He does not uphold the monarchy as a guarantee for continuity in the execution of great political plans; no, the monarch is to him simply the logically necessary pinnacle of the state-building, something like the dot over the i--a most inconsistent position of Hegel's; to him in all other instances the subjective (the personal) is only a transient form of energy, so that logically the monarch ought to be in time merged in the sovereignty of the State. His defence of monarchy is thus a concession to existing circumstances. Was it any wonder that the following generation drew its own logical conclusion? With regard to the Church, Hegel took up the position which was subsequently publicly taken up by his disciple Cousin as French Minister of State. He allowed his followers, the so-called Hegelians of the Left, men like Göschen, to demonstrate the harmony of his philosophy with the Bible and with ecclesiastical Christianity, actually in his review bestowing excessive praise on Göschen's aphorisms. The man who in his youthful letters to Schelling had attacked the philosophy of Kant because it could be made to lend itself to the service of orthodoxy, the man who had adjured Hölderlin never to make peace with dogma, now in his own religious philosophy took the ambiguous course of making out every dogma to be the symbol of a thought, and allowing the dogma to stand, with the explanation that it figuratively expressed the same truth as science. Was it any wonder that his pupils drew their own inferences? Marriage, Hegel regarded as an incident in family life, justified to much the same extent as family property. How it was brought about was of comparatively small importance; arrangement by the parents was probably the most moral way. In his aversion from the arbitrary action of the individual, he dwelt on the irrationality of the private individual's capricious fancy for this or that girl ("dass er sich gerade auf dieses Mädchen capricionire"). He spoke on this subject half like an old Spartan, half like a narrow old bourgeois, and the youth of the day, being neither Spartan nor narrow, did not accept his doctrine. Property Hegel considered morally justified only as the common property of the family. Only when it is not the possession of an individual is what he calls the egotism of greed overcome. Of course he vehemently condemns Communism. But an impetus had been given to logical conclusion-drawing, and the time came when Hegelians like Marx and Engels drew revolutionary conclusions from the philosophy of the apparently Conservative master. [1] Hotho: _Vorstudien für Leben und Kunst_, p. 383. Haym: _Hegel und seine Zeit_., p. 392. Scherer: _Mélanges d'histoire religieuse_, p. 299.