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object of History in a more definite shape than before; that in which Freedom obtains objectivity;
and lives in the enjoyment of this objectivity。 For Law is the objectivity of Spirit; volition in its true
form。 Only that will which obeys law; is free; for it obeys itself … it is independent and so free。
When the State or our country constitutes a munity of existence; when the subjective will of
man submits to laws; … the contradiction between Liberty and Necessity vanishes。 The Rational
has necessary existence as being the reality and substance of things; and we are free in recognising
it as law; and following it as the substance of our own being。 The objective and the subjective will
are then reconciled; and present one identical homogeneous whole。 For the morality (Sittlichkeit)
of the State is not of that ethical (moralische) reflective kind; in which ones own conviction bears
sway; this latter is rather the peculiarity of the modern time; orality is based
on the principle of abiding by ones duty 'to the state at large'。 An Athenian citizen did what was
required of him; as it were from instinct; but if I reflect on the object of nay activity; I must have
the consciousness that my will has been called into exercise。 But morality is Duty … substantial
Right … a 〃second nature〃 as it has been justly called; for the first nature of man is his primary
merely animal existence。
§ 42
The development in extenso of the Idea of the State belongs to the Philosophy of Right; but it
must be observed that in the theories of our time various errors are current respecting it; which
pass for established truths; and have bee fixed prejudices。 We will mention only a few of
them; giving prominence to such as have a reference to the object of our history。 The error which
first meets us is the direct contradictory of our principle that the state presents the realisation of
Freedom; the opinion; viz。; that man is free by nature; but that in society; in the State … to which
nevertheless he is irresistibly impelled … he must limit this natural freedom。 That man is free by
Nature is quite correct in one sense; viz。; that he is so according to the Idea of Humanity; but we
imply thereby that lie is such only in virtue of his destiny … that he has an undeveloped power to
bee such; for the 〃Nature〃 of an object is exactly synonymous with its 〃Idea。〃 But the view in
question imports more than this。 When man is spoken of as 〃free by Nature;〃 the mode of his
existence as well as his destiny is implied。 His merely natural and primary condition is intended。 In
this sense a 〃state of Nature〃 is assumed in which mankind at large are in the possession of their
natural rights with the unconstrained exercise and enjoyment of their freedom。 This assumption is
not indeed raised to the dignity of the historical fact; it would indeed be difficult; were the attempt
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