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Individuals in their capacity as burghers in this state are private persons whose
end is their own interest。 This end is mediated through the universal which thus
appears as a means to its realisation。 Consequently； individuals can attain their
ends only in so far as they themselves determine their knowing； willing； and
acting in a universal way and make themselves links in this chain of social
connections。 In these circumstances； the interest of the Idea — an interest of
which these members of civil society are as such unconscious — lies in the
process whereby their singularity and their natural condition are raised； as a result
of the necessities imposed by nature as well as of arbitrary needs； to formal
freedom and formal universality of knowing and willing — the process whereby
their particularity is educated up to subjectivity。
Remark： The idea that the state of nature is one of innocence and that there is a simplicity of
manners in uncivilised （ungebildeter） peoples； implies treating education （Bildung） as something
purely external； the ally of corruption。 Similarly； the feeling that needs； their satisfaction； the
pleasures and comforts of private life； and so forth； are absolute ends； implies treating education as
a mere means to these ends。 Both these views display lack of acquaintance with the nature of mind
and the end of reason。 Mind attains its actuality only by creating a dualism within itself； by
submitting itself to physical needs and the chain of these external necessities； and so imposing on
itself this barrier and this finitude； and finally by maturing （bildet） itself inwardly even when under
this barrier until it overcomes it and attains its objective reality in the finite。 The end of reason；
therefore； is neither the manners of an unsophisticated state of nature； nor； as particularity
develops； the pleasure for pleasure’s sake which education procures。 On the contrary； its end is
to banish natural simplicity； whether the passivity which is the absence of the self； or the crude type
of knowing and willing； i。e。 immediacy and singularity； in which mind is absorbed。 It aims in the
first instance at securing for this； its external condition； the rationality of which it is capable； i。e。 the
form of universality or the Understanding （Verst？ndigkeit）。 By this means alone does mind
become at home with itself within this pure externality。 There； then； mind’s freedom is existent and
mind becomes objective to itself in this element which is implicitly inimical to mind’s appointed
end； freedom； it has to do there only with what it has itself produced and stamped with its seal。 It
is in this way then that the form of universality comes explicitly into existence in thought； and this
form is the only worthy element for the existence of the Idea。 The final purpose of education；
therefore； is liberation and the struggle for a higher liberation still； education is the absolute
transition from an ethical substantiality which is immediate and natural to the one which is
intellectual and so both infinitely subjective and lofty enough to have attained universality of form。
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
ou