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On the Scientific Ways of Treating Natural Right

[p. 501]

|501| whose soul and body, however, are born together for ever11) – appears to present the wealth of its manifoldness at the same time in the highest energy of infinity and unity, which becomes the wholly simple nature of the ideal element. For the most perfect mineral presents indeed in every part that is separated from a mass the nature of the whole, but its ideal form, both as the inner form of the fracture and as the outer form of crystallisation, is an outside-one-another; and not as in the elements of water, fire and air is every particular part the perfect nature and the representative of the whole, both according to essence and according to form or infinity. No less is the real form of it not penetrated by the true identity of infinity, but its senses have no consciousness. Its light is a single colour and does not see; or if it is the indifference of them, there is no point of arrest against their passage through it. Its sound sounds when struck by something foreign, but not from itself; its taste does not taste, its smell does not smell, its weight and hardness do not feel; if it does not belong to the individuality of the determinations of sense, but unites them in indifference, it is the undeveloped, closed-up differencelessness, not the unity that separates itself within itself and subjugates its separation, – just as the elements, which are alike in all their parts, have only the possibility, not the actuality of differences, and only indifference under the form of quantity, not as indifference of the qualitatively posited in itself. The earth, however, as the organic and individual element, extends itself through the system of its shapes from the first rigidity and individuality onward into the qualitative and difference, and resumes itself only in the absolute indifference of the ethical nature alone into the perfect equality of all parts and the absolute real being-one

11) Editors: Phaidros, Steph. 246

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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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