irritability； sensation moving outwards。 This constitutes a system of its own； and there are some of
the lower types of animals which have developed this system alone； while they lack the
soul…charged unity of inner sensation。 If we compare these natural features with those of mind；
then the family must be paralleled with sensibility and civil society with irritability。 Now the third is
the state； the nervous system as I a whole； something inwardly organised； but this lives only in so
far as both moments （in this case family and civil society） are developed within it。 The laws
regulating family and civil society are the institutions of the rational order which glimmers in them。
But the ground and final truth of these institutions is mind； their universal end and known objective。
The family too is ethical； only its end is not known as such； while it is the separation between one
man and another which makes civil society what it is。
§ 264。
Mind is the nature of human beings en masse and their nature is therefore
twofold： （i） at one extreme； explicit individuality of consciousness and will； and
（ii） at the other extreme； universality which knows and wills what is substantive。
Hence they attain their right in both these respects only in so far as both their
private personality and its substantive basis are actualised。 Now in the family and
civil society they acquire their right in the first of these respects directly and in the
second indirectly； in that （i） they find their substantive self…consciousness in social
institutions which are the universal implicit in their particular interests； and （ii） the
Corporation supplies them with an occupation and an activity directed on a
universal end。
§ 265。
These institutions are the components of the constitution （i。e。 of rationality
developed and actualised） in the sphere of particularity。 They are； therefore； the
firm foundation not only of the state but also of the citizen's trust in it and
sentiment towards it。 They are the pillars of public freedom since in them
particular freedom is realised and rational； and therefore there is implicitly present
even in them the union of freedom and necessity。
Addition： As was remarked earlier on； the sanctity of marriage and the institutions in which civil
society is an appearance of ethical life constitute the stability of the whole； i。e。 stability is secured
when universal affairs are the affairs of each member in his particular capacity。 What is of the
utmost importance is that the law of reason should be shot through and through by the law of
particular freedom； and that my particular end should become identified with the universal end； or
otherwise the state is left in the air。 The state is actual only when its members have a feeling of their
own self…hood and it is stable only when public and private ends are identical。 It has often been
said that the end of the state is the happiness of the citizens。 That imperfectly true。 If all is not well
with them； if their subjective aims are not satisfied； if they do not find that the state as such is the
means to their satisfaction； then the footing of the state itself is insecure。
§ 266。
But mind is objective and actual to itself not merely as this necessity and as a
realm of appearance； but also as the ideality and the heart of this necessity。 Only
in this way is this substantive universality aware of itself as its own object and
end； with the result that the necessity appears to itself in the shape of freedom as
well。
§ 267。
This necessity in ideality is the inner self…development of the Idea。 As the
substance of the individual subject； it is his political sentiment ＇patriotism＇； in
distinction therefrom； as the substance of the objective world； it is the organism
of the state； i。e。 it is the strictly political state and its constitution。
Addition： The unity of the freedom which knows and wills itself is present first of all as
necessity。 Here substance is present as the subjective existence of individuals。 Necessity's other
mode of being； however； is the organism； i。e。 mind is a process internal to itself； it articulates itself
within； posits differences in itself； and thereby completes the cycle of its life。
§ 268。
The political sentiment； patriotism pure and simple； is assured conviction with
truth as its basis — mere subjective assurance is not the outcome of truth but is
only opinion — and a volition which has become habitual。 In this sense it is simply
a product of the institutions subsisting in the state； since rationality is actually
present in the state； while action in conformity with these institutions gives
rationality its practical proof。 This sentiment is； in general； trust （which may pass
over into a greater or lesser degree of educated insight）； or the consciousness that
my interest； both substantive and particular； is contained and preserved in
another's （i。e。 in the state's） interest and end； i。e。 in the other's relation to me as
an individual。 In this way； this very other is immediately not an other in my eyes；
and in being conscious of this fact； I am free。
Remark： Patriotism is often understood to mean only a readiness for exceptional sacrifices and
actions。 Essentially； however； it is the sentiment which； in the relationships of our daily life and
under ordinary conditions； habitually recognises that the community is one's substantive
groundwork and end。 It is out of this consciousness； which during life's daily round stands the test
in all circumstances； that there subsequently also arises the readiness for extraordinary exertions。
But since men would often rather be magnanimous than law…abiding； they readily persuade
themselves that they possess this exceptional patriotism in order to be sparing in the expression of
a genuine patriotic sentiment or to excuse their lack of it。 If again this genuine patriotism is looked
upon as that which may begin of itself and arise from subjective ideas and thoughts； it is being
confused with opinion； because so regarded patriotism is deprived of its true ground； objective
reality。
Addition： Immature minds delight in argumentation and fault…finding； because it is easy enough
to find fault； though hard to see the good and its inner necessity。 The learner always begins by
finding fault； but the scholar sees the positive merit in everything。 In religion； this or that is quickly
dismissed as superstitious； but it is infinitely harder to apprehend the truth underlying the
superstition。 Hence men's apparent sentiment towards the state is to be distinguished from what
they really will； inwardly they really will the thing； but they cling to details and take delight in the
vanity of pretending to know better。 We are confident that the state must subsist and that in it
alone can particular interests be secured。 But habit blinds us to that on which our whole existence
depends。 When we walk the streets at night in safety； it does not strike us that this might be
otherwise。 This habit of feeling safe has become second nature； and we do not reflect on just how
this is due solely to the working of special institutions。 Commonplace thinking often has the
impression that force holds the state together； but in fact its only bond is the fundamental sense of
order which everybody possesses。
§ 269。
The patriotic sentiment acquires its specifically determined content from the
various members of the organism of the state。 This organism is the development
of the Idea to its differences and their objective actuality。 Hence these different
members are the various powers of the state with their functions and spheres of
action； by means of which the universal continually engenders itself； and
engenders itself in a necessary way because their specific character is fixed by the
nature of the concept。 Throughout this process the universal maintains its identity；
since it is itself the presupposition of its own production。 This organism is the
constitution of the state。
Addition： The state is an organism； i。e。 the development of the Idea to the articulation of its
differences。 Thus these different sides of the state are its various powers with their functions and
spheres of action； by means of which the universal continually engenders itself in a necessary way；
in this process it maintains its identity since it is presupposed even in its own production。 This
organism is the constitution of the state； it is produced perpetually by the state； while it is through it
that the state maintains itself。 If the state and its constitution fall apart； if the various members of the
organism free themselves； then the unity produced by the constitution is no longer an accomplished
fact。 This tallies with the fable about the belly and the other members。 The nature of an organism is
such that unless each of its parts is brought into identity with the others； unless each of them is
prevented from achieving autonomy； the whole must perish。 By listing attributes； axioms； &c。； no
progress can be made in assessing the nature of the state； it must be apprehended as an organism。
One might as well try to understand the nature of God by listing his attributes； while the truth is that
we must intuit God's life in that life itself。
§ 270。
（1） The abstract actuality or the substantiality of the state consists in the fact
that its end is the universal interest as such and the conservation therein of
particular interests since the universal interest is the substance of these。
（2） But this substantiality of the state is also its necessity； since its
substantiality is divided into the distinct spheres of its activity which
correspond to the moments of its concept； and these spheres； owing to this
substantiality； are thus actually fixed determinate characteristics of the state；
i。e。 its Powers。
（3） But this very substantiality of the state is mind knowing and willing it