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On the Scientific Ways of Treating Natural Right

[p. 457]

|457| the positive reality, and therefore an opposite, doubled relation is necessary to it itself. Because the real subsists in it, its identity is a relative one, and this relative identity of the opposed is necessity. As it is thus in difference, so its relation itself or the identity of the relation must also be a different; both that in it unity and that multiplicity is the first. This twofold relation determines the doubled side of necessity or of the appearance of the absolute. Since this twofold relation falls on multiplicity, and if we call indifference the unity of the differents, which stands on the other side and in which that reality or the many is sublated, then the absolute is the unity of indifference and of relation; and because the latter is a doubled one, the appearance of the absolute is determined as unity of indifference and of that relation or of that relative identity in which the many is the first, the positive, – and as unity of indifference and of that relation in which unity is the first and positive; the former is physical, the latter ethical nature. And since indifference or unity is freedom, but relation or relative identity is necessity, each of these two appearances is the oneness and indifference of freedom and necessity. Substance is absolute and infinite; in this predicate infinity the necessity of the divine nature or its appearance [is contained], and this necessity expresses itself as reality precisely in a doubled relation. Each of the two attributes itself expresses substance and is absolute and infinite or the unity of indifference and of relation, and in the relation their difference is posited in such a way that in the relation of the one the many, in the relation of the other the one is the first or that which is turned outward against the other. But because in ethical nature itself in its relation unity is the first,

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    Cross-reference

    Cross-reference:
    The following passages of this essay anticipate ideas that Hegel later developed at greater length in the Elements of the Philosophy of Right. Each link leads directly to the exact passage within this essay:

    p. 427 f. (part 2, 1802) – “The state of nature, and the majesty and divinity of the whole of the condition of right …” → § 258 (on the relation between the state of nature, contract theory, and the state’s ethical substantiality)
    p. 437 (part 2, 1802) – “If the determinacy of property in general is posited, then the tautological proposition …” → § 135 (on the critique of the empty formalism of the Kantian doctrine of duty (the example of property))
    p. 439 (part 2, 1802) – “A maxim that, on this principle, is immoral because it contradicts itself, is, precisely …” → § 135 (on the critique of the empty formalism of the Kantian doctrine of duty (the example of helping the poor))
    p. 449 (part 2, 1802) – “In this its determination, then, punishment is something in itself, truly infinite and …” → § 99 (on the theory of punishment: punishment as a work of freedom, against the mere idea of coercion or deterrence)
    p. 458 (part 2, 1802) – “They received laws and commanders from the will of their monarch, and the descendants of …” → § 357 (on the Roman Empire as the disintegration of ethical life into private personhood and abstract universality)
    p. 459 (part 2, 1802) – “It is this nothing other than the performance of tragedy within the ethical, which the …” → § 324 (on the ethical moment of sacrifice and the transience of the finite (compare the motif of war))
    p. 464 (part 2, 1802) – “But that which we have set on one side under the outer form of the first estate is the …” → § 325 (on the estate of valor of its own, and the free, violent death as the highest abstraction of freedom)
    p. 469 (part 3, 1803) – “There must also be a reflex of the same in his empirical consciousness, and such a reflex …” → § 204 (on the second estate (possession, property, bourgeois/formal ethical life))
    p. 469 f. (part 3, 1803) – “Those properties, however, that are truly ethical, in that in them the particular or …” → § 150 (on virtue as ethical energy become individual (the examples of Epaminondas, Hannibal, Caesar))
    p. 470 (part 3, 1803) – “It must also present itself in the form of universality and of cognition, as a system of …” → § 274 (on the relation between legislation and the living customs of a people)
    p. 471 (part 3, 1803) – “We remark in advance, in general, that philosophy, through the universality of the …” → § 3 (on the boundary between philosophical and positive (historical) legal science)

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