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On the Scientific Ways of Treating Natural Right

[p. 503]

|503| indifference, and the totality – actu in the unfolding of all antitheses and potentia in the absolute annihilatedness and being-one of them – of being the highest identity of reality and ideality.

If the ether has thrown out its absolute indifference into multiplicity in the light-indifferences and in the flowers of the solar systems has given birth to its inner reason and totality into expansion, but those light-individuals are scattered in plurality, while those that form the circling leaves of these must comport themselves towards the former in rigid individuality, and so the unity of the former lacks the form of universality, the unity of the latter pure unity, and neither of the two bears the absolute concept as such within itself, then in the system of ethical life the flower of the heavenly system, unfolded asunder, is folded together, and the absolute individuals are perfectly united into universality, and reality or the body is at the highest one with the soul, because the real plurality of the body is itself nothing other than abstract ideality, the absolute concepts pure individuals, whereby these themselves are capable of being the absolute system. Therefore, if the absolute is this, that it intuits itself, and indeed as itself, and that absolute intuition and this self-cognition, that infinite expansion and this infinite taking back of it into itself, are simply one, then, if both are real as attributes, spirit is higher than nature; for if the latter is the absolute self-intuiting and the actuality of the infinitely differentiated mediation and unfolding, then spirit, which is the intuiting of itself as itself or the absolute cognition, is, in the taking back of the universe into itself, both the totality of this plurality, thrown asunder, over which it reaches, and the absolute ideality of it, in which it annihilates this outside-one-another and reflects itself into itself as the unmediated point of unity of the infinite concept.

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One response to “On the Scientific Ways of Treating Natural Right”

  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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