philosophy of right-第6节
按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
when thought is thus made to supervene upon right。 But true thought of a thing is not an opinion；
but the conception of the thing itself。 The conception of the thing does not come to us by nature。
Every man has fingers； and may have brush and colours； but he is not by reason of that a painter。
So is it with thought。 The thought of right is not a thing which every man has at first hand。 True
thinking is thorough acquaintance with the object。 Hence our knowledge must be scientific。
On the contrary； the spiritual universe is looked upon as abandoned by God； and given over as a
prey to accident and chance。 As in this way the divine is eliminated from the ethical world； truth
must be sought outside of it。 And since at the same time reason should and does belong to the
ethical world； truth； being divorced from reason； is reduced to a mere speculation。 Thus seems to
arise the necessity and duty of every thinker to pursue a career of his own。 Not that he needs to
seek for the philosophers' stone； since the philosophising of our day has saved him the trouble； and
every would…be thinker is convinced that he possesses the stone already without search。 But these
erratic pretensions are； as it indeed happens； ridiculed by all who； whether they are aware of it or
not； are conditioned in their lives by the state； and …find their minds and wills satisfied in it。 These；
who include the majority if not all； regard the occupation of philosophers as a game； sometimes
playful； sometimes earnest； sometimes entertaining； sometimes dangerous； but always as a mere
game。 Both this restless and frivolous reflection and also this treatment accorded to it might safely
be left to take their own course； were it not that betwixt them philosophy is brought into discredit
and contempt。 The most cruel despite is done when every one is convinced of his ability to pass
judgment upon； and discard philosophy without。 any special study。 No such scorn is heaped upon
any other art or science。
In point of fact the pretentious utterances of recent philosophy regarding the state have been
enough to justify anyone who cared to meddle with the question； in the conviction that he could
prove himself a philosopher by weaving a philosophy out of his own brain。 Notwithstanding this
conviction； that which passes for philosophy has openly announced that truth cannot be known。
The truth with regard to ethical ideals； the state； the government and the constitution ascends； so it
declares； out of each man's heart； feeling and enthusiasm。 Such declarations have been poured
especially into the eager ears of the young。 The words 〃God giveth truth to his chosen in sleep〃
have been applied to science ； hence every sleeper has numbered himself amongst the chosen。 But
what he deals with in sleep is only the wares of sleep。 Mr。 Fries； one of the leaders of this
shallow…minded host of philosophers； on a public festive occasion； now become celebrated； has
not hesitated to give utterance to the following； notion of the state and constitution： 〃When a nation
is ruled by a common spirit； then from below； out of the people； will come life sufficient for the
discharge of all public business。 Living associations； united indissolubly by the holy bond of
friendship； will devote themselves to every side of national service； and every means for educating
the people。〃 This is the last degree of shallowness； because in it science is looked upon as
developing； not out of thou…ht or conception； but out of direct perception and random fancy。 Now
the organic connection of the manifold branches of the social system is the architectonic of the
state's rationality； and in this supreme science of state architecture the strength of the whole； is
made to depend upon the harmony of all the clearly marked phases of public life； and the stability
of every pillar； arch； and buttress of the social edifice。 And yet the shallow doctrine； of which we
have spoken permits this elaborate structure to melt and lose itself in the brew and stew of the
〃heart； friendship； and inspiration。〃 Epicurus； it is said； believed that the world generally should be
given over to each individual's opinions and whims and according to the view we are criticising； the
ethical fabric should be treated in the same way。 By this old wives' decoction； which consists in
founding upon the feelings what has been for many centuries the labour of reason and
understanding； we no longer need the guidance of any ruling conception of thought。 On this point
Goethe's Mephistopheles； and the poet is a good authority； has a remark； which I have already
used elsewhere：
〃Verachte nur Verstand und Wissenschaft；
des Menschen allerh？chste Gaben …
So hast dem Teufel dich ergben
und musst zu Grunde gehn。〃
It is no surprise that the view just criticised should appear in the form of piety。 Where； indeed； has
this whirlwind of impulse not sought to justify itself？ In godliness and the Bible it has imagined itself
able to find authority for despising order and law。 And； in fact； it is piety of the sort which has
reduced the whole organised system of truth to elementary intuition and feeling。 But piety of the
right kind leaves this obscure region； and comes out into the daylight； where the idea unfolds and
reveals itself。 Out of its sanctuary it brings a reverence for the law and truth which are absolute and
exalted above all subjective feeling。
The particular kind of evil consciousness developed by the wishy…washy eloquence already
alluded to； may be detected in the following way。 It is most unspiritual； when it speaks most of the
spirit。 It is the most dead and leathern； when it talks of the scope of life。 When it is exhibiting the
greatest self…seeking and vanity it has most on its tongue the words 〃people〃 and 〃nation。〃 But its
peculiar mark； found on its very forehead； is its hatred of law。 Right and ethical principle； the
actual world of right and ethical life are apprehended in thought； and by thought are given definite；
general； and rational form； and this reasoned right finds expression in law。 But feeling； which seeks
its own pleasure； and conscience； which finds right in private conviction； regard the law as their
most bitter foe。 The right； which takes the shape of law and duty； is by feeling looked upon as a
shackle or dead cold letter。 In this law it does not recognise itself and does not find itself free。 Yet
the law is the reason of the object； and refuses to feeling the privilege of warming itself at its
private hearth。 Hence the law； as we shall occasionally observer is the Shibboleth； by me us of
which are detected the false brethren and friends of the so…called people。
Inasmuch as the purest charlatanism has won the name of philosophy； and has succeeded in
convincing the public that its practices are philosophy； it has now become almost a disgrace to
speak in a philosophic way about the state。 Nor can it be taken ill； if honest men become
impatient； when the subject is broached。 Still less is it a surprise that the government has at last
turned its attention to this false philosophising。 With us philosophy is not practised as a private art；
as it was by the Greeks； but has a public place； and should therefore be employed only in the
service of the state。 The government has； up till now； shown such confidence in the scholars in this
department as to leave the subject matter of philosophy wholly in their hands。 Here and there；
perhaps； has been shown to this science not confidence … so much as indifference； and
professorships have been retained as a matter of tradition。 In France； as far as I am aware； the
professional teaching of metaphysics at least has fallen into desuetude。 In any case the confidence
of the state has been ill requited by the teachers of this subject。 Or； if we prefer to see in the state
not confidence； but indifference； the decay of fundamental knowledge must be looked upon as a
severe penance。 Indeed； shallowness is to all appearance most endurable and most in harmony
with the maintenance of order and peace； when it does not touch or hint at any real issue。
Hence it would not be necessary to bring it under public control； if the state did not require deeper
teaching and insight； and expect science to satisfy the need。 Yet this shallowness； notwithstanding
its seeming innocence； does bear upon social life； right and duty generally； advancing principles
which are the very essence of superficiality。 These； as we have learned so decidedly from Plato；
are the principles of the Sophists； according to which the basis of right is subjective aims and
opinions； subjective feeling and private conviction。 The result of such principles is quite as much
the destruction of the ethical system； of the upright conscience； of love and right； in private
persons； as of public order and the institutions of the state。 The significance of these facts for the
authorities will not be obscured by the claim that the bolder of these perilous doctrines should be
trusted； or by the immunity of office。
The authorities will not be deterred by the demand that they should protect and give free play to a
theory which strikes at the substan
