The Objective State
“Pp. 119-124.” Ethical Studies: Selected Essays, by F.H Bradley, Bobbs-Merrill, 1951.
The non-theoretical person, if he be not immoral, is at peace with reality; and the man who in any degree has made this point of view his own becomes more and more reconciled to the world and to life, and the theories of "advanced thinkers" come to him more and more as the thinnest and most miserable abstractions. He sees evils which cannot discourage him, since they point to the strength of the life which can endure such parasites and flourish in spite of them. If the popularizing of superficial views inclines him to bitterness, he comforts himself when he sees that they live in the head, and but little, if at all, in the heart and life; that still at the push the doctrinaire and the quacksalver go to the wall, and that even that too is as it ought to be. He sees the true account of the state (which holds it to be neither mere force nor convention, but the moral organism, the real identity of might and right) unknown or "refuted," laughed at and despised, but he sees the state every day in its practice refute every other doctrine, and do with the moral approval of all what the explicit theory of scarcely one will morally justify. He sees instincts are better and stronger than so-called "principles." He sees in the hour of need what are called "rights" laughed at, "freedom," the liberty to do what one pleases, tramped on, the claims of the individual trodden under foot, and theories burst like cobwebs. And he sees, as of old, the heart of a nation rise high and beat in the breast of each one of her citizens till her safety and her honor are dearer to each than life, till to those who live her shame and sorrow, if such is allotted, outweigh their loss, and death seems a little thing to those who go for her to their common and nameless grave. And he knows that what is stronger than death is hate or love, hate here for love's sake, and that love does not fear death because already it is the death into life of what our philosophers tell us is the only life and reality.
Yes, the state is not put together, but it lives; it is not a heap nor a machine; it is no mere extravagance when a poet talks of a nation's soul. It is the objective mind which is subjective and self-conscious in its citizens—it feels and knows itself in the heart of each. It speaks the word of command and gives the field of accomplishment, and in the activity of obedience it has and bestows individual life and satisfaction and happiness.
First in the community is the individual realized. He is here the embodiment of beauty, goodness, and truth—of truth because he corresponds to his universal conception, of beauty because he realizes it in a single form to the senses or imagination, of goodness because his will expresses and is the will of the universal. "The realm of morality is nothing but the absolute spiritual unity of the essence of individuals, which exists in the independent reality of them. . . . The moral substance, looked at abstractedly from the mere side of its universality, is the law, and, as this, is only thought; but nonetheless is it, from another point of view, immediate real self-consciousness or custom: and conversely the individual exists as this single unit, inasmuch as it is conscious in its individuality of the universal consciousness as its own being, inasmuch as its action and existence are the universal Ethos. . . . They (the individuals) are aware in themselves that they possess this individual independent being because of the sacrifice of their individuality, because the universal substance is their soul essence: and, on the other side, this universal is their individual action, the work that they as individuals have produced.
"The merely individual action and business of the separate person is concerned with the needs he is subject to as a natural being, as an individuality which exists. That even these his commonest functions do not come to nothing, but possess reality, is effected solely by the universal maintaining medium, by the power of the whole people. But it is not simply the form of persistence which the universal substance confers on his action; it gives also the content—what he does is the universal skill and custom of all. This content, just so far as it completely individualizes itself, is in its reality interlaced with the action of all. The work of the individual for his needs is a satisfaction of the needs of others as much as of his own; and he attains the satisfaction of his own only through the work of the others. The individual in his individual work thus accomplishes a universal work—he does so here unconsciously; but he also further accomplishes it as his conscious object: the whole as the whole is his work for which he sacrifices himself, and from which by that very sacrifice he gets again his self restored. Here there is nothing taken which is not given, nothing wherein the independent individual, by and in the resolution of his atomic existence, by and in the negation of his self, fails to give himself the positive significance of a being which exists by and for itself. The unity—on the one side of the being for another, or the making oneself into an outward thing, and on the other side of the being for oneself—this universal substance speaks its universal language in the usages and laws of his people: and yet this unchanging essence is itself nought else than the expression of the single individuality, which seems at first sight its mere opposite; the laws pronounce nothing but what everyone is and does. The individual recognizes the substance not only as his universal outward existence, but he recognizes also himself in it, particularized in his own individuality and in that of each of his fellow citizens. And so in the universal mind each one has nothing but self-certainty, the assurance of finding in existing reality nothing but himself. In all I contemplate independent beings, that are such, and are for themselves, only in the very same way that I am for myself; in them I see existing free unity of self with others, and existing by virtue of me and by virtue of the others alike. Them as myself, myself as them.
"In a free people, therefore, reason is realized in truth; it is present living mind, and in this not only does the individual find his destination, i. e., his universal and singular essence, promulgated and ready to his hand as an outward existence, but he himself is this essence, and has also reached and fulfilled his destination. Hence the wisest men of antiquity have given judgment that wisdom and virtue consist in living agreeably to the Ethos of one's people."
Let me illustrate from our great poet:
So they loved, as love in twain
Had the essence but in one;
Two distincts, division none:
Number there in love was slain.
Hearts remote yet not asunder;
Distance, and no space was seen —
So between them love did shine . . .
Either was the other's mine.
Property was thus appalled,
That the self was not the same;
Single nature's double name
Neither two nor one was called.
Reason, in itself confounded.
Saw division grow together:
To themselves yet either neither
Simple were so well compounded,
That it cried. How true a twain
Seemeth this concordant one!
Love hath reason, reason none,
If what parts can so remain.
—(The Phoenix and the Turtle.)
Surely philosophy does not reach its end till the "reason of reason" is adequate to the "reason of love."
Once let us take the point of view which regards the community as the real moral organism, which in its members knows and wills itself and sees the individual to be real just so far as the universal self is in his self, as he in it, and we get the solution of most, if not all, of our previous difficulties. There is here no need to ask and by some scientific process find out what is moral, for morality exists all around us, and faces us, if need be, with a categorical imperative, while it surrounds us on the other side with an atmosphere of love.
The belief in this real moral organism is the one solution of ethical problems. It breaks down the antithesis of despotism and individualism; it denies them, while it preserves the truth of both. The truth of individualism is saved, because unless we have intense life and self-consciousness in the members of the state, the whole state is ossified. The truth of despotism is saved, because unless the member realizes the whole by and in himself, he fails to reach his own individuality. Considered in the main, the best communities are those which have the best men for their members, and the best men are the members of the best communities. Circle as this is, it is not a vicious circle. The two problems of the best man and best state are two sides, two distinguishable aspects of the one problem, how to realize in human nature the perfect unity of homogeneity and specification; and when we see that each of these without the other is unreal, then we see that (speaking in general) the welfare of the state and the welfare of its individuals are questions which it is mistaken and ruinous to separate. Personal morality and political and social institutions cannot exist apart, and (in general) the better the one the better the other. The community is moral because it realizes personal morality; personal morality is moral because and in so far as it realizes the moral whole.
It is here we find an answer to the complaint of our day on the dwindling of human nature. The higher the organism (we are told), the more are its functions specified, and hence narrowed. The man becomes a machine, or the piece of a machine; and, though the world grows, "the individual withers." On this we may first remark that, if what is meant is that the more centralized the system, the more narrow and monotonous is the life of the member, that is a very questionable assertion. If it be meant that the individual's life can be narrowed to "file-packing," or the like, without detriment to the intensity of the life of the whole, that is even more questionable. If again it be meant that in many cases we have a one-sided specification, which, despite the immediate stimulus of particular function implies ultimate loss of life to the body, that, I think, probably is so, but it is doubtful if we are compelled to think it always must be so. But the root of the whole complaint is a false view of things….The moral organism is not a mere animal organism. In the latter (it is no novel remark) the member is not aware of itself as such, while in the former it knows itself, and therefore knows the whole in itself. The narrow external function of the man is not the whole man. He has a life which we cannot see with our eyes; and there is no duty so mean that it is not the realization of this, and knowable as such. What counts is not the visible outer work so much as the spirit in which it is done. The breadth of my life is not measured by the multitude of my pursuits, nor the space I take up amongst other men, but by the fullness of the whole life which I know as mine. It is true that less now depends on each of us, as this or that man; it is not true that our individuality is therefore lessened, that therefore we have less in us.