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201

The infinitely manifold means, and their movement, likewise infinitely interlacing, in the mutual production and exchange [of goods], gather themselves together, through the universality inherent in their content, and differentiate themselves into general masses, so that the whole context forms itself into particular systems of needs, of their means and labours, of the kinds and ways of satisfaction, and of theoretical and practical culture — systems to which individuals are assigned — that is, into a distinction of estates.

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4 responses to “201”

  1. Hegel (Encyclopedia 1817) Avatar
    Hegel (Encyclopedia 1817)

    Encyclopedia of the Philosophical Sciences in Outline (1817), § 433:

    § 433. The universal work, which is the substance itself, particularizes itself and its labor into the differences that are the estates: the universal one, the activation of the substance as such; the particular one, whose work is the needs of particular determinate being and whose proximate end is particular subjectivity, but whose attainment presupposes the labor of all the others, and likewise impinges upon it. The estate of singularity is individuality, insofar as it is, for itself, a totality — a whole that is indeed natural, but that has likewise been raised into ethical life through spirituality — the family.

  2. Hegel (Encyclopedia 1827) Avatar
    Hegel (Encyclopedia 1827)

    Encyclopedia of the Philosophical Sciences in Outline (1827), § 527:

    § 527. But the concrete division of the universal resources — which is likewise a universal business — into the particular masses, determined according to the moments of the concept, which form a particular basis of subsistence and, in connection with this, corresponding modes of labor, of the means of satisfying needs, and further of ends and interests as well as of cultivation and habituation of mind, constitutes the difference of the estates. – Individuals allot themselves to them according to natural talent, skill, choice, and chance. Belonging to such a determinate, fixed sphere, they have their essential existence — which is only as something particular — and within it their ethical life as rectitude, their being-recognized, and their honor.

    Where civil society, and with it the state, is present, the estates enter in their difference; the history of constitutions is the history of the formation of these estates, of the legal relations of individuals to them, and of their relations to one another and to their center point.

  3. Hegel (Encyclopedia 1830) Avatar
    Hegel (Encyclopedia 1830)

    Encyclopedia of the Philosophical Sciences in Outline (1830), § 527:

    § 527. 3. But the concrete division of the universal resources — which is likewise a universal business — into the particular masses, determined according to the moments of the concept, which possess a distinctive basis of subsistence and, in connection with this, corresponding modes of labor, of needs and of the means of their satisfaction, and further of ends and interests as well as of cultivation and habituation of mind, constitutes the difference of the estates. – Individuals allot themselves to them according to natural talent, skill, choice, and chance. Belonging to such a determinate, fixed sphere, they have their actual existence, which as existence is essentially a particular one, and within it their ethical life as rectitude, their being-recognized and their honor. Where civil society, and with it the state, is present, the estates enter in their difference; for the universal substance, as living, exists only insofar as it organically particularizes itself; the history of constitutions is the history of the formation of these estates, of the legal relations of individuals to them, and of their relations to one another and to their center point.

  4. Eduard Gans (Additions) Avatar
    Eduard Gans (Additions)

    The manner in which one takes part in the universal wealth is left to each particularity of individuals, but the universal differentiation of the particularization of civil society is a necessary thing. If the family is the first basis of the state, then the estates are the second. This is so important for the reason that private persons, although self-seeking, have the necessity of turning toward others. Here, then, is the root by which self-interest attaches itself to the universal, to the state, whose concern it must be that this connection be a solid and firm one.

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