here for love’s sake, and that love does not fear death, because already it is the death into life of what our philosophers tell us is the only life and reality.
Yes, the state is not put together, but it lives; it is not a heap nor a machine; it is no mere extravagance when a poet talks of a nation’s soul. It is the objective mind which is subjective and self-conscious in its citizens: it feels and knows itself in the heart of each. It speaks the word of command and gives the field of accomplishment, and in the activity of obedience it has and bestows individual life and satisfaction and happiness.
First in the community is the individual realized. He is here the embodiment of beauty, goodness, and truth: of truth, because he corresponds to his universal conception; of beauty, because he realizes it in a single form to the senses or imagination; of goodness, because his will expresses and is the will of the universal.
‘The realm of morality is nothing but the absolute spiritual unity of the essence of individuals, which exists in the independent reality of them. . . . The moral substance, looked at abstractedly from the mere side of its universality, is the law, and as this is only thought; but none the less is it, from another point of view, immediate real self-consciousness or custom: and conversely the individual exists as this single unit, in as much as it is conscious in its individuality of the universal consciousness as its own being, in as much as its action and existence are the universal Ethos. . . . They (the individuals) are aware in themselves that they possess this individual independent being because of the sacrifice of their individuality, because the universal substance is their soul and essence: and, on the other side, this universal is their individual action, the work that they as individuals have produced.
‘The merely individual action and business of the separate person is concerned with the needs he is subject to as a natural being, as an individuality which exists. That even these his commonest functions do not come to nothing, but possess reality, is effected solely by the universal maintaining medium, by the power of the whole people.—But it is not simply the form of persistence which the universal substance confers on his action; it gives also the content—what he does is the universal skill and custom of all. This content, just so far as it completely indi-
