philosophy of right-第68章

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mourned　his　loss。　It　had　been　enlightened　by　his　labours　and　was　exasperated　by　the　judgement　passed　by　a
detested　tribunal　on　a　man　of　his　greatness。'　（Laplace：　Exposition　du　système　du　monde；　Book　V；　chap。　4。）　

Remark：　Science　too；　therefore；　has　its　place　on　the　side　of　the　state　since　it　has　one　element；　its
form；　in　common　with　the　state；　and　its　aim　is　knowledge；　knowledge　of　objective　truth　and
rationality　in　terms　of　thought。　Such　knowledge　may；　of　course；　fall　from　the　heights　of　science　into
opinion　and　deductive　argumentation；　and；　turning　its　attention　to　ethical　matters　and　the
organisation　of　the　state；　set　itself　against　their　basic　principles。　And　it　may　perhaps　do　this　while
making　for　this　opining　as　if　it　were　reason　and　the　right　of　subjective　self…consciousness　…　the
same　pretentious　claim　as　the　church　makes　for　its　own　sphere；　the　claim；　namely；　to　be　free　from
restraint　in　its　opinions　and　convictions。　

This　principle　of　the　subjectivity　of　knowing　has　been　dealt　with　above　（see　Remark　to　§　140）　…　It
is　here　only　necessary　to　add　a　note　on　the　twofold　attitude　of　the　state　to　this　opining。　On　the　one
hand；　in　so　far　as　opining　is　mere　opining；　a　purely　subjective　matter；　it　is　without　any　genuine
inherent　force　or　power；　plume　itself　as　it　may；　and　from　this　point　of　view　the　state　may　be　as
totally　indifferent　to　it　as　the　painter　who　sticks　to　the　three　primary　colours　on　his　palette　is
indifferent　to　the　academic　wisdom　which　tells　him　there　are　seven。　On　the　other　hand；　however；
when　this　opining　of　bad　principles　embodies　itself　in　a　general　organisation　corrosive　of　the　actual
order；　the　state　has　to　set　its　face　against　it　and　protect　objective　truth　and　the　principles　of　ethical
life　（and　it　must　do　the　same　in　face　of　the　formulae　of　unconditioned　subjectivity　if　these　have
proposed　to　take　the　starting　point　of　science　as　their　basis；　and　turn　state　educational　institutions
against　the　state　by　encouraging　them　to　make　against　it　claims　as　pretentious　as　those　of　a
church）；　while；　vice　versa；　in　face　of　a　church　claiming　unrestricted　and　unconditional　authority；　the
state　has　in　general　to　make　good　the　formal　right　of　self…consciousness　to　its　own　insight；　its　own
conviction；　and；　in　short；　its　own　thought　of　what　is　to　hold　good　as　objective　truth。　

Mention　may　also　be　made　of　the　'unity　of　state　and　church'　…　a　favourite　topic　of　modern
discussion　and　held　up　by　some　as　the　highest　of　ideals。　While　state　and　church　are　essentially　one
in　truth　of　principle　and　disposition；　it　is　no　less　essential　that；　despite　this　unity；　the　distinction
between　their　forms　of　consciousness　should　be　externalised　as　a　distinction　between　their　special
modes　of　existence。　This　often　desired　unity　of　church　and　state　is　found　under　oriental
despotisms；　but　an　oriental　despotism　is　not　a　state；　or　at　any　rate　not　the　self…conscious　form　of
state　which　is　alone　worthy　of　mind；　the　form　which　is　organically　developed　and　where　there　are
rights　and　a　free　ethical　life。　

Further；　if　the　state　is　to　come　into　existence　as　the　self…knowing　ethical　actuality　of　mind；　it　is
essential　that　its　form　should　be　distinct　from　that　of　authority　and　faith。　But　this　distinction　emerges
only　in　so　far　as　the　church　is　subjected　to　inward　divisions。　It　is　only　thereafter　that　the　state；　in
contrast　with　the　particular　sects；　has　attained　to　universality　of　thought　…　its　formal　principle　…　and
is　bringing　this　universality　into　existence。　（In　order　to　understand　this；　it　is　necessary　to　know　not
only　what　universality　is　in　itself；　but　also　what　its　existence　is。　Hence　so　far　from　its　being　or　its
having　been　a　misfortune　for　the　state　that　the　church　is　disunited；　it　is　only　as　a　result　of　that
disunion　that　the　state　has　been　able　to　reach　its　appointed　end　as　a　self…consciously　rational　and
ethical　organisation。　Moreover；　this　disunion　is　the　best　piece　of　good　fortune　which　could　have
befallen　either　the　church　or　thought　so　far　as　the　freedom　and　rationality　of　either　is　concerned）。　

Addition：　The　state　is　actual；　and　its　actuality　consists　in　this；　that　the　interest　of　the　whole　is
realised　in　and　through　particular　ends。　Actuality　is　always　the　unity　of　universal　and　particular；　the
universal　dismembered　in　the　particulars　which　seem　to　be　self…subsistent；　although　they　really　are
upheld　and　contained　only　in　the　whole。　Where　this　unity　is　not　present；　a　thing　is　not　actual　even
though　it　may　have　acquired　existence。　A　bad　state　is　one　which　merely　exists；　a　sick　body　exists
too；　but　it　has　no　genuine　reality。　A　hand　which　is　cut　off　still　looks　like　a　hand；　and　it　exists；　but
without　being　actual。　Genuine　actuality　is　necessity；　what　is　actual　is　inherently　necessary。
Necessity　consists　in　this；　that　the　whole　is　sundered　into　the　differences　of　the　concept　and　that
this　divided　whole　yields　a　fixed　and　permanent　determinacy；　though　one　which　is　not　fossilised　but
perpetually　recreates　itself　in　its　dissolution。　

To　a　mature　state　thought　and　consciousness　essentially　belong。　Therefore　the　state　knows　what　it
wills　and　knows　it　as　something　thought。　Now　since　knowing　has　its　seat　in　the　state；　the　seat　of
science　must　be　there　too　and　not　in　the　church。　Despite　this；　it　is　often　said　nowadays　that　the
state　must　grow　out　of　religion。　The　state　is　mind　fully　mature　and　it　exhibits　its　moments　in　the
daylight　of　consciousness。　Now　the　fact　that　what　is　hidden　in　the　Idea　steps　forth　into　objective
existence　gives　the　state　the　appearance　of　something　finite；　and　so　the　state　reveals　itself　as　a
domain　of　worldliness；　while　religion　displays　itself　as　a　domain　of　the　infinite。　If　this　be　so；　the
state　seems　to　be　the　subordinate；　and　since　what　is　finite　cannot　stand　on　its　own　feet；　the　state　is
therefore　said　to　need　the　church　as　its　basis。　As　finite；　it　lacks　justification；　and　it　is　only　through
religion　that　it　can　become　sacrosanct　and　pertain　to　the　infinite。　This　handling　of　the　matter；
however；　is　supremely　one…sided。　Of　course　the　state　is　essentially　worldly　and　finite；　it　has
particular　ends　and　particular　powers；　but　its　worldly　character　is　only　one　of　its　aspects；　and　it　is
only　to　an　unintelligent　superficial　glance　that　it　is　finite　and　nothing　more。　For　the　state　has　a
life…giving　soul；　and　the　soul　which　animates　it　is　subjectivity；　which　creates　differences　and　yet　at
the　same　time　holds　them　together　in　unity。　In　the　realm　of　religion　too　there　are　distinctions　and
limitations。　God；　it　is　said；　is　triune；　thus　there　are　three　persons　whose　unity　alone　is　Spirit　（Geist）。
Therefore　to　apprehend　the　nature　of　God　concretely　is　to　apprehend　it　through　distinctions　alone。
Hence　in　the　kingdom　of　God　there　are　limitations；　just　as　there　are　in　the　world；　and　to　hold　that
mind　（Geist）　on　earth；　i。e。　the　state；　is　only　a　finite　mind；　is　a　one…sided　view；　since　there　is　nothing
irrational　about　actuality。　Of　course　a　bad　state　is　worldly　and　finite　and　nothing　else；　but　the
rational　state　is　inherently　infinite。　

Secondly；　it　is　averred　that　the　state　must　deny　e　its　justification　from　religion。　In　religion；　the　Idea
is　mind　in　the　inwardness　of　the　heart；　but　it　is　this　same　Idea　which　gives　itself　a　worldly　form　as
the　state　and　fashions　for　itself　an　embodiment　and　an　actuality　in　knowing　and　willing。　Now　if　you
say　that　the　state　must　be　grounded　on　religion；　you　may　mean　that　it　should　rest　on　rationality　and
arise　out　of　it；　but　your　statement　may　also　be　misunderstood　to　mean　that　men　are　most　adroitly
schooled　to　obedience　if　their　minds　are　shackled　by　a　slavish　religion。　（The　Christian　religion；
however；　is　the　religion　of　freedom；　though　it　must　be　admitted　that　this　religion　may　become
changed　in　character　and　perverted　from　freedom　to　bondage　when　it　is　infected　with
superstition。）　Now　if　you　mean　that　men　must　have　religion　so　that　their　minds；　already　shackled；
may　the　more　easily　be　oppressed　by　the　state；　then　the　purport　of　your　statement　is　bad。　But　if
you　mean　that　men　ought　to　respect　the　state；　this　whole　whose　limbs　they　are；　then　of　course　the
best　means　of　effecting　this　is　to　give　them　philosoph