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phase； particularity and individuality assert themselves in the form of Aristocracy and Democracy。
Lastly； we have the subjection of these separate interests to a single power； but which can be
absolutely none other than one outside of which those spheres have an independent position； viz。；
the Monarchical。 Two phases of royalty； therefore； must be distinguished； … a primary and a
secondary one。 This process is necessitated； so that the form of government assigned to a
particular stage of development must present itself： it is therefore no matter of choice； but is that
form which is adapted to the spirit of the people。
§ 48
In a Constitution the main feature of interest is the self…development of the rational； that is； the
political condition of a people； the setting free of the successive elements of the Idea： so that the
several powers in the State manifest themselves as separate； … attain their appropriate and special
perfection； … and yet in this independent condition； work together for one object； and are held
together by it … i。e。； form an organic whole。 The State is thus the embodiment of rational freedom；
realising and recognising itself in an objective form。 For its objectivity consists in this； … that its
successive stages are not merely ideal； but are present in an appropriate reality； and that in their
separate and several working； they are absolutely merged in that agency by which the totality … the
soul … the individual unity … is produced； and of which it is the result。
§ 49
The State is the Idea of Spirit in the external manifestation of human Will and its Freedom。 It is to
the State； therefore； that change in the aspect of History indissolubly attaches itself； and the
successive phases of the Idea manifest themselves in it as distinct political principles。 The
Constitutions under which World…Historical peoples have reached their culmination； are peculiar
to them； and therefore do not present a generally applicable political basis。 Were it otherwise； the
differences of similar constitutions would consist only in a peculiar method of expanding and
developing that generic basis； whereas they really originate in diversity of principle。 From the
parison therefore of the political institutions of the ancient World…Historical peoples； it so
happens； that for the most recent principle of a Constitution … for the principle of our own times …
nothing （so to speak） can be learned。 In science and art it is quite otherwise； e。 g。； the ancient
philosophy is so decidedly the basis of the modern； that it is inevitably contained in the latter； and
constitutes its basis。 In this case the relation is that of a continuous development of the same
structure； whose foundation…stone； walls； and roof have remained what they were。 In Art； the
Greek itself； in its original form； furnishes us the best models。 But in regard to political constitution；
it is quite otherwise： here the Ancient and the Modern have not their essential principle in mon。
Abstract definitions and dogmas respecting just government； … importing that intelligence and virtue
ought to bear sway … are； indeed； mon to both。 But nothing is so absurd as to look to Greeks；
Romans； or Orientals； for models for the political arrangements of our time。 From the East may be
derived beautiful pictures of a patriarchal condition； of paternal government； and of devotion to it
on the part of peoples； from Greeks and Romans； descriptions of popular liberty。 Among the latter
we find the idea of a Free Constitution admitting all the citizens to a share in deliberations and
resolves respecting the affairs and laws of the monwealth。 In our times； too； this is its general
acceptation； only with this modification； that … since our States are so large； and there are so many
of 〃the Many；〃 the latter； … direct action being impossible； … should by the indirect method of
elective substitution express their concurrence with resolves affecting the mon weal； that is；
that for legislative purposes generally； the people should be represented by deputies。 The
so…called Representative Constitution is that form of government with which we connect the idea
of a free constitution； and this notion has bee a rooted prejudice。 On this theory People and
Government are separated。 But there is a perversity in this antithesis； an ill…intentioned ruse
designed to insinuate that the People are the totality of the State。 Besides； the basis of this view is
the principle of isolated individuality … the absolute validity of the subjective will … a dogma which
we have already investigated。 The great point is； that Freedom in its Ideal conception has not
subjective will and caprice for its principle； but the recognition of the universal will； and that the
process by which Freedom is realised is the free development of its successive stages。 The
subjective will is a merely formal determination … a carte blanche … not including what it is that is
willed。 Only the rational will is that universal principle which independently determines and
unfolds its own being； and develops its successive elemental phases as organic members。 Of this
Gothic…cathedral architecture the ancients knew nothing。
§ 50
At an earlier stage of the discussion； we established the two elemental considerations： first； the
idea of freedom as the absolute and final aim； secondly； the means for realising it； i。e。 the
subjective side of knowledge and will； with its life； movement； and activity。 We then recognised
the State as the moral Whole and the Reality of Freedom； and consequently as the objective unity
of these two elements。 For although we make this distinction into two aspects for our
consideration； it must be remarked that they are intimately connected； and that their connection is
involved in the idea of each when examined separately。 We have； on the one hand； recognised the
Idea in the definite form of Freedom conscious of and willing itself； … having itself alone as its
object： involving at the same time； the pure and simple Idea of Reason； and likewise； that which
we have called subject … self…consciousness … Spirit actually existing in the World。 If； on the other
hand； we consider Subjectivity； we find that subjective knowledge and will is Thought。 But by the
very act of thoughtful cognition and volition； I will the universal object … the substance of absolute
Reason。 We observe； therefore； an essential union between the objective side … the Idea； … and the
subjective side … the personality that conceives and wills it。 … The objective existence of this union
is the State； which is therefore the basis and centre of the other concrete elements of the life of a
people； … of Art； of Law； of Morals； of Religion； of Science。 All the activity of Spirit has only this
object … the being conscious of this union； i。e。； of its own Freedom。 Among the forms of this
conscious union Religion occupies the highest position。 In it； Spirit … rising above the limitations of
temporal and secular existence … bees conscious of the Absolute Spirit； and in this
consciousness of the self…existent Being； renounces its individual interest； it lays this aside in
Devotion … a state of mind in which it refuses to occupy itself any longer with the limited and
particular。 By Sacrifice man expresses his renunciation of his property； his will； his individual
feelings。 The religious concentration of the soul appears in the form of feeling； it nevertheless
passes also into reflection； a form of worship （cultus） is a result of reflection。 The second form of
the union of the objective and subjective in the human spirit is Art。 This advances farther into the
realm of the actual and sensuous than Religion。 In its noblest walk it is occupied with representing；
not indeed； the Spirit of God； but certainly the Form of God； and in its secondary aims； that which
is divine and spiritual generally。 Its office is to render visible the Divine； presenting it to the
imaginative and intuitive faculty。 But the True is the object not only of conception and feeling； as in
Religion； … and of Intuition