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A History of Philosophy in Epitome by Schwegler

Hence Hegel defends hereditary monarchy


Civil

society passes over into the _state_ since the interest of the individual loses itself in the idea of an ethical whole. The state is the ethical idea actualized, it is the ethical mind as it rules over the action and knowledge of the individuals conceived in it. Finally the states themselves, since they appear as individuals in an attracting or repelling relation to each other, represent, in their destiny, in their rise and fall, the process of the _world's history_.

In his apprehension of the state, Hegel approached very near the ancient notion, which merged the individual and the right of individuality, wholly in the will of the state. He held fast to the omnipotence of the state in the ancient sense. Hence his resistance to modern liberalism, which would allow individuals to postulate, to criticize, and to will according to their improved knowledge. The state is with Hegel the rational and ethical substance in which the individual has to live, it is the existing reason to which the individual has to submit himself with a free view. He regarded a limited monarchy as the best form of government, after the manner of the English constitution, to which Hegel was especially inclined, and in reference to which he uttered his well-known saying that the king was but the dot upon the i. There must be an individual, Hegel supposes, who can _affirm_ for the state, who can prefix an "_I will_" to the resolves of the state, and who can be the head of a

formal decision. The personality of a state, he says, "is only actual as a person, as monarch." Hence Hegel defends hereditary monarchy, but he places the nobility by its side as a mediating element between people and prince--not indeed to control or limit the government, nor to maintain the rights of the people, but only that the people may experience that there is a good rule, that, the consciousness of the people may be with the government and that the state may enter into the subjective consciousness of the people.

States and the minds of individual races pour their currents into the stream of the world's history. The strife, the victory, and the subjection of the spirits of individual races, and the passing over of the world spirit from one people to another, is the content of the world's history. The development of the world's history is generally connected with some ruling race, which carries in itself the world spirit in its present stage of development, and in distinction from which the spirits of other races have no rights. Thus these race-spirits stand around the throne of the absolute spirit, as the executors of its actualization, as the witnesses and adornment of its glory.

3. THE ABSOLUTE MIND.--(1.) _AEsthetics_. The absolute mind is immediately present to the sensuous intuition as the beautiful or as art. The beautiful is the appearance of the idea through a sensible medium (a crystal, color, tone, poetry); it is the idea actualized in the form of a limited phenomenon. To the beautiful (and to its subordinate kinds, the simply beautiful, the sublime, and the comical) two factors always belong, thought and matter; but both these are inseparable from each other; the matter is the outer phenomenon of the thought, and should express nothing but the thought which inspires it and shines through it. The different ways in which matter and form are connected, furnish the different forms of art. In the symbolic form of art the matter preponderates; the thought presses through it, and brings out the ideal only with difficulty. In the classic form of art, the ideal has attained its adequate existence in the matter; content and form are absolutely befitting each other. Lastly, in romantic art, the mind preponderates, and the matter is a mere appearance and sign through which the mind every where breaks out, and struggles up above the material. The system of particular arts is connected with the different forms of art; but the distinction of one particular art from another, depends especially upon the difference of the material.


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