We will see later on how little they understand the Philosophy of Right those who do not see that the reality called State is a part of
universal
history (Rph.
Hegel Was Right_nodrm
g.
fear, anxiety and concern --that probably hinder one more than the displeasures of the body.
If we add remorse --which necessarily must be added, because it is a psychological fact, despite what the im- moralist says about it is objective validity--, the eudemonist criterion becomes something ludicrous, because when morals steps in joy has ceased to be the norm.
The hedonistic logic, the consequent pursuit of happiness, is what makes that Epicurus prefer tranquility, the ataraxia, which is very similar to nirvana and nothingness.
What started as an easy pursuit of pleasure ends up being a rigid discipline of affections and passions that preserves imperturbability.
One could not come up with a better demonstration of the vacuity of the pseudoconcept of happiness.
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By other way, the cyrenaic Hegesias arrived at that negative and ataraxic result before Epicurus did. He proceeded thus: It is necessary to choose between complete situations, not between an aspect of a situation and an aspect of other situation; the real is not the pleasure that a man feels in a given moment, but all what that man feels in that moment, because it is possible that he experiences displeasure with regard to some other thing. Now, a completely happy situation does not exist. How could we know if the welfare of a dead man with no anxieties or troubles is superior to that of a living man who experiences some sort of pleasures? Why do we prefer to be alive? The disciples of Hegesias started to commit suicide and the authorities were forced to forbid him to teach.
Hegel comments this very well:
The body, says Hegesias, is distressed by several ailments and the soul suffers with it; this is why it is indifferent to choose between life and death. As such, Hegesias says, nothing is pleasant or unpleasant; it is futile to pro- claim the liking as the normative; because, on the contrary, it is the null what does not have any determination in itself; it is negation of objective determination (GP I 548).
The refutation of eudemonism is not only the question: what is that thing called happiness? There is a question that goes even deeper: who said that happiness is what man wants the most?
As Victor Hugo very well remarked: "The reflective spirits use this expression very little: the happy and the unhappy ones" (Les Miserables IV, VII, i). In this regard, we find a very eloquent of Rousseau in his Political Fragments: "Hurry to abandon the laws, for they only are use- ful to make you happy" (1964, 556).
And in the Emile we read: "They say we are indifferent to everything but self-interest; yet we find our consolation in our sufferings in the charms of friendship and humanity, and even in our pleasures we should be too lonely and miserable if we had no one to share them with us. " (Book IV)
"One says that one contributes to the common good by one ? s own interest. Where does the idea come from according to which the just contributes against his own interest? How can one die looking for his own benefit? " (ibid).
There is a very widespread dogmatism --whose purpose is, un- doubtedly, to justify one's own selfishness-- that says that in the last
? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? 276 Hegel was right
instance the only thing that motivates man is self-interest. First, this dogma does not say anything, because it cannot provide the expres- sion 'self-interest' with a meaning whatsoever. Second, and more im- portant, this dogmatism refutes itself when it is asked: how can one die in self-interest? How can one find satisfaction with acts which are completely disinterested? They can only juggle with words when they try to answer that. They end up recognizing, implicitly or explicitly, that man is capable of acting without pursuing his own interest. To say that one takes benefit from not taking benefit is only a game of words which does not respect the principle of contradiction.
In order to talk about of 'impulse' towards one's own benefit, the mentioned dogma needs to focus on introspection, because no impulse can be called an empirical data, not even hungriness. But if we rely on introspection, we find there other motives besides self-interest, which is enough to refute this dogma, for according to it the only thing that moves us is self-interest.
Morals and my neighbors are ends in themselves. Those moralists who believe that morals are a means to obtain the final happiness have not read Kant, let alone Hegel. They have not come to realize the difference between a categorical and a hypothetical imperative. And they do not know anything about God.
About the human plenitude involved in the truly moral act Hegel makes the most important and precise observation: "This happiness, in contrast with the other one, could be called real happiness, but in that very moment happiness becomes an inadequate expression [. . . ] it is a reality that becomes deformed if one calls it happiness" (GP II 288s).
"To direct oneself towards happiness and spiritual joy, to chitchat about the wonders and delights of science and art, is something fu- tile; for the very thing that occupies oneself there does not have the form of pleasure; in other words, that entire conception is suppressed" (GP II 289).
"All that empty speech is left behind and loses all interest. The true spirit consists in dealing with the thing in itself, with something that is in itself universal and not a means for pleasure, that is to say, not as if it were the constant reflection of the relation with oneself as individual" (GP II 289).
The last three texts are the key to the whole issue. It is complete- ly false that in the genuine moral act --and even the activities that are not as elevated as that one, such as the scientific quests and the
? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? Science and Literature 277
creation of art-- one is relating to oneself as individual; the pleasure is experience of the individual as such. About the true morals we will talk later.
The above mentioned dogmatism does not need to verify if in a very specific case the motive was self-interest or not; that dogmatism believes to know everything and does not need to verify what it says. It is one of those pampered theses which need no contact whatsoever with reality and, consequently, cannot refute anything at all. Whether things are A or not-A is indifferent to them.
Another example would be the thesis that the only motive of man is the desire of self-sacrifice or of mortifying himself. In light of the bacchanals and bons vivants, it would be enough to say that men adopt such conducts even going against their own liking and inclinations, and they pretend to feel joy so that the triumph over themselves be- comes of a more sophisticated nature. As in the case we are dealing with, this second apriorism acts stubbornly despite what reality may say. It is simply a mental toy, not a real knowledge.
In order to refute the second apriorism above mentioned, the eude- monists would need to use the introspection, a recourse in which we would certainly find some hedonistic impulses. But they are lost; the introspection also refutes them, because it testifies that there can be in men other motives different than self-interest; for instance, the presence of the moral imperative.
To be sure, there is satisfaction in universal history, but that is not what is called happiness, for it is the happiness that goes beyond particular in- terests. The ends that have real value in universal history need to be kept firmly by means of strong will and energy. The relevant individuals in uni- versal history --who pursuit such ends-- were rewarded, it is true, but to be happy was not what they wanted (VG 92s).
Delight is something secondary, concomitant to the fact. When the substan- tial is realized, delight is added to the extent in which the work is perceived to be the work of the subject. Who sets out on the quest of delight, only looks for oneself in the accidental. Who cares of great works and interests, only looks for the realization of the thing in itself. He directs himself towards the substantial, does not remember himself in it, and forgets about himself in the thing. People use to pity men of great interests and works, because they have little satisfactions, that is to say, because they live only in the thing, not in the accidental (NH 255).
? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? 278 Hegel was right
One should understand here clearly that I am not encouraging asceticism or austerity. I am only pointing out that happiness --besides being something completely undetermined and with no definable con- tent-- is not the only or the deepest motive of man.
"As an individual one must strive for one's reasonable wellbeing and the more pleasant the better. But one does not need to make big fuzz or great speeches about this, as if this were a matter of great importance and intelligence" (GP II 289).
Hegel warns us explicitly about Stoicism:
But to reduce as much as possible our dependence from necessities is a mere abstract freedom. Once we have achieved indifference with respect to necessities, true freedom consists not in the diminution of them but in being free in joy itself, and in remaining with ethicity in being part of the life of men in law. On the other hand, the abstract freedom suppresses the ethicity: the individual retracts himself to his subjectivity; such freedom, hence, is a factor of immorality (GP I 553).
Once we have made that clear, we can move forward. The eudemonist apriorism has become so unreflectively widespread, that theologians have posed as the final goal and end of man the beatific vision of God. Beatific meaning: what makes one happy.
Being God a spiritual entity, to talk about 'seeing him' is nothing more than a metaphor, and in such a serious issue like this one there is no room for literature. To bring up the words of Saint Paul, who says that we will see God "face to face" (1 Corinthians 13, 12 ), is something that a careful treatise writer should not do, knowing that God does not have a body. Even Paul in his first letter to Timothy explicitly warns: "whom nobody has seen and cannot be seen" (1 Timothy 6, 6).
The same warns Saint John, making thematically evident that God can only be known by means of loving the neighbor: "No one has ever seen God, but as long as we love one another, God remains in us and his love comes to its perfection in us" (1 John 4, 12). Blass and DeBrun- ner, two of the most intelligent scholars of the New Testament, point out that those forms of aorist (like our 'has seen') does not refer to the past but are in fact gnomic aorists; the expression we are dealing with means 'has never been seen', in an intemporal form. And when the passage adds that our love for God has reached its perfection if we love the neighbor, which evidently means there is no knowledge of God that goes beyond this.
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The postulate of a 'vision' that we criticized suffers from another evident superficiality: it believes that the best way to know a person is looking at it as if it were an object. As a matter of fact, to know a per- son means to be addressed by another: the essence itself of a person is dialogical and intersubjective. The character and depth of his appeal is what matters; his unconformities and his conformities, his ambi- tions and his plans, his wishes and his preferences, his patience and his impatience, his historical burden, his lucidity about reality, his de- gree of consciousness in respect to the world and other people, his tolerance, his trajectory, his dialogical intensity, his capacity or inca- pacity to sacrifice, and above all, his degree of true morality, his affec- tivity, his intelligence, his keeping his word, his honesty, his delicacy, his tenderness. The spirit is act, it consists in its acts, especially God, who the Scholastic philosophers called 'pure act'. To imagine a 'divine essence' which does not consist in acts is tantamount to imagine God as a material being.
And let us now address the central point. Who said that knowing God deeply has to be 'delightful' and 'beatific'? We need to say with Hegel: "it is a reality that becomes deformed if one calls it happiness" (GP II 289). Pleasure and pleasant are words completely inadequate and even childish, when they mean to describe an overwhelming as- tonishment; an amazement that cannot decrease or increase, whose nature inspires piercing veneration. It is a boundless wonder which never ceases to be disturbing and powerful. T he predominance of the eudemonist terminology confused theologians.
As we have seen, Hegel defends eagerly and coherently the im- mortality of the individual soul. However, that does not mean at all 'another world'. For a long time, theologians were deceived by the expression 'the Kingdom of Heaven', which, as the parallel passages of Mark and Luke can bear witness, was an expression introduced by Mathew instead of the original expression of Christ, the 'Kingdom of God'. All the exegetists --whether liberals or conservatives-- know that Mathew uses there the circumlocution employed in later Judaism in order to avoid pronouncing the name of God, which was a poorly respect towards the divinity and a merely legalist interpretation of the prohibition of using the name of God in vain. Mathew himself teaches us explicitly in the parable of the tares that the place where the King- dom is reestablished is no other "the world" (13, 38), and that Christ will return to such Kindgom to expel from it all the people who perform
? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? 280 Hegel was right
inequity (13, 41). And in the teaching that our Savior taught us, we do not read "take us to thy Kingdom" but rather "thy Kingdom come" (6, 10). The resurrection of the bodies is not only an argument against what we have been saying. It reinforces our entire point. The bodies need a physical ground; they have to be in this world. There is no single Bibli- cal text that says that the Kingdom of God belongs to another world. Now, the Kindgom which Christ started to conform was a State. As Hegel says: "the reality of the Kingdom of Heavens is the State" (FR 231).
We will see later on how little they understand the Philosophy of Right those who do not see that the reality called State is a part of universal history (Rph. 341, 360) and that the universal history is directed to the
realization of the Kingdom of God.
One cannot put into question that the Kingdom that Christ wanted to
gather and form --and of which he always said 'it has come' (Mathew 12, 28; Luke 11, 20), the verb phtha? no does not mean 'to approach' but 'to come' -- consists in the set of persons bounded by duties and rights. And in the parable of the grain of mustard seed (Mark 4, 30-32) the thesis is that this Kingdom, although it may now be of small propor- tions, will grow one day more than any other.
This kingdom is the only end of man. Only in this kingdom, true ethicity among mankind is reached and God becomes truly conceivable. It is intolerable the immorality that says that my neighbors and my interrelation with them are a means to the consecution of my heavenly happiness or to the consecution of any other thing. Man must find his own realization and plenitude in responding positively and creatively to this continuous ethical appeal, to this intersubjectivity in which the kingdom of God consists. As Hegel says, the subject 'must find his sat- isfaction in his ethical situation' (VG 264).
This is the point where Kant failed in a lamentable way, and this is the reason why Hegel criticizes the Kantian morals, in spite of the fact that its distinction of categorical and hypothetical imperatives is an undisputable merit of Kant and the key to overcome definitively eudemonism. The Kantian postulate of a future harmony between the moral good and the physical good (= happiness) hinders that the end of man is morality and the neighbor. "The harmony is not present, it is not real; it only must be. The postulate itself is perennizing" (GP III 370s). "The immorality expresses here precisely what it is: that moral- ity itself is not what matters, but happiness as such, with any relation to the former" (PG 440).
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With regard to Kant, Jacobi and Fichte, Hegel says: "It is false that these philosophies abandon eudemonism; they rather perfect it to its maximum extent" (JS 294).
As I have said, Hegel, makes this objectively irrefutable criticism, in spite of the fact that he recognizes that the key to overcome eudemonism is in Kant: "before the Kantian philosophy, morals, as eudemonism, was grounded on the notion of happiness" (GP I 186).
Intersubjectivity --i. e. the vinculation and unification among men-- is not a means for something else, but rather an end in itself. This is the key to Hegel's Philosophy of Right, the most misunderstood work within his oeuvre: "The unification as such is in itself the true content and end, and the destiny of individuals is to realize a universal life" (Rph 258A).
"We now know that the ethical and the just in the State is also the di- vine and the commandment of God, and that insofar the content there is no other thing which is higher or holier" (WG 888).
"The divine is no longer represented as a beyond" (WG). Those who questioned that man could find his own realization in intersub- jectivity and perfect plenitude understood him wrongly and ignore the most recent physiological and anthropological discoveries. Psy- chologist Abraham Maslow --an impartial witness in this case-- says this very clearly: "At the highest level of life [. . . ] duty is pleasure" (1970, 102).
Those who put this into question commit two mistakes. Fist, they still have the immoral belief that one needs to satisfy his natural and animal impulses, as if we did not possess also killer impulses that enter into conflict with the other impulses. Second, and most important, they have not realized that only the acquired impulses are in fact the only ones that count for experimental psychology nowadays, because they obliterate the natural ones and erase them practically from the list of motivations which demand to be satiated. Psychologist Judson B. Brown says:
. . . the doctrines which hold instinctive sources of motivation to be of sig- nificance for human behavior have all but vanished from the psychological scene. These and other influences have led many to the belief that the im- portant human motives are produced by learning during the processes of socialization and acculturation. (Teevan/Birney, 1964, 80)
If the word happiness had a meaning, it could only consist in the sat- isfaction and fulfillment of the acquired impulses. The Hegelian thesis
? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? 282 Hegel was right
according to which the subject "must find his satisfaction in his ethical situation" (VG 264) not only is it not unreal, but it demonstrates how Philosophy anticipated the discoveries that Psychology and Anthro- pology have only been able to make more recently.
"Delight is undetermined in respect to its content, because we can find it in every object" (NH 256).
"The individual must find somehow, in the fulfillment of his duty, his own interest, his own satisfaction, what matters to him" (Rph 261 A). "In its concept, passion contains the fact of finding itself in a particu- larity of the determination of the will, in which all the subjectivity of man is rooted, despite what the content of such determination may be. Due to this formal reason, passion is neither good or evil; such form only express that the subject has put in its content the whole vital inter- est of his spirit, of his talent, of his character, of his joy" (EPW 474A). All the doubts and skepticisms as whether man can find his own fulfillment and plenitude in his ethical intersubjective relations have their practical origin in a lack of culture, a lack of experience of true culture; and in the theoretical level, their cause is the traditional and false belief in the real distinction of the faculties, that is to say, to be- lieve that the understanding, the will and the emotions are completely
different to each other.
For the abstract intellect the difficulty consists in freeing oneself from the separation which he arbitrarily introduced between the faculties of the soul, between the sentiment and the thinking spirit, and in coming to the idea that there is only one reason in man, in feeling, willing and thinking. God, the Law, ethicity, can be felt. But the feeling is no other thing that the form of the immediate and characteristic individuality of the subject, in which these con- tents can be posited, as well as any other objective content which is granted validity by consciousness (EPW 471A).
But let us repeat what we have said: the fundamental mistake of eudemonism, besides its intrinsic immorality, is to believe that what man wants the most is happiness; that man looks for his own satisfaction and happiness in everything he does. In fact, things are not like that: "delight is something secondary, concomitant to the fact" (NH 255), it is by no means an end.
For marriage, it is time now to denounce the superficiality of all the theories that do not recognize this: for the married couple the other is
? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? Science and Literature 283
an end in his/herself. Those who ignore this, ignore the true nature of love.
"Precisely, marriage has to be beyond happiness and unhappiness" (Rph, Notiz zu 162).
"Marriage is essentially an ethical relationship" (Rph 161 Z).
The spouse is an end; she is not a means for my happiness. Having the other as an end brings one a depth and a plenitude which are far beyond that thing called happiness.
In the summer of 1811, Hegel wrote this to his future wife: "mar- riage is essentially a religious bond; love needs to be completed with a superior element of what it is for and of itself" (Kaufmann 1966, 333). The other cannot be seen as an end if he or she is not looked upon as identified with God Himself; the agnostic humanism falls short with its own epistemology and the reflection over its own act.
Hegel distinguishes consistently between beseligend and beglu? ckend. In English, it is convenient to distinguish between joy and happiness. Joy is not something one pursuits. Happiness, on the other hand, is pursued: happiness is by definition a goal, something one goes after. Automatically, morality is destroyed with that criterion, for the neigh- bor becomes a means.
In another letter of that summer, Hegel tells her future wife:
I have hurt you by giving the impression that I condemn --as if they were your own principles of thought and behavior-- moral conceptions which I am bound to condemn. I will only tell you two things. On the one hand, I condemn such conceptions because they suppress the difference between what the heart likes and duty, or in other words, they eliminate the latter and destroy morals. On the other hand, and this is what really matters, I beg you not to think of me as somebody that ascribes those conceptions to you with their belonging consequences. I regard them only insofar they are present in your reflection, but not as if you were fully aware of them and their consequences (ibid. ).
One should not believe that the rejection of eudemonism is some- thing that only concerns the subtleties and the wise men. It concerns the very core of morality itself. Hegel accused the Kantian, eudemonist postulate of a future harmony for being immoral and nothing else. The eudemonist transforms the neighbor into a means, and that is immorality without adjectives or subtleties of any kind.
? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? 284 Hegel was right 3. ethicity
Now we can address the message contained in the structure itself of the Philosophy of Right, whose understanding depends entirely on the meaning of the word ethicity (Sittlichkeit) --a term that was deliberately chosen by Hegel in order to get over the Kantian inmoral morality (Mo- ralita? t) once and for all. It is indeed true that eudemonism is not the only thing that Hegel disapproves of about Kant's position; however, the criticism that we have seen shows that Hegel assumes in its integrity, and even with more exigency, the Kantian distinction be- tween categorical and conditional imperatives; the categorical impera- tive is an end in itself, not a means for something else.
Previously, I have employed the terms 'ethical' and 'moral' indif- ferently. In what follows I will not do that anymore. I beg the reader to have this into account. "Morality and ethicity, words that are or- dinarily taken as synonyms, are taken here with essentially different meanings" (Rph 33). The etymology of both words is the same; the root of both is: custom. But "since both different words do exist, this does not prevent that one uses them for distinct concepts" (ibid. ).
After what has been said about happiness, one cannot assume that the distinction introduced by Hegel is a subtlety of nomenclature. The reader can be sure of this: it is the most important content in moral, po- litical and juridical philosophy. In this case, in order to understand the terms, we have to do without the etymology, since they mean in that regard exactly the same thing. As we shall see, what ethicity means is: the only true morality. Hegel shows that the morality of the treatise writers, not only of Kant, is sheer immorality: when they distinguish between morals and right, neither morals nor right ascribe legitimately those terms to themselves, since by its own concept "right is not something sacred at all" (Rph 30). Hegel refutes not only the moralists but also the jurists, more particularly, juridical positivism, which by no means is an invention that Hans Kelsen made in our century.
Hegel makes clear that the first part of his work --which is devoted to right without ethicity-- has as its object of study abstract right, the false right. Bourgeois commentators have not wanted to take charge of that insisting warning, because there, in false right, is where the right of property finds its place. And with the same stubbornness Hegel, warns that the second part of his work, which is devoted to morality without ethicity, has as its subject abstract morality, the false morality.
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Only the third part, the ethicity, in which morals and right identify themselves, is true right and true morals. It is the same structure that we already saw in the Science of Logic. Just as the concept ( = spirit) is the truth of being and essence, so the ethicity is the truth of right and morality.
One could ask oneself, why don't we start with the highest, that is to say, with what is concretely true? The answer is: because we want to see what is true in a way of a result, and for that one needs essentially to understand fist the abstract concept. Therefore, what is real, the figure of the concept, is for us what comes next, what will arrive afterwards, although in reality it- self it exists beforehand. Our procedure is to demonstrate the abstract forms not as subsistent but as false (Rph 32 Z).
"When we speak about right in contrast with morality and ethicity, we understand by right only the first one, the formal one, the one with the abstract personality" (Rph 30 A).
"The morality, just as the previous element, formal right, both are abstractions; only ethicity is the truth of both of them. " (Rph 33 Z).
As an interpretative question it is convenient to notice that in 1806, while writing the Phenomenology, Hegel did not take yet the termino- logical decision that we have seen he has made in the Philosophy of Right. In the Phenomenology morality is still superior to ethicity. The latter was not a technical term yet. It starts to be so from 1817 onwards, in the Hegelian review of a work of Jacobi (cf. NH 451). That is to say, four years before the publication of his Philosophy of Right.
Any serious researcher, as the excellent Lauer, must agree with this: "Sittlichkeit simply does not have the same meaning in the two contexts" (1983, 6 n. 4). "Sittlichkeit on a higher level, treated in the Phi- losophie des Rechts but not in the Phenomenology" (1982, 180).
In addition, Hegel himself not only announces the change of mean- ing, but he addresses it thematically, with which our interpretative question gives way to the question of content:
Consequently, what we contemplated before with the Greeks as a form of ethicity can no longer have a place in the Christian world. Because that ethicity is custom without reflection; on the contrary, the Christian princi- ple is the interiority that subsists by itself, the soil where the truth grows. Against the principle of the subject freedom an ethicity without reflection cannot be carried out anymore (WG 746).
? ? ? ? ? ?
? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? Science and Literature 275
By other way, the cyrenaic Hegesias arrived at that negative and ataraxic result before Epicurus did. He proceeded thus: It is necessary to choose between complete situations, not between an aspect of a situation and an aspect of other situation; the real is not the pleasure that a man feels in a given moment, but all what that man feels in that moment, because it is possible that he experiences displeasure with regard to some other thing. Now, a completely happy situation does not exist. How could we know if the welfare of a dead man with no anxieties or troubles is superior to that of a living man who experiences some sort of pleasures? Why do we prefer to be alive? The disciples of Hegesias started to commit suicide and the authorities were forced to forbid him to teach.
Hegel comments this very well:
The body, says Hegesias, is distressed by several ailments and the soul suffers with it; this is why it is indifferent to choose between life and death. As such, Hegesias says, nothing is pleasant or unpleasant; it is futile to pro- claim the liking as the normative; because, on the contrary, it is the null what does not have any determination in itself; it is negation of objective determination (GP I 548).
The refutation of eudemonism is not only the question: what is that thing called happiness? There is a question that goes even deeper: who said that happiness is what man wants the most?
As Victor Hugo very well remarked: "The reflective spirits use this expression very little: the happy and the unhappy ones" (Les Miserables IV, VII, i). In this regard, we find a very eloquent of Rousseau in his Political Fragments: "Hurry to abandon the laws, for they only are use- ful to make you happy" (1964, 556).
And in the Emile we read: "They say we are indifferent to everything but self-interest; yet we find our consolation in our sufferings in the charms of friendship and humanity, and even in our pleasures we should be too lonely and miserable if we had no one to share them with us. " (Book IV)
"One says that one contributes to the common good by one ? s own interest. Where does the idea come from according to which the just contributes against his own interest? How can one die looking for his own benefit? " (ibid).
There is a very widespread dogmatism --whose purpose is, un- doubtedly, to justify one's own selfishness-- that says that in the last
? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? 276 Hegel was right
instance the only thing that motivates man is self-interest. First, this dogma does not say anything, because it cannot provide the expres- sion 'self-interest' with a meaning whatsoever. Second, and more im- portant, this dogmatism refutes itself when it is asked: how can one die in self-interest? How can one find satisfaction with acts which are completely disinterested? They can only juggle with words when they try to answer that. They end up recognizing, implicitly or explicitly, that man is capable of acting without pursuing his own interest. To say that one takes benefit from not taking benefit is only a game of words which does not respect the principle of contradiction.
In order to talk about of 'impulse' towards one's own benefit, the mentioned dogma needs to focus on introspection, because no impulse can be called an empirical data, not even hungriness. But if we rely on introspection, we find there other motives besides self-interest, which is enough to refute this dogma, for according to it the only thing that moves us is self-interest.
Morals and my neighbors are ends in themselves. Those moralists who believe that morals are a means to obtain the final happiness have not read Kant, let alone Hegel. They have not come to realize the difference between a categorical and a hypothetical imperative. And they do not know anything about God.
About the human plenitude involved in the truly moral act Hegel makes the most important and precise observation: "This happiness, in contrast with the other one, could be called real happiness, but in that very moment happiness becomes an inadequate expression [. . . ] it is a reality that becomes deformed if one calls it happiness" (GP II 288s).
"To direct oneself towards happiness and spiritual joy, to chitchat about the wonders and delights of science and art, is something fu- tile; for the very thing that occupies oneself there does not have the form of pleasure; in other words, that entire conception is suppressed" (GP II 289).
"All that empty speech is left behind and loses all interest. The true spirit consists in dealing with the thing in itself, with something that is in itself universal and not a means for pleasure, that is to say, not as if it were the constant reflection of the relation with oneself as individual" (GP II 289).
The last three texts are the key to the whole issue. It is complete- ly false that in the genuine moral act --and even the activities that are not as elevated as that one, such as the scientific quests and the
? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? Science and Literature 277
creation of art-- one is relating to oneself as individual; the pleasure is experience of the individual as such. About the true morals we will talk later.
The above mentioned dogmatism does not need to verify if in a very specific case the motive was self-interest or not; that dogmatism believes to know everything and does not need to verify what it says. It is one of those pampered theses which need no contact whatsoever with reality and, consequently, cannot refute anything at all. Whether things are A or not-A is indifferent to them.
Another example would be the thesis that the only motive of man is the desire of self-sacrifice or of mortifying himself. In light of the bacchanals and bons vivants, it would be enough to say that men adopt such conducts even going against their own liking and inclinations, and they pretend to feel joy so that the triumph over themselves be- comes of a more sophisticated nature. As in the case we are dealing with, this second apriorism acts stubbornly despite what reality may say. It is simply a mental toy, not a real knowledge.
In order to refute the second apriorism above mentioned, the eude- monists would need to use the introspection, a recourse in which we would certainly find some hedonistic impulses. But they are lost; the introspection also refutes them, because it testifies that there can be in men other motives different than self-interest; for instance, the presence of the moral imperative.
To be sure, there is satisfaction in universal history, but that is not what is called happiness, for it is the happiness that goes beyond particular in- terests. The ends that have real value in universal history need to be kept firmly by means of strong will and energy. The relevant individuals in uni- versal history --who pursuit such ends-- were rewarded, it is true, but to be happy was not what they wanted (VG 92s).
Delight is something secondary, concomitant to the fact. When the substan- tial is realized, delight is added to the extent in which the work is perceived to be the work of the subject. Who sets out on the quest of delight, only looks for oneself in the accidental. Who cares of great works and interests, only looks for the realization of the thing in itself. He directs himself towards the substantial, does not remember himself in it, and forgets about himself in the thing. People use to pity men of great interests and works, because they have little satisfactions, that is to say, because they live only in the thing, not in the accidental (NH 255).
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One should understand here clearly that I am not encouraging asceticism or austerity. I am only pointing out that happiness --besides being something completely undetermined and with no definable con- tent-- is not the only or the deepest motive of man.
"As an individual one must strive for one's reasonable wellbeing and the more pleasant the better. But one does not need to make big fuzz or great speeches about this, as if this were a matter of great importance and intelligence" (GP II 289).
Hegel warns us explicitly about Stoicism:
But to reduce as much as possible our dependence from necessities is a mere abstract freedom. Once we have achieved indifference with respect to necessities, true freedom consists not in the diminution of them but in being free in joy itself, and in remaining with ethicity in being part of the life of men in law. On the other hand, the abstract freedom suppresses the ethicity: the individual retracts himself to his subjectivity; such freedom, hence, is a factor of immorality (GP I 553).
Once we have made that clear, we can move forward. The eudemonist apriorism has become so unreflectively widespread, that theologians have posed as the final goal and end of man the beatific vision of God. Beatific meaning: what makes one happy.
Being God a spiritual entity, to talk about 'seeing him' is nothing more than a metaphor, and in such a serious issue like this one there is no room for literature. To bring up the words of Saint Paul, who says that we will see God "face to face" (1 Corinthians 13, 12 ), is something that a careful treatise writer should not do, knowing that God does not have a body. Even Paul in his first letter to Timothy explicitly warns: "whom nobody has seen and cannot be seen" (1 Timothy 6, 6).
The same warns Saint John, making thematically evident that God can only be known by means of loving the neighbor: "No one has ever seen God, but as long as we love one another, God remains in us and his love comes to its perfection in us" (1 John 4, 12). Blass and DeBrun- ner, two of the most intelligent scholars of the New Testament, point out that those forms of aorist (like our 'has seen') does not refer to the past but are in fact gnomic aorists; the expression we are dealing with means 'has never been seen', in an intemporal form. And when the passage adds that our love for God has reached its perfection if we love the neighbor, which evidently means there is no knowledge of God that goes beyond this.
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The postulate of a 'vision' that we criticized suffers from another evident superficiality: it believes that the best way to know a person is looking at it as if it were an object. As a matter of fact, to know a per- son means to be addressed by another: the essence itself of a person is dialogical and intersubjective. The character and depth of his appeal is what matters; his unconformities and his conformities, his ambi- tions and his plans, his wishes and his preferences, his patience and his impatience, his historical burden, his lucidity about reality, his de- gree of consciousness in respect to the world and other people, his tolerance, his trajectory, his dialogical intensity, his capacity or inca- pacity to sacrifice, and above all, his degree of true morality, his affec- tivity, his intelligence, his keeping his word, his honesty, his delicacy, his tenderness. The spirit is act, it consists in its acts, especially God, who the Scholastic philosophers called 'pure act'. To imagine a 'divine essence' which does not consist in acts is tantamount to imagine God as a material being.
And let us now address the central point. Who said that knowing God deeply has to be 'delightful' and 'beatific'? We need to say with Hegel: "it is a reality that becomes deformed if one calls it happiness" (GP II 289). Pleasure and pleasant are words completely inadequate and even childish, when they mean to describe an overwhelming as- tonishment; an amazement that cannot decrease or increase, whose nature inspires piercing veneration. It is a boundless wonder which never ceases to be disturbing and powerful. T he predominance of the eudemonist terminology confused theologians.
As we have seen, Hegel defends eagerly and coherently the im- mortality of the individual soul. However, that does not mean at all 'another world'. For a long time, theologians were deceived by the expression 'the Kingdom of Heaven', which, as the parallel passages of Mark and Luke can bear witness, was an expression introduced by Mathew instead of the original expression of Christ, the 'Kingdom of God'. All the exegetists --whether liberals or conservatives-- know that Mathew uses there the circumlocution employed in later Judaism in order to avoid pronouncing the name of God, which was a poorly respect towards the divinity and a merely legalist interpretation of the prohibition of using the name of God in vain. Mathew himself teaches us explicitly in the parable of the tares that the place where the King- dom is reestablished is no other "the world" (13, 38), and that Christ will return to such Kindgom to expel from it all the people who perform
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inequity (13, 41). And in the teaching that our Savior taught us, we do not read "take us to thy Kingdom" but rather "thy Kingdom come" (6, 10). The resurrection of the bodies is not only an argument against what we have been saying. It reinforces our entire point. The bodies need a physical ground; they have to be in this world. There is no single Bibli- cal text that says that the Kingdom of God belongs to another world. Now, the Kindgom which Christ started to conform was a State. As Hegel says: "the reality of the Kingdom of Heavens is the State" (FR 231).
We will see later on how little they understand the Philosophy of Right those who do not see that the reality called State is a part of universal history (Rph. 341, 360) and that the universal history is directed to the
realization of the Kingdom of God.
One cannot put into question that the Kingdom that Christ wanted to
gather and form --and of which he always said 'it has come' (Mathew 12, 28; Luke 11, 20), the verb phtha? no does not mean 'to approach' but 'to come' -- consists in the set of persons bounded by duties and rights. And in the parable of the grain of mustard seed (Mark 4, 30-32) the thesis is that this Kingdom, although it may now be of small propor- tions, will grow one day more than any other.
This kingdom is the only end of man. Only in this kingdom, true ethicity among mankind is reached and God becomes truly conceivable. It is intolerable the immorality that says that my neighbors and my interrelation with them are a means to the consecution of my heavenly happiness or to the consecution of any other thing. Man must find his own realization and plenitude in responding positively and creatively to this continuous ethical appeal, to this intersubjectivity in which the kingdom of God consists. As Hegel says, the subject 'must find his sat- isfaction in his ethical situation' (VG 264).
This is the point where Kant failed in a lamentable way, and this is the reason why Hegel criticizes the Kantian morals, in spite of the fact that its distinction of categorical and hypothetical imperatives is an undisputable merit of Kant and the key to overcome definitively eudemonism. The Kantian postulate of a future harmony between the moral good and the physical good (= happiness) hinders that the end of man is morality and the neighbor. "The harmony is not present, it is not real; it only must be. The postulate itself is perennizing" (GP III 370s). "The immorality expresses here precisely what it is: that moral- ity itself is not what matters, but happiness as such, with any relation to the former" (PG 440).
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With regard to Kant, Jacobi and Fichte, Hegel says: "It is false that these philosophies abandon eudemonism; they rather perfect it to its maximum extent" (JS 294).
As I have said, Hegel, makes this objectively irrefutable criticism, in spite of the fact that he recognizes that the key to overcome eudemonism is in Kant: "before the Kantian philosophy, morals, as eudemonism, was grounded on the notion of happiness" (GP I 186).
Intersubjectivity --i. e. the vinculation and unification among men-- is not a means for something else, but rather an end in itself. This is the key to Hegel's Philosophy of Right, the most misunderstood work within his oeuvre: "The unification as such is in itself the true content and end, and the destiny of individuals is to realize a universal life" (Rph 258A).
"We now know that the ethical and the just in the State is also the di- vine and the commandment of God, and that insofar the content there is no other thing which is higher or holier" (WG 888).
"The divine is no longer represented as a beyond" (WG). Those who questioned that man could find his own realization in intersub- jectivity and perfect plenitude understood him wrongly and ignore the most recent physiological and anthropological discoveries. Psy- chologist Abraham Maslow --an impartial witness in this case-- says this very clearly: "At the highest level of life [. . . ] duty is pleasure" (1970, 102).
Those who put this into question commit two mistakes. Fist, they still have the immoral belief that one needs to satisfy his natural and animal impulses, as if we did not possess also killer impulses that enter into conflict with the other impulses. Second, and most important, they have not realized that only the acquired impulses are in fact the only ones that count for experimental psychology nowadays, because they obliterate the natural ones and erase them practically from the list of motivations which demand to be satiated. Psychologist Judson B. Brown says:
. . . the doctrines which hold instinctive sources of motivation to be of sig- nificance for human behavior have all but vanished from the psychological scene. These and other influences have led many to the belief that the im- portant human motives are produced by learning during the processes of socialization and acculturation. (Teevan/Birney, 1964, 80)
If the word happiness had a meaning, it could only consist in the sat- isfaction and fulfillment of the acquired impulses. The Hegelian thesis
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according to which the subject "must find his satisfaction in his ethical situation" (VG 264) not only is it not unreal, but it demonstrates how Philosophy anticipated the discoveries that Psychology and Anthro- pology have only been able to make more recently.
"Delight is undetermined in respect to its content, because we can find it in every object" (NH 256).
"The individual must find somehow, in the fulfillment of his duty, his own interest, his own satisfaction, what matters to him" (Rph 261 A). "In its concept, passion contains the fact of finding itself in a particu- larity of the determination of the will, in which all the subjectivity of man is rooted, despite what the content of such determination may be. Due to this formal reason, passion is neither good or evil; such form only express that the subject has put in its content the whole vital inter- est of his spirit, of his talent, of his character, of his joy" (EPW 474A). All the doubts and skepticisms as whether man can find his own fulfillment and plenitude in his ethical intersubjective relations have their practical origin in a lack of culture, a lack of experience of true culture; and in the theoretical level, their cause is the traditional and false belief in the real distinction of the faculties, that is to say, to be- lieve that the understanding, the will and the emotions are completely
different to each other.
For the abstract intellect the difficulty consists in freeing oneself from the separation which he arbitrarily introduced between the faculties of the soul, between the sentiment and the thinking spirit, and in coming to the idea that there is only one reason in man, in feeling, willing and thinking. God, the Law, ethicity, can be felt. But the feeling is no other thing that the form of the immediate and characteristic individuality of the subject, in which these con- tents can be posited, as well as any other objective content which is granted validity by consciousness (EPW 471A).
But let us repeat what we have said: the fundamental mistake of eudemonism, besides its intrinsic immorality, is to believe that what man wants the most is happiness; that man looks for his own satisfaction and happiness in everything he does. In fact, things are not like that: "delight is something secondary, concomitant to the fact" (NH 255), it is by no means an end.
For marriage, it is time now to denounce the superficiality of all the theories that do not recognize this: for the married couple the other is
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an end in his/herself. Those who ignore this, ignore the true nature of love.
"Precisely, marriage has to be beyond happiness and unhappiness" (Rph, Notiz zu 162).
"Marriage is essentially an ethical relationship" (Rph 161 Z).
The spouse is an end; she is not a means for my happiness. Having the other as an end brings one a depth and a plenitude which are far beyond that thing called happiness.
In the summer of 1811, Hegel wrote this to his future wife: "mar- riage is essentially a religious bond; love needs to be completed with a superior element of what it is for and of itself" (Kaufmann 1966, 333). The other cannot be seen as an end if he or she is not looked upon as identified with God Himself; the agnostic humanism falls short with its own epistemology and the reflection over its own act.
Hegel distinguishes consistently between beseligend and beglu? ckend. In English, it is convenient to distinguish between joy and happiness. Joy is not something one pursuits. Happiness, on the other hand, is pursued: happiness is by definition a goal, something one goes after. Automatically, morality is destroyed with that criterion, for the neigh- bor becomes a means.
In another letter of that summer, Hegel tells her future wife:
I have hurt you by giving the impression that I condemn --as if they were your own principles of thought and behavior-- moral conceptions which I am bound to condemn. I will only tell you two things. On the one hand, I condemn such conceptions because they suppress the difference between what the heart likes and duty, or in other words, they eliminate the latter and destroy morals. On the other hand, and this is what really matters, I beg you not to think of me as somebody that ascribes those conceptions to you with their belonging consequences. I regard them only insofar they are present in your reflection, but not as if you were fully aware of them and their consequences (ibid. ).
One should not believe that the rejection of eudemonism is some- thing that only concerns the subtleties and the wise men. It concerns the very core of morality itself. Hegel accused the Kantian, eudemonist postulate of a future harmony for being immoral and nothing else. The eudemonist transforms the neighbor into a means, and that is immorality without adjectives or subtleties of any kind.
? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? 284 Hegel was right 3. ethicity
Now we can address the message contained in the structure itself of the Philosophy of Right, whose understanding depends entirely on the meaning of the word ethicity (Sittlichkeit) --a term that was deliberately chosen by Hegel in order to get over the Kantian inmoral morality (Mo- ralita? t) once and for all. It is indeed true that eudemonism is not the only thing that Hegel disapproves of about Kant's position; however, the criticism that we have seen shows that Hegel assumes in its integrity, and even with more exigency, the Kantian distinction be- tween categorical and conditional imperatives; the categorical impera- tive is an end in itself, not a means for something else.
Previously, I have employed the terms 'ethical' and 'moral' indif- ferently. In what follows I will not do that anymore. I beg the reader to have this into account. "Morality and ethicity, words that are or- dinarily taken as synonyms, are taken here with essentially different meanings" (Rph 33). The etymology of both words is the same; the root of both is: custom. But "since both different words do exist, this does not prevent that one uses them for distinct concepts" (ibid. ).
After what has been said about happiness, one cannot assume that the distinction introduced by Hegel is a subtlety of nomenclature. The reader can be sure of this: it is the most important content in moral, po- litical and juridical philosophy. In this case, in order to understand the terms, we have to do without the etymology, since they mean in that regard exactly the same thing. As we shall see, what ethicity means is: the only true morality. Hegel shows that the morality of the treatise writers, not only of Kant, is sheer immorality: when they distinguish between morals and right, neither morals nor right ascribe legitimately those terms to themselves, since by its own concept "right is not something sacred at all" (Rph 30). Hegel refutes not only the moralists but also the jurists, more particularly, juridical positivism, which by no means is an invention that Hans Kelsen made in our century.
Hegel makes clear that the first part of his work --which is devoted to right without ethicity-- has as its object of study abstract right, the false right. Bourgeois commentators have not wanted to take charge of that insisting warning, because there, in false right, is where the right of property finds its place. And with the same stubbornness Hegel, warns that the second part of his work, which is devoted to morality without ethicity, has as its subject abstract morality, the false morality.
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Only the third part, the ethicity, in which morals and right identify themselves, is true right and true morals. It is the same structure that we already saw in the Science of Logic. Just as the concept ( = spirit) is the truth of being and essence, so the ethicity is the truth of right and morality.
One could ask oneself, why don't we start with the highest, that is to say, with what is concretely true? The answer is: because we want to see what is true in a way of a result, and for that one needs essentially to understand fist the abstract concept. Therefore, what is real, the figure of the concept, is for us what comes next, what will arrive afterwards, although in reality it- self it exists beforehand. Our procedure is to demonstrate the abstract forms not as subsistent but as false (Rph 32 Z).
"When we speak about right in contrast with morality and ethicity, we understand by right only the first one, the formal one, the one with the abstract personality" (Rph 30 A).
"The morality, just as the previous element, formal right, both are abstractions; only ethicity is the truth of both of them. " (Rph 33 Z).
As an interpretative question it is convenient to notice that in 1806, while writing the Phenomenology, Hegel did not take yet the termino- logical decision that we have seen he has made in the Philosophy of Right. In the Phenomenology morality is still superior to ethicity. The latter was not a technical term yet. It starts to be so from 1817 onwards, in the Hegelian review of a work of Jacobi (cf. NH 451). That is to say, four years before the publication of his Philosophy of Right.
Any serious researcher, as the excellent Lauer, must agree with this: "Sittlichkeit simply does not have the same meaning in the two contexts" (1983, 6 n. 4). "Sittlichkeit on a higher level, treated in the Phi- losophie des Rechts but not in the Phenomenology" (1982, 180).
In addition, Hegel himself not only announces the change of mean- ing, but he addresses it thematically, with which our interpretative question gives way to the question of content:
Consequently, what we contemplated before with the Greeks as a form of ethicity can no longer have a place in the Christian world. Because that ethicity is custom without reflection; on the contrary, the Christian princi- ple is the interiority that subsists by itself, the soil where the truth grows. Against the principle of the subject freedom an ethicity without reflection cannot be carried out anymore (WG 746).
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