Right, which, as something particular and hence manifold, as against its universality and simplicity existing in itself, acquires the form of a semblance, is such a semblance, in part, in itself or immediately; in part, it is posited, through the subject, as semblance; and in part, it is posited simply as null — unwitting or civil wrong, fraud, and crime.
α) Unwitting wrong: recognition of right – counts for me as right in itself – wrong in itself.
β) Wrong that, for itself, is at the same time still right – counts [as right] for the other, not for me – semblance of right, semblance of the other’s objections.
γ) in and for itself – right counts for both, and [so does] wrong.
α) Wrong as right – is right for me – each wills the universal right – holds the other’s right to be a semblance – is in itself a semblance
β) Right as semblance only for the other
γ) Wrong in and for itself, not even as semblance – counts as wrong for both –
Wrong is thus the semblance of essence, which posits itself as independent. If the semblance is only in itself and not also for itself, that is, if the wrong counts for me as right, then it is here unwitting. Semblance here exists for right, but not for me. The second [kind of] wrong is fraud. Here the wrong is not a semblance for right in itself, but rather takes place in such a way that I present a semblance to the other. In defrauding, right is, for me, only a semblance. In the first case, wrong was a semblance for right. In the second, right itself is, for me as the wrongdoer, only a semblance. The third [kind of] wrong is finally crime. This is wrong both in itself and for me: but here I will the wrong and make no use even of the semblance of right. The other, against whom the crime is committed, is not meant to regard the wrong, which is wrong in and for itself, as right. The difference between crime and fraud is that in the latter there still lies, in the form of the act, a recognition of right, which is likewise absent in the case of crime.
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