philosophy of right-第59章
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in the manner of his class； for no class really exists for him； since in civil society it is only something
common to particular persons which really exists； i。e。 something legally constituted and recognised。
Hence he cannot achieve for himself a way of life proper to his class and less idiosyncratic。
Within the Corporation the help which poverty receives loses its accidental character and the
humiliation wrongfully associated with it。 The wealthy perform their duties to their fellow associates
and thus riches cease to inspire either pride or envy； pride in their owners； envy in others。 In these
conditions rectitude obtains its proper recognition and respect。
§ 254。
The so…called ‘natural’ right of exercising one’s skill and thereby earning what
there is to be earned is restricted within the Corporation only in so far as it is
therein made rational instead of natural。 That is to say； it becomes freed from
personal opinion and contingency； saved from endangering either the individual
workman or others； recognised； guaranteed； and at the same time elevated to
conscious effort for a common end。
§ 255。
As the family was the first； so the Corporation is the second ethical root of the
state； the one planted in civil society。 The former contains the moments of
subjective particularity and objective universality in a substantial unity。 But these
moments are sundered in civil society to begin with； on the one side there is the
particularity of need and satisfaction； reflected into itself； and on the other side
the universality of abstract rights。 In the Corporation these moments are united in
an inward fashion； so that in this union particular welfare is present as a right and
is actualised。
Remark： The sanctity of marriage and the dignity of Corporation membership are the two fixed
points round which the unorganised atoms of civil society revolve。
Addition： The consideration behind the abolition of Corporations in recent times is that the
individual should fend for himself。 But we may grant this and still hold that corporation membership
does not alter a man’s obligation to earn his living。 Under modem political conditions； the citizens
have only a restricted share in the public business of the state； yet it is essential to provide men —
ethical entities — with work of a public character over and above their private business。 This work
of a public character； which the modern state does not always provide； is found in the
Corporation。 We saw earlier ＇Addition to § 184＇ that in fending for himself a member of civil
society is also working for others。 But this unconscious compulsion is not enough； it is in the
Corporation that it first changes into a known and thoughtful ethical mode of life。 Of course
Corporations must fall under the higher surveillance of the state； because otherwise they would
ossify； build themselves in； and decline into a miserable system of castes。 In and by itself； however；
a Corporation is not a closed caste； its purpose is rather to bring an isolated trade into the social
order and elevate it to a sphere in which it gains strength and respect。
§ 256。
The end of the Corporation is restricted and finite； while the public authority was
an external organisation involving a separation and a merely relative identity of
controller and controlled The end of the former and the externality and relative
identity of the latter find their truth in the absolutely universal end and its absolute
actuality。 Hence the sphere of civil society passes over into the state。
Remark： The town is the seat of the civil life of business。 There reflection arises； turns in upon
itself； and pursues its atomising task； each man maintains himself in and through his relation to
others who； like himself； are persons possessed of rights。 The country； on the other hand； is the
seat of an ethical life resting on nature and the family。 Town and country thus constitute the two
moments； still ideal moments； whose true ground is the state； although it is from them that the state
springs。
The philosophic proof of the concept of the state is this development of ethical life from its
immediate phase through civil society； the phase of division； to the state； which then reveals itself
as the true ground of these phases。 A proof in philosophic science can only be a development of
this kind。
Since the state appears as a result in the advance of the philosophic concept through displaying
itself as the true ground ＇of the earlier phases＇； that show of mediation is now cancelled and the
state has become directly present before us。 Actually； therefore； the state as such is not so much
the result as the beginning。 It is within the state that the family is first developed into civil society；
and it is the Idea of the state itself which disrupts itself into these two moments。 Through the
development of civil society； the substance of ethical life acquires its infinite form； which contains in
itself these two moments： （1） infinite differentiation down to the inward experience of independent
self…consciousness； and （2） the form of universality involved in education； the form of thought
whereby mind is objective and actual to itself as an organic totality in laws and institutions which
are its will in terms of thought。
Third Part： Ethical Life
iii。 The State
A： Constitutional Law B： International Law C： World
History
§ 257。
The state is the actuality of the ethical Idea。 It is ethical mind qua the substantial
will manifest and revealed to itself； knowing and thinking itself； accomplishing
what it knows and in so far as it knows it。 The state exists immediately in custom；
mediately in individual self…consciousness； knowledge； and activity； while
self…consciousness in virtue of its sentiment towards the state； finds in the state；
as its essence and the end…product of its activity； its substantive freedom。
Remark： The Penates are inward gods； gods of the underworld； the mind of a nation （Athene
for instance） is the divine； knowing and willing itself。 Family piety is feeling； ethical behaviour
directed by feeling； political virtue is the willing of the absolute end in terms of thought。
§ 258。
The state is absolutely rational inasmuch as it is the actuality of the substantial will
which it possesses in the particular self…consciousness once that consciousness
has been raised to consciousness of its universality。 This substantial unity is an
absolute unmoved end in itself； in which freedom comes into its supreme right。
On the other hand this final end has supreme right against the individual； whose
supreme duty is to be a member of the state。
Remark： If the state is confused with civil society； and if its specific end is laid down as the
security and protection of property and personal freedom； then the interest of the individuals as
such becomes the ultimate end of their association； and it follows that membership of the state is
something optional。 But the state's relation to the individual is quite different from this。 Since the
state is mind objectified； it is only as one of its members that the individual himself has objectivity；
genuine individuality； and an ethical life。 Unification pure and simple is the true content and aim of
the individual； and the individual's destiny is the living of a universal life。 His further particular
satisfaction； activity and mode of conduct have this substantive and universally valid life as their
starting point and their result。
Rationality； taken generally and in the abstract； consists in the thorough…going unity of the universal
and the single。 Rationality； concrete in the state； consists （a） so far as its content is concerned； in
the unity of objective freedom （i。e。 freedom of the universal or substantial will） and subjective
freedom （i。e。 freedom of everyone in his knowing and in his volition of particular ends）； and
consequently； （b） so far as its form is concerned； in self…determining actio
