philosophy of right-第8章
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attention； or； if it be pursued here and there； that its formulae are without content； and； though not
of much good； can be of no great harm。 Hence the recommendation； so it is thought； if useless；
can do no injury。
These presumptuous utterances； which are in vogue in our time； are； strange to
say； in a measure justified by the shallowness of the current philosophy。 Yet； on
the other hand； they have sprung from the same root as that against which they
so thanklessly direct their attacks。 Since that self…named philosophising has
declared that to know the truth is vain； it has reduced all matter of thought to the
same level； resembling in this way the despotism of the Roman Empire； which
equalised noble and slave； virtue and vice； honour and dishonour； knowledge and
ignorance。 In such a view the conceptions of truth and the laws of ethical life are
simply opinions and subjective convictions； and the most criminal principles；
provided only that they are convictions； are put on a level with these laws。 Thus；
too； any paltry special object； be it never so flimsy； is given the same value as au
interest common to all thinking men and the bonds of the established social world。
Hence it is for science a piece of good fortune that that kind of philosophising；
which might； like scholasticism； have continued to spin its notions within itself；
has been brought into contact with reality。 Indeed； such contact was； as we have
said； inevitable。 The real world is in earnest with the principles of right and duty；
and in the full light of a consciousness of these principles it lives。 With this world
of reality philosophic cob…web spinning has come into open rupture。 Now； as to
genuine philosophy it is precisely its attitude to reality which has been
misapprehended。 Philosophy is； as I have already observed； an inquisition into the
rational； and therefore the apprehension of the real and present。 Hence it cannot
be the exposition of a world beyond； which is merely a castle in the air； having no
existence except in the terror of a one…sided and empty formalism of thought。 In
the following treatise I have remarked that even Plato's Republic； now regarded
as the bye…word for an empty ideal； has grasped the essential nature of the ethical
life of the Greeks。 He knew that there was breaking in upon Greek life a deeper
principle； which could directly manifest itself only as an unsatisfied longing and
therefore as ruin。 Moved by the same longing Plato had to seek help against it；
but had to conceive of the help as coming down from above； and hoped at last to
have found it in an external special form of Greek ethical life。 He exhausted
himself in contriving； how by means of this new society to stem the tide of ruin；
but succeeded only in injuring more fatally its deeper motive； the free infinite
personality。 Yet he has proved himself to be a great mind because the very
principle and central distinguishing feature of his idea is the pivot upon which the
world…wide revolution then in process turned：
What is rational is real；
And what is real is rational。
Upon this conviction stand not philosophy only but even every unsophisticated
consciousness。 From it also proceeds the view now under contemplation that the
spiritual universe is the natural。 When reflection； feeling or whatever other form
the subjective consciousness may assume； regards the present as vanity； and
thinks itself to be beyond it and wiser； it finds itself in emptiness； and； as it has
actuality only in the present； it is vanity throughout。 Against the doctrine that the
idea is a mere idea； figment or opinion； philosophy preserves the more profound
view that nothing is real except the idea。 Hence arises the effort to recognise in
the temporal and transient the substance； which is immanent； and the eternal；
which is present。 The rational is synonymous with the idea； because in realising
itself it passes into external existence。 It thus appears in an endless wealth of
forms； figures and phenomena。 It wraps its kernel round with a robe of many
colours； in which consciousness finds itself at home。
Through this varied husk the conception first of all penetrates； in order to touch
the pulse； and then feel it throbbing in its external manifestations。 To bring to
order the endlessly varied relations； which constitute the outer appearance of the
rational essence is not the task of philosophy。 Such material is not suitable for it；
and it can well abstain from giving good advice about these things。 Plato could
refrain from recommending to the nurses not to stand still with children； but
always to dandle them in their arms。 So could Fichte forbear to construe； as they
say； the supervision of passports to such a point as to demand of all suspects that
not only a description of them but also their photograph； should be inserted in the
pass。 Philosophy now exhibits no trace of such details。 These superfine concerns
it may neglect all the more safely； since it shows itself of the most liberal spirit in
its attitude towards the endless mass of objects and circumstances。 By such a
course science will escape the hate which is visited upon a multitude of
circumstances and institutions by the vanity of a better knowledge。 In this hate
bitterness of mind finds the greatest pleasure； as it can in no other way attain to a
feeling of self…esteem。
This treatise； in so far as it contains a political science； is nothing more than an
attempt to conceive of and present the state as in itself rational。 As a philosophic
writing； it must be on its guard against constructing a state as it ought to be。
Philosophy cannot teach the state what it should be； but only how it； the ethical
universe； is to be known。
Idou Podos； idou kai to pidima
Hic Rhodus； hic saltus。
To apprehend what is is the task of philosophy； because what is is reason。 As for
the individual； every one is a son of his time； so philosophy also is its time
apprehended in thoughts。 It is just as foolish to fancy that any philosophy can
transcend its present world； as that an individual could leap out of his time or
jump over Rhodes。 If a theory transgresses its time； and builds up a world as it
ought to be； it has an existence merely in the unstable element of opinion； which
gives room to every wandering fancy。
With little change the above； saying would read：
Here is the rose； here dance
The； barrier which stands between reason； as self…conscious Spirit； and reason as
present reality； and does not permit spirit to find satisfaction in reality； is some
abstraction； which is not free to be conceived。 To recognise reason as the rose in
the cross of the present； and to find delight in it； is a rational insight which implies
reconciliation with reality。 This reconciliation philosophy grants to those who have
felt the inward demand to conceive clearly； to preserve subjective freedom while
present in substantive reality； and yet thought possessing this freedom to stand
not upon the particular and contingent； but upon what is and self…completed
This also is the more concrete meaning of what was a moment ago more
abstractly called the unity of form and content。 Form in its most concrete
significance is reason； as an intellectual apprehension which conceives its object。
Content； again； is reason as the substantive essence of social order and nature。
The conscious identity of form and content is the philosophical idea。
It is a self…assertion； which does honour to man； to recognise nothing in sentiment
which is not justified by thought。 This self…will is a feature of modern times； being
indeed the peculiar principle of Protestantism。 What was initiated by Luther as
faith in feeling and the witness of the spirit； the more mature mind strives to
apprehend in conception。 In that way it seeks to free itself in the present； and so
find there itself。 It is a celebrated saying that a half philosophy leads away from
God； while a true philosophy leads to God。 （It is the same halfness； I may say in
passing which regards knowledge as an approximation to truth。） This saying is
applicable to the science of the state。 Reason cannot c
