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On the Scientific Ways of Treating Natural Right

[p. 497]

|497| as a consciousness of peculiarity, indeed fixed and held fast, but the same in complete impotence and powerlessness; or else let the antithesis present itself also in a divinity self-feeling and conscious in itself, which with consciousness generates for itself antitheses and games in which it with absolute levity stakes individual ones of its members on the winning of a definite prize and lets its manifold sides and moments bring themselves forth into perfect individuality and form themselves into organisations of their own, just as it can also as a whole take its movements not as movements against a fate but as contingencies, holding itself invincible, esteeming loss as nothing, certain of the absolute dominion over every peculiarity and excess and conscious of what Plato says in another respect, that a polis has a nature strong to be marvelled at. Such an ethical organisation will thus, for example, without danger and anxiety or envy drive individual members out to extremes of talent in every art and science and skill and make them into something particular therein, – sure of itself that such divine monstrosities do not harm the beauty of its shape but are comic features that cheer a moment of its shape. As such cheerful heightenings of individual features we shall be able, to cite a definite people, to regard Homer, Pindar, Aeschylus, Sophocles, Plato, Aristophanes and so on, but [shall] also, both in the serious reaction against the particularisation of Socrates, growing more serious, and above all in the repentance over it, and [also] in the teeming multitude and high energy of the individualisations sprouting up at the same time, not fail to recognise that the inner vitality [had] thereby stepped out into its extremes, in the ripeness of these seed-grains announced its strength,

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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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