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exercise in the sphere of particular and limited desires。
§ 41
Subjective volition … Passion … is that which sets men in activity； that which effects 〃practical〃
realisation。 The Idea is the inner spring of action； the State is the actually； existing； realised moral
life。 For it is the Unity of the universal； essential Will； with that of the individual； and this is
〃Morality。〃 The Individual living in this unity has a moral life； possesses a value that consists in this
substantiality alone。 Sophocles in his Antigone； says； 〃The divine mands are not of yesterday；
nor of today； no； they have an infinite existence； and no one could say whence they came。〃 The
laws of morality are not accidental； but are the essentially Rational。 It is the very object of the
State that what is essential in the practical activity of men； and in their dispositions； should be duly
recognised； that it should have a manifest existence； and maintain its position。 It is the absolute
interest of Reason that this moral Whole should exist； and herein lies the justification and merit of
heroes who have founded states； … however rude these may have been。 In the history of the
World。； only those peoples can e under our notice which form a state。 For it must be
understood that this latter is the realisation of Freedom； i。e。 of the absolute final aim； and that it
exists for its own sake。 It must further be understood that all the worth which the human being
possesses … all spiritual reality； he possesses only through the State。 For his spiritual reality consists
in this； that his own essence … Reason … is objectively present to him； that it possesses objective
immediate existence for him。 Thus only is he fully conscious； thus only is he a partaker of morality …
of a just and moral social and political life。 For Truth is the Unity of the universal and subjective
Will； and the Universal is to be found in the State； in its laws； its universal and rational
arrangements。 The State is the Divine Idea as it exists on Earth。 We have in it； therefore； the
object of History in a more definite shape than before； that in which Freedom obtains objectivity；
and lives in the enjoyment of this objectivity。 For Law is the objectivity of Spirit； volition in its true
form。 Only that will which obeys law； is free； for it obeys itself … it is independent and so free。
When the State or our country constitutes a munity of existence； when the subjective will of
man submits to laws； … the contradiction between Liberty and Necessity vanishes。 The Rational
has necessary existence as being the reality and substance of things； and we are free in recognising
it as law； and following it as the substance of our own being。 The objective and the subjective will
are then reconciled； and present one identical homogeneous whole。 For the morality （Sittlichkeit）
of the State is not of that ethical （moralische） reflective kind； in which one's own conviction bears
sway； this latter is rather the peculiarity of the modern time； orality is based
on the principle of abiding by one's duty ＇to the state at large＇。 An Athenian citizen did what was
required of him； as it were from instinct； but if I reflect on the object of nay activity； I must have
the consciousness that my will has been called into exercise。 But morality is Duty … substantial
Right … a 〃second nature〃 as it has been justly called； for the first nature of man is his primary
merely animal existence。
§ 42
The development in extenso of the Idea of the State belongs to the Philosophy of Right； but it
must be observed that in the theories of our time various errors are current respecting it； which
pass for established truths； and have bee fixed prejudices。 We will mention only a few of
them； giving prominence to such as have a reference to the object of our history。 The error which
first meets us is the direct contradictory of our principle that the state presents the realisation of
Freedom； the opinion； viz。； that man is free by nature； but that in society； in the State … to which
nevertheless he is irresistibly impelled … he must limit this natural freedom。 That man is free by
Nature is quite correct in one sense； viz。； that he is so according to the Idea of Humanity； but we
imply thereby that lie is such only in virtue of his destiny … that he has an undeveloped power to
bee such； for the 〃Nature〃 of an object is exactly synonymous with its 〃Idea。〃 But the view in
question imports more than this。 When man is spoken of as 〃free by Nature；〃 the mode of his
existence as well as his destiny is implied。 His merely natural and primary condition is intended。 In
this sense a 〃state of Nature〃 is assumed in which mankind at large are in the possession of their
natural rights with the unconstrained exercise and enjoyment of their freedom。 This assumption is
not indeed raised to the dignity of the historical fact； it would indeed be difficult； were the attempt
seriously made； to point out any such condition as actually existing； or as having ever occurred。
Examples of a savage state of life can be pointed out； but they are marked by brutal passions and
deeds of violence； while； however rude and simple their conditions； they involve social
arrangements which （to use the mon phrase） restrain freedom。 That assumption is one of
those nebulous images which theory produces； an idea which it cannot avoid originating； but which
it fathers upon real existence； without sufficient historical justification。
§ 43
What we find such a state of Nature to be in actual experience； answers exactly to the Idea of a
merely natural condition。 Freedom as the ideal of that which is original and natural； does not exist
as original and natural。 Rather must it be first sought out and won； and that by an incalculable
medial discipline of the intellectual and moral powers。 The state of Nature is； therefore；
predominantly that of injustice and violence； of untamed natural impulses； of inhuman deeds and
feelings。 Limitation is certainty produced by Society and the State； but it is a limitation of the m