Subjective volition, passion, is that which sets men in activity, that which effects "practical" realization. The Idea is the inner spring of action; the State is the actually existing, realized moral life. For it is the unity of the universal, essential will, with that of the individual; and this is "morality." The individual living in this unity has a moral life and possesses a value that consists in this substantiality alone. Sophocles in his _Antigone_ says, "The divine commands are not of yesterday, nor of today; no, they have an infinite existence, and no one could say whence they came." The laws of morality are not accidental, but are the essentially rational. It is the very object of the State that what is essential in the practical activity of men and in their dispositions should be duly recognized; that it should have a manifest existence and maintain its position. It is the absolute interest of Reason that this moral whole should exist; and herein lies the justification and merit of heroes who have founded States, however rude these may have been. In the history of the world, only those peoples can come under our notice which form a State; for it must be understood that the State is the realization of freedom, i. e., of the absolute final aim, and that it exists for its own sake. It must further be understood that all the worth which the human being possesses--all spiritual reality--he possesses only through the State. For his spiritual reality consists in this, that his own essence, Reason, is objectively present to him, that it possesses objective immediate existence for him. Thus only is he fully conscious; thus only is he a partaker of morality, of a just and moral social and political life. For truth is the unity of the universal and subjective will; and the universal is to be found in the State, in its laws, and in its universal and rational arrangements. The State is the Divine Idea as it exists on earth. We have in it, therefore, the object of history in a more definite shape than before--that in which freedom obtains objectivity and lives in the enjoyment of this objectivity. For law is the objectivity of Spirit, volition in its true form. Only that will which obeys law is free; for it obeys itself--it is independent and, therefore, free. When the State or our country constitutes a community of existence, when the subjective will of man submits to laws, the contradiction between liberty and necessity vanishes. The rational has necessary existence, as being the reality and substance of things, and we are free in recognizing it as law and following it as the substance of our own being. The objective and the subjective will are then reconciled and present one identical homogeneous whole. For the morality (_Sittlichkeit_) of the State is not of that ethical (_moralische_) reflective kind, in which one's own conviction bears sway; the latter is rather the peculiarity of the modern time, while the