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On the Scientific Ways of Treating Natural Right

[p. 495]

|495| objectifying of the entanglement with the inorganic, through which intuition this entanglement is dissolved, the inorganic separated off and, recognised as such, itself taken up into indifference, while the living, in that it places into it what it knows as a part of itself and sacrifices it to death, has at the same time recognised its right and at the same time purified itself of it.

This is nothing other than the performance of the tragedy in the ethical, which the absolute eternally plays with itself, – that it eternally gives birth to itself into objectivity, in this its shape thereby surrenders itself to suffering and death, and raises itself from its ashes into glory. The divine in its shape and objectivity has immediately a twofold nature, and its life is the absolute being-one of these natures. But the movement of the absolute conflict of these two natures presents itself in the divine one, which has comprehended itself therein, as bravery, with which it frees itself from the death of the other, conflicting one, yet through this liberation gives its own life, for this life is only in being bound together with this other, but equally rises absolutely out of it, for in this death, as the sacrifice of the second nature, death is subdued; – appearing in the other, however, the divine movement presents itself in such a way that the pure abstraction of this nature, which would be a merely subterranean, purely negative power, is sublated through the living union with the divine, that the latter shines into it and through this ideal being-one in spirit makes it its reconciled living body, which as body remains at the same time in difference and in transience and through spirit intuits the divine as something foreign to itself. – The image of this tragic drama, more closely determined for the ethical, is the outcome of that trial of the Eumenides, as the powers of the right that is in difference, and of Apollo, the god of indifferent light, over Orestes before the ethical organisation, the people of Athens, – which in a human manner

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  1. Cross-reference Avatar
    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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