii been said that the end ol the state is the hajipniess ot the utizens That is indeed tine If it IS not well with them, il then subiectne aim is not s.itisfied, if thev tind that the st.ito as sinh is not the medium thiough winch conics then satisfaction, the state stands upon an lusccuie footing 266 But spnit is icahzed and becomes its own object, not only as this necessity and as a kingdom of appeal auces, hut as their ideality or innei being Substantive univer- sality IS thus an objec t and cud toi itself, and necessity assumes the foun of fiecdom 267 By the neiessity, uhidi lies wilhiii this ide.iliti, is meant the development of the idea within itself As subiin: MAiE ]e( ti\ (' siilistantiahty the idea is a political temper of iiiiud, and ill distinction from tins it, as objective, is the oii'iiiiisiii ot the state, le, the stiictly political state, and its constitution Aihhtinn —The unity of the fiecdom, which linows and Mills itsolt, exists 111 the tiist instance as necessity Heie the siilistantiie is found as the siibjectne existence of iiidiiidnals But tlieic is a second necessity, and that IS the oiyanism In this case spmt is a piocoss within itsidt, makes witliui itselt distinctions, divides itself into oiiranic meniheis, tliioiu'li winch it passes m Iniiig ciicu- IcltlOU IcltlOU 2()8 Political dispo'5itum,oi, in tjcneial tciius, patriotism, inaj he defined as the assinauce which stands on tiuth, and the w ill whi< h has bei ome a custom Mcie suhiective assiiianee does not pioceed out ot tiuth, and is only opinion Genuine patiiotisui is simply a lesult of the institutions wlndi snhsibl m the state as in the actuality of icason Hence, latiiolie leehny is ojieiatiic in the act, which is m accoul with those institutions Political sentiment is, in yeiieial, a coiitideuee, which inav pass oiei into a more (II less iiitelhyent iiisiylit, it is a consciousness that my snhslautne and ])aitnulai intciost is contained and pieseiied lu the luteiestand end of anothei, heie the state, in its 1 elation to mo, the individual Whoiefore the state is tui me foithwith not auothei and I in tins consciousness am flee.
Note — By patiiotie feelmg is fiequently undeistood meicly a leadiuess to submit to exceptional sacrifices or do exeejitioiial acts But m i eality it is the sentiment which aiiscs 111 oidmaiy circumstances and ways of hfe, and is wont to legaid the (omuionweal as its suhstantive basis and cud This consciousness is kept intact in the loutme of hie, and upon it the leadiuess to submit to exceptional eltuit IS based But as men would lathei be magnauiiuous than merely right, they easily peisuado themselves that im: raiiosopiiy oi ni(.iii tlioy possess this oxtiiioidmaiy piLtiiotism. iii older to spaie tlioiiiselves the bmdeu of the tine sentiment, and to excuse the lack oi it It this ieelni^ he le^aided as sonie- tliinj;, 11 huh piuvides its own hef'iiiiiinf;, and can pioceeJ out of suh]eetiie iiiuiifniations and thoniflits, it is con- founded iiitli iiicie oiiiiiion.and in that laseis devoid of its tiue basis 111 ohieitive lealili Adihtinii — Uiicdiuated men deliijht in siiifate-ieason- ings ami lault-fiiiJniirs Fault-finding is an easi matter, but haid is it to knoll the good and its iiiuoi iieicssiti Education aliiais begins nitli ianlt-finding, but iihen full and complete sees in i>ieii thing the iiosilive In llie ease of leligioii one may say oil-hand that this oi tliat is siipei- stition. but it IS iiifiiiiteh liaidei to (oiiceiie ot the tiiitli involved in it Political seiitiiiieut, as a nieie appeaiamc', IS also to bo distinguished liom ivhat nioii tinly will They mil in fact the leal iiiattei, but the} bold fast to bits, and delight lu the vanity oi making impioiemeiits ilmi tvust lu the stabilitv of the state, and suppose that ni it Old V the paiiicidai iiiteicsl can come into being Put custom makes invisible that npouMhiih oui iiholc existoin e tunis If an\ one goes safe thiongh the stieets at night, it does not occni to him that it could be otbeimse The habit of feeling secnio has become a second iiatiiie, and wo do not leflect that it is fiist bioimlit about bi the.meiicy of siiecial institutions Oileu it is iinagiiiecl lliat foiee holds the state togetlici, but the biudiiig loidis iiotliiiig else than the dec'ii-seated feeling of oidei, « hieli is possessed by all 269 Political disposition is given definite content by the different phases of the organism of tlie state This oigaii- ism IS the development of the idea into its diffei cnees, winch are objectively actualized These diffeienccs are the different functions, aftans, and actiiities of state Py means of them the umvcisal umiiteiiuptedly produces itself, by a process which is a necessary one, since these ^ciiioii'i iiffiio'. luocceil fioni llio iiatmc of tlio conception The inuveisal i&, liowevei, none the less self-contained, since i( is alieads piesupposeil in its onn productive inoicss This oiy;auisni is the political constitution Adclitmti — The state is an oiganisiu oi the development of the idea into its diftei ernes These different sides are the difteieiit functions aftaiis and activities of state In means ol nliicli the unneisal iiueeasiu"ly iirodueee ilselt by a iiec essaiy pioc ess At tlie same time it is self-con- tained, since it IS iiresupjiosed in its oivn productive activity This oiganisiii is tlie political constitution It pioceeds c‘teinally out ol the stale, pist as llie state in turn is self- coiit.iiiied li\ means ol (he- c-onstitution If these tno tlmiifs fall a^iart, and malve the clifteient asjiects incle- jiendeut, the uuitj- piodiiced Ii\ the constitution is no loiigei established The tine lelation is illiistiated by the fable ol the belly and the hmhs Although the parts of an oigaiiisui do not constitute an identity, yet it is of such a luituie that, if one of itspaits makes itscdf independent, all must be haiuiod We cannot by means of predicates, pro- positions, etc, leach any light estimate of the state, which should be appiolic'iided as an oiganisni It is much the same nith the state as with the nature of Grod, who cannot be thiough piedicates conceived, whose life rathei IS ■nitliin itselt and must he peicc'iic'd 27(), (1) The abstiact aetiiahty oi substantiality^ of the state consists in this, that the end jniisued hy the state is the gcneial inteiest, which, being the substance of all paiticular uitciests, includes the preservation of them also (2) But the actuality of the state is also the necessity of the state, since it bleaks up into the various distinctions of state-activity, which are implied in the c oncejitiou By means of the state’s suhstantiahty these distinctions hecoinc leal and tangible as the different public ofhccs (3) This substantiality, when thoroughly permeated by education, is the spirit which knows and s iiii: I'liiLosopiiY or iiif.iu.
wills itself. Hence, what the stati‘ wills it knows, and knows it 111 Its unneisality as that which is thought out The state works and acts m obedience to consc loiis ends, known jn me ij^iles and laws, which aie not meieh iiiiijlied, but expiessly befoic its consciouMiess So, too, it woiks with a definite knowleclee ot all the.icliial ( iic iiiiistaiices and lelatious, to which the aits lefei Note — We must lieie toiuh upon the i elation of the state to iehe[ion In inodein tunes it is oltiai lejicated that rehj^ion is the foundation ot the state,.iiid accom- panyiiijj this asseition is the dooniatn daiiii tlnit outside of leliyion iiothincf icniains to politual science Now, no assertion can be more conlnsimr Indeed, it exalts con- fusion to the place of an essential element iii the con- stitution of the state, and ot a iiecessaii foini of know- ledge — In the fiist place it niav seem snspiiioiis that lehgion Is piiiKipally commended and lesoited to in times of public distiess, distuilance and oppiessioii, it is thought to furnish consolation auainst wionir,,iiul the hope of compensation m the case of loss A jaoof of lehgioiis feeling is cousicleied to lie iiulifleieiue to woildlj aflaiis and to the couise and tenoi of actual hie Hut the state IS the spmt, as it abides in the woild To lelei people to leligioii IS lai fioin calcul.ited to exalt the inteiest and business of the state into aiealh earnest puipose On the coiitian'-, state concerns aie held to he a in.iltei ol jmie caprice and aie llieiefoie ic]ecte(l Thc> giound tin this step is that in the state onh the pin poses ot jiassion and unlawful power preiail, oi that leliuion, when taken by itself, IS sufficient to control and decide what is light It would smely be legarded as a bittei ]est if those who were oppiessed by any despotism weie icfened to the consolations of icligion, nor is it to he foigottcn that icligion may assume the foini of a galling sujieistilioii, iiixohiug the most al)]C‘ct semtudo, and the cleyiackiliou ol man below the level of the biute Amongst the Egxjiliaiis and IIIJS SIAIE.
Hindoos diizinals me loveied as Ingliei cieatmes than man Such a fact leads us to ohseiie that 110 cannot speak of lehgion in geiicial, and that when it assumes certain toims secuiity must bo found against it 111 some power which will guaiautee the lights ot reason and self-con- s( lousiiess Eiit the ultimate nidgmout upon the connection of lehgioii with the state is obtained only when we go back to tlii-ii conception Eeligion has as its content absolute tiuth, and, theietoie, also the highest kind of feeling l-leligion, as intuition, feeling, 01 imaginative thought, the object ot whose actiiiH is God, the unlimited basis and cause ot all things, advances the daim that eveiything should be apiirehended 111 lelerencu to it, and in it should leieno its ( oiitiimatiun, justihcation, and certitude By this lelatioii state and laws, as well as duties, attain for cousciunsiiess to tlien highest veiihcation and most binding liowoi, since lliei, as a deteimiiiaie leality, ji-iss uji into and lest upon a higliei s)iheie (See “ Encyclopeedia ot the Pliilosopliical Sciences ”) Foi this reason in all the I ha'iges and chances of life leligiou pieseives the con- sciousness ot the unchanging and ot the highest freedom and coiileutmeiit ' lieligiou, so mteipietod, is the foundation of the ethical system, and contains the natiiie of the state as the divine ' Itoligioii, Uiiow ledge,.iiid suciice li.iie as piinciples foinis ]iuculi.ii to iliemscbua.iiid dilloieiit liuai that of the state Hence, they enter the state paitly as aids to education and sentiment, paitly as ends foi theinsehes, liaiing an evternal reality In both cases tlie piiiiii]>les of the state arc merely applied to these spheres In a fully souciete treatise on the state these spheres, as well as ait and the nicie iiatuial ieUtioii<i, would have to be considered, and giicii then piiipei place lint in this treatise, where the piiiiiipic of the sUtc IS tiaiersetl 111 its own peculiar sphere in aeiui dance with iN idea, these iithci piinciples, and the applica lion to Ihcni of the light of the state, can leeeive only a passing notice will, let it IS oiih tlio touiul.itiou This is the point.it ■wliieh state and loliifion sepai.ite The st.ite is the divine will as.1 jiieseut spiiit. ivhieli iiiitolds itself in tlie.Ktn.il shape of.111 oio.inizcd woild Tliev who.ulhoie to the foiiii ol lelieioii.is opjiosed to the state, (.midiiit themselves like peisoiis who 111 know- ledge think tluit tliev aie iieUl when tlii'v ding to a ineie dbstr.ut esseiiee and nevei pioieed to lealitv, 01 like those who will onlv the.vlistiait good, and ailntiaiilv postpone deciding w'li.it 111 fait is good (t; 140, iio/e) Religion is the lelation to the.alisolnte in tlieioiin ot leeliiig iin.igin.i- tion, f.iith, and within its all-eiulii.u iiig 1 11 1 iimteum e everything is iiieielv lui ideiit.it and ti.iiisieiil T 1 this form IS olistinatelv 111. ant. lined to he the onlv le.il and valid detei miii.ition toi the state the state, ns,111 oigaiiin.i- tion dev eloped into stable diflei ernes l,ivvs..ind legulations 18 h.inded oiei as bootv to ieehleiiess iinceit.iiiitv..ind dis- Older Bv enveloping eveivtlnng dehnite this v.igue ioim becomes a subioitivo pinniple In lonti.ist with it the laws, inste.id ot having 'v.iliditv and sell-snbsislem e.is the obiective and niiiveis.il. me loiinted.is soinethiiig nieielv negative Theie lesiilt the tollowiiig jii.iitn.d iii.iMms “The 1 ighteoiis man is not snbp-it to law onlv be jiioiis and 1011 inav do what von jde.ise, von m.iv viehl to voiir ovvn aihitiaiy will and p.ission. and diieit those who suftci haim 1)V voni.uts, to the lomfoit and liopo ot religion, 01 y ou mav biaiid them as uieligioiis ’ But this negative lekition sonietiiiies leluses to leuiaiii nieiely an inner sentiment, and makes itselt telt in external rcalitv There then arises the form ot religions tauatiLism, which, like political fanaticism, legaids all state-management and lawful order as restrictive baiiiers, and disiaids them as uusuited to the iniiei lite and infinitude ot feehug It banishes jmvate piopeity, maiiiagcs and the lekitions and tasks of the civic commuiiitv, as unwni-tliy of love and ol the ficcdom of feeling But since m daily walk and aitimi I III Kl \ 1 1 hDiuo (let isioii niu>it lx‘ luadc, tlieu hui e, iib is dlwaj’s the (else with the suh]e(.tive will, whose subjectivity is aware ot itselt as absolute (§ 140), the tletision pioceods from subjective pictuie-tlHiiliiii*f, that is, fioiii opiiiiou aud .ubitiaiy inclmatiou In ojiposiliou to thill kind of liuth -which wraps itself up III the subjectivity ot tceliiio and iiuaj'iuatiun, the leal tiiitli consists 111 the tiemendous tiansitioii of the inner into the outei, ot the visions oi leasoti into leality By tins juocess the whole ot vvoild-histoiv has been wrought out and inili/ed man has at length won the actuality and llie (Oils! lousiiess ot a leasoiiahle jiolitical lite There aie those who as tliev sa_\. seek the Loid, aud in then uii- lutoied oiumoii assiiie themselves ot jiossessiug ail things ilneitlv Thev nnike no efloit to laise their subjective evjieiieiicu into a knowledge ot the tuith aud a conscious- ness ot objeitive light and dutv Fiom such pel sous can jiioieed nothing eviejit alioiiiiiiation aud folh, aud the d( niohtiou ot all etliual lelatioiis These < oiiseijiieiiees are inevitabh', it lehgious sentiment bolds exchisivelv to Its loiiii, aii<l tuiiis against lealitv and Ihc truth, whieh is jireseut 111 the lonu ot the univeisal, that is, of the laws 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 weak- ness, 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 before- hand 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 be- haviour 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 ex- posing 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.sub- stitutes * ' 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 iiiiisdn- tioii ot tlie state The oath, ethual ohservaiices generalli, as i\ell as maiiiage, all lauv with them the innei lecoii- stimtioii 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 niisundei- stand its own ptiiieiple, the nature and power of its objective institutions (s 2 (jS, tml of lu.te) To evpel the Jews on the pie- teiice 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 in- ternal 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 le- hgiou, 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 loiis- ness 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 self- conscious 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 coii- uection 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 be- tween the two lealins may be diiien bv the churcli to extreme aiit.if'onism It, containing as it does the abso- lute 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 fore- eouit, 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 bo- eause 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 inde-