Subjectivity, which has its most external appearance as the dissolution of the existing life of the state in that opining and reasoning which seeks to assert its own contingency and thereby destroys itself, has its true actuality in its opposite: subjectivity as identical with the substantial will, which constitutes the concept of the power of the crown, and which, as the ideality of the whole, has not yet attained its right and existence in what has preceded.
We have already once considered subjectivity as the apex of the state in the monarch. The other side is how it shows itself arbitrarily in public opinion, as the outermost appearance. The subjectivity of the monarch is in itself abstract, but it is supposed to be something concrete, and as such the ideality that pours itself out over the whole. The state of peace is the one in which all branches of civil life subsist, but have this subsisting, alongside and apart from one another, proceed from the idea of the whole. This proceeding must also come to appearance as the ideality of the whole.
§ 320: From opinion to the monarch
In public opinion, subjectivity shows itself in its most external form. It wants its own chance views to count. With its reasoning it dissolves what exists, and in doing so it destroys itself.
Where is subjectivity really true?
In its opposite: in the subjectivity that is one with the universal will. That is the monarch. He is the unity of the whole.
What is still missing?
This unity has not yet fully come into its right. In peace, all spheres exist side by side. The unity of the whole must also show itself. The next part deals with this.
Summary: In public opinion, subjectivity appears in its most external form. It becomes true only as unity with the universal will, in the monarch. This unity still has to show itself.
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