But reality, according to Hegel, is by no means an attribute which belongs to a given social or political condition, under all circumstances and at all times. Quite the contrary. The Roman Republic was real, but the Roman Empire which replaced it was also real. The French Monarchy had become unreal in 1789, that is, it had lost all the quality of necessity, and was so contrary to reason that it had to be destroyed by the Great Revolution, of which Hegel always speaks with the greatest enthusiasm. Here, therefore, the monarchy was the unreal, the revolution the real. So in the course of progress all earlier reality becomes unreality, loses its necessity, its right of existence, its rationality; in place of the dying reality comes a new vital reality, peaceable when the old is sufficiently sensible to go to its death without a struggle, forcible when it strives against this necessity. And so the Hegelian statement through the Hegelian dialectic turns to its opposite--all that is real in the course of human history becomes in the process of time irrational and is, therefore, according to its destiny, irrational, and has from the beginning inherited want of rationality, and everything which is reasonable in the minds of men is destined to become real, however much it may contradict the apparent reality of existing conditions. The statement of the rationality of everything real dissolves itself, according to the Hegelian mode of thought, in the other, "All that stands has ultimately only so much worth that it must fall."