philosophy of right-第33章

按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！


strength　of　the　particulars　in　the　way　described；　for　instance；　in　Plato’s　Republic。　But　this；　too；　is
only　an　illusion；　since　both　universal　and　particular　turn　into　one　another　and　exist　only　for　and　by
means　of　one　another。　If　I　further　my　ends；　I　further　the　ends　of　the　universal；　and　this　in　turn
furthers　my　end。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　185。

Particularity　by　itself；　given　free　rein　in　every　direction　to　satisfy　its　needs；
accidental　caprices；　and　subjective　desires；　destroys　itself　and　its　substantive
concept　in　this　process　of　gratification。　At　the　same　time；　the　satisfaction　of　need；
necessary　and　accidental　alike；　is　accidental　because　it　breeds　new　desires　without
end；　is　in　thoroughgoing　dependence　on　caprice　and　external　accident；　and　is　held
in　check　by　the　power　of　universality。　In　these　contrasts　and　their　complexity；
civil　society　affords　a　spectacle　of　extravagance　and　want　as　well　as　of　the
physical　and　ethical　degeneration　common　to　them　both。　

Remark：　The　development　of　particularity　to　self…subsistence　（compare　Remark　to　§　124）　is
the　moment　which　appeared　in　the　ancient　world　as　an　invasion　of　ethical　corruption　and　as　the
ultimate　cause　of　that　world’s　downfall。　Some　of　these　ancient　states　were　built　on　the　patriarchal
and　religious　principle；　others　on　the　principle　of　an　ethical　order　which　was　more　explicitly
intellectual；　though　still　comparatively　simple；　in　either　case　they　rested　on　primitive　unsophisticated
intuition。　Hence　they　could　not　withstand　the　disruption　of　this　state　of　mind　when
self…consciousness　was　infinitely　reflected　into　itself；　when　this　reflection　began　to　emerge；　they
succumbed　to　it；　first　in　spirit　and　then　in　substance；　because　the　simple　principle　underlying　them
lacked　the　truly　infinite　power　to　be　found　only　in　that　unity　which　allows　both　sides　of　the
antithesis　of　reason　to　develop　themselves　separately　in　all　their　strength　and　which　has　so
overcome　the　antithesis　that　it　maintains　itself　in　it　and　integrates　it　in　itself。　

In　his　Republic；　Plato　displays　the　substance　of　ethical　life　in　its　ideal　beauty　and　truth；　but　he
could　only　cope　with　the　principle　of　self…subsistent　particularity；　which　in　his　day　had　forced　its
way　into　Greek　ethical　life；　by　setting　up　in　opposition　to　it　his　purely　substantial　state。　He
absolutely　excluded　it　from　his　state；　even　in　its　very　beginnings　in　private　property　（see　Remark　to
§　46）　and　the　family；　as　well　as　in　its　more　mature　form　as　the　subjective　will；　the　choice　of　a
social　position；　and　so　forth。　；　It　is　this　defect　which　is　responsible　both　for　the　misunderstanding　of
the　deep　and　substantial　truth　of　Plato’s　state　and　also　for　the　usual　view　of　it　as　a　dream　of
abstract　thinking；　as　what　is　often　called　a　‘mere　ideal’。　The　principle　of　the　self…subsistent
inherently　infinite　personality　of　the　individual；　the　principle　of　subjective　freedom；　is　denied　its　right
in　the　purely　substantial　form　which　Plato　gave　to　mind　in　its　actuality。　This　principle　dawned　in　an
inward　form　in　the　Christian　religion　and　in　an　external　form　（and　therefore　in　one　linked　with
abstract　universality）　in　the　Roman　world。　It　is　historically　subsequent　to　the　Greek　world；　and　the
philosophic　reflection　which　descends　to　its　depth　is　likewise　subsequent　to　the　substantial　Idea　of
Greek　philosophy。　

Addition：　Particularity　by　itself　is　measureless　excess；　and　the　forms　of　this　excess　are
themselves　measureless。　By　means　of　his　ideas　and　reflections　man　expands　his　desires；　which　are
not　a　closed　circle　like　animal　instinct；　and　carries　them　on　to　the　false　infinite。　At　the　other　end　of
the　scale；　however；　want　and　destitution　are　measureless　too；　and　the　discord　of　this　situation　can
be　brought　into　a　harmony　only　by　the　state　which　has　powers　over　it。　Plato　wished　to　exclude
particularity　from　his　state；　but　this　is　no　help；　since　help　on　these　lines　would　contravene　the
infinite　right　of　the　Idea　to　allow　freedom　to　the　particular。　

It　was　in　the　Christian　religion　in　the　first　place　that　the　right　of　subjectivity　arose；　together　with　the
infinity　of　self…awareness；　and　while　granting　this　right；　the　whole　order　must　at　the　same　time　retain
strength　enough　to　put　particularity　in　harmony　with　the　unity　of　ethical　life。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　186。

But　in　developing　itself　independently　to　totality；　the　principle　of　particularity
passes　over　into　universality；　and　only　there　does　it　attain　its　truth　and　the　right　to
which　its　positive　actuality　is　entitled。　This　unity　is　not　the　identity　which　the
ethical　order　requires；　because　at　this　level；　that　of　division　（see　§　184）；　both
principles　are　self…subsistent。　It　follows　that　this　unity　is　present　here　not　as
freedom　but　as　necessity；　since　it　is　by　compulsion　that　the　particular　rises　to　the
form　of　universality　and　seeks　and　gains　its　stability　in　that　form。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　187。　

Individuals　in　their　capacity　as　burghers　in　this　state　are　private　persons　whose
end　is　their　own　interest。　This　end　is　mediated　through　the　universal　which　thus
appears　as　a　means　to　its　realisation。　Consequently；　individuals　can　attain　their
ends　only　in　so　far　as　they　themselves　determine　their　knowing；　willing；　and
acting　in　a　universal　way　and　make　themselves　links　in　this　chain　of　social
connections。　In　these　circumstances；　the　interest　of　the　Idea　—　an　interest　of
which　these　members　of　civil　society　are　as　such　unconscious　—　lies　in　the
process　whereby　their　singularity　and　their　natural　condition　are　raised；　as　a　result
of　the　necessities　imposed　by　nature　as　well　as　of　arbitrary　needs；　to　formal
freedom　and　formal　universality　of　knowing　and　willing　—　the　process　whereby
their　particularity　is　educated　up　to　subjectivity。　

Remark：　The　idea　that　the　state　of　nature　is　one　of　innocence　and　that　there　is　a　simplicity　of
manners　in　uncivilised　（ungebildeter）　peoples；　implies　treating　education　（Bildung）　as　something
purely　external；　the　ally　of　corruption。　Similarly；　the　feeling　that　needs；　their　satisfaction；　the
pleasures　and　comforts　of　private　life；　and　so　forth；　are　absolute　ends；　implies　treating　education　as
a　mere　means　to　these　ends。　Both　these　views　display　lack　of　acquaintance　with　the　nature　of　mind
and　the　end　of　reason。　Mind　attains　its　actuality　only　by　creating　a　dualism　within　itself；　by
submitting　itself　to　physical　needs　and　the　chain　of　these　external　necessities；　and　so　imposing　on
itself　this　barrier　and　this　finitude；　and　finally　by　maturing　（bildet）　itself　inwardly　even　when　under
this　barrier　until　it　overcomes　it　and　attains　its　objective　reality　in　the　finite。　The　end　of　reason；
therefore；　is　neither　the　manners　of　an　unsophisticated　state　of　nature；　nor；　as　particularity
develops；　the　pleasure　for　pleasure’s　sake　which　education　procures。　On　the　contrary；　its　end　is
to　banish　natural　simplicity；　whether　the　passivity　which　is　the　absence　of　the　self；　or　the　crude　type
of　knowing　and　willing；　i。e。　immediacy　and　singularity；　in　which　mind　is　absorbed。　It　aims　in　the
first　instance　at　securing　for　this；　its　external　condition；　the　rationality　of　which　it　is　capable；　i。e。　the
form　of　universality　or　the　Understanding　（Verst？ndigkeit）。　By　this　means　alone　does　mind
become　at　home　with　itself　within　this　pure　externality。　There；　then；　mind’s　freedom　is　existent　and
mind　becomes　objective　to　itself　in　this　element　which　is　implicitly　inimical　to　mind’s　appointed
end；　freedom；　it　has　to　do　there　only　with　what　it　has　itself　produced　and　stamped　with　its　seal。　It
is　in　this　way　then　that　the　form　of　universality　comes　explicitly　into　existence　in　thought；　and　this
form　is　the　only　worthy　element　for　the　existence　of　the　Idea。　The　final　purpose　of　education；
therefore；　is　liberation　and　the　struggle　for　a　higher　liberation　still；　education　is　the　absolute
transition　from　an　ethical　substantiality　which　is　immediate　and　natural　to　the　one　which　is
intellectual　and　so　both　infinitely　subjective　and　lofty　enough　to　have　attained　universality　of　form。
In　the　individual　subject；　this　liberation　is　the　hard　struggle　against　pure　subjectivity　of　demeanour；
against　the　immediacy　of　desire；　against　the　empty　subjectivity　of　feeling　and　the　caprice　of
inclination。　The　disfavour　showered　on　education　is　due　in　part　to　its　being　this　hard　struggle；　but　it
is　through　this　educational　struggle　that　the　subjective　will　itself　attains　objectivity　within；　an
objectivity　in　which　alone　it　is　for　its　part　capable　and　worthy　of　being　the　actuality　of　the　Idea。　

Moreover；　this　form　of　universality　—　the　Understanding；　to　which　particularity　has　worked　its　way
and　developed　itself；　brings　it　about　at　the　same　time　that　particularity　becomes　individuality
genuinely　existent　in　its　own　eyes。　And　since　it　is　from　this　particularity　that　the　universal　derives
the　content　which　fills　it　as　well　as　its　character　as　infinite　self…determination；　particularity　itself　is
present　in　ethical　life　as　infinitely　independent　free　subjectivity。　This　is　the　position　which　reveals
education　as　a　moment　immanent　in　the　Absolute　and　which　makes　plain　its　infinite　value。　

Addition：　By　educated　men；　we　may　prima　facie　understand　those　who　without　the　obtrusion
of　personal　idiosyncrasy　can　do　what　others　do。　It　is　precisely　this　idiosyncrasy；　however；　which
uneducated　men　display；　since　their　behaviour　is　not　governed　by　the　universal　characteristics　of
the　situation。　Similarly；　an　uneducated　man　is　apt　to　hurt　the　feelings　of　his　neighbours。　lie　simply
lets　himself　go　and　does　not　reflect　on　the　susceptibilities　of　others。　It　is　not　that　he　intends　to　hurt
them；　but　his　conduct　is　not　consonant　with　his　intention。　Thus　education　rubs　the　edges　off
particular　characteristics　until　a　man　conducts　himself　in　accordance　with　the　nature　of　the　thing。
Genuine　originality；　which　produces　the　real　thing；　demands　genuine　education；　while　bastard
originality　adopts　eccentricities　which　only　enter　the　heads　of　the　uneducated。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　188。

Civil　society　contains　three　moments：　

　　　　　（A）　The　mediation　of　need　and　one　man’s　satisfaction　through　his　labour
　　　　　and　the　satisfaction　of　the　needs　of　all　others　—　the　System　of　Needs。　
　　　　　（B）　The　actuality　of　the　universal　principle　of　freedom　therein　contained　—
　　　　　the　protection　of　property　through　the　Administration　of　Justice。
　　　　　（C）　Provision　against　contingencies　still　lurking　in　systems　（A）　and　（B）；　and
　　　　　care　for　particular　interest；　as　a　common　interest；　by　means　of　the　Public
　　　　　Authority　and　the　Corporation。　

　　　　　　　　　　A。　The　System　of　Needs

　　　　　　　　　　　　　　　a：　Kind　of　Need　　　　　b：　Kind　of　Labour　　　　　c：　Classes　　


　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　189。　

Particularity　is　in　the　first　instance　characterised　in　general　by　its　contrast　with　the
universal　principle　of　the　will　and　thus　is　subjective　need　（see　§　59）。　This　attains
its　objectivity　i。e。　its　satisfaction；　by　means　of　＇a＇　external　things；　which　at　this
stage　are　likewise　the　property　and　product　of　the　needs　and　wills　of　others；　and
＇b＇　labour　and　effort；　the　middle　term　between　the　subjective　and　t