哲学史-philosophy of history(英文版)-第14章
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peasant； e。g。 — in its intensive concentration and limitation to a few perfectly simple relations of
life； — has infinite worth； the same worth as the religion and morality of extensive knowledge； and
of an existence rich in the pass of its relations and actions。 This inner focus — this simple
region of the claims of subjective freedom； — the home of volition； resolution； and action； — the
abstract sphere of conscience； — that which prises the responsibility and moral value of the
individual； remains untouched； and is quite shut out from the noisy din of the World's History —
including not merely external and temporal changes； but also those entailed by the absolute
necessity inseparable from the realisation of the Idea of Freedom itself。 But as a general truth this
must be regarded as settled； that whatever in the world possesses claims as noble and glorious；
has nevertheless a higher existence above it。 The claim of the World…Spirit rises above all special
claims。
§ 39
These observations may suffice in reference to the means which the World…Spirit uses for realising
its Idea。 Stated simply and abstractly； this mediation involves the activity of personal existences in
whom Reason is present as their absolute substantial being； but a basis； in the first instance； still
obscure and unknown to them。 But the subject bees more plicated and difficult when we
regard individuals not merely in their aspect of activity； but more concretely； in conjunction with a
particular manifestation of that activity in their religion and morality； — forms of existence which are
intimately connected with Reason； and share in its absolute claims。 Here the relation of mere
means of an end disappears； and the chief hearings of this seeming difficulty in reference to the
absolute aim of Spirit； have been briefly considered。
III。 Philosophic History
ii。 The Essential Destiny of Reason
（3） The Embodiment Spirit Assumes — the State
§ 40
The third point to be analysed is； therefore … what is the object to be realised by these means； i。e。
what is the form it assumes in the realm of reality。 We have spoken of means； but in the carrying
out of a subjective； limited aim； we have also to take into consideration the element of a material；
either already present or which has to be procured。 Thus the question would arise： What is the
material in which the Ideal of Reason is wrought out？ The primary answer would be； … Personality
itself … human desires … Subjectivity generally。 In human knowledge and volition； as its material
element； Reason attains positive existence。 We have considered subjective volition where it has an
object which is the truth and essence of a reality； viz。 where it constitutes a great world…historical
passion。 As a subjective will； occupied with limited passions； it is dependent； and can gratify its
desires only within the limits of this dependence。 But the subjective will has also a substantial life …
a reality； … in which it moves in the region of essential being and has the essential itself as the
object of its existence。 This essential being is the union of the subjective with the rational Will： it
is the moral Whole； the State； which is that form of reality in which the individual has and enjoys
his freedom； but on the condition of his recognition； believing in and willing that which is mon
to the Whole。 And this must not be understood as if the subjective will of the social unit attained its
gratification and enjoyment through that mon Will； as if this were a means provided for its
benefit； as if the individual； in his relations to other individuals； thus limited his freedom； in order
that this universal limitation … the mutual constraint of all … might secure a small space of liberty for
each。 Rather； we affirm； are Law； Morality； Government； and they alone； the positive reality and
pletion of Freedom。 Freedom of a low and limited order； is mere caprice； which finds its
exercise in the sphere of particular and limited desires。
§ 41
Subjective volition … Passion … is that which sets men in activity； that which effects 〃practical〃
realisation。 The Idea is the inner spring of action； the State is the actually； existing； realised moral
life。 For it is the Unity of the universal； essential Will； with that of the individual； and this is
〃Morality。〃 The Individual living in this unity has a moral life； possesses a value that consists in this
substantiality alone。 Sophocles in his Antigone； says； 〃The divine mands are not of yesterday；
nor of today； no； they have an infinite existence； and no one could say whence they came。〃 The
laws of morality are not accidental； but are the essentially Rational。 It is the very object of the
State that what is essential in the practical activity of men； and in their dispositions； should be duly
recognised； that it should have a manifest existence； and maintain its position。 It is the absolute
interest of Reason that this moral Whole should exist； and herein lies the justification and merit of
heroes who have founded states； … however rude these may have been。 In the history of the
World。； only those peoples can e under our notice which form a state。 For it must be
understood that this latter is the realisation of Freedom； i。e。 of the absolute final aim； and that it
exists for its own sake。 It must further be understood that all the worth which the human being
possesses … all spiritual reality； he possesses only through the State。 For his spiritual reality consists
in this； that his own essence … Reason … is objectively present to him； that it possesses objective
immediate existence for him。 Thus only is he fully conscious； thus only is he a partaker of morality …
of a just and moral social and political life。 For Truth is the Unity of the universal and subjective
Will； and the Universal is to be found in the State； in its laws； its universal and rational
arrangements。 The State is the Divine Idea as it exists on Earth。 We have in it； therefore； the
object of History in a more definite shape than before； that in which Freedom obtains objectivity；
and lives in the enjoyment of this objectivity。 For Law is the objectivity of Spirit； volition in its true
form。 Only that will which obeys law； is free； for it obeys itself … it is independent and so free。
When the State or our country constitutes a munity of existence； when the subjective will of
man submits to laws； … the contradiction between Liberty and Necessity vanishes。 The Rational
has necessary existence as being the reality and substance of things； and we are free in recognising
it as law； and following it as the substance of our own being。 The objective and the subjective will
are then reconciled； and present one identical homogeneous whole。 For the morality （Sittlichkeit）
of the State is not of that ethical （moralische） reflective kind； in which one's own conviction bears
sway； this latter is rather the peculiarity of the modern time； orality is based
on the principle of abiding by one's duty ＇to the state at large＇。 An Athenian citizen did what was
required of him； as it were from instinct； but if I reflect on the object of nay activity； I must have
the consciousness that my will has been called into exercise。 But morality is Duty … substantial
Right … a 〃second nature〃 as it has been justly called； for the first nature of man is his primary
merely animal existence。
§ 42
The development in extenso of the Idea of the State belongs to the Philosophy of Right； but it
must be observed that in the theories of our time various errors are current respecting it； which
pass for established truths； and have bee fixed prejudices。 We will mention only a few of
them； giving prominence to such as have a reference to the object of our history。 The error which
first meets us is the direct contradictory of our principle that the state presents the realisation of
Freedom； the opinion； viz。； that man is free by nature； but that in society； in the State … to which
nevertheless he is irre
