philosophy of right- 第41部分

In　the　individual　subject；　this　liberation　is　the　hard　struggle　against　pure　subjectivity　of　demeanour；
against　the　immediacy　of　desire；　against　the　empty　subjectivity　of　feeling　and　the　caprice　of
inclination。　The　disfavour　showered　on　education　is　due　in　part　to　its　being　this　hard　struggle；　but　it
is　through　this　educational　struggle　that　the　subjective　will　itself　attains　objectivity　within；　an
objectivity　in　which　alone　it　is　for　its　part　capable　and　worthy　of　being　the　actuality　of　the　Idea。　

Moreover；　this　form　of　universality　—　the　Understanding；　to　which　particularity　has　worked　its　way
and　developed　itself；　brings　it　about　at　the　same　time　that　particularity　becomes　individuality
genuinely　existent　in　its　own　eyes。　And　since　it　is　from　this　particularity　that　the　universal　derives
the　content　which　fills　it　as　well　as　its　character　as　infinite　self…determination；　particularity　itself　is
present　in　ethical　life　as　infinitely　independent　free　subjectivity。　This　is　the　position　which　reveals
education　as　a　moment　immanent　in　the　Absolute　and　which　makes　plain　its　infinite　value。　

Addition：　By　educated　men；　we　may　prima　facie　understand　those　who　without　the　obtrusion
of　personal　idiosyncrasy　can　do　what　others　do。　It　is　precisely　this　idiosyncrasy；　however；　which
uneducated　men　display；　since　their　behaviour　is　not　governed　by　the　universal　characteristics　of
the　situation。　Similarly；　an　uneducated　man　is　apt　to　hurt　the　feelings　of　his　neighbours。　lie　simply
lets　himself　go　and　does　not　reflect　on　the　susceptibilities　of　others。　It　is　not　that　he　intends　to　hurt
them；　but　his　conduct　is　not　consonant　with　his　intention。　Thus　education　rubs　the　edges　off
particular　characteristics　until　a　man　conducts　himself　in　accordance　with　the　nature　of　the　thing。
Genuine　originality；　which　produces　the　real　thing；　demands　genuine　education；　while　bastard
originality　adopts　eccentricities　which　only　enter　the　heads　of　the　uneducated。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　188。

Civil　society　contains　three　moments：　

　　　　　（A）　The　mediation　of　need　and　one　man’s　satisfaction　through　his　labour
　　　　　and　the　satisfaction　of　the　needs　of　all　others　—　the　System　of　Needs。　
　　　　　（B）　The　actuality　of　the　universal　principle　of　freedom　therein　contained　—
　　　　　the　protection　of　property　through　the　Administration　of　Justice。
　　　　　（C）　Provision　against　contingencies　still　lurking　in　systems　（A）　and　（B）；　and
　　　　　care　for　particular　interest；　as　a　common　interest；　by　means　of　the　Public
　　　　　Authority　and　the　Corporation。　

　　　　　　　　　　A。　The　System　of　Needs

　　　　　　　　　　　　　　　a：　Kind　of　Need　　　　　b：　Kind　of　Labour　　　　　c：　Classes　　


　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　189。　

Particularity　is　in　the　first　instance　characterised　in　general　by　its　contrast　with　the
universal　principle　of　the　will　and　thus　is　subjective　need　（see　§　59）。　This　attains
its　objectivity　i。e。　its　satisfaction；　by　means　of　＇a＇　external　things；　which　at　this
stage　are　likewise　the　property　and　product　of　the　needs　and　wills　of　others；　and
＇b＇　labour　and　effort；　the　middle　term　between　the　subjective　and　the　objective。
The　aim　here　is　the　satisfaction　of　subjective　particularity；　but　the　universal
asserts　itself　in　the　bearing　which　this　satisfaction　has　on　the　needs　of　others　and
their　free　arbitrary　wills。　The　show　of　rationality　thus　produced　in　this　sphere　of
finitude　is　the　Understanding；　and　this　is　the　aspect　which　is　of　most　importance
in　considering　this　sphere　and　which　itself　constitutes　the　reconciling　element
within　it。　

Remark：　Political　economy　is　the　science　which　starts　from　this　view　of　needs　and　labour　but
then　has　the　task　of　explaining　mass…relationships　and　mass…movements　in　their　complexity　and
their　qualitative　and　quantitative　character。　This　is　one　of　the　sciences　which　have　arisen　out　of　the
conditions　of　the　modern　world。　Its　development　affords　the　interesting　spectacle　（as　in　Smith；
Say；　and　Ricardo）　of　thought　working　upon　the　endless　mass　of　details　which　confront　it　at　the
outset　and　extracting　therefrom　the　simple　principles　of　the　thing；　the　Understanding　effective　in　the
thing　and　directing　it。　It　is　to　find　reconciliation　here　to　discover　in　the　sphere　of　needs　this　show　of
rationality　lying　in　the　thing　and　effective　there；　but　if　we　look　at　it　from　the　opposite　point　of　view；
this　is　the　field　in　which　the　Understanding　with　its　subjective　aims　and　moral　fancies　vents　its
discontent　and　moral　frustration。　

Addition：　There　are　certain　universal　needs　such　as　food；　drink；　clothing；　&c。；　and　it　depends
entirely　on　accidental　circumstances　how　these　are　satisfied。　The　fertility　of　the　soil　varies　from
place　to　place；　harvests　vary　from　year　to　year；　one　man　is　industrious；　another　indolent。　But　this
medley　of　arbitrariness　generates　universal　characteristics　by　its　own　working；　and　this　apparently
scattered　and　thoughtless　sphere　is　upheld　by　a　necessity　which　automatically　enters　it。　To
discover　this　necessary　element　here　is　the　object　of　political　economy；　a　science　which　is　a　credit
to　thought　because　it　finds　laws　for　a　mass　of　accidents。　It　is　an　interesting　spectacle　here　to　see　all
chains　of　activity　leading　back　to　the　same　point；　particular　spheres　of　action　fall　into　groups；
influence　others；　and　are　helped　or　hindered　by　others。　The　most　remarkable　thing　here　is　this
mutual　interlocking　of　particulars；　which　is　what　one　would　least　expect　because　at　first　sight
everything　seems　to　be　given　over　to　the　arbitrariness　of　the　individual；　and　it　has　a　parallel　in　the
solar　system　which　displays　to　the　eye　only　irregular　movements；　though　its　laws　may　none　the　less
be　ascertained。　

　　（a）　The　Kind　of　Need　and　Satisfaction　＇typical　of　civil　society＇　
　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　190。

An　animal’s　needs　and　its　ways　and　means　of　satisfying　them　are　both　alike
restricted　in　scope。　Though　man　is　subject　to　this　restriction　too；　yet　at　the　same
time　he　evinces　his　transcendence　of　it　and　his　universality；　first　by　the
multiplication　of　needs　and　means　of　satisfying　them；　and　secondly　by　the
differentiation　and　division　of　concrete　need　into　single　parts　and　aspects　which　in
turn　become　different　needs；　particularised　and　so　more　abstract。　

Remark：　In　＇abstract＇　right；　what　we　had　before　us　was　the　person；　in　the　sphere　of　morality；
the　subject；　in　the　family；　the　family…member；　in　civil　society　as　a　whole；　the　burgher　or　bourgeois。
Here　at　the　standpoint　of　needs　（compare　Remark　to　§　123）　what　we　have　before　us　is　the
composite　idea　which　we　call　man。　Thus　this　is　the　first　time；　and　indeed　properly　the　only　time；　to
speak　of　man　in　this　sense。　

Addition：　An　animal　is　restricted　to　particularity。　It　has　its　instincts　and　means　of　satisfying　them；
means　which　are　limited　and　which　it　cannot　overstep。　Some　insects　are　parasitic　on　a　certain　kind
of　plant；　some　animals　have　a　wider　range　and　can　live　in　different　climates；　but　there　is　always　a
restriction　preventing　them　from　having　the　range　open　to　man。　The　need　of　shelter　and　clothing；
the　necessity　of　cooking　his　food　to　make　it　fit　to　eat　and　to　overcome　its　natural　rawness；　both
mean　that　man　has　less　comfort　than　an　animal；　and　indeed；　as　mind；　he　ought　to　have　less。
Intelligence；　with　its　grasp　of　distinctions；　multiplies　these　human　needs；　and　since　taste　and　utility
become　criteria　of　judgment；　even　the　needs　themselves　are　affected　thereby。　Finally；　it　is　no
longer　need　but　opinion　which　has　to　be　satisfied；　and　it　is　just　the　educated　man　who　analyses　the
concrete　into　its　particulars。　The　very　multiplication　of　needs　involves　a　check　on　desire；　because
when　many　things　are　in　I　use；　the　urge　to　obtain　any　one　thing　which　might　be　needed　is　less
strong；　and　this　is　a　sign　that　want　altogether　is　not　so　imperious。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　191。

Similarly；　the　means　to　particularised　needs　and　all　the　ways　of　satisfying　these
are　themselves　divided　and　multiplied　and　so　in　turn　become　proximate　ends　and
abstract　needs。　This　multiplication　goes　on　ad　infinitum；　taken　as　a　whole；　it　is
refinement；　i。e。　a　discrimination　between　these　multiplied　needs；　and　judgment　on
the　suitability　of　means　to　their　ends。　

Addition：　What　the　English　call　‘comfort’　is　something　inexhaustible　and　illimitable。　＇Others
can　discover　to　you　that　what　you　take　to　be＇　comfort　at　any　stage　is　discomfort；　and　these
discoveries　never　come　to　an　end。　Hence　the　need　for　greater　comfort　does　not　exactly　arise
within　you　directly；　it　is　suggested　to　you　by　those　who　hope　to　make　a　profit　from　its　creation。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　192。

Needs　and　means；　as　things　existent　realiter；　become　something　which　has　being
for　others　by　whose　needs　and　labour　satisfaction　for　all　alike　is　conditioned。
When　needs　and　means　become　abstract　in　quality　（see　§　191）；　abstraction　is
also　a　character　of　the　reciprocal　relation　of　individuals　to　one　another。　This
abstract　character；　universality；　is　the　character　of　being　recognised　and　is　the
moment　which　makes　concrete；　i。e。　social；　the　isolated　and　abstract　needs　and
their　ways　and　means　of　satisfaction。　

Addition：　Th