[p. 234]
Explanation. In the absolute sense no coercion against the human being is properly possible, because everyone is a free being, because he can assert his will against necessity and give up everything that belongs to his existence. Coercion takes place in the following way. Something is attached to one side of the human being’s existence as a condition of it, so that, if he wants to retain the former, he must also put up with the other. Because the existence of the human being is dependent on external objects, he can be seized on one side of his existence. The human being is coerced only when he wants something with which something else is still connected, and it depends on his will whether he wants the one and with it also the other, or neither of the two. Insofar as he is nevertheless coerced, that to which he is determined also lies in his will. Coercion is to this extent only something relative. It is rightful when it is exercised in order to make right valid against the individual. This coercion has a side according to which it is no coercion and does not contradict the dignity of the free being, because the will in and for itself is also the absolute will of each. Freedom takes place in general where law, not the arbitrary will of an individual, rules.
§ 7
Permitted, yet for that reason not commanded, is, in accordance with right, everything that does not restrict the freedom of others or sublate any act of it.
Explanation. Right properly contains only prohibitions, no commands, and what is not prohibited is permitted. To be sure, one can express the prohibitions of right positively as commands, e.g. “you shall keep the contract!” The universal principle of right, of which the others are only particular applications, is: “you shall leave the property of another uninjured!” This does not mean: you shall render the other something positive or bring about a change in circumstances, but contains only the
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