Xoie — There is no judge over states, at most only a refeiee or mediatoi, and even the mediatorial function is only an accidental thing, hemg due to particular wills Kant’s idea was that eternal peace should he seemed bv an alliance of states. This alliance should settle every dispute, make impossible the resort to arms for a decision, and be lecognizcd hy every state This idea assumes that states aie 111 accord, an agreement which, strengthened though it might be by moral, religious, and other considerations, neveitheless always rested on the private sovereign will, and lias therefore liable to be disturbed hy the element of I ontiuyencv IHE S'lAlE 334 Therefore, when the particular wills of states can come to no agreement, the controveisy can be settled only by war Owing to the wide field and the varied lelations of the citizens of difteient states to one another, injuries occur easily and fierjueiitly Wliat of these injunes is to bo viewed as a specific bieach of a tieaty or as a violation of foini.il lecoguitioii and lionoui loiiiains from the nature of the case indefinite A state may introduce its infinitude and lioiioui into t'veiy one of its separate compartments It IS all the iiioie tempted to make or seek some occasion foi a displav of iiiitability, if the individuality within it has been strengthened by long internal rest, and desires an outlet foi ils pent-up ac tivitv 335 Moieovei, the state as a spiiitual whole cannot be satisfied ineielv with taking notice of the fact of an injury, because iniury involves a threatened danger arising from the possible action of the other state Then, too, theie is the weighing of juobabilities, guesses at intentions, and so foith, all of whi<h have a pait in the cieation of stiife 336 Each self-dejieiident state lias the standing of a paiticul.ir will, and it is on this alone that the validity of tieaties depends This paiticulai will of the whole is in its content its well-being, and well-being constitutes the highest law iii its relation to another All the more is this so since the idea of the state involves that the opposi- lion botw'een light oi abstiact fic>edom on one side and the complete specific content oi well-being on the other is superseded It is to states as conciete wholes that recog- nition (§ 331) is fiist gianted 337 The substantiv'e weal of the state is its weal as a particular state in its definite interests and condition, its peculiar external ciicumstances, and its particular treaty obligations Thus the goveinmcut is a paihcular wisdom uid not univx'isal jiiovidence (§ 324, note) So, too, its end in relation to other states, the piinciple justifying its IHK PHILOSOPHY OF lUGUl.
wars and treaties, is not a geneial thought, such as philau- thropy, but the actually wronged or threatened weal in its definite particularity.
Note — At one time a lengthj- discussion was held itli regard to the opposition between nioials and politics, and the demand nas made that jiolitics should be m accoidauce with morality Heie it may be lemaiked nieiely that the commonweal has quite auothci autlioiity than the iieal of the individual, and that the ethical siibstame oi the state has directly its lealiti or light not in an abstract but in a concrete c\isteiice This existence, and not one ot the many geneial thoughts held to lie moial comniauils, must be the principle ot its conduct The Men that politics in this assumed ojjpositioii is piesumptivcly in the niong depends on a shallow notion both ot moiahty a-id of the nature ot the state m relation to moialiti 338 Although in wai theie I'letails loiu>, routmgency and absouce ot iiglit, states continue to lecogni/.e one another as states In this fact is implied a covenant, bi virtue of 11111011 each state retains absolute value Heuce, war, even when actively jiroseuited, is uudei stood to bi temporaiy, and in international law is lecogniied as contain- ing the possilnhti ot peace Ambassadois, also, aie to be respected War is not to be waged against mteiual insti- tutions, or the peaceable family and iinvate life, or private persons Addition — Modern wais aie ( ai iied on humauelv One person is not set m hate over agamst another. Personal hostilities occur at most in the case of the pickets But in the army as an army, enmity is something undetermmed, and gives place to the duty which each person owes to anothci 339 Por the rest, the capture of piisoueis m time of wai, and in time of peace the concession of lights of pri\ ate intercourse to the subjects of another state, depend prmcipally upon the ethical observances of nations. In THE SPATE.
them IS embodied that inner iiniveisality of behaviour, which IS preserved imdei all relations Addition — The nations of Euiojie form a family by virtue of the unn'eisal i>iinr-iple of their legislation, their ethical observaiK es, and then cmh/ation Amongst them mtci national behavioui i-> ameliorated, while there prevails elsewheie a mutual iiifli< turn of eiils The relation of one state to aiifithei fliKtuate-), no ]udge is present to compose ditfeieiicoa, the liii'hei pidire is simply the universal and absolute spiiit. the spnit ot the woild 340 As states aie paitn iilai, theie is manifested in their relation to one aiiothei a shifting jday of internal particu- laritv of passions, mteiests aims, talents, virtues, force, wrong, lice, iiiul evteinal contingency on the very largest scale In tins jilav c*vi'ii the ethical whole, national mde- peiideiuc', Is eipoaed to diauce Tlio spirit of a nation is an existing iiidivi<lual lianng in paiticulanty its obi’ective actualitv and solf-coiisciousness Because of this particu- laiity it is Iiiiiitcd Tlio destinies and deeds of states in then coiiiieitioii with one auothei aio the visible dialectic of the finite natuie of these spiiits Out of this dialectic the iiuivci-sal spuit, the spmt of the woild, the unlimited S 2 >irit. jirodiues itself It has the highest right of all, and exeicises its light vijion the lowm spuits m world-historv The hiatoiv of the woild is the woild’s couit of judgment C IVORLB-HISTOET 341 The universal spirit exists concretely in art m the form of iierceptioii and image, in leligion in the form of feeling and jnctoiial imaginative thinking, and in philo- sophy in the form of puio fiec thought In world-history this conciele existence of sjniit is the spiritual actuality m the total lange of its iiiteinality and externality It is a coiii't of ludgment because in its absolute univeisahty the particular, namely, the Penates, the civic community, and 'JIIl: PIIILOSOPHV OF KIGHT the national siniit in then main -coloured realit)- ai’c all inerelj'^ ideal The mo^ ement of sjniit in this case consists in visibly piesentina; these spheies as ineiclv ideal 342 Moieoceiiivorld-history is not a comtof judgment, whose principle is foiec, noi is it the abstiact and iriational necessity of a blind late It is sell-caused and selt- realized reason, and its actualized es-isteuce in spint is knowledge Hence, its deielopinent issuing ‘■oleli out oi the concejitioii of its fieedom is a uecussaiy development of the elements ot lea&on It is, tlieietoie, an untoldmg of the spint’s self-coiisciousiiess and fieedom It is the exhibition and actualization of the iiniieisal spiiit 343 The liiston ol spnit is its ovcit deeds, foi onli what it does it is and its deed is to make ifsell as <i spiiit the object oi its consciousness to eipLiiu and lay hold upon itselt b\ leteionce to itselt To la\ hold ujiou itself IS its being and luincijile, and the couiiiletioii of this act is at the same tune selt-ieniiiiciatiou and tiansitioii To exjness the niattei foiniallv, the spiiit iiliidi again ajipie- hends what has already Ijeeii grasjied and actuali/ed oi, ■vvhat IS the same Ihing, passes ihiougli selt-i enunciation into itself is the sjniit of a highei stage Koie — Heie occuis the cpiestiou ot the jieitei tion and education oi liuniauitv They w ho hai e aigued iii iavoui of this idea, have suiiuised soinethiiig of the natuie oi spirit Tliey have uudeistood that sjniit has Fi'iSdi o-tawroe as a law of its being, and that when it lai s hold upon what it itself IS, it assumes.i higliei foim To those who have lejecled this idea, spirit has remained an empty word and histoiy a superficial play of accidental and so-called meie human strife and passion. Though m their use of the words “ providence” and “design of providence,” they exjjress their behef m a highei control, they do not fill up the notion, but announce that the design of providence is foi them unknowable and inconceivable 344. States, peoples, and individuals are established 'lilt SlAlL upon then own particular definite piinciple, which has systematized reality m then constitutions and in the entile compass of their suiroundiiigs Of this systematized reality they aie awaie, and m its iiiteiests aie absorbed. Yet aie they the unconscious tools and organs of the woild-spiiit, thiough 11 hose iiiiiei activity the lower forms pass aivaj Thus the spint by its own motion and for its own end makes leady and noiks out the transition into its next liighei stage 345 Justice and viitue, wiong, ioice, andciime, talents and then lesults, small and gieat 2 )assions, innocence and gudt, the sjilendoui ot mdiiiduais, national life, inde- liendence, the foituue and misfoitiiue of states and indi- viduals, haie in the siiheie ot const lousieahty them definite meaning and value, and hud in that sjihere judgment and then due This due is, howevei, as yet mcomjilete In woild-histoiy, iiliieh lies beyond this lange of vision, the idea ot the uoild-syuiit, in th.it necessary yihase of it whidi constitutes at any tunc its actual stage, is given its absolute light The nation, then leally flouiishing, attains to hajijuuess and icuuivu, and its deeils leecive comycletiou 34(' 8iuce Instoiy is the eiul>odinieiit of syurit m the lorni ot events, that is, ot dnect natmal reality, the stages ot develojnueiit aie lueseiit as dnect natural yuiiieiiiles Because tlioy aie natuial, they tonfoim to the natuie of a multijclicity, and exist one outside the other Hence, to each nation is to be asciibed a single jjimciple, com- prised under its geographical and anthiopological exist- ence.
347 To the nation, whose natural iirmciple is one of these stages, is assigned the accomplishment of it thiough the jirocess chaiacteristic of the self-develojimg self -conscious- ness of the woild-spint In the history of the world this nation is foi a given cyioch dominant, although it can make au eyioch but ouce (§ 34G) lu coutiast with the absolute right of this nation to be the bearer of the current phase Tin: PIIlLOSOl'HY OF BIGHT.
in the development of the -world-spirit, the spirits of othei existing nations arc void of right, and they, like those ■whose epochs aie gone, count no longer in the histoiy of the woild yote — The siiecuil histoiy of a ■world-histoiie nation contains the unfolding of its piinujile fioin its undeveloped infancy up to the time nhen, in the full manhood of free ethical self-i ouscioiisiicss. it 2 *re&scs in njioii universal history It contains, moreover, the peiiod ot decline and destruction, the use ot a higher iriinciide being marked in it siinjilv as the negative ot its own Hence, the spmt passes over into that higher jnint iple,,ind thus indicates to woild-histoiv aiiothei nation Fioiii that time onward the first nation has lost absolute luteiest, ahsoihs tlii' highei iniuciiilc irositiielv, it ma\ he, and fashions itself in accoidance nith it, hut is, aftei all, onU a lecipient, and has no indwelling vitality and fioshnc's Peihairs it loses its iiideiiendeiice, ijeihajis continues to diag itselt on as a particulai state oi ciule of states, and siieiids itself in vaiious lancloiii (i\il eulei puses.iiid toieigii luoils 348 At the summit ot all actions, including norld- histoiical actions, stand iiidividiials Eadi oi tliese indi- viduals IS a sub]e(tnit\ who leah/es what is siihstautivc (§ 279. note) He is a In mg cinhodiiueiit ot the suhstan- tive deed ot tlie uoild-spiiit, and is, thcieioie, diicctlj identical with tins deed It is concealed even tioiii him- self, and IS not his oh^eit and end ( § 3441 Thus they do not receive hoiioiii and thanks toi then acts eithei tioni then contcmpoiaries (§ 344), oi fioin the public opinion of jjosteiit} By this ojiinion they are viewed iiieiely as foinial siib]ectivities, and, as such, aie siinjily given their jjait 111 immortal fame 349 A ijcojile is not as yet a state The tiansition from the tamily, horde, clan, or multitude into a state constitutes the toiinal lealization in it of the idea If the ethical substance, which every people has implicitly, lacks this ■JlIE STATE.
form, it IS without that objectivity which comes fiom laws and tliought-out legulations It has neithei for itself nor for otheis any niiivorsal or generally admitted reality It will not be iccogiiued Its independence, being dev<>id of objective law oi secnie leahzed rationality, is formal only and not a fio\eieignt\ Xnte — Fimn the oidinaiv point of view we do not call the j)ati lai dial condition a < onstitution, or a people in this condition.i state oi its independence soveieignty Before the bcgiiimng ol actual histoiy theie aie found uninterest- ing stujiid imuneiue and the biaveiv arising out of the foimal stinggli' foi lecogiiition and out of levenge (§§ 331, 57, iifite) 3.j0 It IS the absolute light of the idea to come visiblj foith, and pioceoding tiom maiiiage and agriculture (§ 203, note) lealize itself in laws and objective institu- tions This IS tiuc whethei its leahzation appears in the foim of divine law.iiul hcneficeuce oi m the form of force and wioug This light is the light of heroes to found stat es 351 In the same wav civilized nations may tieat as haibaiiaiis the peoples who aie behind them m the essential elements of the state Thus, the lights of ineie herdsmen, hnnteis, and tilleis of the soil aie inferior, and their indejiendenco is uieich foiinal Xufe — IVais and (oiitests aiisiiig undei such ciicum- stances aic stiinrgles toi leiogmtion in behalf of a ceitam definite content It is this feature of them which is signifacaut 111 woild-hisloiv 352 The conciete ideas, which embody the national minds 01 spirits, has its tiuth in the concrete idea m its absolute niineisality This is the spiiit of the world, around whoso tin one stand the other spirits as p’eifecters of its actualits, and witnesses and ornaments of its splen- doui Since it is, as sjniit, only the movement of its activity m order to know itself absolutely, to free its con- 'IHE PHILOSOPHY OF RIGHT.
BCiousness from mere diiect naturalness, and to come to itself, the piincijiles of the difteicnt foims of its self-con- sciousness, as they appeal lu the piocess of liberation, are foul They aie the piinciples of the foui woi Id- historic kmgdoms.
353 In its fiist and diiect levelation the woild-spiiit has as its piiucijile the foim of the substantive spiiit, in whose identity ludividuahty is in its essence submerged and without explicit justifitatioii In the second piinciiilc the substantive spiiit is awaie of itself Heic spuit is the positive content and filling, and IS also at the same tune the living foini, which is in its natuie selt-ieteiied The thud piiuciple is the lotieat into itself of this con- scious self-ietei led existence Theie thus aiises an abstract univeisalit), aud n il h it an luhmle opposition to objectivity, which is legal ded as boiett ot spun In the touith jiiiiiciple this ojiiiosition ot tlie spiiit is ovei turned in oidci that s]iiiit maj leceive into its muer self its tiuth aud concicte essence It thus becomes at homo with objcctivitj, aud the tvv o ai e i ecoiicilcd Because the spiiit has come back to its toimal substantive leality by letuiiimg out ot this mtiuito ojipositiou, it seeks to produce and know its tiuth as thought, aud as a woild ot established leahty 354 In accoidauce with these foui piinciples the four woild-histoiic emjnies aic (1^ the Oiieutal, (2_j the tJ-ieek, the Koman, aud (4j the Gei manic 355 (1; The Obiehtal Empiee — The first empire is the substantive world-mtoition, which proceeds fiom the natural whole of patiiarchal times It has no mternal divisions Its worldly government is theocracy, its ruler a high jniest or God, its constitution and legislation are at the same tune its religion, and its civic and legal legula- tions aie leligious and uioial commands oi usages luthe spleudoui oi this totality tire individual personality sinks THK STATE THK STATE ■Without rights, external uatuie is diiectly divine or an ornament of G-od, and the history of reality is poetry The distinctions, which develop themselves in customs, govein- ineut, and the state, seive instead of laws, being converted by meie social usage into clumsy, dittuse, and superstitious ceremonies, the accidents ot personal power and arbitrary rule The division into classes becomes a caste fixed as the laws ot natuie Since in the Oiiental empire there is nothing stable, or lathei what is farm is petrified, it has life only in a inoveineul, ■nliich goes on from the outside, and becomes an elemental \ loleuce and desolation Internal repose is merely a private lite, which is sunk in feebleness and lassitude Note — The element of substantive natural sinrituahty IS present iii the faist toiniiiig of eieiy state, and constitutes the absolute stai tiiig-poiut of its history This assertion is incsented and histoiualh established by Dr Stuhr m Ills 'well-ioasoned and scholailv tieatise “ Vom Uuteigange del Natuistaateii ” (J3eilm, 1812), who, moieovei, sutigests in this work a rational method ot Mewing constitutional histois and lu&toi) in geneial The i>iinciple of sub- jectivity and selt-couscious tieedom lie ascribes to the G-eimau nation But since the treatise is wholly taken up with the decline of the natuie-states, it simply leads to the point at which this inodeiu piinciple makes its appearance At that time it assumed m part the guise ot restless move- ment, human capiicc and coiiuptiou, in part the particular guise ot teelmg, not havmg as j et developed itself into the objectivity ot self-conscious substautivity oi the condition of organized law 356 (2) The Gbeek Empibe — This empire stdl con- tains the eaihei substantive unity of the finite and infinite, but only as a mysteiious bael^iound, suppressed and kept down lu gloomy reminiscence, in caves and in traditional imagcii This background under the influence of the self- distinguishing spirit IS recreated into individual spirituality.
IHE PIIILOSOPHY OF RIGHT and exalted into the daxhcht of cons( lousness, where it is tempered and tlanficd into heantr and a fiee and clieerful ethical life Hero aiises the pimnple of ]ioisonal indi- vidnahtv, althousih it is not as vet solf-oenti ed, hnt held in its ideal nnitv One i osnlt of this nioompli'tonoss is that the whole is hiolcoiinp into a mniiboi of paituiilai national minds 01 spiiits Fiiitlioi. the final doiision of will is not as yet intrusted to the snhieotivitv of the iiidojtondciit self- const loiisiiess hnt lesidcs iii.i ]»owei, wliifh is liiifhei tlian, and lies hei ond it f? "279 note) Moreover, the partienlanty which IS found in wants, is not vet taken uji into ficedom. hut sefji elated in a class of slaii's 357 ('3) Tnn 'Ro'w\n Empirc —In this enipiie the distinctions of spiiit aie r.iiiied to the lemrth of an infinite rnpinre of the ethical life into two extiemes, personal piivate self-coiisfionsiiess. and ahstiact iiiiivei sahti The antaafonism aiisini' hetii een the snhstautive intuition of an anstociaey and the pnntiple of fiee peisoiiahtv in demo- cratic foim, del eloped on the side of the aiistoeiat y into snpeistition and the retention of lold self-seeking ]>owei, and on the sidi' of the deiiioi ia< v into the ( on ii])t mass The dissolution of the whole inhinniites ni nnivi'isal mis- foitune, ethical life dies national individualities, having meicd}’’ the hoiid ot union of a Pantheon, iieiish and indi- viduals aie degiadod to the level of that ecjualitv, in which they are merely piivale peisons and have only formal rights 358 (4i) The Giibman Empiee — Owing to the loss of itself and its world, and to the infinite pain caused by it, a loss of whidi the Jewish people were already held to he the tvpe, spiiit IS pressed hack into itself, and finds itself in the extieine of absolute negativity But this extreme is the absoluie 1uining-point, and m it spirit finds the infinite and 1 ot positive nature of its own inner being Tins new distoveiv IS the unity of the divine and the human Bv means ol it objective truth is lecouciled with freedom, and THE STAIE THE STAIE that, too, lusidti of scli-con&ciousuc&s and sulj]ecti 7 ity This new basis, infinite and yet positive, it has been (.harged upon the iioithein pnnuple ot the Germanic nations to bung to completion 359 The intemal aspect ot this uoithein principle exists m feeling as i.iith, love, and hope Although it is in this form still abstract, it is the loconciliatioii and solution of all contradiction It iirocceds to untold its content m order to laise it to rcalitj and self-coiiseious lationahty It thus constiucts a kingdom ot this world, based upon the teeling, trust, and tellowship ot tiee men This king- dom ui this its subiectiiit^’ is an actual kingdom of lude c‘a])ric(‘ anil barliaiism m i ontrast nilh the world bejoud It IS an mtellectual oniinic, nhose content is indeed the tiuth ot its sjniit Hut as it is yet not thought out, and still IS veiled in the liailiaiisuiot pictuic-thmking, it exists as a S 2 uritual toice, nliich exeicises ovci the actual mind a desjiotic and t^iauuical mflucine 360 Tlicse kingdoms aie l>ased uiion the distinction, which has now wou the loiiu ot absolute antagonism, and yet at the same time aie looted in a single unity and idea In the obduiiite stiuggle, which thus ensues, the sjiintual has to lowei its heaven to the lei el ot an eaitlih and temiioial condition, to common woildhness, and to oidiuary life and thought On the othei hand the absti act actuahty ot the woildl} IS exalted to thought, to the iniuciple ot latioual being and knowing, and to the latiouality ot light and law As a lesult ot these two tendencies, the contra- diction has become a maiiowless jihantasm The ^nesent has stiijiiied oli its baibaiism and its lawless capiiee, and truth has strijjped ott its beyond.vnd its casualuess The true atoiicmciit and leconcdiation has become objective, and untolds the state as the image and leality of reason In the state, selt-cousciousness finds tlie oigaiiie develop- ment of its loal substantive knowing and will, in leligion it fiwHa in the form of ideal essence the feelmg and the iiii; piiiiosopiii ot Ri&iii vision of this its tiuth, a,n<l in science it finds the fieo conceived knoixledcie of this, tinth, seeing it to be one.end the same in dll its inutuallv completing; manifestations namelc, the state, natuie and the ideal woild.
THE SKS INDEX OF WORDS.
(Tlie figuies refer to tlie page and the Ime ) Aufheben, siipci wdr, 16, 1, an- nul and itplaie, 16, 17, tmn sceiid, 34, 20 llegiiff, (diiieis from Idee), 21, 8, (=aii sich), 21, S, iimfoimly tiaiblateil concept ion.
THIS PHILOSOPH'X OF lUGHl' Erscheinuug, maiiifiitaiiuii, 21, Pursieli, tnihpcndmlly, 16, 21, m (then) separation, 18, 23, tie txpliLiihj, 29, 20, SI tj-i eft) i iiiij, 32, 2, Lonsi loudy, 44, 14, in iliictncss, 328, 3, of dsilf, 142, 27, III then uu ii eyes, 130, 14 Fm-icli'.eMi, sdf luiisnons isola- Gestaltung,, ottiial shape, 1, 15, Idee, idea, pieceded liy the ad- jectu e the U iiimttelbar, immediate, xv, 1, 20, 33, unrpicstioiniiyly, x'tu, dti cetly given, 2, '22, fot thuith, INDEX OF SUBJECTS.
{n. = note, iidcl = addition; the figures refer to the paragraph, and the figures in parentheses to the page, thus — 273, n (280), means that portion of the note to paragraph 273 which is found on jiage Action, phases of, 113 Adnuiiistiation of Justice, 188, inijilies the uuiiersal person, Hallei's MOM of, 219, n IS cluh la«, 219, ii Agricultiiie, 111 file founding of states, 203, ii modilication of, 203, mid Anahajilist^, 270, ii (202, foot- nott) Antigone, 144, uihl, KiO, n Appetites, iiatuieof, 11 in 1 elation to one aiiothei, 17 in lehition to the uiiderstaiul- ing, 17, udd in U'latioii to the Mill, 17, add, in relation to freedom, 18, 139, H possibility of puiihcation of, 19 in relation to civilization, 20 Aristocracy, 273, n principle of, 273, n (280) in Itoiiian empire, 337 Aristotle, conception of action, Aristotle, conception of virtue, Barbaiisin, and civilization, 351 Beceaiia See Punishment. Bejond Stc Infinite Bodv, in relation to soul, 48, n Biotheihoud, i elation of, to pio- peitj, 46, II and eiil, 139, n and bOi eieignty, 278, ii (285) See also Contmgency Chambers, two, 312, 313 public deliberations of, 316, 315, add Childien, status of, in the family, lights of, 174, 174, add education of, 174, add, 175 A A THE PHILOSOPHY OF HIGlI'l Children, in Homan law, 175, >i, Christianity, its doctiinc of evil, 18, add and light of the siilijcct, 124, « and iiiainagp, 104 ii (171) Chuirli, jnd state, 270, ii, 270, add Cicero, and the twelve tables, 3, Civic eoiiiiuuniti, logic al place of, elements of, 188 duties of, 240, 241 and the classes,.301, n (311), and representation, 311, « Cisili/ation, and state of natnie, of the newspaper,.719, n and 1)ai1>.aiisiii, 351 Classes, lion aiise, 201 logieal place of, 201, add, 314, diMsion of, 202 tl 1 C suhstan lial class, 203, 250, the indiistiial class and its add the uniicisal class, 205, 250, Classes, Plato s \ lew of, 206, n and morality, 207 a necessity of reason, 207, 207, add and the legislature, 301,.701, n, a mediating organ, 302, 702, not mere conception, 1, « and reality, 1, add, 280, w andeiil, 139, add (1.76) Coiicubiii,ige Srr M.irnage Confession, of eiime, 227, add Conscience, natnie of, 136, 176, •and sul)]ecti\o consciousness ambiguous chaiacter of, 137, ii tbe foimal and the true, 137, add .and the good, 141 Consertnences of an act, IIS, necessary and accidental, 118, », IIS, add Constitution of the state is classification of constitutions, Contingency, in law See Law in private action, 232, 233 INDEX OF SUBJECTS Continffeiio, m ])oIice contiol, m state, 303, « m elections, 311, « in icintions lietween states, Contiact, logical justilicafion of, 71 natnic of, 72, 217, f>dd in\olio<i two ■nills, 73, 74 invohos a coiniiion i\ill, 75 based on ailiitiaiv choice, 75 and mamage, 75, w, 73, add and the state, 75, «, 7) add, leal and foiiiial, 7() and value, 77 and stiimlation, 77, ii 78 78, consensual, 79, ii, SO classihcation of coiitiacts, 80 and olhee, 200, ii Conviction, is suh|cctne, 140, ii Co-operation, eilect of, 199 Corporation, logical place of, 188, IS hunted, 256, 28S in Middle j\ges, 290, w/if in Fiance, 290, ndd and individuals, 303,?i Cnrae, definition of, 40, 90, 90, ilifferences in, 06, 96, ii logic.al intei mediate between Tight and morality, 104, 104, amongst the ancients, 218, ii aM.
Crime, and the state, 282, add Criminal, has rights, 132, ii Ciispiims, 126, add Definition, value of, 2, add Democracy, 273, ii piinciple of, 273, n (280) in Homan empire, 357 Deputies, m legislation, 308, 308, Determinism, 15, n Development, of the idea, 31, w, inielation totime, 32, 32 atfrf in contiastvvith generalization, 32, add of the conception, 34, add Dialectic, the tiue, 31, ii the negative, of Plato, 31, ii of the conception applied to slaieiv, 57, ii iiivohes collisions, 211, add in the CIVIC community, 246 Diogenes, charactei of, 195, add DisNimiilation, 140, n (137) Duty, natme of, 133, 133, add, and fiecdom, 149, 149, add Education, Koussean’s view of, of children, 160 of women, 166, add and state of nature, 187, « Empire, Oriental, 355 Greek, 356 Homan, 357 THE PHILOSOPHY OF RIGHT Empire, German, 358, 359 Encyclopa'diaof the Pliilosnphical Sciences, j’cnoi.il lefeiences “End, justifies the means,” 140, English, Mills, ISO, add conception of “ comfort,” 191, add, 244, add add procedure at laM, 225, n treatment of povertj", 245, n colonization, 24S, add constitution, 300, add taxes, 302, add idea of Mai, 329, add Epicurus, Ills conception of a comiiion piopeitj, 40, n Eiiualitj, conception of by the undeistandiiig, 49, n, 49, in the splieie of Mants, 193 Ecpiity ill t LaM' Estates Sci Classes Ethical obscnance, the trutli of moiality, 33, add, 135, n, unitv of good and conscience, and fieedom, 141, n, 141, add,, and the laM s, 144 and the iiidn idnal, 145, add, the iiatiiial, 150, ISO, n the tiiitb of light, 151, add and custom, 151, 151, add rcali/ed in the family, 156, 157, 175 add LmI, 111 iclation to good, 18 possibilitj of, 06, n Evil, definition of, 139, 140, 140, « m lelatiim to iiioiality, 1 19, ii, tMofold meaning of, 139, n necessity of, 1 39, n and responsihihtVi 139, add Exchange, 80 Evecutne, branch of state, 273, function.and lehatioiis of, 287, cont.iiiis judiciary and police, tMofoId cliaiactei of, 291, 292 Exjihcit, delinitioii of, 10, add lelated to implicit, 06, n.
Faith, 147, n Family, logical jilace of, 156, 157, aud Tight, 159 phases of, 160 right of, 1.59, add, ISO, n means of, 170 disiiijition of by diiorce, 176 disruption of by death, 178 Family-stock, in relation to mar- riage, 172 in relation to inheritance, 180, Feehng, in religion, 270, n (260) in German Empire, 359 Feudal Laxv, the tenant in, 63, ii, 63, add the family in, 172, add.
INDEX OF Feuerbach See Pumsliment Fichte, Ins view of the 1, C, «, his view of the iiiateiial of a formed oh] eot,.'52, add hisiicM of Loiili.ict, 79, 11 his MOW of tliu inmciiile of F inite, cliar.ictci of, 141, «,.324,w Foiee, 111 nhsfiact iijilit, 94, 94, n Form, 1 elation of to iiiatciial, o2, add Fr.aud, nature of, 87, 87, add. Fieodoiii, Is snh^t.mce of the will, 4 "eneral intei jn etation of, 4, add, 121, add isnes'.vtii e, one sided, oi formal, ot the uiidei't.iiidim{, 5, add Hind It conceptum of,.5, add lioM m.amfesti <l m I'lciich lie- solution, add /SVf Flench Jlesolution ilcsclopinentof, 31, add, 180 ii ( oncicte, 33, add, 123, add, Kantian conception of, 15, // Friesian conceiition of, 15, >i .and Chn-tiamts', 62, ii (67), ground of, 71 realized in snhjectii ity, 106, and evil, 1.39, n and necessity, 145, 266, 267, add and the ethical system, 143, and duty, 149, 149, add in the ciMC coiiimuiiitT, 187, SUBJECTS 367 Freedom, and the state, 257, 260, in German empire,.358 IS subjective, 299, ii (308), 299, French, the, 150, add Flench llmolution, the, 115, n MOM of freedom found m the, Fries, his conceiition of fiecdom, (ioiin in-, the, 150, add GoctliL, 13, It, 215, add Good, in lelation to evil, 18 n.itiue of the, 129 shiposof the. 111, la/d and siilijoclivitj, 136 and intention, 140, ii (140-2) and coii-cience, 141 Gieidi, life and fieedoni, 185, « colonization, 248, add Hahit,.and mere hahit, 131, add I Hallei, his conception of law, Ills conception of the state, 258, II (243.and/oohiOte) Happiness, and thought, 20, add and impulse, 20, add Hindu, leligion chaiactenzed, 6, Holy Alhaiiee, the, 259, add., I 324, add Honour, thepnncipleofmonarohy, I Hugo, Ills teat-hook of the his- torv of Homan law, 3, n (7- Humanity, perfection of, 343, n.
THE PHILOSOPHT OF SIGHT add Iilea, what it is, 1, 1, add, its lelation to realitj, 1, add, its relation to the good, 129, in the ciiic community, 187 necessit.i of the, 267 Its diheieiices, 209, 269, add Imiilicit, 1 elation to explicit, 10, Impulse dee Appetites Individual, and the ethical sysand the cn ic communitj, 187, and the woild spiiit,.348 IndiMdnalits, in the Cheek em pile, 3,70 liierpialiti, in n.ituic, 200, ii m spiiit, 200, II Iiitinite, nature of the, 22, 22, add, as understood by the under- standing, 22, II the had, 79, ii add and family right, 180, n. in Konian law, 180, 7i of the till one, 281, n, 286.
Intention, umiersal implied in, tMo iiie.iniugs of, 119, n.
Intention, light of, 120 and wrong, 126, 126, ii and evil, 140, add of Plato, Sociates, the Sopliists, .lacobi, 140, n (144, /oof note) Jews, in woild lustoiy, 358 Judge, othce of, 214, n, 226 histone origin of the, 219, n .ludiciarj, branch of tlie execucomposition of, 228 le.n-son of, 228, ii Kant, Hugo s idea ot, 3, ii (10) Ills conception of the I, 6, ii Ins conception of fieedom, 15 II