1. The basic determination of the political state is substantial unity as the ideality of its moments, in which α) its particular powers and functions are as much dissolved as preserved, and are preserved only in such a way that they possess no independent authority, but only such and so much authority as is determined by the Idea of the whole, proceed from its power, and are fluid members of it, of its own simple self.
With this ideality of the moments it is as with life in the organic body: it is present at every point, there is only one life in all the points, and there is no resistance to it. Separated from it, every point is dead. This is also the ideality of all the particular estates, powers, and corporations, however much they may have the drive to subsist and to be for themselves. It is with this as with the stomach in the organism, which also posits itself for itself, but is at the same time sublated and sacrificed and passes over into the whole.
Addition: »With this ideality of the moments it is as with life in the organic body.«
Of course: Hegel speaks here only of the idea »of the particular powers and functions«… They are to have only as much authority as is determined within the idea of the whole; they are to »proceed only from its power«. That this ought to be so lies in the idea of the organism. But it would have had to be developed just how this is to be brought about. For in the state conscious reason must rule; the merely substantial-inner and therefore merely external necessity, the contingent […] |illegible word, perhaps: entanglement, or interweaving| of the »powers and functions« cannot be passed off as the rational.
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