pendence ol the slate, the state would lie only a means for it, while it would I e its ow’ii end In thisc'ounectiouitis unimportant vvhothei the individuals and repiesentatives, who minister to the congregation, have gone the length of secluding themselves, leaving only the congregations at laigc in subjection to the state, or whether they abide m the state, and withdiaw only their church ehaiactei This general position, it may first of all be ob- served, coincides with the view that the state in its funda- mentals talces into its inotection and care the life, piopcrty, and free-will of every person, simply in so far as he does 'HIE PHILOSOPHY of iiifriii not iuiiuc tlie life, piojicitY, anil fiec-will of an\ otliei The state is thus cousitleiccl as answeiniu; simiil^ to oni needs The higher sjniitual cleineut..ihsohite tnith, is lonnted as snbiective iolii;iosit\ oi theoietn al stieiKi. and plated outside ot the state The state is meiely the lait\, and must lie ahsolutch icspeitfiil Thai wlmh is jiutii- liarlv eiliital falls heuiud its le.uh Now it is a iiiattei el liiston that theie have been bailiaue tunes and tinuin- staniGS, 111 whith all Ini'll spnitu.il inalteishad then seat iii the chuitb, and the state was onlv a woildlv iiile ot tone lawlessness, and iiassion Absti.iit opposition was then the main juiuiiplo ot aitnaliti 358) lint it is too blind and shallow a piiuecdiii;' to loiisnlit this \iew as tine and iii ati onlam e with the idi a The deielojiineivt ot the idea has rather deinousliatedthat the spiiil as lieeand lational is m itsolt ethical, that the tine idea is aitiuilized latioiialitv and that tins latiimalits exists iis the state From tins idea it is quite isisv to inter that its etlncal tiuth assumes ioi the tliinkiiit' < oiisi loiisness a lonleiit whieh is woiked n]i into the loiin oL uinveis.ilitv, ami m ]eali/,od as l.iw The state in I'eneml knows its own ends lecof'iiizes them with a deal loiisi lonsiiess, and busies itselt with them lu aiioidame with iundaiuental inin- c'lples As befoie leinaiked, lehs'iou has tintli foi its iiunei&al object, but this eouteut is meioh iTiven, aud its funda- mental piniciples aio uot lecoi'iu/.ed tin oils'll tlniikiup' and conception' Thus the mdiMdual is iindei an oblioatiou, which IS s'louuded upon authontv, and the testimouj of his own spmt and heart, in which is contained the element of fioedom, takes the form of faith and feelm" But it is philosophic insight, which clearly iccoguizes that cliuidi and state are not opposed to each othei on the question of tinth and rationality, but differ only in foim Thciewere, it is tiiie, and still are, chiuches, wdiicli liavo nothing nioie than a loi in of public woiship, but thcie aie others, w liii h 'IJll SlAJJ, 2cr though ui them the foim of woislup is the main thinp have al-so iloctimo.iiid instruction Whenevci the chuicli tiilces 11]) the j)oint ot doc time, and deals m its teiichm" with oh|e( tive Ihouirht and theiuintiicles oE the ethical ancl lational, it passes ocei into the piovmce of the state It pioiioiiiKcs aiithoiit.itiveh upon the ethical and light, upon the Ian and mslit iitunis. and its iiiteiaiiie is belieied In (•outlast Tilth taith and the autlioiiti ot the chin ch, incou- tiasl also Tilth the sid)]e( tne coiivii tioiis ivhich it ief]Uires. the state is that iihich knoiis In its princijdes the con- tent does not leiiiaiii m the toim ot leeliiig and faith, but lieloiigs to the toimoil thouoht 111 so till as the selt-caused ainl selt-eMstiiig content makes its ap]ieaianee in leligioii as a jiaiticiilai content iiaiiieli 111 the toiiii of docliiues peiiiliai to the chinch as a leligioiis ( oiiiiiiniiili, it does not fall iiithiii the scope ot the st.ite In Piotestaiitisiii, it iiiai be said, theie aie no ileigi TV ho aie ( ousideied to be the sole depositaii' ot ihnuh doitiiuo, liciaiise in this toiin ot lehgioii there is no laiti Since elhiial and polituiil ])iiuciples i<ass ovei into till' lealiii ot leligioii and not oiili aie established, but niiisl be estalilislied in leteieuce to leligion, the state is thus on llie one hand tninished Tilth lebgious coiifarniatiou On the otliei baud tlieie leuuiius to the state thought amt tlietoiiii of sell-ioiiscious objecliie lationality, fhe light, tliat IS, to iiiaiutaiii ob|eitiTe lea-oii a'gai list the asseitions, ivliK h haio then souk e in the sul)]i etiie foiiu of tiiith, no matter what dejith ot ceititude and authority surrounds them Because the piiiiciplc ot the state’s form is uui- voisal, and heme essentially the thought, fieedom oi thought and scientifac investigation issue fioni the state It lias a chill ch that burnt Gioidano Biuiio, and forced Galileo, who adiocatcd the Cojioinican system, to lecant u])oii Ills knees ' Heucc siiencc, also, has its place on the ' b.ipliuc, in 111-, “ ll,n-.tcllaiig Jcs Wcltsi stems, ’ Book V, (•h 4, iirite'i. “Wlien Galileo published Ins discoveries, to which Side of the state, as it has the same element of foim.is the state, its end is huoiilcd;^, and. indeed (hoiifflit out oh^ei - tive truth aud lationalitv Thous^ht kiioivledf'e niav it is true, fall fioiii seieme to ineio opinion, andfioin jiiiniiples to mere leasoniiii^s Apph'iiitr itself to ethn.il ol)]ei ts.iiid lie Mas.issi^ted In the tele-cope.mil the jili.i-e- ot Venus, he pioieil nuoiitost.Llil^ th.il the 0.1.1111 iiioieil lint the new lh.it the e.i.ith is in inotiun w.is ilethued hy.in.issenihli ot r.iidin.ils to he heutie.il 'Wheieiiiioii (ialileo the f.inioiis.ulioc.ilc of this Mew, was suniinoiied heloie the liii|iiisition,.iinl eoii'pelled to ii> tract on ]i.iin of <1 seieie inipiisonineiit In.1 ni.in of iniml the iassion for tiuth is one of the stioii^esl p.issioiis — (hahleo, ion iinceil h\ Ills own ohscn.atioiis of the iiiolion ot the e.iitli, ihoiifilit tor a loiii; time upon.1, new woik in whieh he would undeil.ike to deiclop all the jiionfs ot Ills theon lint in oidei.at the s.mie time to psiiipe the peiseentioii, ot whiili he would li.i\e heen the MCtnn, he ie«nKed to issue his woik in the tonn ot.1 di.ilo^juo between thiee |jeisons N.itttiall\, the aiU.mlii^e l.i\ with tlie .nUocate ot the ('opeinn.111 -\steni lint since l..ilil(‘o did not decide hotween tlieni, and {•.i\e eien possihle weight to the idi- leotions of the follow ei of I’tolein.ius, he h.id a iiirht to espei t that lie would not lie distmhed in the en|otinent ot that icst which Ills "leat.ijii.iiid seniees desened lint in Ills sixtieth xeai he w.is a second time suniiiioiied hefoii* ihe liihiinal ol the lintuisition, was iiii|iiisoncd,.iiul.i^.iin asked to icti.ut liis \iews under the thre.at of the pniiishiiieiil whuh is meted out to <i lieielii twice fallen Thex iiiduied him to suhsi nhe to Ihe follow in;; tin in of alijnratiini ‘I (ialileo who in mx sixtieth xc.a liiid iiixsolt III person licfoie the cimif kiiccliii;;.mil lookiii;; upon the liiil> (iospels, wIikIi 1 tinnii with iiix hands Joisweai,.ih|iiie,.uni exu- ci.ate with lionesl licait.iiid tine faith tlie incposlciims, t.ilse, and heretical dm tune nf the motion of the c.iitli, etu \\ h.it.1 spec- t.iclc ' Vn lionoiirahle old man, celebrated tlirniioh a lono life ilexiitcd to the inx'estieation of natiiic, against the w'ltness of Ins own conscience, recants upon his knees the tiiitli, xvliich lie had so coiiviiieingh proied By the sentence of the Inquisition he x\as coiidemnoil to peipetual inipiisonment A x ear •iftei wards, through the mediation of the Grand-diikc of hMorenee, he w.is set ,it hbcil> — He died in 1642 His loss was ileploicd by Hiiiope, which had heen enlightened by his lahouis.mil stiiicil to iiidigini- tion In the sentence jmssed hy so detested.1 t11h1111.1l upon so great a man.”
Ilic oiifauizatioii of tlic st.itt*. it iiia} opposjf then tunda- meiital principles Tins it in.iv do nith somethin)' of the same pretentious ilciinis, as the diuich makes with ie»ard to its iieiAihai hclongin)'s Itmav iel_\ upon meie ojnnmg <ib it it wciu le.ison, and iii>oii tlie light, advanced bv sub- ]e(tno self-coiiseiousiiess, to be in its oinnioii and cou- 1 id ion f 1 ee Aheady 140, note) the piiuiipleot the siilijeitivity ot kuowledgi' lias been evaiiiined, and oiil_\ a sinj'lc remark need now he added On the one hand the state llla^ treat with infinite indifteiciice opinion, in so fai as it is nieie oimiion, iind has heme.i mere siibiedne content This opinion, let it plume itselt to.ini extent i 1 pleases, contains 110 tine stieiiglli oi tone The st.ite is ni the position of tile paiiitei, nlio in Ins woik (oiifines liiiuself to the three gioiuid ( oloius,.lud may tieat with inditteicnee the sthool- wisdoiu whuh manitams that theie.uc si'veu But there is aiiothei side to the question This opninig ot had ]>iiiuiples const it iit(‘s itself a ninieisal f.ut and con odes iKtiialiti It IS manifested as the toiiiiiihsm of nneon- (litioiied sulqeituiti, whuh would adopt as a basis the siientifie slailmg-point, would exalt the slate-iicaderaies to the piesuinptuous lo\el ot,i chuich, and would then tuiii them against the st.ite In oiipositiou to this pioceedmg the state must take umlei its piotoftion obiectne truth and the piniiiple ot the ethu.il hie,.iiul on the othei side, in opiiosition to the diuieh, whuh elaims unlimited and un- ( ouditioual authoiit i, the state has to uphold as a general thing the formal light of self-conseiousness to its own insight, coiivictuiii, and thought of xvhat shall be reckoned as objective tiuth There mav also be mentioned hero the unity of state and church, a iiiiiou which is niucli cauv.issed lu modern times, and jiiaised as tlie highest ideal It tlie essential unity ot these two is the unity of tine prnuiplos xvith sentiment, it IS also essential that along with this unity should come into IHi: rillLOSOPIIY OF RIOIIl.
hpecific OMstoiife tlif clifleienco, which is m the loiin ot their couscioubuess In.iii eiieulal (lebjiotisiii there iilie.nlv exists the so fiequeutlv 'vrished hn unit} ol cliuuh iiml stiite Yet 111 It the state is not jneseut, at least not th.it self- cons( ions foiiu ot it, wlmh is alone woilhy ot spiiit and includes iioht, flee ethical hie and oii;aiiie deieloji- ment It the state is to have lealiti as the elhu.Ll selt- conscious leidizatiou ot sjniit it must he (lislinirnished tiom the foim ot authoiit}- and taitli But this distiinhou arises onh in so far as the ecclesiastical side is in itselt divided into se^aiate thin dies Then onh is the stati' seen to ho stipeiioi to them, and wins and hinnts into existence the iiiiiveisaliti ot thought as tin' iniiicnile ot its foim To unclei stand this we niii^t know what nnuei'alili IS, not onh in itselt, hut also lu its exist eiice It is lai from beiiit; a weakness or misloitiine foi the stiite that the church has been divided Onh lliiouoh this diMsion has the stale been able to deieloji its tine cliaiadei and become a scll-conscious latioual, and ethiial lealil} 'Ihis division was an eieiit ot the hajiinesl aiioiii\, telliinf in behalf ot tlietieedoni and i,ilioualit_\ ot the cluiiih, and also m hehalt of the tieedom and lalioiiahiv ot thoueht Addition — The state is ical Its ic'aht} consists in its lealizmg the inteiest ot the whole ni jiaiticulai ends Actuahtv is always the iniitx ot uuiceisalih and paiUcularit} Uui\eisaht\ exists ]iic'<enieal in jiaitii ulaiitx Each side appeals as it selL-sulIn lent, allhough it is upheld and sustained onh in the whole In so tai as this unity is absent, the thing is uuieahzed, eien though existence may he predicated of it A had state is one which iiieiely exists A sick bod}' also exists, but it has no tine leahty A hand, which is cut oft, still looks like a baud and exists, though it is not leal True leality is neecssit} What is leal is in itself necessaiy Necessity consists in this, that the whole is hioueu up into the dit- terences contained in the conception. Then, as so biuken ■mi: si'AiL ii|), it furnishes.i fast anti cndurinfj character, not that of the fos^iil, but of that iihich m mving itself up always besfcts itself anew To tlie couipleto state essentially belong consciousness and thought Hem e the state knows what it wills, and knolls it as.soiiiethnig thought Suite consciousness has its seat tmli in the state, sciente has its place also there, and not in the chuich In despite ot that, much has lu nioileiu tunes been said to the elteet that the state has ^lnuug mto evisteiice out of lehgion The state is the deieloped spiiit, and (‘vhihits its eleuieiits m the daylight ot const lousiiess On mg to the tact that nhat lies in the idea walks loith into ii'-ilde liemg, the state ajipcais to he soiuethmg tiiute. whose ju ounce is ol this woild, while leligioii lejiieseiits ilse’t as theieahn of the lufiiiitc Thus, the state seems to be suhoidmate, needmg, since the finite 1 aiuwt sulisist In it sell, the ba'.is of tlie cluuch As finite, it Is thought to hau* no leiificalion, and only in and Ihiough leligioii to betoiiie holy and appeitain to the infinite J5ut this leisioii ol the inattei is highly one- sided TJk' slate is eeilainh in its essence of the world •iml finite, iiaiing juiluuLu ends and liiiictions Bn t its lieiugf woildh IS oiih one side of it Onh to a perception, whiih is loid ol sjiirit, IS the statu iiieiely finite The stale has a iital soul, and this iitahziug powei is sub- lectniti, which hoth cieates distiiu turns and ^et pieseivcs then iiuiti 111 the kiiigdoni ot leligiou theie aie also distiuctiuus ami liuitudes Grod is triune. Thus there arc three detei nmiatious, Avliose unity alone is the spmt If we would appiulieud in a conciete way the divine natuie, we do so only tlnoiigh distinctions In the divine kingdom as in the woildl) occui limits, and it is a oue-sidcd view to say that the woildly spmt oi the state is nieiely finite, toi leality IS uotliiiig uiational A bad state is indeed puiely finite and woildly, hut the latioual slate is in itself lufiiute.
till. l*III1.0M>l'lt\ Ol KK.lll Secon Jh it is siiid that the state iiiiist iin opt its ]iistih- catiou tiom leliifioii The idea, as ])ieseiit in religion, is spiiit in the mnei mndilien ot ieeliiiif, but this same idea it IS wlin-h ^11 ea itself woildlmess iiitlie state, and jikk nres tor itself 111 Lonsuousness and will an oiitwaid jdaie and reality It iie say that the state iiiiist be Ljioiiiided on religion, we mean mill that the state iiiiisl lest upon and pioceed fioiii iation.ilit3- But this sentence can be iindei- stood ■nlon^d\ to mean that when the spiiit ol man is bound by a leligion uliith is not fiee, he is most adioith brought to political obedience The Chiistian leligioii, liowevei. IS the leligion of fieedom Yc't eiim Christiaiiiti ina} be infected In supeistition and toiiveited into an iii- stiuinent of bcnidage Thus, the doctiine that the state should be founded ou leligioii is peiM'ited, when it is in- terpreted to mean that individuals must luive leligion iii Older that their spn it, enchained In it, iiiav be the moie readily oppiessed in the st.ite But il we mean thiitievei- ence should be tidt toi the state as the whole, ol wliieli individuals aie the biainhes, this leeliug Hows most easih f 10111 philosophic insight into the uatiiie ot the state, although it that insight should be lacking, leligious senti- iiieut mav lead to the same lesult So the state niav need religion and laith It yet leiiiains esseutiallv distinguished from leligion lu that its (omiiiaiids.iie,1 leg,il dutv, it being a niattei ot luditteieuie iii what spiiit the duty is performed, while the einpiie ot lehgioii, on the contiaiv, is the internal Just as the state, it it weie to make such,l claim as religion makes, would endanger the right of the inuei mind, so the chuich degcnciates into a tyiaunical lehgiou, if it acts as a state and imposes jiumshmcnts A third distinction, related to the foiegomg, is that the content of leligioii is and icinains veiled, teehng, sensi- bility, and fancy are the ground on which it is built, and on tins ground everything has the foim ot sublet tivitv The state, ou the othei hand, actualizes itselt, and gives its THE SIA'IE phases a solid reality If lebgiosity weiu to insist upon making itself good within the state, as it is wont to do in its own teriitoiy, it would oveituin the political oigauiza- tion Each seveial distinction has a bioad and fan field in the state, while in lehgion eveiything is always referied to the totalit)' If this totality were to seize upon all the political relations, it would he fanaticism It would he bent upon having the whole in cieiy particular part, and could not aeeomplish its dcsiie evcejit by the destruction of the particular Fanaticism will not allow particular dittei cnees to have their way The expression, “The pious arc subject to uo law,” is nothuig more tlian the decree of faiiatn ism Piety', when it iopla( es the state, cannot toleiate that which is definitely constituted and destioys it A kindred typo of mind is shown by him who permits conscience oi interuality to judge, and does not decide on general grounds This inteinality does not in its develop- ment pioceed to piinciples, and gives itself no justification If piety IS counted as the leality of the state, all laws are ca-t to tlio winds, and subjective feeling legislates This feeling may be nothing but c.ipiice, and yet this cannot he ascei tamed except bv its acts But in so tar as it becomes acts or commands, it assumes the shape of laws, and is diieetly oiiposed to subjective feeling God, who is the object of this feeling, may also be regarded as a being who detei mines But God is the unixeisal idea, and is in feel- ing the uudetermiiied, which is not matuie enough to deter- mine what actually exists in a del eloped form in the state The fact that everything in the state is firm and secure is a bulwark agamst caprice and positive opmion So rehgion, as such, ought not to rule.
271 The political constitution is (1) the organization of the state and the process of its organic hfe in reference to its own self In this process the state distinguishes within itself its elements, and unfolds them mto self- subsistence T jiii: PHILOSOPHY ok righi (2) It IS cl single, exclusive luflmclualitv, iinj.is such is related to.'inothci It turns ilsdistiuctiicfccituics tonards foreign states, aud iii so doinifcstalilishes its self-suhsistmg distinttions 'witlnu itself in then ideality Addihon — Just as iiiitahility in the Inins’ oiganism is in one of its phases soinethins’ intenial, helonoius’ to the organism as such, so lieie also the iideience to foieign states has a heaiiug ii[)on irhat is iiithiii The internal state as such is the civil poiiei, the diiection outivaids is the militaiy poivoi, which, honmei, has a definite side withm the state itself To balance both phases is one of the chief matleis of statesmanship Sometimes the civil power has been wholly extinguished, and lests only upon the militaiy power, as happened dining the time of the Roman empeicrs and Pietoiian Guaids Sometimes, as in modem days, the military power proceeds only out of the cml power, as when all citizens aie bound to bcai aims 272 The constitution is lational in so fai as the active workmg diiisious of the state aie in accoid with the nature of the conception This oicuis when eveiy one of its functions is in itselt the totality', in the sense that it etfectually contains the othei elements These elements, too, though expressing the distinctions of the conception, lemain stiictly within its ideality, and constitute one indi- vidual whole Note — Concerning the constitution, as concerning leason itself, there has in modern times been an endless babble, which has in Germany been more insipid than anywhere else With us there are those who have pcisuaded them- selves that it IS best even at the veiy threshold of govern- ment to understand before all other things what a con- stitution IS And they think that they have furnished mvincible pioof that rehgion and piety should be the HIE STAIE HIE STAIE basis of all then shallowness It is small wonclei if this jnating has made foi icasonahle mortals the woids reason, illumination, light, constitution, lihoity, meie empty sounds, and men should have hecouic ashamed to talk about a political constitution At least as one eliect of this supoi flint V, ivo may hojie to see the conviction be- ( omiiiii geiieial, that a jihilosophic acquaintance with such topics cannot pioceed fiom mcie leasonings, ends, grounds, and utilities, much less fiom fooling, love, and inspiration, but only out of the couception It will he a fortunate thing, too, if those who maintain the divine to he incon- ( eivahli' and an acquaintance with the truth to be wasted eftoit, ucic honcetoith to lefiam tiom breaking in upon the aiuumeut What of undigested ihetonc and ediflcation thej inanufactuie out of these feehngs can at least lay no claim to philosophic notice Amongst cuiient ideas must be mentioned, in eonnection with § 2 ( 10, that legaiding the necessary division of the tunctions of the state This is a most impoitant featuie, which, when taken in its tiue sense, is rightly regarded as the giiaiantco of jmbhc ficcdom But of this those, who think to speak out of inspiiation and love, neither know 1101 will know' am thing, tor m it lies the element of de- teimination thiough the way of leason The principle of the scpaiation of functions contains the essential element c)f difleience, that is to say, of leal rationality. But as appichended by the ahstiai t undei standing it is false when it leads to the view that these seicial functions are abso- lutely independent, and it is one-sided when it considers the 1 elation of these functions to one another as negative and mutually limiting In such a view each function in hostility to or fear of the others acts towards them as towaids an evil Each lesolves to oppose the others, effecting by this oi)positioa of foices a geneial balance, it may he, hut not a living unity. But the internal self- duection of the conception, and not any other purpose or riii: PUiLosopnr ok rigiii utilitj, contains the absolute source of the different func- tions On their account alone the political organization exists as intrinsically rational and as the image of eternal reason.
Prom logic, though indeed not of the accepted kind, we know how the conception, and in a conciete naj the idea, determine themselves of thembclves, and thereby abbtractly set up their phases of universality, particnlant v, and indi- viduality. To take the negative a^ the point of di parture, and set up as primary the willing of evil and con-eluent mistrust, and then on this supposition cunninglv to devise breakwaters, which in turn reepnre other bicakvvaters to check their activity, any such coutiivance is the mark of a thought, which is at the level of the negative under- standing, and of a feeling, which is characreristic of the rabble (■§ 244) — The functions of the state, the eveciitive and the legislative, as thev aie called, may be maile inde- pendent of each other The state is, then, foitlivvilh over- thrown, an occuireiicc which wo have wituecsod on a vast scale. Oi, 111 so fai as the state is esicutiallv self-con- tained, the struggle of oue function to bring the other into subjection effects somehow oi othei a closei unitv, and thus preserves only what is in the state essential and fundamental Addition — 111 tlio state wc must have nothing which is not an e.xprcssiou of rationality The state is the world, which the spirit has made foi itself Heucc it has a definite self-begun and self lelated course Often we speak of the wisdom of God m nature, hut we must not therefore believe that the physical world of nature is higher than the world of spirit. Just so high as the spirit stands above nature, the state stands above the physical hfe We must hence honour the state as the divine on earth, and learn that if it is difficult to conceive of nature, it is lufanitely haidei to appiehend the state That we in modem times have attorned definite views couceining the ■HIE S'lATE state in general, and are peijietually engaged in spealiing about and manufacturing constitutions, is a fact ot much impoitance But that does not settle the whole matter It IS necessaij fuither that we appioach a reasonable question in the mmd of lational beings, that we know what IS essential, and distinguish it from what is merely stiilnng Thus, the functions of the state must indeed be distinguished, and yet each must of itself form a whole, and also contain the other elements Wlien we speak of (he distinctive activity of any function, we must not fall into the egregious error of supjiosing that it should exist 111 abstiact independence, since it should lather be dis- tinguished meiely as an element of the conception If the distinctions weie to subsist m abstiact independence, it is as clear as light that two indopondent things are not able to constitute a unity, but must lather introduce strife As a lesult, citliei the whole woild would be cast mto dis- ordci, 01 the unity would bo lestoied by force Thus, m the French Bei olution at one time the legislative function had swallowed up the executive, at iinolher time the executive had tisiiipcd the legislative function It would be stupid in such a case to incsent the moral claim of harmony If we cast the responsibility of the matter upon feelmg, we have indeed got iid of the whole trouble But, neces- sary as ethical feeling is, it cannot evolve from itself the functions of state Whence it comes to pass that since the definite functions are the whole imphcitly, they com- prise 111 their actual existence the total conception. We usually speak of the three functions of state, the legislative, executive, and judicial. The legislative corresponds to universality, and the executive to particularity; but the judicial IS not the third element of the conception The individuality uniting the other two lies beyond these spheres 273 The political state is divided into three substantive branches: iiii: piiiLOsopiiy OF nioiu (a) The powei to fi\ and ostahlisli the uuiveisiil Thi> IS legislation (b) The poiver, ■which bungs iiaiticulai spheics anil individual cases iindei the univeisal This is the i miction of government (c) The function of the piiucc. as the siihiei (n ity with which rests the final decision In this liinctiou the otiioi two aie bi ought into an individual unity II is at once the ciiluiinatiou and beginning ol the wliole Tins is constitutional monarchy