philosophy of right-第5章
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§ 336 Welfare is the highest law governing the relation of one state to another。
§ 337 Government is a matter of particular wisdom； not of universal Providence。
§ 338 War should be not waged against domestic institutions； against the peace of family and
private life。
§ 339 Relations between states depend principally upon the customs of nations。
§ 340 The mind of the world； exercises its right in the 'history of the world which is the world's
court of judgement'。
___C： World History
§ 341 World history is a court of judgement。
§ 342 World history is not the verdict of mere might； but actualisation of the universal mind。
§ 343 The history of mind is its own act。
§ 344 States； nations； and individuals are all the time the unconscious tools of the world mind at
work within them。
§ 345 Each stage of world…history is a necessary moment in the Idea of the world mind。
§ 346 History is mind clothing itself with the form of events。
§ 347 The nation ascribed a moment of the Idea is entrusted with giving complete effect to it。
§ 348 World…historical actions； culminate with individuals as subjects — living instruments of the
world mind。
§ 349 The transition from a family； a horde； &c。； to political conditions is the realisation of the
Idea as that nation。
§ 350 The right of heroes to found states。
§ 351 Civilised nations are justified in regarding as barbarians those who lag behind them in
institutions。
§ 352 Four world…historical realms。
§ 353 The substantial mind； ethical individuality as beauty； mind…forsaken & actual laws。
§ 354 （1） The Oriental； （2） Greek； （3） Roman； and （4） Germanic principle。
§ 355 （1） The Oriental realm。
§ 356 （2） The Greek realm。
§ 357 （3） The Roman realm。
§ 358 （4） The Germanic realm。
§ 359 The power of mind over the mundane heart； acts against the latter as a compulsive and
frightful force。
§ 360 The realm of mind lowers itself to an earthly here and now and the mundane realm builds
up into thought。
Preface
THE immediate occasion for publishing these outlines is the need of placing in the
bands of my hearers a guide to my professional lectures upon the Philosophy of
Right。 Hitherto I have used as lectures that portion of the Encyclopaedia of the
Philosophic Sciences （1817） which deals with this subject。 The present work
covers the same ground in a more detailed and systematic way。
But now that these outlines are to be printed and given to the general public； there
is an opportunity of explaining points which in lecturing would be commented on
orally。 Thus the notes are enlarged in order to include cognate or conflicting ideas；
further consequences of the theory advocated； and the like。 These expanded
notes will； it is hoped； throw light upon the more abstract substance of the text；
and present a more complete view of some of the ideas currant in our own time。
Moreover； there is also subjoined； as far as was compatible with the purpose of a
compendium； a number of notes； ranging over a still greater latitude。 A
compendium proper； like a science； has its subject…matter accurately laid out。
With the exception； possibly； of one or two slight additions； its chief task is to
arrange the essential phases of its material。 This material is regarded as fixed and
known； just as the form is assumed to be governed by well…ascertained rules。 A
treatise in philosophy is usually not expected to be constructed on such a pattern；
perhaps because people suppose that a philosophical product is a Penelope's web
which must be started anew every day。
This treatise differs from the ordinary compendium mainly in its method of
procedure。 It must be understood at the outset that the philosophic way of
advancing from one matter to another； the general speculative method； which is
the only kind of scientific proof available in philosophy； is essentially different
from every other。 Only a clear insight into the necessity for this difference can
snatch philosophy out of the ignominious condition into which it has fallen in our
day。 True； the logical rules； such as those of definition； classification； and
inference are now generally recognised to be inadequate for speculative science。
Perhaps it is nearer the mark to say that the inadequacy of the rules has been felt
rather than recognised； because they have been counted as mere fetters； and
thrown aside to make room for free speech from the heart； fancy and random
intuition。 But when reflection and relations of thought were required； people
unconsciously fell back upon the old…fashioned method of inference and formal
reasoning。 In my Science of Logic I have developed the nature of speculative
science in detail。 Hence in this treatise an explanation of method will be added
only here and there。 In a work which is concrete； and presents such a diversity of
phases； we may safely neglect to display at every turn the logical process； and
may take for granted an acquaintance with the scientific procedure。 Besides； it
may readily be observed that the work as a whole； and also the construction of
the parts； rest upon the logical spirit。 From this standpoint； especially； is it that I
would like this treatise to be understood and judged。 In such a work as this we
are dealing with a science； and in a science the matter must not be separated from
the form。
Some； who are thought to be taking a profound view； are heard to say that
everything turns upon the subject…matter； and that the form may be ignored。 The
business of any writer； and especially of the philosopher； is； as they say； to
discover； utter； and diffuse truth and adequate conceptions。 In actual practice this
business usually consists in warming up and distributing on all sides the same old
cabbage。 Perhaps the result of this operation may be to fashion and arouse the
feelings； though even this small merit may be regarded as superfluous； for 〃they
have Moses and the prophets： let them hear them。〃 Indeed； we have great cause
to be amazed at the pretentious tone of those who take this view。 They seem to
suppose that up till now the dissemination of truth throughout the world has been
feeble。 They think that the warmed…up cabbage contains new truths； especially to
be laid to heart at the present time。 And yet we see that what is on one side
announced as true； is driven out and swept away by the same kind of worn…out
truth。 Out of this hurly…burly of opinions； that which is neither new nor old； but
permanent； cannot be rescued and preserved except by science。
Further； as to rights； ethical life； and the state； the truth is as old as that in which
it is openly displayed and recognised； namely； the law； morality； and religion。 But
as the thinking spirit is not satisfied with possessing the truth in this simple way； it
must conceive it； and thus acquire a rational form for a content which is already
rational implicitly。 In this way the substance is justified before the bar of free
thought。 Free thought cannot be satisfied with what is given to it； whether by the
external positive authority of the state or human agreement； or by the authority of
internal feelings； the heart； and the witness of the spirit； which coincides
unquestioningly with the heart。 It is the nature of free thought rather to proceed
out of its own self； and hence to demand that it should know itself as thoroughly
one with truth。
The ingenuous mind adheres with simple conviction to the truth which is publicly
acknowledged。 On this foundation it builds its conduct and way of life。 In
opposition to this naive view of things rises the supposed difficulty of detecting
amidst the endless differences of opinion anything of universal application。 This
trouble may easily be supposed to spring from a spirit of earnest inquiry。 But in
point of fact those who pride themselves upon the existence of this obstacle are in
the plight of him who cannot see the woods for the trees。 The confusion is all of
their own making。 Nay； more： this confusion is an indication。 that they are in fact
not seeking for what is universally valid in right and the ethical order。 If they were
at pains to find that out； and refused to busy the
